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Samojederne äro oförskräckta. På små båtar färdas de till Nov[aja]. Sem lja, och tyckas ej begripa att dervid är ngn[någon] fara. Härom talade frågade, jag med en Samojed, och yttrade frågade, att stormen lätt kunde om han ej hyste några fruktan för storm och oväder. "Blir det storm," menade Samojeden, "så finnes äfven andra öar, och det gör mig lika, om jag hamnar på Nov[aja]. Semlja eller på Waigats." Det kun- de ju hända, fortfor jag, att du hamnade i andra werlden, men hvarken på Nov[aja]. S[emlja]. eller Waigats. "Hamnar Ännu finnas der andra öar, t.ex. Dolgoj, fortfor Samoj[ed]. "Är du då viss på, att ham- na på någon af dessa öar och begriper du ej, att stormen kunde stjelpa din lilla båt." Alltid hamnar man någonslädes, och det gör mig lika, om stormen ock skulle föra mig till Matvájeff." The Samoyeds are fearless. They travel to Novaja Zemlja in small boats, and do not seem to understand that there is any danger. I once talked with a Samoyed and asked if he had no fear of storms and bad weather. “If there will be a storm,” said the Samoyed, “there are also other islands, and I do not care if I end up on Novaja Zemlja or on Vajgač.” “But it could happen,” I continued, “that you end up on other islands than Novaja Zemlja or Vajgač.” “There are other islands, such as Dolgoj,” continued Samoyed. “Are you sure that you could land on any of these islands and don’t you understand that the storm could sink your little boat?” “You always land somewhere, and I would not care if the storm brought me to Matveev.”
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Samojedd[er]. äro mycket omtåliga och mistänks[amma]. För ett snedt ord gifva de den största fördel till spillo. The Samoyeds are very impatient and are mistrustful. They can waste a large deal for only one angry word. Samojj.[Samojeder] stå bland Ryssar i högt ans[eende]. för sin andliga capacitet. De äro mkt[mycket] begripl[iga]. och öfvertr[äda]. derföre vid allm[änt]. lärowerk andra lärjungar. I s[ynner]het hafva de alla en afgjord färdighet att skrifwa. The Russians esteem the Samoyeds highly for their spiritual capacities. They are very clever and therefore they usually outperform the other students. They share a definite skill in writing.
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Liksom Lapparne iaktaga äfven Samojederne den sed, att du främma emot en främmande, att han ledes att sitta på högra sidan om spiseln vid vär- den och värdinnan. The Nenets tent is divided into two halves by a virtual line crossing the tent from the door to the back, TN сиʹ. The right-hand side is the men’s side and is higher in social status, whereas the left-hand side is the women’s and children’s. (Chomič 1966: 108–109; Stammler 2005: 85–87; Golovnev, Kukanov & Perevalova 2018: 216–237) Legafolket och barnen sitta på den venstra sidan. Like the Lapps, the Samoyeds also follow the custom that you set the stranger to sit on the right-hand side of the hearth beside the host and the hostess. The workers and the children sit on the left-hand side. Emedan Samojederne äro vana att föra ett stilla sittande lif, kunna deras ben ej härda ut att hellst nå- gra minuter stå upprätt. Äro de nödsakade att stå, iaktaga de då stödja de sig vanligtvis mot nå- gon vägg. Annars fråga de, om de ej an- lofligt att sitta. Because the Samoyeds are used to sitting and to a still life, their bones cannot endure standing upright even for a few minutes. If they are forced to stand, then they usually lean on a wall. Otherwise they ask if they could sit down. Wana att gå mycket försiqtigt i sin kåta, iaktaga de samma försigtighet in i hus. De gå i en lutande ställning och stiga på tårna.
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Gängse sjukdomar bland Samojeder och Ostjaker äro: venerisk smitta, lepra och skörbjugg. Common diseases among the Samoyeds and Ostyaks are venereal infection, leprosy, and scurvy.
