Föreläsningar i Finsk Grammatik (Lectures on Finnish Grammar, Fennica)
Fennica. Manuscripta Castreniana, Linguistica I. 758 p. ISBN 978-952-7262-07-8 (print/hardcover), ISBN 978-952-7262-08-5 (online/pdf). 50 €.
Matthias Alexander Castrén and the Finnish Grammar (Fennica)
© Suomalais-Ugrilainen Seura – Société Finno-Ougrienne – Finno-Ugrian Society & the authors
Sources and Literature, Index (Kalevala, Fennica)
Vocabularia et commentaria Kalevalae (Kalevala, Fennica)
Synoptic Presentation of the Full Text of the Old Kalevala (1835) by Elias Lönnrot and the Swedish Translation (1841) by M.A. Castrén (Fennica, Kalevala)
Förord [af M.A. Castrén] (Kalevala, Fennica)
Matthias Alexander Castrén and the Swedish Translation of the Old Kalevala (Fennica)
Epistulae 1: Letters sent by M.A. Castrén
Epistulae 1. Letters sent by M.A. Castrén. Edited by Timo Salminen & Juha Janhunen. Manuscripta Castreniana, Personalia I,1. 851 pp. ISBN 978-952-7262-25-2 (print) ISBN 978-952-7262-26-9 (online). 50 €.
M.A. Castrén continued the European tradition of expeditions in Russia but he was also able to fulfil the needs of the Imperial Russian administration for information about the Empire as well as the Finnish national movement’s request to explore the history of the Finnish people. Being far away from home brought about a massive need for him to stay in contact both with friends and relatives in Finland and with colleagues and official authorities at the Russian Academy of Sciences. The present volume brings together all the currently known letters written by Castrén, both official and unofficial (except his correspondence with his fiancée and future wife Natalia Tengström, which will be published in Epistulae 2). Most of the letters date from the years he spent in the field, but there are also letters written in Finland before and after his expeditions. Altogether, this volume contains 231 letters and some drafts written by Castrén in the 20-year period between 1832 and 1852. View the whole volume (pdf)
(View the whole volume without frames) Contents Manuscripta Castreniana: A General Preface to the Series by Juha Janhunen Editors’ Foreword by Timo Salminen and Juha Janhunen Practical Information Matthias Alexander Castrén’s letters, transferring information and discussing ideas by Timo Salminen Recipients of M.A. Castrén’s letters by Timo Salminen Matthias Alexander Castrén: (Jump to: Letters written in 1832 | 1833 | 1834 | 1835 | 1836 | 1838 | 1839 | 1840 | 1841 | 1842 | 1843 | 1844 | 1845 | 1846 | 1847 | 1848 | 1849 | 1850 | 1851 | 1852) Letters written in 1832 1 Helsinki, 9 April 1832, to the Senate of the Imperial Alexander University 2 Uskela, 10 July 1832, to Johan Abraham Fellman 3 Helsinki, 3 September 1832, to Johan Abraham Fellman Letters written in 1833 4 Helsinki, 7 January 1833, to Johan Abraham Fellman 5 Helsinki, 14 February 1833, to Johan Abraham Fellman 6 Helsinki, 26 May 1833, to Jacob Fellman 7 Helsinki, 31 October 1833, to Johan Abraham Fellman Letter written in 1834 8 S.d. 1834, to the Senate of the Imperial Alexander University in Helsinki Letter written in 1835 9 S.d. 1835, to the Senate of the Imperial Alexander University in Helsinki Letters written in 1836 10 [Helsinki, c. April 1836], to Johan Abraham Fellman 11 Helsinki, 7 May 1836, to Johan