Strödda ethnographiska anteckningar. 001
Om Rituals of sacrifice, TN хан, have been of special interest for many who have described Nenets culture. The reindeer is a typical sacrificial animal, although fish or pray animals can also be sacrificed. Additionally, there can be rituals in which no animal is sacrificed (TN хаңор”). For descriptions of rituals around the same time, see Schrenk 1848: 405-408: Veniamin 1855: 120) man offrar åt Bolvanen, See [bolvan]. ställes renhufvudet i ett på en stång midt för bolvanen, och så att stången står högre än bolvanen. Obs. I hufvudet stick göres ett hål, så att det ej nedfaller If they sacrifice to a bolvan, they set a reindeer head on a pole right before the bolvan so that the pole stands higher than the bolvan. NB: They make a hole in the head so that it does not fall down. Men om man offrar åt Num, See [Num]. gör man en urgröpt, trågartad, maschin, borras i midten ett hål, ställer tråget i ändan af en stång. Äfven åt Num gifvas hufvud och ben. Man trodde, att Num bor на верху och derföre ställdes offret на верху. Wid offret förek[allas]. mga[många] böner See [när]. l[eller]. ord. Offren måste göras i morgonrodnaden, kan ock göras på da- gen, men alldrig om aftonen. Qvinnor See [Qvinnor]. få ej göra offret. Bolvanes ansiqte måste vara riktad åt morgonrodnaden. But if they sacrifice to Num, they carve a trough-like device with a hole drilled in the middle. A pole is put through the hole. The head and legs are also given to Num. They believe that Num lives above and therefore the offering is placed above. Many prayers or words are uttered during the offering. The sacrifices must be made in the dawn; they can also be made in the daytime, but never in the evening. Women are not allowed to make offerings. The face of the bolvans must be directed towards the dawn.
Strödda ethnographiska anteckningar. 002
äfven efter döden See [den döde]. offra slagta Samojederne renar vid den aflidnes graf. En rik Samojed sade sig första året hafva offrat 6, det andra 4 renar. The Samoyed also slaughter reindeer after death by the grave of the deceased. A rich Samoyed is said to have sacrificed six, another four reindeer after the first year [after the death of a relative]. Hènts, TN хынц, хынабц ʻNenets songʼ denotes, on the one hand, a Nenets song in general and on the other, a genre of Nenets songs. As a genre, the meaning of the word varies geographically, so that the Western Nenets use it to refer to individual songs, whereas in the Eastern areas хынабц denotes a register of epic singing. (Puškareva 2000; 2001; Niemi & Lapsui 2004; Lukin 2017) See ‘Lyric poems’ and ‘Syo’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica. песнь Sjúdubáptsah, TN сюдбабц is a genre term denoting one register of epic singing. (Kuprijanova 1965: 28–55; Tereščenko 1990; Niemi 1998: 55–60; Lukin 2017) See ‘Epic poems’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica. старина Waádakóh, TN вадако ʻtale, fairy-tale’. See Puškareva 2001: 23; Lukin 2017 for discussion of the genre. See’Tales’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica сказка Hènts 'song' Sjúdubáptsah 'myth' Waádakóh 'fairy-tale'
Strödda ethnographiska anteckningar. 003
Några As noted by Chomič (1981: 18–20), the Nenets shamans did not pay so much attention to their costume as other Siberian shamans. Some shamans may have had special details in their costumes, but mostly they are reported to have consisted of a chamois coat and a headdress that covers the eyes. kudesniki Ru kudesnik ʻwitch, sorcerer’. nyttja vid akten en mahlitsa af sämsk (harlös), en rund koppar plåt öfver bröstet. Malitsan (Sāmburtsja) Obviously, going back to the TN самба(сь) ʻto be a shaman’ the word denotes a shaman’s attire. är kort, till kösterna långd med ärmarna och öfverallt i sömmar sys smala klädesremsar. I Fållen af kläde. Mössan af kläde, hänges blott framför ögonen, som skola vara betäckta. En röd remsa går kring hufvudet, en an- nan röd remsa öfver hjessan, så att skygglappen ej faller bort. Den är svart och hänger ned ända till bröstet. Stöf- lorna äfven af sämsk. Some kudesniki use at the service a malitsa of chamois leather (hairless), with a round copper plate over the chest. The malitsa (Sāmburtsja) is short, waist-long, with sleeves and narrow strips of clothing are sewn on all the seams. The hem is made of cloth. The hat is made of cloth and hangs in front of the eyes, which should be covered. A red strip goes around the head, another red strip over the top of the head, so that the blinker does not fall off. The blinker is black and hangs down all the way to the chest. The shoes are also of chamois leather.