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Cap. 6 Urier, en ryktbar Tadibé. Urier According to the travelogue, Castrén noted the narrative down from a female TN тадебя he met while travelling by boat from Kolva to the east in 1843. He also related the narrative in his letter to Collan (Castrén 2019: 513–515), and it ended up in his published travelogue, too (1852: 243, 270–274). The tale is of interest for Castrén because of its mythic nature and because it relates to the living environment of the Nenets and its history. Lehtisalo noted down a similar narrative in Mezenʹ and in the lower Obʹ area (Lehtisalo 1924: 78, 139). beslöt att fara till himlen, och taga med sig sina tvenne hustrur, af hvilka den sednare hustrun hade barn, men den förstgifta var barnlös. Urier befalte sina hustrur att sy åt sig och hvardera sjelf nya kläder. Intet gammalt stycke, ej ens ett förut nyttadt band skulle få finnas i kläderna. Kläderna voro färdiga och Ur[ier]. begifver sig uppåt. Renarne stadna på wägen. Urier inser, att hans befall- ning ej blifvit åtlydd och frågar af hustrurna, om något hvarföre man icke åtlydt hans befallning. Den sednare hustrun svarar, att det smärtat henne lemna barnen efter sig ock samt att derföre insydt ett gammalt band. Då lät Urier lat henne fara ned till jorden och; sjelf for han med den första hustrun till himlen och kör der ofvan på molnen, så att dånet höres ända till jorden. Stället defr.[derifrån] han begaf sig till himlen, visas ännu i dag på Uralska bergen och kallas Uriers шопка. Sjelfva Ural skall hafva bär fått sitt namn efter honom. Chapter VI Urier, a famous Tadibé. Urier decided to go to heaven and take his two wives with him. The second wife had children, but the one he had married first was childless. Urier commanded the wives to sew new clothes for himself and themselves. No old piece, not even a ribbon previously used, would be allowed to be in the clothes.The clothes were finished and Urier got up. The reindeer were standing ready. Urier realised that he had not been obeyed and asked the wives why they had not followed his orders. The second wife replied that it hurt her to leave the children and that she therefore sewed an old ribbon into the clothes. Urier let her go down to the earth and he himself went with his first wife to heaven and drove there over the clouds, so that the rumble was heard on the earth. From there he went to heaven, and even today he appears on the Ural Mountains and it is called Urier’s slope. The Urals themselves are named after him.
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På Waigats Vajgač Island (TN Хэхэʹ я, Хэбидя я) in the Pečora Sea at N70°1′13″ E59°28′56″. (TS, KL) finnes en såkallad Petschora пещера Bolvanskij Nos (TN Хэхэʹ саля) is a high cliff face with an open cave situated at the southern end of the island. The sacrificial place situated on the hill is also called TN Вэсако ‘Old man’, and it is further described on page 180. [180: Hähe salje] (Schrenk 1848: 353–354; Islavin 1847; 114–118; Bojarskij 2000: 80) tvenne пещеры, - en på Югорскiй шаръ (ej stor), vid sjelfva hafstranden. Den andra i mitten af Waigats, ifrån 4 arschin bred; till 1 arschin, löper 300 saschen till en flod, kld[kallad] Болванская река. The Bolvanskaja reka (TN Хэхэ' яха). A river flowing in the canyon between Bolʹšaja bolvanskaja gora and Malaja bolvanskaja gora. Castrén is here referring to what was later called the sacrificial place of the Bolʹšaja Bolvanskaja hill, situated in the highest place of the island. The place is also known as TN Хадако or Небяʹ хэхэ. According to Bojarskij, there is a long and deep cleft in the northern side of the place, “resembling a womb”. Vid denna пещера finnes stenen, den tillbedes, ej пещ[ера]. såsom mga[många] qvartar. Stället der omkring var fordom jemt och glatt; derefter infann sig dervid en sten af särdeles msklig[mänsklig] skepnad, «Efter skepnaden af dna[denna] sten göra de nu Gudabilder af träd.» åt den äras som Gud, deråt offras renar genom strypning «När renen blifvt strypt, slås den i flottet ges och rökes (brännes) för bolvanen, som ock bestrykes med renblod. Vid bestrykningen buga de sig tre ggn[gånger] för bilden. Offret göres till återvinnande af helsa, för god fångst etc. På sna[sådana] sätt offras för träd-beläten.» och stenen bestrykes med renblod. There are two so-called peščery in Waigats, one in Jugorskij šarʹʹ (not large), by the very seashore. The other in the middle of Waigats, from four to one arschin wide, runs 300 saschen to a river, called Bolvanskaja reka. At this peščera, there is a stone, which is worshipped, not a peščera, as in many other caves. The place around the place used to be even and smooth; then a stone with a human form appeared. «Nowadays, they make images of gods of trees following the shape of this stone.» it [the stone] is worshipped as a God; they sacrifice strangled reindeer to it. «When the reindeer has been strangled, it is beaten; the fat is given and smoked (burned) for bolvanen, which are also spread with reindeer blood. When spreading the blood, they genuflect three times to the image. The sacrifice is made for the recovery of health, for a good catch, etc. They sacrifice in a similar way for tree idols.» and the stone is spread with reindeer blood.