Abraham Fellman Letters written in 1838 12 Muonio, July 1838, to Knut Felix von Willebrand 13 Helsinki, 25 September 1838, to Carl Robert Ehrström 14 Helsinki, 27 September 1838, to Anders Johan Sjögren 15 Helsinki, 30 October 1838, to Anders Johan Sjögren 16 Helsinki, 15 December 1838, to Jacob Fellman Letters written in 1839 17 Helsinki, 23 September 1839, to Carl Robert Ehrström 18 S.d. [December 1839], to the Faculty of Arts at the Imperial Alexander University in Helsinki Letters written in 1840 19 S.d. [probably February 1840], to Elias Lönnrot 20 Helsinki, 2 February 1840, to Carl Robert Ehrström 21 Helsinki, 12 March 1840, to Jacob Fellman 22 Helsinki, 22 March 1840, to Jacob Fellman 23 S.d. [27 March 1840], to the Chapter of the Bishopric of Porvoo 24 S.d. [25 September 1840], M.A. Castrén and Julius Immanuel Bergh to the Chapter of the Bishopric of Porvoo Letters written in 1841 25 13 March [1841], to an unidentified recipient 26 Helsinki, 14 June 1841, to Carl Robert Ehrström 27 Helsinki, 17 June 1841, to Gabriel Rein 28 Helsinki, 22 June 1841, to the Senate of the Imperial Alexander University in Helsinki 29 Koski/Turku Province, 24 July 1841, to Elias Lönnrot 30 Kemi, 17 August [1841], to Carl Robert Ehrström 31 Kemi, 14 September 1841, Elias Lönnrot 32 Kemi, 16 September 1841, to Frans Johan Rabbe 33 Kemi, 12 October 1841, to Elias Lönnrot 34 October 1841, to the Faculty of Arts at the Imperial Alexander University in Helsinki 35 Kemi, 11 November 1841, to Knut Felix von Willebrand Letters written in 1842 36 Inari, 3 February 1842, to Knut Felix von Willebrand 37 Inari, 12 February 1842, to Alexander Blomqvist 38 Inari, 13 February 1842, to Frans Johan Rabbe 39 Inari, 14 February 1842, to Anders Johan Sjögren 40 Kola, 23 March/4 April 1842, to Anders Johan Sjögren 41 Kola, 23 March/4 April 1842, to Knut Felix von Willebrand 42 Kemʹ, [2?/]14 May 1842, to Frans Johan Rabbe 43 Arxangelʹsk, [21 May/?]2 June 1842, to Anders Johan Sjögren 44 Arxangelʹsk, 13/25 June 1842, to Frans Johan Rabbe 45 Arxangelʹsk, 14/26 June 1842, to Anders Johan Sjögren 46 Arxangelʹsk, 16/28 June 1842, to Alexander Blomqvist 47 Arxangelʹsk, 9/21 July 1842, to Frans Johan Rabbe 48 Arxangelʹsk, 23 July/4 August and Uemskij, 26 July/7 August 1842, to Anders Johan Sjögren 49 Uemskij, 4/16 August 1842, Frans Johan Rabbe 50 Uemskij, [13?]/25 August 1842, to Frans Johan Rabbe 51 Arxangelʹsk, [19 September?]/1 October 1842, to Anders Johan Sjögren 52 Arxangelʹsk, 22 September/4 October 1842, to Fabian Collan 53 Arxangelʹsk, 23 September/5 October 1842, to Frans Johan Rabbe 54 S.d. 1842, to the Senate of the Imperial Alexander University in Helsinki 55 Arxangelʹsk, 5/17 October 1842, to Anders Johan Sjögren 56 Arxangelʹsk, 21 October/2 November 1842, to Frans Johan Rabbe 57 Arxangelʹsk, 1/13 November 1842, to Anders Johan Sjögren 58 Arxangelʹsk, 1/13 November 1842, to Alexander Armfelt 59 Mezenʹ, 5/17 December 1842, to Anders Johan Sjögren 60 Mezenʹ, 5/17 December 1842, to Frans Johan Rabbe Letters written in 1843 61 Pustozërsk, 11/23 March 1843, to Frans Johan Rabbe 62 Ižma, [19 April?]/1 May 1843, to Frans Johan Rabbe 63 Ižma, [19 April?]