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Samojederne spisa ett hufvudmål [påkommer] om dagen, som intäges på aftonen. The Samoyeds eat one main meal a day, which is in the evening. Samojederne äta otroligt; men besitta tillika der wanan att uthärda hunger i flere dagar. Ofta ser man utan någon synbar och detta med den största likgiltighet. Många fattiga Samojeder äro så fattiga, att de ej komma ur stället, om de slagta blott en ren (d.ä. de ega blott 5-6 renar). Dessa lef- wa vanligen på sina bröders bekostnad. Om det nu händer, att en sådan Samojed på några dagar ej träffat rikare bröder och så uppä- tit alla sina förråder, till och gnagat alla ben- bitar, förtärt alla tarmar etc. ser man honom till sitta vid eldbrasan och spotta efter utseendet luga vid eldbrasan till synnet, utan att gläda sig det minsta öfver ankomsten af en person som räddar honom från hungerdöden. The Samoyeds eat unbelievably much; but they can also endure hunger for several days and with the greatest indifference. Many Samoyeds are so poor that they would not manage if they slaughtered only one reindeer (i.e. they own only five or six reindeer). These usually live at the expense of their brothers. If it happens that such a Samoyed did not meet his richer brothers for few days and ate all his supplies, gnawed all the bones, consumed all the intestines, etc., you could see him sitting by the fire and spitting calmly, without rejoicing in the least over the arrival of a person who saves him from starvation. Samojederne hafva intet Here, Castrén comes close to other 19th-century researchers or travellers describing northern peoples as “short-sighted, carefree, indifferent, slow, sluggish, clumsy, and gluttonous people who live for the moment”. (Leete 2014: 141) As noted by Leete (2014: 143), the description is based on ideas related to primitive peoples and their mindset and on theories about the impact of the environment on culture. begrepp om kons- ten att spara. Peningen aktar aktar han icke det minsta, utan kallas derföre silfvret brännvins-penning. Har han några kopp. öfverlopps, så är detta brännande käl på hans hufvud; han vet ej, huru han på det snaraste månde blifva qvitt denna The Samoyed has no idea of saving. He does not check money in the slightest, and therefore he calls silver “brandy money”. If he has a few spare kopecks, he tries to find a way to get rid of this
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Samojederne besitta kunsten att med knifven sirligt förfärdiga diverse husgeråd. Deras slädor, On constructing sledges, see Golovnev, Kukanov & Perevalova 2018: 204–207. On drums, see Chomič 1966: 214–215 and IEAS 1961: 437, 451–452. On working bones and tusks, see Chomič 1966: 84–85. körredskap körstänger, fat m.m. äro vanl[igen]. mycket jemt bearbetade. Sina snusdosor (af horn), knifskate m.m. begjuta de med tenn ganska sirligt. The Samoyeds are able to use a knife neatly to make all kinds of household utensils. Their sledges, driving poles, drums, etc. are usually very accurately made. They cast their snuff boxes (made of horn), knife sheaths, etc. with tin quite neatly.
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och å hvardera sidan finnas tvenne, och emellan dem finnes en tvärstånge tjih. TN ти denotes the two horizontal poles at the height of 1.5 metres attached to each other and сымзы in the back of the tent and to the tent poles on both sides of the door. (Chomič 1966: 106) Ifrån tvärstången nedhänger Pa'ah, TN па”(д) denotes a bar with holes drilled on top and a hook under it. Паʺ is slipped into TN пад’ ню, a wooden or steel bar hanging on TN ти. Pots and tea kettles are hung on the паʺ over the fire. (Chomič 1966: 106; Golovnev, Kukanov & Perevalova 2018: 226) hvarifrån grytorna äro nedhänga på en krok ( ). I Pa'ah finnas hål, genom hvilka stickor fasthålla den öfver tjih. Stickorna kallas paadojaaptaa. TN пад” ябта” ʻthe thin sticks’ (Tereščenko 2003: 455). (TaS, KL) and on each side there are two poles. Between them, there is a bar, tjih. The pa'ah from which the pots are hung on a hook, hangs from the tjih. In the pa’ah there are holes through which sticks hold it over the tjih. The sticks are called paadojaaptaa.