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När Here Castrén is describing short sacrificial prayers, typical of the Nenets rituals, which can take place either in the tundra or in the camp. As seen, the sacrifices can be related, for example, to luck in livelihood and health. In the prayer, the spirit in question is briefly addressed. For similar prayers, see Lehtisalo 1947: 547–550. Samojeden bugande sig för bilden, begär de då af Guden till ex. en god fångst, med yttrar han följande ord: Хан-есей тапте-нумь, туэтао ани бона, тысемъ хатангу выя масанъ-ди, айвахаюда, TN Ханесэй табʺта Нум, туетав аниʹ пона, тымʹ хаданнгу, вэя’ масан’’-диʹ, нгэва хаюда ʻWhen Num gives prey, I will pray next year, I will kill a reindeer, smear its blood [on the idol], leave the head.’ (RL, Tas, KL) - богъ дасть промысель, олень зо- давю, на новыи годъ стану молиться и кровю вымажу, рога и голова останутся. Vid sjukdom: Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой, TN Нян адимда, савумдабaмʹ, тымʹ хаданггув, хадкo вэямʹ масанггу, нгэваʹ хаюда, нямдсавэй ʻIf I get better, I will kill a reindeer, definitely smear its blood [on the idol], and leave the head and antlers.’ (RL, TaS, KL) id. теперь не могу, если поправлюсь, олень задавлю, кро-вю вымажу, голова съ рогами оста-нутся. When a Samoyed bows to an image and asks the god for, for example, a good catch, he utters the following words: Хан-есей тапте-нумь, туэтао ани бона, тысемъ хатангу выя масанъ-ди, айвахаюда. ʻWhen Num gives prey, I will pray next year, I will kill a reindeer, smear its blood [on the idol], leave the head.’ In the event of illness: Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой. ʻIf I get better, I will kill a reindeer, definitely smear its blood [on the idol], and leave the head and antlers.’ När renen As implied, a reindeer is not always sacrificed. A sacrifice without a sacrificial animal is called TN хаңор, whereas TN ханʹ denotes a ritual with an animal sacrifice. A sacrificial reindeer is traditionally killed by strangling it. Typically, the idols are fed with blood or fat, which are spread on the idol, but cooked food can also be served to an idol. In addition, reindeer skulls and antlers are left in the place (Chomič 1977). strypes för bolvanen, Ru bolvan ʻidol’ was widely used in the North to denote the different kinds of images of deities among the northern indigenous peoples. TN сядэй and хэхэ would correspond to ‘bolvan’. Of these, сядэй refers explicitly to the images, whereas хэхэ is a more general category referring to objects and phenomena related to the other world. Хэхэ is also used to denote family-related idols. Generally, the images of deities can be made of wood or stone. They can be remarkable stones in the middle of the tundra or bigger man-made anthropomorphic carvings. These are usually offered to when they are met in the tundra. Additionally, there are smaller images that are carried along either in TN хэхэʹ хан or inside clothes and left in sacred places. (Lehtisalo 1924: 147–148; Lehtisalo 1956: 431; Chomič 1966: 199–208; Lar 2004) yttras härvid endast: Hui, tör djamaei, tör mue', TN Хoй, тэр тямэйʺ, тэр мыʺ ʻHow, here’s the reindeer, take the reindeer!’ (RL, TaS, KL) ой вотъ тебе олень, возми олень. Qvinnor This could go back to the complex of TN сяʺмэй [Qvinnor]. äro ej närv[arande] vid offringen. Samojederne släpa en släda TN хэхэʹ хан ʻsacred sledge’. A special sledge for the religious items of the family, especially different TN хэхэʹ ʻidols’, and other ritual necessities. During the movement of the camp, хэхэʹ хан comes behind the head of the camp. In the camp, хэхэʹ хан is placed behind the tent and its sacred place, TN си, drawing an imaginary line that the women should not cross. (Chomič 1966: 206; Golovnev, Kukanov & Perevalova 2018: 214–215) full (30-40) med bolvaner. When a reindeer is strangled for the bolvan, they only say: Hui, tör djamaei, tör mue' ʻHow, here’s the reindeer, take the reindeer!’ Women are not present at the sacrifice. The Samoyeds drag a sledge full (30-40) of bolvaner. Vid offrning Man offrar hufvudet och klöfvarne, äter köttet på stället. When sacrificing one offers the head and the hooves; the meat is eaten on the spot.
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Den döde Castrén’s description of burial customs corresponds to other contemporary descriptions. The deceased are said to be buried in their own clothes in wooden coffins that only seldom get buried underground. The deceased is equipped with everyday utensils and a sledge, which are all broken during the ritual. Additionally, reindeer slaughtered near the burial place are given to the deceased. Consequently, their life is thought to continue in the hereafter. när (Lepehin 1805: 116–118, 257; Islavin 1847: 135–139; Schrenk 1848: 522-523; also Chomič 1966: 217–222; 1977: 24–28) See also [Hähe] and [den döda]. begrafves i den klädnad han har på sig, då han dog i en ambar af träd, dere lägges, blott de kläder, den döda bär sednast bar på sig, så ock en sked, och ett fat. The deceased is buried in the clothing he was wearing when he died, in a shed made of boughs. Only the clothes the deceased last wore, and also a spoon and a dish, are laid in the shed. Ofvan grafven bygges en ambar af tre, dervid Wid ambaren lemnas hans släde, skiljes från släden ders medor och головки för att man ej må taga dem. Harjej-stån- gen jemte spjutet lemnas ock vid grafven ambaren (spjutet) By the shed, one leaves his sledge, whose runners and golovki are taken away because they must not be taken by others. The harjej-pole, together with a spear, is also left at the shed. I qvinnors graf dets[amma]. som i mannens i ambaren «dessutom pengar, räfvar, псець m.m., om den döde varit rik.» jernet, hvarpå elden brinner, (sked, skål); vid grafven släde och harjej. Women’s graves are similar to men’s. «also money, fox, Arctic fox pelts, etc., if the deceased was rich.» the iron plate upon which the fire burns (spoon, bowl); at the grave sledge and harjej.
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Likasom enl[igtt]. traditionen Urier See also Castrén 2019: 480, 515. uppsteget till himlen, så är bland Samojederne ännu i dag den tron rådande, att mskor[människor] lefvande uppstiga till de öfre rymderne. Så hände nyligen på Bol- schesemelske tundran, när en Prest andaktsfullt förtäljde om Elias som Gud för hs[hans] fromhets skull lefvande till sig upptog, att en Samojed yttrade: "Hvad är detta för under du taljer? Min bror for ock nyligen till himlen." As in the tradition that Urier went up to heaven, so the Samoyeds believe even today that people can go to the upper spaces. This happened recently in the Bolshezemelskaja tundra; when a priest devoutly spoke about Elijah, whom God, because of his piety, took alive to himself, a Samoyed said: “What is this you are talking about? My brother also recently went to heaven.”