Strödda ethnographiska anteckningar. 007
Tobolska Samojeder delas i верхные, The Russian designation upper (verchovye) or stony (kamennye), TN пэʹ яңгы ʻthose who live in the stone land’, refers to Nenets moving on the slopes of the Urals and in the Yamal Peninsula. In contrast, lower (nizovye), TN тасиʹ яңгы ʻthose who live on the lowlands’, refers to Nenets living on the lowlands of the Rivers Nadym, Taz, and Pur and the shores of the Taz Gulf up to the River Yenisei. (Alekseev (ed.) 2010: 242, 311). See [paenjaangi]; [tasinjaangy] på ve- stra sidan om Ob, ныжные, emellan Ob och Jenisej. The Tobolsk Samoyeds are divided into upper, on the western side of the Ob, and lower, residing between the Ob and the Yenisei. Jidajeruh, TN идʹ ерв ʻwater spirit’, literally host of water. vattnets värd, ween isäntä, mythisk person. Jidajeruh, host of the water, ween isäntä, mythical person. Samojederne bilda liks Lapparne af träd bolvaner med menskliga physiognomier, göra ock af sten människor liknan de idoler, Häheh TN хэхэ. See [bolvan]. smörja dem med renblod etc. «De af träd äro ej bildade på yttre sidan af växande träd, utan gjorda af torra träd, med hufvud och physiognomier (mun, näsa, ögon). Des- sa nedstötas i jorden, och man finner på et enda ställe 3, 6 dylika beläten, en större, de öfriga mindre. Samojedd.[Samojeder] föra ock med sig i släden en liten, <alas> lång bolvan.» Att dessa äfven ställas i särsk[ilda] kåtor, hvisar ordet Hähemeäh. TN хэхэ мяʹʹ ‘church’, literally sacred tent ro dwelling, may lead one to suppose the existence of separate tents for idols. There are no descriptions of them, though. Instead, both Tereščenko and Lehtisalo give the meaning ‘church’. According to Lehtisalo, also ‘Geisterspeicher (bei den Ostjaken und bei den Samojeden am Unterlauf des Obs)’ (Tereščenko 2003: 804; Lehtisalo 1956: 179). The Samoyeds make bolvans of trees with human physiognomies. They also make human-like idols, Häheh, of stone. These are anointed with reindeer blood, etc. «Those [bolvans] of trees are not made of growing trees, but of dried trees, with head and physiognomies (mouth, nose, eyes). These are pushed into the ground, and one can find in a single place three or six such graven images, one larger, the others smaller. The Samoyeds also carry with them in the sleigh a small, <--> long bolvan.» That these are also placed in special tents is proved by the word Hähemeäh. Урерь, See [Tadibé]. så hette en helig Samojed (угодникъ), Ru ugodnikʹ denotes a saint in the Orthodox register. In his travel narratives, Castrén relates the name Urier etymologically to the Christian Uriel, one of the archangels, who is better known in the Orthodox tradition. (Castrén 2019: 513–515) som togs till himmelen med släde och ren, tagande med sig tvenne hustrur. Af honom har Ural sitt namn. Urerʹʹ, such was called a holy Samoyed (ugodnikʹʹ), who was taken to heaven by a sleigh and reindeer, together with his two wives. The Urals take their name from him.
Strödda ethnographiska anteckningar. 008
Samojederne hata hästar, derföre att en gång en häst visat sig op tundran och vid samma tid hafva många Samojeder aflidit. The Samoyeds hate horses, because once a horse appeared in the tundra and at the same time many Samoyeds died. Samojederne använda bränning såsom ett boteme- del: På det sjuka stället, eller deremodt (om sjuk- domen är invartes) lägges ett sticke af björksvamp. Den- na itändes med en sticka. Man låter svam- pen brinna ut, hvarefter huden blir sår och sjuk- domen läkes. The Samoyeds use burning as a curing measure. A piece of birch fungus is laid in the place that is ill, or towards it (if the disease is internal). This is lit with a stick. The fungus is allowed to burn out, after which the skin becomes sore and the illness heals up. Samojederna kalla sin tjum meah. See [pages 100 and 101] for the Nenets conical tent. Dess beståndsdelar äro: njoh, дверь, myikoh, den inre väggen, jeejeh, den yttre [väggen], Laata,golf, Tjumju, härd, Saaruah, rökhål, Uuh, stån- ger, som underhålla kåtan, Siih, det obe- täckta stället bakom härden, [empty space], det obet[äckta] st[ället] framför härden. The Samoyeds call their tent meah. Its constituents are: njoh 'door', myikoh 'inner wall', jeejeh, 'outer [wall]', Laata 'floor', Tjumju 'hearth', Saaruah 'smoke hole', Uuh 'poles which uphold the tent', Siih 'uncovered place behind the hearth', [empty space] 'uncovered place in front of the hearth'. Å omse sidor om härden äro upp- ställda tvenne stånger, som löpa i lutande riktning till draghålet. Desse kallas Siinsih. Emella dem löpa en On both sides of the hearth there are two poles which slope in the direction of the smoke hole. These are called Siinsih. Between them there are.