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Beståndsdelarne i en Samojedisk kåta (meäh): TN мяʺ(д) ʻtent’. The conical Nenets tent was described by most researchers and travellers who worked among the Nenets. Castrén is here describing the winter tent. Despite the furs, the tent might be covered with birch bark (during summer) and nowadays also with a tarpaulin. Additionally, one does not have a fire, but a small stove with a chimney in contemporary tents. There is also some regional variation in the structure of the conical tent. (See Chomič 1966: 101–109; IEAS 1961: 141, 163, 203–205; Golovnev, Kukanov & Perevalova 2018: 216–237.) Saarowáh сярава ʻtied ones’ or TN мяд’ сарва [saaruah]. (TaS, KL) kallas tvenne de starkaste stån- ger, som först uppställas. De öfriga som uppre- sas omkring dem kallas: Uh. Pl. u'uh TN ңу, plural ңуʺ ʻpole(s) of the conical tent’ Pl. u'uh. Omkring stångarna utbredas dubbla renhudar, de på inre sidan med hårsidan inåt, de på yttre med hårsidan utåt. Den inre väggen kls[kallas] Myikóh, TN мюйко ʻinner covering of the tentʼ. In the winter tent, they are usually double, with the fur inside. Typically sewn from older, shabby hides or TN ея [jeejeh]. TN мюйко ха, literally мюйко’s ears denotes the corner pockets into which the poles are put when lifting up the poles. (Chomič 1966: 102–104) den yttre åter Jeejéh TN ея ʻouter covering of the tent’. In the winter tent, they are usually double, with the fur outside. Typically sewn from 25-40 new hides. TN ея ха, literally ея’s, ears, the corner pockets into which the poles are put when lifting up the poles. (Chomič 1966: 102–104) Siejéh TN сея ʻthe part of the tent around the door’, used for keeping everyday items such as clothes and household wares. Also considered the female part of the tent. (Chomič 1966: 108) kls[kallas] väggen å ömse sidor om dörren (njoh) TN нë ʻdoor of the tent’ Den mot dörren motsatta väggen heter Sii'ih TN сиʹ ʻthe place opposite the door’, behind the TN симзы pole [sinsih]. Сиʹ is considered to be sacred and pure and religious items, together with dishes and food, are stored here. Women should not cross сиʹ either inside or outside the tent. (Chomič 1966: 108; Stammler 2005: 85–87) Wau TN ваʺав ʻsleeping place, bed’ on both sides of the door. kallas bädden och väggen dervid. Härden, tjymju, TN тюмю ʻiron plate under the fire’. består af en jernskifva. Å ömse sidor om härden finnes ett golf, sfogadt af 3-4 släta bräder - Laatah TN латаʹ ʻflat wooden boards’ on both sides of the tent. As noted by Chomič, the boards tell of the wealth and so the poorer families did not have латаʹ in their tents. Bakom laata är bädden. Sålunda anredd: Förut nedsättes å snön en halmmatta, Uuntjer, TN ңутерʹ or ңум’ пэңа ʻmat made of straw’ placed on a birch mat, TN хуʺнерʺ. Note that Castrén seems to have a different understanding about the meaning of the word. (Chomič 1966: 105, 107) derå en matta, sflätad af (björk eller) vide-qvistar, den kallas Hunjier, TN ху”нер” ʻtwig mat made of birch’ placed on the snow under TN ңум’ пэңа and TN лата. hvarå ännu bredas ren- hudar. Till täcke brukas fårskinnsfällar, köpta af Ryssarne (Samojederne sofva splitter-nakna). Saaruah, TN мядʹ сарва ʻtop of the tent’ denotes the upper part of the tent. The smoke hole is called TN макодаʹ си. It can be partly covered on the side of the wind with TN тюсерʹ, a piece of fur, or TN есенабцьʹ, a piece of birch bark. (Chomič 1966: 107) kallas rökhålet i kåtan. Sinsih TN сымзы or сынзы refers to the sacred pole standing inside the tent, between the fireplace and the back of the tent. TN ти [tjih] is fastened to сымзы and the poles on each side of the door. Alternatively, ти can be attached to two additional poles on the door side of the tent. As noted by Chomič, in some areas an (inverted) U-shaped piece of wooden equipment might have been used over the fire instead of сымзы and ти. Оne cannot meet a notion of two сымзы poles in the ethnographic literature. (Chomič 1966: 106) (TaS, KL) kallas stänger, hka[hvilka] äro uppställda å ömse sidor om härden. De löpa till draghålet[rökhålet] The parts of the Samoyed tent (meäh) Saarowáh. The two strongest poles are set up first. The rest arranged around them are called: Uh. Double reindeer skins are spread around the poles, those on the inner side with the fur side facing inwards, those on the outside with the fur side facing outwards. The inner wall is called Myikóh, the outer Jeejéh Siejéh, the wall on both sides of the door (njoh).TN нë ʻdoor of the tent’ The wall opposite the door is called Sii'ih Wau, the beds and the wall next to them. The hearth, tjymju consists of an iron plate. On both sides of the hearth there is a floor, three or four flat boards – Laatah – joined together. Behind the laata there are the beds. Made like this: first, a straw mat, Uuntjer is placed on the snow, and over it, a mat braided from (birch or) willow twigs; it is called Hunjier and the reindeer hides are set on it. Sheepskins, bought from the Russians, are used as blankets (the Samoyeds sleep completely naked). Saaruah, the smoke hole in the tent. Sinsih, the poles which are erected on each sides of the hearth. They go to the smoke hole.