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Bolvaner Here, Castrén is denoting the TN сядэй that the Nenets carry with themselves. See also [bolvan] äro klädda. Af dem finnas manliga och qvinliga, de förs[tnämda]. äro soml[iga]. klädda i mans andra i qvinno- kläder, mössa, ringar och hvarjehanda prydnaden. Bolvans wear clothes. They can be of male and female sex; the first are dressed in men’s clothes, the second in women’s, a hat, rings, and every kind of decoration. Bolvaner finnas för särskilda ända- mål (drf[derföre] deras stora antal) somliga 1) för vackert väder 2) för lycklig fångst 3) för helsa; 4) för trolldom om ngt förlorats 5) för skilna saker. There are bolvans for different purposes (which explains their large number): 1) for beautiful weather; 2) for a good catch; 3) for health; 4) for witchcraft if something is lost; 5) for different things. När Samoj[eden]. offrar, See [renen]. afskär han först öronen och kastar för idoler, för att lycklig fångst. Afdraga huden, öppna buken, bestryka idolernes anleten med blod. Lägga lefver, lunga, feta etc. i ett färsk fat för hvarje idol och och sätta den framför Gudabilden. Wäntar en half timma, bort- tager faten och börja sjelfva äta ur faten. Derpå Sedan i fatet intet återstår, börjar man äta återstaden af renen. Qvinnor få hvid ej vara när tillst[ädes]. Slut[ligen]. kokas en gryta, på fältet åt qvinnor bringas, hvad som återstår, till tältet. When a Samoyed makes a sacrifice, he first cuts off the ears and throws them to the idols, for a good catch. He then peels off the skin, opens the underside, and spreads blood onto the faces of the idols. He lays the liver, lungs, fat, etc. in a clean dish for each idol and and puts them in front of the images of the god. After having waited half an hour, he takes the dishes away and starts eating out of the dishes himself. When nothing remains in the dish, they start eating the remainder of the reindeer. Women are not allowed to be nearby. Finally, they cook [the rest] in a pot outside. What remains is brought to the tent for the women.
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Då en Samojed aflidt, gör man en Hähé, A special term, TN сидяңг, сидряңг, or TN ңытарма, is known for these images. Here, TN хэхэ is used as a general category, whereas сидряңг can denote both the shadow soul that leaves the body as a human or non-human animal dies and the image made to communicate with the soul; ңытарма tends to denote only the latter. The idea of this anthropomorphic figure is to materialise the recently deceased so that they can live together with the family. They are dressed, fed, and talked to and kept in the sleeping space of the tent and after some years, they are moved to live with the other images in the TN сиʹ or TN хэхэʹ хан. There is regional and temporal variation, depending on who these images are made of and how long they are communicated with. (Lehtisalo 1924: 140–143; Chomič 1977) See also [Den döde] and [den döda]. som under trenne års tid äras uti tältet i stället för den aflidne. Hvarje g[ån]g man äter, framsättes äfven ett föda för hähe. Om dagarne sitter han påklädd i tältet men till natten afkläder man honom och bringer honom till hvila. Efter de tre årens förlopp kastas bolvanen i likkistan bredvid den döde. When a Samoyed dies, one makes a Hähe who is honoured for three years outside the tent instead of the deceased. Every time they eat, they also make food for the hähe. During the day he sits dressed in the tent but at night they undress him and let him rest. After three years, the bolvan is thrown in the coffin next to the deceased.