Strödda ethnographiska anteckningar. 009
öfver härder Tvenne tvärstånger, som kallas tjih, hvarifrån åter nedhänger en stång, pa'ah, hvarpå grytor och katt- lar ställas att koka. Björnar finnas ej i Kanin, emedan der icke finns skog. over the hearth, two crossbars, called tjih, on which again there is a pole, pa'ah, on which stews and pots are set to boil. Bears are not found in Kanin, because there are no forests there. Ormar ej. Sihirtjeh See [siirtjeh]. äro rikt, godt folk, vandra i v. synling mitt <o>. En gång hade en Samojed som var Tadibeh, träffat på en Sihirtjeh, som vandrat bredvid åkte med häst och hade en svart räf i släden Samo- jeden går efter och lurar för att stjäla, vänder sig till honom sägande: "hföre[hvarföre] stjäla? Bättre att begära. Kommer <du> hem till mig, vill jag gifva dig ett räfskinn. De vandrade till hans hem (under jorden); Sihrtj[eh]. gaf ej blott ett svart räfskinn utan ock en svart filfras. - En annan Samo- jed som fiskade vi hafvet, hade sett Sihirtjes barn leka med gåsfjädrar och rada af dem en lång skräcka vid stranden. Det skedde på den tid, då gåssen fälla sina vingar. No snakes. The Sihirtjeh are rich, good people; they can be seen walking among people. Once a Samoyed, who was Tadibeh, met a Sihirtjeh, who was wandering beside riding a horse and had a black fox in the sledge. The Samoyed went after him and spied in order to steal; the [Sihirtje] turned to him, saying: “Why steal? Better to ask. If you come home with me, I want to give you a fox skin.” They walked to his home (underground); the Sihrtje gave him not only a black fox skin but also a black Arctic fox skin. Another Samoyed, who was fishing by the sea, had seen the Sihirtje’s child playing with goose feathers and arranging a long line of them by the shore. It happened at the time when geese shed the feathers from their wings.
Strödda ethnographiska anteckningar. 010
Enligt trad[itionen] har stammen Karatseja Here Castrén is referring to a historical narrative(s) based on events that took place during the colonisation of Western Siberia from the 17th up until the mid-19th century. Wars between Russian and indigenous troops, but also constant waves of revolts against the Russian administration and towns but also against indigenous princedoms, took place repeatedly. The Харючи family, known in Russian as the Karačej or Karačejskie Samoyeds, formed one of the largest and most powerful Nenets communities not only in Siberia, but also among the European Nenets. They organised several raids on the fortress of Pustozersk in the 17th and 18th centuries, but also Obdorsk, and the Siberian princes were either asking the Tsar for help or to release the Karačej prisoners in order to bring back or retain peace in the area. (Perevalova 2019: 73–76) often- gjort ströståg bland de Mesenska Samo- jederna, mördat och plundrat. Dessa inva- sioner skola ännu för 100 år tillbaka egt rum. Många sånger och traditioner röro sig kring detta ämne. Knif i Ishma skall betyda Fu̅rt. For att få snuret starkt, taga Samojederna gamla björksvampar, bränna det till kål, ställa kolen, de brinnande kolen på en kopparskifva, der kolen småningom srorkar och förvandlas till aska, som blandas tillhopa med snuret. På Kanin Nos snusa till och med små barn; på болшая земля röka de fleste karlar; qvin- norna snusa. According to tradition the Karatseja tribe often made occasional rushes against the Mezen' Samoyeds and murdered and plundered. These invasions took place 100 years ago. Many songs and traditions dealt with this subject. Knife in Ishma is Fu̅rt. In order to make a rope strong, the old Samoyeds take birch fungus and burn it to make charcoal, they set the burning coals on a copper plate, where the coal eventually crumbles and is transformed into ash, which is mixed together with the twine. On Kanin Nos, even small children take snuff; in Bol'šaja zemlja most men smoke; women take snuff.
Strödda ethnographiska anteckningar. 011
Wid utöfvningen af en m[a]gisk ceremonie måste tadibén skära stundom på Tadebtsiens тадебцo ʻshaman’s helping spirit’ (Lar 1998: 36–39; Lehtisalo 1924). befallning martera sig. Demonstrative self-damaging, for example by cutting themselves with a knife, was a customary part of shamanic rituals. This was interpreted either as entertainment or as metaphors of death (Siikala 2002: 66–69; Hoppál 1996). Han skär sig med knif, så att hjerta och lunga äro synliga, sticker sig tvertigenom lifvet med ett spjut, som stundom är brän- nande hett, låter skjuta sig med kula. Emellanåt låter han på Tabetsions befallning, ont detta förrät- tas af andra, men om den agerande personen snart dör, så förmår han ej såra trollkarlen. Under utöfvningen af en troll den m[a]giska förrättningen har Tadibeen sina ögon tillslutna, då han samtalar med Tadebtsioh och af dem inhemtar nödiga upplysningar. Popoff skjuter Samojj.[Samojeder] During a magic ceremony tadibé sometimes must torture themselves on Tadebtsie’s order. He cuts himself with a knife, so that the heart and lungs become visible, sticks himself with a spear, which is sometimes burning hot, or lets himself be shot with a bullet. From time to time he lets – on the order of Tadebtsies – others do the same thing, but if the person acting soon dies, he cannot hurt the sorcerer. During the magic service Tadibe has his eyes closed as he talks with Tadebtsioh and so obtains the necessary information. Popoff shoots Samoyeds. Stepans far har blifvit huggen i stc[stycken]. och dock ge[nom] in trollkonst kommit till lifs igen. Stepan’s father was cut into pieces and yet through his magic came back to life again. I fordna dagar hafva kudesniker huggit hufvudet af sig, och ställt sedan åter på sitt ställe. In ancient times, kudesniks had their heads cut off and then put back in their place.
