Ethnographiska, historiska och statistiska anmärkningar. 177
Title
Ethnographiska, historiska och statistiska anmärkningar. 177
Description
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Renhufvudet, som offras åt
Num
ställes på en stör.TN Нум is the heavenly deity, a creator god whose opposite is TN ңа, an earthly deity. (Chomič 1977: 5–7; See also Castrén 1853: 13–18).
Ostjakerne lagga det i ett tråg, v.f. |
The reindeer head, which is sacrificed to Num, is placed on a pole. The Ostyaks put it in a trough; see above. |
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Då man medelst
jillsi
vill taga reda på en förlo-TN ильця, ʻtwo objects leaning on each other used by a shaman for foretelling or in discussing with the deceased (for example a partly empty glass of water covered with a knife; two axes or knives whose metal parts lean together)’ (Теrеščеnko 2003 [1965: 143).
rad ren, frågas råd af Häheh.
- Vid jillsi ställesTN хэхэ ʻidol, sacred’. See [bolvan].
en slipsten å marken, derå ett eldstål, en yxe, eller ngt[något] jern (stål dylikt. |
When one wants to find out about a lost reindeer through performing a jillsi, one asks for advice from Häheh. When performing a jilsi, a grindstone is set on the ground, together with the iron plate that is kept under the fire, an axe, or something similar. |
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Tadibén
radfrågas, hvar man kunde göraSee [Tadibe].
en lycklig fångst, hvilken dag fångsten lyckligt afloper och mera dylikt. |
Tadibé is asked where one could get a lucky catch, on what day the catch would be lucky, and the like. |
| Hvad Num sänder, kan Tadibeen ej ändra, hvad som härflyter från onda mskor[människor], sådant kan hjlepas. |
What Num sends, Tadibe cannot change; what flows from evil men, with that he can help. |
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För en Tadibe
insjuknade hans dotter. Bröstet vär-Here, Castrén is summarising two shamanic belief narratives, which are intrinsic part of shamanism (Lukin 2012). See also [en tadibe] and a similar narrative published in [Samojediska sagor.]
kte Tadib[en]. uppskar bröstet och uttog deri- från en ryttare af jern, sittande på en jernhäst med lung i handen. En annan tog ur bröstet en pil. |
Tadibe’s daughter fell ill. Her chest ached; Tadibe cut the breast and took out an iron rider, sitting on an iron horse with her lung in his hands. Another took an arrow from her chest. |
| Hos en Ostjak förlorades en yxe. Tadiben
slog [k]ydes,
Russian kud, kudes ʻevil spirit, devil’ from which kudesnik ʻmagician, sorcerer’. Veniamin (1855: 117–118, 128–129) also uses the expression bit’ kudes; udarit’ neskol’ko raz v penzer – baraban ʻto beat kudes, to hit the penzer-drum a few times’. TN пензерʹʹ ʻтадебя’s drum'.
och yxen nedföll rakt från molnen. |
An axe was lost by an Ostyak. Tadibe hit kydes, and the axe fell straight from the clouds. |
| När en Samojed om morgonen uppstiger och går ur tältet, vänder han sig mot solen, yttrande: Jileumbaertje, Jileumbaertje (заря)
Pudar (uut) jilen Как ты станешь, Manj (uut) jileham Такъ и мы станемъ. TN Илевямбэртя, Илевямбэртя Пудар (нгод) илен Мань илехам’ ʻJiljevjambertja, Jiljevjambertja As you rise, so we rise.ʻ See [Jileumbartje] (RL, TaS, KL)
Om aftonen, när han går till hvila, ställer han sig |
When a Samoyed gets up in the morning and goes out of the tent, he turns to the sun, uttering: Jileumbaertje, Jileumbaertje (dawning)Pudar (uut) jiden ’As you rise’ Manj (uut) jideham ‘So we rise.’ In the evening, when he goes to rest, he stands up with his face towards the evening dusk and utters: |