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Jimbuitta, TN имбыт”(д) ʻshirt, women’s dressʼ. According to Chomič, имбытʺ denotes a men’s parka made of fabric and worn over TN мальця. Имбытʺ is flaring and has wider armholes than мальця. (Chomič 1966: 118; Tereščenko 2003: 143; Golovnev, Kukanov & Perevalova 2018: 238) skjorta, bäres af några få och är ett lån af Ryssarne. Jimbuitta, a shirt, worn by a few and is a loan from the Russians. Gördeln (Jih) Most likely a misunderstanding by Castrén. TN икадʹʹ ʻcollar’. Belt would be TN ни. (TaS, KL) är prydd utsirad med messings prydnader. The belt Jih is adorned with brass decorations. Hårsflätor (Tanjõ), TN таʺнëʺ ʻbraids’. Chomič described таʹнë similarly, albeit in more detail as an extension of natural braids made of fabric and fur and connected to each other with pearl or metal decorations. Additionally, there are decorations made of metal, chamois, or fabric at the end of the braid ribbons. Beginning from the back of one’s neck and stretching under the waist, the lace covers the braids and is left under the belt worn by a woman. Altogether, the piece might be of considerable weight and jingles as the woman moves. In the Eastern areas, known as TN ңэбтʹ. (Chomič 1966: 130–131) långa, hänga stundom ned till hälarne af band, betäckta med knappar och annan grannlåt. Sådana bära båda Ostjj[Ostjaker]. och Samojj[Samojeder]. vanl[igen]. tvenne. Plaits (Tanjõ) long, sometimes hanging down to the heels. Ribbons, covered with buttons and other trinkets. Both Ostyaks and Samoyeds wear these, usually two. Samojeder dels raka sitt hår, dels bära länga nedhangande lockar. The Samoyeds partly cut their hair and partly have long hair.
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ränder omvexlande med svarta och hvita färger. Bolshesem[elska]. Samojed[er]. bara på malitsas hsk[hundskinn]. qvinnorna på på paniih hundskinsfåll: werlek hjelpa sig Samojederne endast med malitsa, hken[hvilken], för att ej blifva våt, är försedd med ett öfverplagg af ngt[något] slags gröfre tyg, som Samojedd[er]. köpa af Ryssar. Men i kald bär man ofvan malitsa. stripes alternating with black and white colours are used. The Bolshesemelskaja Samoyeds have dog skin in their malitsas, the women dog fur in the paniih: the Samoyeds protect themselves against the weather only with the malitsa, which are – in order not to get wet – worn together with an outer garment of some kind of coarser fabric, which the Samoyeds buy from the Russians. But in cold weather, the malitsa is worn on top. Sawik, TN совик, an outer closed and hooded fur garment used on top of TN мальця. In a совик, the fur is sewn outside. A совик is used during cold weather or blizzards. (Chomič 1966: 118–120; Golovnev, Kukanov & Perevalova 2018: 242) med hårsidan utåt. Mössan (savuah) TN сава ʻhatʼ; here possibly describing TN пярьтав. See also [såwaah]. (Chomič 1966: 120) är der- vid fastsydd, och fastgöres medelst snörband. Annars nyttjas mössan med malitsa en med mössa af псець som. Den bäres sittande lat lik hufvudet och täckande öronen ock af qvinnor, då man ej är studd på resor. För öfrigt nyttjäs mössan i hemlifvet ganska sällan både af karlar ock qvinnor. Sawik, with the fur side facing outwards. The hat (savuah) is sewn on and fastened with laces. If a malitsa is used, a hat made of Arctic fox fur is worn. It is set loose on the head, covering the ears, and is also worn by women when not travelling. In general, the hat is used quite seldom in home life by both men and women. Pimeäh, TN пиʹмя ʻtrousersʼ. Closed fur pants with fur sewn inside. byxor, gjorda af sämsk från nebljuj. De bäras af karlar och qvinnor. Pimeäh, trousers, made of chamois from nebljuj. They are worn by men and women. Liptoh TN либтʹ long fur stockings with fur sewn inside. (Chomič 1966: 120) (Doobr), motsvarande