Strödda ethnographiska anteckningar. 012
Mammut (мамонтъ) är efter Samojedds begr[epp]. ett jätte-djur, som bor in i jorden, der det gräfver sig mörka gångar och stigar och när sig af jord. Benämnes Jang, -oorah Jengora, TN яʹ хора ʻmammoth’, literally ʻearth’s male [animal]’. This refers both to the mammoth findings the Nenets made and to a mythic being (Janhunen 2011; Lukin 2021; Arzyutov 2019). «Jangoorah, земли порозъ. En ren i jorden med horn=ben.» d.ä, Jorderns hingst, eller ins Sinne der Sprache: Jorderns vård, Jordens herre. Samojj.[Samojeder] tro, att djuret ännu lefver då de funnit dess ben så friska. Den är nära sin död, som haft den olyckan att träffa på dess ben, om han ej genom offer af en ren till Tadebtss.[Tadebtsioh] kan afvända olyckan. The mammoth (mamontʹʹ) is, according to Samoyed conceptions, a giant animal which lives in the earth, where it digs itself dark passages and paths and lives by [eating] the soil. it is named Jengora «(Jang-oorah Jangoorah, zemli poroz''. A reindeer in the ground with antlers = bones)», in other words, Earth’s stag, or ins Sinne der Sprache: Earth’s host, Lord of the Earth. The Samoyeds believe that the beast is still alive, because they found its bones so fresh. Anyone who has had the misfortune to find its bones is close to death if he cannot avert the accident through sacrificing a reindeer to Tadebtsioh. Samojj.[Samojeder] tro, att landets fordna innevånare Tschu- di eller Sihirtje, See [siirtjeh]. «Siirtjeh, folk menniskor under jorden, чудски, lefva under jorden, visa sig ej, äro lefda forr, för» af hvka[hvilka] spår ännu äro forhanden, bo i jorden och äro ett rikt slägte, emedan de der hafva ädla metaller. (Bly, koppar-saker äro funna i deras jordhöjnr.[jordhöjningar]). The Samoyeds believe that the country’s ancient inhabitants, the Tschudi or Sihirtje «(Siirtjeh, people underground, čudski; they live under the earth and do not appear)», of whom there are still traces available, live in the earth and are a rich tribe, because they have precious metals. (Lead, copper items are found in their elevations). Janjamda, TN яʹ нямд ʻmammoth tusk’, literally ʻearth’s horn’ mammuth-horn (ben) Janjamda, mammoth-horn (bone)
Strödda ethnographiska anteckningar. 013
vanliga menniskor. Förrän Samojederne kom- mo till jorden, lefde vid floderna Toova The River Tova flows into the White Sea. GVR i Archangelska kretsen, ofvanom jorden, foro med båtar till Archangelsk efter bröd. De hade mket[mycket] penigar, fruktade för folk, som ville komma åt deras skatter, gingo derföre under jorden. Wid Ooma floden The River Oma flows into the Barents Sea. GVR i Timanski har man funnit ett förgyldt koppar-stycke, Tschudiskt. Narratives about čud are extremely popular in north-western Russia. Mythical and historical themes come together in the narration. In addition to Russians, the Komi and Nenets also share the tradition, which comes together with TN сихиртя narratives. See [siirtjeh] (Lepëchin 1805: 203; Lašuk 1969; Chomič 1976: 55–60; Drannikova and Larsen 2008). to ordinary people. Before the Samoyeds came to the region, [they] lived by the River Toova in the Arkhangelsk district, on the earth, and travelled in boats to Arkhangelsk for bread. They had lots of money and they were afraid of people who wanted access to their treasures, and therefore they went under the earth. By the River Oma in the Timan tundra, a gilded copper item of Tschud origin was found. Harjutsih=Karatseja. Harjutsih = Karatseja. När en Samojed bildas till кудесникъ, Russian kudesnik ʻwitch, sorcerer’. ger man honom en trumma att <brta> på, binder en duk för ögonen. Medan han trummar, klappa honom tvenne personer med flata handen turvis i nacken. För Stephan blef det der- vid ljust för ögonen, och Tadebtsioh satte sig på hans fötter. When a Samoyed is trained to become kudesnikʹʹ, they give him a drum and tie a cloth over his eyes. While he drums, two men clap him on the neck alternately with flat hands. For Stephan, then, a light came to his eyes and Tadebtsioh sat on his feet. Hvid hvarje troll-cer[emonie]. bindes en duk för trollkarlens ögon, och han ser dervid det oaktadt allt (ännu bättre). A cloth is tied over the sorcerer’s eyes during every ceremony, and he sees it in spite of everything (even better). Tadebtsioh lära sjelfva sånger m.m. så snart trollkarlen en gång egnas sig åt yrket. Tadebtsioh teach themselves songs and other things so soon that the sorcerer is at once devoted to the profession.