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Björnen hålles helig. The ambiguous nature of both brown (TN варк) and white (TN сэрʹ варк) bears is reflected in the multitude of circumlocutions such as TN париденя, педарэй, панэда парико, ваңгутана мэна, ири, хэбидя, and сэрʹ, явы respectively. The restrictions related to women are in line with the practices described in [Qvinnor]. (Chomič 1976: 26) En qvinna får ej åka i en rensläde, om någon af renarne har en <lämka> af björnskinn. The bear is considered to be sacred. A woman is not allowed to ride in a reindeer sledge if any of the reindeer have a bearskin <-->. Björnens kött See also Chomič 1966: 135. ätes alltid rå. Före måltiden tvås sig <---> Bear meat is always eaten raw. Before the meal, they wash themselves <---> Wid ders strupe aflägges ed. Taking an oath by the bear is also mentioned, in addition to ethnographic sources, also in documents related to colonial administration. (Perevalova 2019: 44-45) An oath is taken by the throat of the bear. Samojj.[Samojeder] taga alldrig lifvet af möss. Somliga hålla före, att bröstet skall verka häraf, an- dra åter mena, att räfvar och fjällrackor då ej låta fånga sig, ty dessa djur lifnära sig med möss. Samoyeds never take the lives of mice. Some point out that it would have an impact on the chest; others say that foxes and Arctic foxes would not allow themselves to be captured, as these animals feed on mice.
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Renhufvudet, som offras åt Num 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). ställes på en stör. 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. Då man medelst jillsi 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). vill taga reda på en förlo- rad ren, frågas råd af Häheh. TN хэхэ ʻidol, sacred’. See [bolvan]. - Vid jillsi ställes 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. Tadibén See [Tadibe]. radfrågas, hvar man kunde göra 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. För en Tadibe 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.] insjuknade hans dotter. Bröstet vär- 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 med ansigtet mot aftonrodnaden och yttrar: 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:
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Jileumbaertje Heunzer (t)seejeh, какъ ты потухъ Manj hoonumjum Такъ и я спать стану. TN Илевямбэртя Ханзер сея Мань хонумюмʹ ʻJiljevjambertja As you go out I go to bed.ʻ See [Jileumbartje] (RL, TaS, KL) Jileumbaertje Heunzer (t) seejeh ‘As you go outʹ’ Manj hoonumjum ‘I go to bed.’ Болванскiя шопки Bolvanskaja sopka ʻBolvan hill’ is a Russian term for Nenets sacred places that have wooden or stone idols and traces of sacrifices in them. The kinds of hills are often clearly distinguishable from the environment by their shape and they are often also named beautiful or pleasant, as Castrén does here. TN хэбидяʹ я or хэхэʹ я. kallas ställen der Samo- jedernes Gudabilder förut stått. De äro vanl[igen]. mycket angenäma ställen. Bolvanskija šopki is the name of the places where the Samoyed idols stood before. They are often very pleasant places. Om någon En tadibe Shamanic belief narrative. See also note [för en tadibe] and [Samojediska sagor 3] lemnades på försök uppå en obe- bodd hafsö. Man ser honom komma derifrån sittande på vattnet, med en for seglande båtens snabbhet. A Tadibe was left on trial on an uninhabited island in the sea. They saw him coming from there sitting on the water, with the speed of a sailing boat. Fordnade Tadibeerne kunde se och wisa åt andra lunga och andra mvartes[människovarelsers] delar hos lefvande varelser. The ancient Tadibes could see and show to other men parts of the lungs and other parts of living human beings. Bolvaner ställas mot östen med ansigtet mot vester. Bolvans are set with their face pointing to the west. Obs. Gudabilder af 2 slag: Here, Castrén’s explanation of the difference between the meaning of TN сядэй and TN хэхэ differs from what has been explicated by Chomič and Lehtisalo; see [bolvan] and [saedaej]. It is highly possible that the meaning of the words has not been and is not strict in practical usage. 1) Häheh, med msklig[mänsklig] skepnad, alltid påklädda hemma. NB: Idols are of two kinds: 1) Hähe, with a human shape, always dressed at home. 2) Seädi Seadaei utan msklig[mänsklig] skepnad ofullständig, utan kläder - blott med spetsigt hufvud, tecknade ögon etc. Ställas på berg, höjden, vid fången etc. 2) Seadaei, incomplete, without clothes – only with a pointed head, marked eyes, etc. They are laid on mountains, heights, by the catch, etc.