/1 May 1843, to Fabian Collan 64 Ižma, 18/30 May 1843, to Anders Johan Sjögren 65 Ižma, 11/23 June 1843, to Elias Lönnrot 66 Ižma, 11/23 June 1843, to Frans Johan Rabbe 67 Kolva, 27 August/8 September 1843, to Anders Johan Sjögren 68 Kolva, 3/15 September 1843, to Frans Johan Rabbe 69 Obdorsk, 2/14 November 1843, to Anders Johan Sjögren 70 Obdorsk, 2/14 November 1843, to Frans Johan Rabbe 71 Obdorsk, 12/24 December 1843, to Jacob Fellman Letters written in 1844 72 Obdorsk, 1/13 January 1844, to Frans Johan Rabbe 73 Berëzov, 28 February/11 March 1844, to Anders Johan Sjögren 74 Berëzov, 28 February/11 March 1844, to Frans Johan Rabbe 75 S.d., to the Senate of the Imperial Alexander University in Helsinki 76 Berëzov, 4/16 March 1844, to Anders Johan Sjögren 77 Tobolʹsk, 12/24 March 1844, to Anders Johan Sjögren 78 Tobolʹsk, 12/24 March 1844, to Frans Johan Rabbe 79 Helsinki, 22 May 1844, Anders Johan Sjögren 80 Helsinki, 2 June 1844, to the Faculty of Arts at the Imperial Alexander University in Helsinki 81 Helsinki, 8 June 1844, to Anders Johan Sjögren 82 Helsinki, 24 June 1844, to Jacob Fellman 83 Helsinki, 25 June 1844, to Anders Johan Sjögren 84 Koski/Turku Province, 13 July 1844, to Fabian Collan 85 Helsinki, 3 August 1844, to Anders Johan Sjögren 86 Helsinki, 28 September 1844, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 87 Helsinki, 28 September 1844, to Anders Johan Sjögren 88 Helsinki, 16 October 1844, to Anders Johan Sjögren 89 Helsinki, 18 October 1844, to Fabian Collan 90 Helsinki, 18 October 1844, to Johan Vilhelm Snellman 91 Helsinki, 23 November 1844, to Anders Johan Sjögren 92 Helsinki, 30 November 1844, to Fabian Collan 93 Helsinki, 25 December 1844, to Adolf Edvard Arppe 94 Helsinki, 29 December 1844, to Anders Johan Sjögren Letters written in 1845 95 Helsinki, 7 February 1845, to Jacob Fellman 96 St Petersburg, 10/22 March 1845, to Frans Johan Rabbe 97 St Petersburg, 11/23 March 1845, to Frans Johan Rabbe 98 Kazanʹ, 30 March/12 April 1845, to Anders Johan Sjögren 99 Kazanʹ, 26 April/8 May 1845, to Anders Johan Sjögren 100 Kazanʹ, 29 April/11 May 1845, to Frans Johan Rabbe 101 Kazanʹ, 29 April/11 May 1845, to Elias Lönnrot 102 Kazanʹ, 29 April/11 May 1845, to Knut Felix von Willebrand 103 Tobolʹsk, 23 May/4 June 1845, to the Imperial Academy of Sciences 104 Tobolʹsk, 23 May/4 June 1845, to Anders Johan Sjögren 105 Tobolʹsk, 23 May/4 June 1845, to Frans Johan Rabbe 106 Samarovo, 24 June/6 July 1845, to Frans Johan Rabbe 107 Samarovo, 24 June/6 July 1845, to Frans Johan Rabbe 108 Skripunovo (Toropkowa), 4/16 July 1845, to Anders Johan Sjögren 109 Tschebakowa, 25 July/6 August 1845, to Frans Johan Rabbe 110 Surgut, 20 August 1845, to Lars Magnus Castrén 111 Surgut, 12/24 August 1845, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 112 Surgut, 12/24 August 1845, to Anders Johan Sjögren 113 Surgut, 13/25 August 1845, to Elias Lönnrot 114 Surgut, 28 August/9 September 1845, to Anders Johan Sjögren 115 Surgut, 28 August/9 September 1845, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 116 Surgut, 10/22 September 1845, to Johan Robert Tengström 117 Surgut, 10/22 September 1845, to Frans Johan Rabbe 118 Narym, 1/13 November 1845, to Elias Lönnrot 119 Narym, 4/16 November 1845, to Fabian Collan 120 Narym, 6/18 November 1845, to Johan Robert Tengström 121 Narym, 6/18 November 1845, to Frans Johan Rabbe 122 Narym, 1/13 December 1845, to Anders Johan Sjögren 