Strödda ethnographiska anteckningar. 014
Samojederne bepläga sig understundom med rått kött, dricka rå blod. ңайбарць ʻto eat raw reindeer meat’. The Samoyeds sometimes treat themselves to raw meat and drink fresh blood. På Kanin The number of harnessed reindeer depends on the purpose and season. One needs fewer reindeer during the winter, when the sledges move more lightly on the ice and snow cover. Usually, two reindeer are harnessed to a cargo sledge, two to seven to a lighter riding sledge for faster movement. (Chomič 2018: 157.9) åka Samojederna med 4 renar, Samojedinnorna med 4; på Бoлшая земля karlarna med 5 (6-8), qvinnorna med 4. Man brukar den svarta och hvita, så att en svart och en hvit ställas bredvid hvarandra. In Kanin the Samoyeds ride with four reindeer, the Samoyed women with four; in Bol'šaja zemlja the men ride with five (six to eight), the women with four reindeer. They usually use one black and one white reindeer harnessed next to each other. Samojederna begrafva See [Den döde]. vanligtvis sina döda samma dag de aflidit. The Samoyeds usually bury their dead on the same day as they die. Förut skulle den dödas alla effecter upp- brännas, sås[om]. kläder, hudar, silfver-skedar, fat och allt, hvad hon begagnat. Men de obegagna de effecterma. dela slägtningarna sig emellan. Formerly, all the deceased’s belongings, such as clothes, hides, silver spoons, dishes, and everything the deceased used, were burnt. But the relatives divide the unused ones among themselves. Om hustrun Ethnographic descriptions contemporary to Castrén describe a similar custom according to which Nenets women who in marriage leave their home camp for their husband’s home come owning personally only their clothes and the resources given by their father. The father’s wealth is inherited by his sons, and if the wife is widowed, she is customarily taken care by the family of her deceased husband. (Efimenko 1877: 180–187; Chomič 1966: 174–175) dör Mannen får mest af alla nästan alla, dernäst modren, så sönen, systern mindre (emedan hon blir gift bär blott vanl[igen]. en panitsa). fadren minst af alla. Om mannen dör, får sonen näst hu- strun och sonen allt, om han har son. Men om hustrun tänker taga annan man, får hon intet. Har hon åter ingen son, får hon likaså If a wife dies her husband gets almost everything, then the mother, and then the son, the sister less (because she gets married and usually wears only a panitsa), and the father gets the least of all. If a husband dies, the wife and the son get everything, if he had a son. But if the wife intends to take another man, she gets nothing. If she again does not have a son, she will still get
Strödda ethnographiska anteckningar. 015
intet. Då ärfva den aflidnes far och bröder. Om den aflidnes bror är ogift, får han det mesta, dernäst den aflidnes hustru tager måste han gifta sig med hustrun. nothing. In that case, the father and the brothers of the deceased inherit. If the deceased's brother is unmarried, he must marry the wife. Samojedernes dans består deri, att tvenne personer hålla hvarandra i handen och slå sina fötter mot hvarandra, tills den ena faller, hvarvid de kring- stående jubla. (G.) The Samoyed dance consists of two people holding each other’s hands and hitting their feet against each other, until one falls down, in which case the one who is standing cheers. (G.) Samojed-landet indelas eg. af ålder i Болшая земли Bolʹšaja zemlja or the Bolʹšezemelʹskaja tundra (TN Ңарка я) is an area between the River Pečora and the Ural Mountains. As Castrén notes here, the volostʹs of Pustozersk, Ižma, and Ustʹ-Cilʹma were situated in the Bolʹšezemelʹskaja tundra. och Малая земля Malaja zemlja or the Malozemelʹskaja tundra (TN Нюдя я) is an area between the Rivers Indiga and Pečora. (NAO-ES, 154: 256–257) De sednare inbegri- per Kaninska The term ‘Kaninskaja tundra’ is often used for the Kanin Peninsula (TN Саля) and the area between Mezenʹ Bay and the River Pëša. (NAO-ES: 119–120.) och Timanska tundran. The Timanskaja tundra is a plain (TN лапта) stretching from the River Pëša to Pečora Bay. (NAO-ES, 154: 256–257) Till det förra höra Pustosersk, Ishma och Ustsylimsk (voloster). The Samoyed land is divided into Bol'šaja zemlja and Malaja zemlja. The latter includes the Kanin and Timan tundra. The volosts of Pustosersk, Ishma, and Ustsylimsk belong to the former.