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Den döda A similar habit is also described by Lepëchin (1805: 117, 257) and Schrenk (1848: 522–523) but Chomič (1966: 219–220) notes that there is regional variation. See also [Den döde] and [Hähe]. lägges i kistan med ansigtet wandt åt jorden. När renen slagtas, b offras, See [röka]. bränner man fettman. Samojederne tro att vede[r]gällningen Instead of ideas of restitution in the afterlife, the Nenets share conceptions of their life being predestined. (Chomič 1976: 21–22) skall för sig gå på jorden. Så är den mening allmän, att om en rik stjäl, så blir han fattig. Stjäl en fattig, så dör han. (пропадаетъ). Samojederne hysa en helig wördnad för stenar See [bolvan]. och träd af ngn[någon] särd[särskild]. skepnad. The deceased is placed in the coffin with his face turned to the earth. When a reindeer is sacrificed, its fat is burnt. The Samoyeds believe that there will be compensation on earth. There is a general understanding that if a rich man steals, he becomes poor. If a poor man steals, he will die. The Samoyeds feel a sacred awe for stones and trees that are of a special shape.
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På Waigats finnas tre offer stäl- len 1) Vid det sydvestliga näset, Hähen=saljeh, Хэхэʹ саля ʻSacred cape’. The southern cave is situated near TN Вэсако, a seven-headed wooden idol linked to TN Хадако, another idol situated on the northern side of the island. As noted by Archimandrite Veniamin, who led the 1820s missionary campaign, over 400 idols situated near Вэсако were burnt and a cross was placed in the shrine instead. After a few years, the place again abounded in idols and reindeer skulls and antlers. (Veniamin 1855: 122–125; Veniamin 1850: 53; Schrenk 1848: 353–354; Borisov 1907: 89–104) 2) Vid den nordvestlig ustje kallad Ja mal n GHähe Яʹ малʹ хэхэ ʻEarth’s end idol’. There is no more knowledge available about this place. (Bojarskii 2000: 80–85) - jord slutets Gud 3) Midt i landet på berget - kallad Ja jeru Hähe, Яʹ ервʹ хэхэ ʻEarth’s host idol’. This could refer to TN Хадако; see [Bolvanskaja reka]. jordens herre-Hähe. Samojederne fara ofta afnytligt med båt öfver sundet Jugorskoi Schar The Yugorskij Strait, situated between the mainland and Vaigač. N69°41’41’’ E61°56’31’’. Similar knowledge about the seasonal movement of some Bolʹšezemelʹskaja Nenets between the mainland and Vajgač Island and the obligatory nature of sacrifices when crossing the strait, e.g. in Schrenk 1848: 347–363. See also [Югорский шар]. till Waigats för att offra åt Saljén-Hähe, Саляʹ хэхэ ʻCape’s idol’. This refers to the sacrificial complex of TN Вэсако; see [Hähen-salje]. och föra dit renar. Mga[Många] Sa- mojeder nomadisera Several Nenets families were settled in Novaja Zemlja in the 19th century, when Russia wanted to strengthen its possession of the archipelago. The settlement was based on cooperation between the local Nenets and Russian Pomors: the Nenets would hunt and fish during the autumn, winter, and spring, and trade with the Pomors, who would arrive during the summer months. The traders had their own Nenets partners who would exchange furs for guns, ammunition, textiles, flour, sugar, and tea. They also traded with Norwegian hunters who visited Novaja Zemlja regularly (Lepëchin 1805: 140–152; Serebranny 1997: 304; Shrenk 1848: 362). der om sommar och vintrar, promisla i hafvet fånga hvita björnar och alla slags горные; så ock vildren, de der från Novaja Semlja komma till Waigats - fara ock sommar-tiden på promisl till Nova[ja]-Semlja. There are three sacrificial places in Waigats: 1) at the south-western point, Hähen=saljeh; 2) at the north-western river mouth called Ja mal Hähe – God of the earth’s end; 3) in the middle of the island on the mountain called Ja jeru Hähe, the earth’s host – Hähe. The Samoyeds often cross the strait of Jugorskoi Schar to Waigats by boat in order to sacrifice to Saljén-Hähe, and to bring reindeer there. Many Samoyeds nomadise there in the summer and winter, hunt in the sea, and catch polar bears and all kinds of mammals; also wild reindeer, which come to Vaigach from Novaja Semlja – they also travel to Novaja Semlja to hunt during the summertime. NB. Seadaej; See [bolvan]. kallas en bolwan utan ma- litsa, utan all prydnad, bolwanen i sin nakenhet. Hähe är en beklädd bolvan. NB: Seadaej means a bolvan without a malitsa, without any decorations, a bolvan in his nudity. A hähe is a dressed bolvan. Endast tadibeer tala med bolvanen Only tadibes talk to bolvans.