123 Narym, 1/13 December 1845, to Frans Johan Rabbe 124 Togur, 12/24 December 1845, to Fabian Collan 125 S.d. 1845, to the Tomsk Governorate Postal Office Letters written in 1846 126 Togur, 11/23 January 1846, to Frans Johan Rabbe 127 Tomsk, 5/17 March 1846, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 128 Tomsk, 5/17 March 1846, to Anders Johan Sjögren 129 Tomsk, 5/17 March 1846, to Johan Vilhelm Snellman 130 Tomsk, 5/17 March 1846, to Frans Johan Rabbe 131 Tomsk, 5/17 March 1846, to Frans Johan Rabbe 132 Tomsk, 6/18 March 1846, to Johan Robert Tengström 133 Enisejsk, 20 March/1 April 1846, to Elias Lönnrot 134 Enisejsk, 20 March/1 April 1846, to Frans Johan Rabbe 135 Makovskoe, 3/15 April 1846, to Anders Johan Sjögren 136 Makovskoe, 3/15 April 1846, to Frans Johan Rabbe 137 Enisejsk, 8/20 May 1846, to Fabian Collan 138 Enisejsk, 15/27 May 1846, to Frans Johan Rabbe 139 Enisejsk, 16/28 May 1846, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 140 Enisejsk, 16/28 May 1846, to Anders Johan Sjögren 141 S.d., possibly c. 1846, to Carl Gustaf Zetterquist 142 Turuxansk, 28 June/10 July 1846, to Frans Johan Rabbe 143 Turuxansk, 28 June/10 July 1846, to Elias Lönnrot 144 Turuxansk, 6/18 July 1846, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 145 Turuxansk, 13/25 July 1846, to Frans Johan Rabbe 146 Turuxansk, 17/29 July 1846, to Anders Johan Sjögren 147 Turuxansk, 17/29 July 1846, to Fabian Collan 148 Dudinka, 10/22 November 1846, to Anders Johan Sjögren 149 Dudinka, 10/22 November 1846, to Frans Johan Rabbe Letters written in 1847 150 Turuxansk, 11–12/23–24 January 1847, fragments of drafts of letters to Frans Johan Rabbe and possibly to other unidentified recipients 151 Turuxansk, 11/23 January 1847, to Frans Johan Rabbe 152 Turuxansk, 11/23 January 1847, to Anders Johan Sjögren 153 Turuxansk, 12/24 January 1847, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 154 Turuxansk, [12/24] January 1847, to Anders Johan Sjögren 155 Nazimovo, 22 February/6 March 1847, to Anders Johan Sjögren 156 Nazimovo, 22 February/6 March 1847, to Elias Lönnrot 157 Nazimovo, 22 February/6 March 1847, to Frans Johan Rabbe 158 Enisejsk, 22 March/3 April 1847, to Anders Johan Sjögren 159 Enisejsk, 22 March/3 April 1847, to Fabian Collan 160 Enisejsk, 1/13 April 1847, to Frans Johan Rabbe 161 Minusinsk, 20 April/2 May 1847, to Anders Johan Sjögren 162 Minusinsk, 22 April/4 May 1847, to Frans Johan Rabbe 163 Šušenskoe, 15/27 June 1847, to the Imperial Academy of Sciences/Paul Heinrich von Fuss 164 Šušenskoe, 15–17/27–29 June 1847, to Anders Johan Sjögren 165 Šušenskoe, 17/29 June 1847, to Frans Johan Rabbe 166 [Tesʹ], 23 June/5 July 1847, to Lars Magnus Castrén 167 Karatuzskoe (Schadatska förposten) 5/17 July 1847, to Anders Johan Sjögren 168 Tesʹ, 5/17 August 1847, to Anders Johan Sjögren 169 Tesʹ, 5/17 August 1847, to Frans Johan Rabbe 170 Minusinsk, 5/17 September 1847, to Anders Johan Sjögren 171 Minusinsk, 5/17 September 1847, to Frans Johan Rabbe 172 Krasnojarsk, 23 September/5 October 1847, to Elias Lönnrot 173 Anža, 11/23 October 1847, to Anders Johan Sjögren 174 Anža, 5/17 November 1847, to Frans Johan Rabbe 175 Agulʹsk, 1/13 December 1847, to Anders Johan Sjögren Letters written in 1848 176 Nižneudinsk, 6/18 January 1848, to Frans Johan Rabbe 