Strödda ethnographiska anteckningar. 016
Яковъ Петровичь Коткинъ, ме= щанинъ въ Мезени känner Samoj[eder]. och Sam[ojediska]. sånger. Jakovʹʹ Petrovičʹ Kotkinʹʹ, a citizen of Mezen', knows Samoyed [the language] and Samoyed songs. Makar Mosejevitsh Михейевъ i Visas flod; skär sig med <knif> кудесникъ med ett hus - 60 verst fr[ån]. Nes. Godt folk. Makar Mosejevitsh Michejevʹʹ by the River Visas; cuts himself with [a knife], kudesnikʹʹ, with one house – 60 versts from Nes. Good people. <Osnal>, bakom Wisas, Rasboiniker. <Osnal>, behind Wisas, Rasboiniker. архир, bakom Visas, Rysk кудесникъ Archir, behind Visas, Russian kudesnikʹʹ Ефремъ Хатицъ (Равяовичь.) Лудицъ (нъ), kring Nes - en beryktad кудесникъ. Efremʹʹ Chaticʹʹ (Ravjavičʹ.) Ludinʹʹ (nʹʹ), around Nes – an infamous kudesnikʹʹ. Какъ у васъ кудесь? Василеи Николаевичь Хanseroff, kring Nes, sämre Hans hustru Stepans syster. Vasilei Nikolevičʹ Хanseroff, around Nes, worse. His wife [is] Stepan’s sister. alexej Vasiljevits Okladnikow, Mesensk borgare har ofta besökt Karatseja. Alexei Vasiljevits Okladnikow, a citizen of Mesen, has often visited Karatseja.
Strödda ethnographiska anteckningar. 017
Brudgrumen sänder en talman The following two pages represent a matchmaking dialogue that allegedly precedes the actual wedding. On weddings, see notes [Giftermål] [Se min tryckta] [sig till hustru] [Obs.]. till den förlofva- älskarinnans des hem. Drf kommen säger han: The groom sends a matchmaker to his beloved’s home. After arriving he says: Jaanol haasauah женихъ мужикъ Groom Siu äedaraasi меня послалъ sent me Jileven_siermnje (Jilebensirminje) совататся in order to make a match Sappadauы njuuk засталъ ли нетъ ли? Do you comply or not? Fadren: Father: Sappadaana_kaer засталъ I comply. Talman: Matchmaker: Sappadaabnan Коли /Ежели засталъ If you comply Djuuna tsjaangaenguu? Когда свадба будетъ when will the wedding take place Fadren: Father: Mirtti seängook Много ли за невесту дать? цена много ли дать How much should one pay? Fader Father: Sedojuuh te äjeh äieh двадцать оленеи (прошу) пусть Let it be 20 reindeer. Talman Matchmaker: Meätopäelje tanjeieh поль чума чтобы быть Let it be half a tent Amsida|danjeieh Чтобы мясо было Let there be meat Seangooka eengau Много ли требуешь Is the price high? Tuusambäele äieh Поль туши Half a carcass Njaanjudat danjeie-eh Чтобы хлебъ былъ Let there be bread Fadren: Father Njaanjuda ooka engu-umah Много ли хлеба требуешь Would that be a lot of bread
Strödda ethnographiska anteckningar. 018
Talman Matchmaker Serempeälen eh dáeuedamda чтобы на поль зиму было бы Let there be for half winter Jurtjaada njeieh чтобы масло было? Let there be butter Fadren Father: Niseädamaa Father says: Seängu ooka eengudaah много ли будетъ масло? How much will there be? Talman Matchmaker: Jiriimbir aeieh что на мeсацъ хватило (поль пуда) For one month Paniidin danjeieh чтобы платье было Let there be clothes Fadren Father Seänjook aenjuudaah много тр. How much will it be? Talman: Matchmaker: Njae|bon daeuudandah на другой годъ чтобы стало to another year to be Fadren samtycker och i detta fall See also [Obs]. förer talman bruden och gåvorna, sedan talmannen bl[ir]. välfägnad. Fadren, moder och den hela fami- ljen åtfölja bruden, och gästa hos svärsonen ett dygn. (Dottern rådfrågas öfver af fadren, om hon vill taga den ifrågaw[arande]. personen). Ingen kärlekshandel äger vanligt- vis rum emellan brudgumen och bruden. If the father agrees the matchmaker brings the bride and the gifts, after which he gets well fed. The father, mother, and the whole family accompany the bride and visit the son-in-law for one day. (The father asks his daughter whether she wants to marry the person in question.) No love affair usually takes place between the groom and the bride.