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I Samojedernes sagor omtalas ofta Jordens nafvel; See Castrén 1843c. visar vägen åt förvillade. Han är liten som ett barn, med grått skägg. In the narratives of the Samoyeds, the navel of the Earth is often mentioned; it shows the way to the lost. He is as small as a child, with a grey beard.
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I Samojederne äro blott till namnet christna, Here, Castrén relies on Venianim’s knowledge. Archimandrite Veniamin was in charge of the Orthodox missionary work that took place in the European tundra of Russia in the 1820s and 1830s. During the work, most of the Nenets were baptised, new churches were built, and a few parishes founded. The discourse on the superficiality of Christianity among the Nenets goes through all the descriptions of the 19th century. (Veniamin 1855: 112–114, 71–72; Schrenk 1848: 408–412; Islavin 1847: 119–120; Chomič 1979: 15–18; Golovnev & Osherenko 1999: 53–59) hafva intet begrepp om läran, iaktaga icke ens fastan, besöka knapt en gång om året kyrkan. Af de Kaninska Samoj[eder]., som stå högst i bildning kom ingen enda 1842 om Julen till kyrkan. Regeringen har an- befallt att Samojedbarn skola på kronans bekostnad af de Samojediska presterna uppfostras till barnalärare; men icke ens den fattigaste Samojed lemna sina barn hos presten i lära. Before the missionary work began, a school was founded for Nenets children in 1788. According to the reports of the priests, the Nenets were indeed unwilling to send their children to the schools and after four years, three had died and six had got sacked. (Veniamin 1850; Bazanov & Kaganski 1936: 20) Det är föreskrifvit, att trenne i sender skola er- hålla undervisning, men år 1842 fann på Kan[inska]. tundran blott en enda lärjunge. Han var fader- och moder-lös samt hade genom Земский Судъ blifvit anskaffad. The Samoyeds are only superficially Christians; they have no idea about doctrine, do not even observe fasting, and go to church barely once a year. Of the Kanin Samoyeds, who stand highest in education, not a single one went to church at Christmas in 1842. The government has ordered that Samoyed children should, at the expense of the Crown, be raised by the Samoyed priests to be teachers of children; but not even the poorest Samoyed leaves their children with the priest at the school. It has been decreed that three [children] at a time should receive teaching, but in 1842 there was only one pupil in the Kanin tundra. He was fatherless and motherless and had been acquired by Zemskij Sud''. Samojeden fasar för all bildning och lärdom. Sjelfva den saken att sitta några timmar dagl[igen]. i en kammare och lära mig sitt språk var för Samojj.[Samojeder] så mödosam, att jag hade svårighet att ens g[enom] Земск[iй]. С[удъ]. erhålla ngn[någon] läromästare. Detta är för Samoj[eden]. скучно, тоскливо. Derföre gjorde Samoj[eden]. med mig vanl[igen]. det förbehåll, att han allt emellanåt skulle få en sup brännvin. See also Castrén 2019: 426, 445–446; 453–454, 466–467. The Samoyed is terrified of all education and learning. The very matter of sitting for a few hours a day in a room and teaching me their language was so laborious for the Samoyeds that I had difficulty obtaining a teacher, even with the help of Zemskij Sud''. This is boring and tedious for the Samoyed. Therefore the Samoyed usually worked with me on condition that he would occasionally receive a drink of brandy.
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Samojeder stå bland Ryssar i
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Cap. 7 Chapter VII