177 Nižneudinsk, 14/26 January 1848, to Anders Johan Sjögren 178 Irkutsk, 27 February/10 March 1848, to Frans Johan Rabbe 179 Irkutsk, 27 February/10 March 1848, to David Emanuel Daniel Europaeus 180 Irkutsk, 1/13 March 1848, to Anders Johan Sjögren 181 Irkutsk, 1/13 March 1848, to Jacob Fellman 182 Kjaxta, 22 March/3 April 1848, to Frans Johan Rabbe 183 Nerčinskij zavod, 18/30 May 1848, to Anders Johan Sjögren 184 Čita, 3/15 July 1848, to Anders Johan Sjögren 185 Čita, 3/15 July 1848, to Frans Johan Rabbe 186 Irkutsk, 12/24 August 1848, to Anders Johan Sjögren 187 S.d. [Irkutsk, 12/24 August 1848], to Frans Johan Rabbe 188 Krasnojarsk, 3/15 November 1848, to Anders Johan Sjögren 699 189 Krasnojarsk, 3/15 November, 1848, to Frans Johan Rabbe 190 Krasnojarsk, 3/15 November 1848, to Gabriel Rein 191 Omsk, 2/14 December 1848, to Frans Johan Rabbe Letters written in 1849 192 Ufa, 21 December 1848/2 January 1849, to Anders Johan Sjögren 193 Helsinki, 8 March 1849, to Anders Johan Sjögren 194 Helsinki, 29 March 1849, to Anders Johan Sjögren 195 Helsinki, 4 April 1849, to Johan Vilhelm Snellman 196 Helsinki, [8 April 1849], to Elias Lönnrot 197 Helsinki, 25 April 1849, to Anders Johan Sjögren 198 Helsinki, 7 May 1849, to Johan Abraham Fellman 199 Helsinki, 10 May 1849, to Elias Lönnrot 200 Helsinki, 10 June 1849, to Anders Johan Sjögren 201 Helsinki, 9 July 1849, to Anders Johan Sjögren 202 Helsinki, 26 July 1849, to Elias Lönnrot 203 Helsinki, 7 September 1849, to Elias Lönnrot 204 Helsinki, 10 October 1849, to Anders Johan Sjögren 205 Helsinki, 23 November 1849, to Anders Johan Sjögren 206 Helsinki, 10 December 1849, to Elias Lönnrot Letters written in 1850 207 Helsinki, 20 January 1850, to Elias Lönnrot 208 Helsinki, 21 January 1850, to Anders Johan Sjögren 209 Helsinki, 2 April 1850, to Anders Johan Sjögren 210 Helsinki, 4 April 1850, to Elias Lönnrot 211 Helsinki, 28 April 1850, to Carl Robert Ehrström 212 Helsinki, 10 May 1850, to Anders Johan Sjögren 213 Helsinki, 25 May 1850, to Anders Johan Sjögren 214 Helsinki, 4 July 1850, to Jacob Fellman 215 Botby, 31 July 1850, to Anders Johan Sjögren 216 Helsinki, 28 October 1850, to Anders Johan Sjögren Letters written in 1851 217 Helsinki, 13 January 1851, to Anders Johan Sjögren 218 Helsinki, 4 February 1851, to Anders Johan Sjögren 219 Helsinki, 12 March 1851, to Anders Johan Sjögren 220 Helsinki, April 1851, to the Imperial Alexander University in Helsinki 221 Helsinki, April 1851, to the Treasury of the Province of Uusimaa 222 Helsinki, 26 April 1851, to Anders Johan Sjögren 223 Helsinki, 2 June 1851, to Anders Johan Sjögren 224 [Botby], 23 July [probably 1851], to Knut Felix von Willebrand 225 Rasböle, 1 August 1851, to Gabriel Rein 226 S.l., [September 1851], to Augusta Pipping 227 Helsinki, 3 October 1851, to Elias Lönnrot 228 Helsinki, 5 November 1851, to Anders Johan Sjögren 229 Helsinki, 8 December 1851, to Anders Johan Sjögren Letters written in 1852 230 Helsinki, 3 February 1852, to Anders Johan Sjögren 231 Helsinki, 24 February 1852, to Anders Johan Sjögren 232 Helsinki, 16 March 1852, to Anders Johan Sjögren Sources and Literature Indexes
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. 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.
Anmärkningar öfver den kondinska dialekten. 294