Strödda ethnographiska anteckningar. 019
Bäele, TN пеля ’half’ puoli pieli, l[eller]. bäele, begagnas liksom i Lappskan och Finskan Bäele 'puoli' 'pieli', or bäele, is used as in Lappish and Finnish. De döda See [den döde]. brefvos fordom öfvan jord i kistor. Den aflidnes hufvud skulle vara riktad åt vester öster, så att han kunde se den nedgående solen. Den aflidne begrofs i sina bästa kläder; de som han burit på sig vid sin död upp- brännas, de öfriga taga slägtingarna och dela sig emellan. Sedan den döda blifvit förd till sitt lägerställe, slaktas tvenne goda renar, som förtäras i tsjumen. Formerly, the deceased were buried on the ground in coffins. The head of the deceased should face west (east), so that he can see the setting sun. The deceased is buried in his best clothes; those he was wearing when he died are burned; the rest are taken by the relatives and divided among them. After the deceased has been taken to his camp, two good reindeer are slaughtered and consumed in the tent. Kistan lägges på en anstalt af följ[ande ]. besk[rifning]. Punkterna föres[täller]. stolpar. Tvärs Ofvan kistan läggas 2ne träd, stora, tjocka, så att den ej må av- lastas af vilddjur. - Kistan står 1 arschin och äfven mindre ofvan jord. Kudesniker begrafvas nedan jord. The coffin is made in the following manner according to the picture. The points are poles. Two large, thick trees are laid straight on the coffin so that it may not be opened by wild animals. The coffin is one arschin and over. Kudesniks are buried under the ground. Samojederna hafva flera hustrur - den förstgifta kls[kallas] píliih, TN пюды ‘the oldest of the wives’. See note [Samojeden kan taga]. de öfriga dáateh. TN таты ‘wife (not the oldest)’. See note [Samojeden kan taga]. Hustrurna lefva i samma tsjum. The Samoyeds have several wives – the first to be married is called píliih, the other dáateh. The wives live in the same tent.
Strödda ethnographiska anteckningar. 020
Hedn[iska] Samojediska namn. By ‘pagan names’ Castrén is referring to the personal names given to a person by their relatives. They have often been called sacred and secret, and are usually known only by the closest members of the family. In addition to this name, the Nenets have personal names that often describe their character, appearance, or some event related to their birth, for example. Russian names have also been in use for a reasonably long time. (Salminen 2007; Japtik 2014; Ljarskaja 2002) Paaleah, Hadakóh, Ad´keelíh, Njootkóh, Paekóh, Partúh, Jiensah, Hèinah, Paetseh, Haa- sauājih, Pæ[eä]tou, Äeōdartjih, Hoo- koléh, Huutsjúh, Ákaekóh, Jaa- juláh, Sullmah, Laasúk, Tjii- leäh, Paatáh, Niäänets-eh, Atjej, Yänjóh, Tjuulíh, Haambaalih, Ustiénah, Hanoh, Pujeljóh, Mŭt, Atjeuah, Poonaej, Poonah, Tako- leäh, (Piilkóh Ryskt), Seärnjäh, Haatau-ah, Aariu (familj) Pagan names of the Samoyeds Paaleah, Hadakóh, Ad´keelíh, Njootkóh, Paekóh, Partúh, Jiensah, Hèinah, Paetseh, Haa- sauājih, Pæ[eä]tou, Äeōdartjih, Hoo- koléh, Huutsjúh, Ákaekóh, Jaa- juláh, Sullmah, Laasúk, Tjii- leäh, Paatáh, Niäänets-eh, Atjej, Yänjóh, Tjuulíh, Haambaalih, Ustiénah, Hanoh, Pujeljóh, Mŭt, Atjeuah, Poonaej, Poonah, Tako- leäh, (Piilkóh Russian), Seärnjäh, Haatau-ah, Aariu (surname) Obs. Enhvar hade flere namn. NB: Everyone has several names.
Strödda ethnographiska anteckningar. 021
Kanin This table summarises the regions of the Russian Arctic, their names in Russian and partly in Nenets, and the Nenets terms for those living in each region. There are some mistakes in the table, though, and this comment both normalises Castrén’s spelling and corrects some misconceptions. Kanin Nos, on the Kanin Peninsula, is Саля in Tundra Nenets. Its inhabitants are саляʹ терʹʹ, literally ʻthe inhabitants of the cape’. The Timan tundra is called Лапта (not Нюдя я) in Nenets; the inhabitants might be called лаптаʹ терʹʹ ʻthe inhabitants of the plain’. The Malozemelʹskaja tundra is called Нюдая я, literally ‘Small Land’; the inhabitants can be called Нюдя яʹ терʹʹ ʻthe inhabitants of the Small Land’. The Bolʹšezemelʹskaja tundra is called (Нг)арка я, literally ‘Great Land’; the inhabitants can be called Нгарка яʹ терʹ' ʻthe inhabitants of the Great Land’. The Nenets have been called the reindeer-herding Komi and the area where they live – whose centre Ižma is – нгысмаʹʹ. нгысмана is most probably a locative form of the word and нгысмаʹ тер' is constructed from the word, meaning ʻthe inhabitants of the Ngisma [area]’. Finally, Ustʹ-Cilʹma is, according to Castrén’s notes, Усольц in Nenets; the inhabitants are called Усольцʹ терʹʹ ʻthe inhabitants of the Usolc' [area’]. See also Dolgich 1970: 47–48 for discussion on similar concepts in research history. Nos Saleh носъ Salendje[ì]r’ah Timanskaja Juodeijäh середина земли Juodeiendier’ah Malosemelsk[aja]. Làptah Laaptandier’ah Bolshesemels[kaja]. Aarkkajeh Aarkkajendier’ah Ishemskaja Ismaanah Ismatier’ah Устцылемски Usoltseeh Uusoltsidier’ah Om en ren förlorats, спросять по кудесномъ. (jillstaa, jilltsi) TN ильця ʻtwo objects applied to each other, used by a shaman to predict fate or when talking with the spirit of the deceased (for example, a half-full glass of water covered with a knife; two axes or knives superimposed on each other with metal parts)’. According to Lehtisalo ‘Verlosung’ TN ильцята(сь) ‘predict fate or talk with the spirit of the deceased with the help of two objects superimposed on each other’. According to Lehtisalo ‘losen (mit ainem Beil, Messer, Schäufelchen, Wasser, Branntwein, einem blanken Knopf u.a.)’. (See note [jillsi] Lehtisalo 1956: 127; Tereščenko 2003: 143) på följ[ande]. sätt: Man gör en rund (cirkel) på snön af renhorn, ställa i midten en slipsten (grof, брусъ), på stenen egget af yxen i kors, på yxen en brynsten. Kudesniken går kring rin- gen, och när han kommer till den punkt, åt hken[hvilken] sida renen förlorats, faller anstalten åtskills. Sedan går han åt denna trakt, och renen kommer af sig sjelft honom till möte. If a reindeer is lost, a sorcerer is called to (jillstaa, jilltsi) in the following way: they make a circle on the snow out of reindeer antlers, set a grindstone in the middle, the head of an axe on the stone crossing it, and a whetstone on the axe. The sorcerer goes around the circle, and when he comes to the point on the side where the reindeer was lost, the device falls apart. Then he goes in that direction and the reindeer comes to meet him by itself. På samma sätt sökas menniskor, men kring ringen sättas hufvudshår af mskor[menniskor]. Men are sought in the same way, but human hairs are put around the ring.
Strödda ethnographiska anteckningar. 022
Ifr[ån]. Archangelsk till Mesen 350 verst. Fr[ån]. Mesen til Isma 800 Ifr[ån]. Isma till Kolwva 250 (60) - 1400. Ifr[ån]. Arch[angelsk]. till Pinega 200 Ifr[ån]. Pin[ega] till Kolwa 1300=1500 From Arkhangelsk to Mesen 350 versts From Mesen to Isma 800 From Isma to Kolwa 250 (60) – 1400 From Arkhangelsk to Pinega 200 From Pinega to Kolwa 1300 = 1500 Sæmiski, präktig by mellan Mesen och Nes. Puia, flod, en gård, präktig. Sæmiski, a decent village between Mesen and Nes. Puia, river, one house, decent.
Strödda ethnographiska anteckningar. 023
Hvarje mska[menniska] har en Jileumbartje TN Илевямбэртя or Илебяʹ пэртя denotes both a spirit taking care of wild reindeer and a life-giver (žiznedatel’) or life guardian, as Castrén notes. The twofold meaning goes back to the two meanings of TN илебць ʻlife, wild reindeer’, and пэртя ʻmaker, actor, guardian’. (Chomič 1976: 22–23; Lar 1998: 20–21). (wi lefva (jilem) af jileumbarte), god ande Engel, som vakar öfver honom, ant[ingen]. han sofver, vakar, simmar etc. Men den som offrar sig åt Tadebecoh тадебцo ʻshaman’s helping spirit’ (Lar 1998: 36–39; Lehtisalo 1924). förlorar sin Engel. Detta offrande sker medelst knifs- styng i hals, bröst, sidor. Tadebecoh äro de andas Englar och taga dem till sig efter döden, liksom Jileumbarte taga de goda till sig. Everyone has a Jileumbartje (we live (jilem) from jileumbarte), a good spirit, an Angel, who watches over him, whether he sleeps, is awake, or swims, etc. But anyone who makes sacrifices to Tadebecoh loses his Angel. The sacrifice is represented through stabbing oneself in the neck, breast, and sides. Tadebecoh are the angels of the soul and they take them [souls] with them after death, as the Jileumbarte take the good ones to themselves.