strumpor, af nebljuj., med det mjuka varma håret emot foten. De sträcka sig öfver knået. Ofvan på dem bäras Liptoh (Doobr) corresponding stockings, of reindeer calf [hide], with the soft warm fur against the foot. They extend over the knee. On them they wear Piuá'oh, TN пиваʺ long outer fur boots worn over inner fur stockings; fur sewn outside. gjorda af renbenlingar och bro- kigt utsydda af olika färgade stycker. Röda kladsrimsor här och der. De girel fastsnöras med nedanom knät med band liptah There is no mention of decorative lace in other ethnographic descriptions. Chomič notes that women’s shoe decorations are placed lower than men’s, because women’s garments are longer. The pattern sewn is called TN маттаʹма (Chomič 1966: 128). som hos Bolshes[elska]. Samm[ojeder]nedhänga lågt ned och anses för prydnader. Piuá'oh made of reindeer leg fur and sewn from pieces in different colours. Red cloth strips here and there. The garter socks, liptah, are laced below the knee with a strap, which among the Bolshezemel'skaja Samoyeds’ hang down low and are considered decorations. Toobor Toobak, TN тобарʹ, тобакʹ ʻbootsʼ. According to Chomič, tobar refers to low chamois sealskin boots used when there is a heavy frost or when it is wet. Tobak, again according to her, are working boots. (Chomič 1966: 121) ett slags ge ofvan ofverstöflor utan skaft. fastgjorda ofver med band öfver smalbenet. Toobor Toobak cover boots without legs. Fastened with straps over the leg.
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Såwaah: TN сава ʻhat’. According to Chomič, there are several types of hats among the Nenets women and Castrén’s description comes close to TN няндуй (сава), a semi-circular hat with long earflaps and two decorated reindeer skin belts at the back. In addition, there are hats without back decorations and with a circular bottom and short earflaps. (IEAS 1961: 329, 339; Chomič 1966: 126–130) mössan är likaså sotrad med renskinn; öfverdraget består af fil frasskin bäfver, kläde o.s.v. Den har en efter hufvudet rundat form, och betacker panna, kinder, nacke, hals och haka. Man kan göra sig ett föresty derom medelst en half Endast näsa och ögon äro synliga genom ett rundt hål, anbragt i denna halfcirkelformiga klädebo- nad. Detta hål har en hvit rundt omkring en ytterst bräm vanligen af filfras ngn djuret något djur, som på Ryska kallas псець. Bak på hjessan synes ofta en liten halfcirkel-formig röd fläck af rödt kläde. (Det äro anmärkningsvärdt, att i mossan allt har en rundad form, då deremot i panitsan allt består af rikta lineer). Bak på nacken medhänga från mössan långa remsor, beklädda med perlor, messing och bly m.m. De flesta remsor slutas med stora runda g messingsplåtar, som gifva från sig ett skramlande ljud, men sägas tjena till att hindra mössan att vädret att upplyfta mössan. Såwaah the hat is also lined with reindeer skin; the cover consists of Arctic fox, beaver, cloth, etc. It has a rounded shape over the head, and it covers the forehead, cheeks, neck, throat, and chin. Only the nose and eyes are visible through a round hole placed in this semicircular piece of clothing. This hole has a white surround around the outer edge, usually of Arctic fox fur. On the top of the head, there often appears a small semicircular red spot made of red cloth. (It is remarkable that everything has a rounded shape in the hat, whereas in the panitsa everything consists of straight lines.) At the back on the neck, long strips hang from the hat, lined with pearls, brass, lead, etc. Most strips end with large round brass plates, which make a rattling sound, but are said to prevent the weather from lifting the hat. Maliseáh TN мальця, Ru malica denots a closed, often hooded men’s fur garment, a parka, with fur sewn inside. Gloves, TN ңоба, are typically sewn into the end of the sleeves and the hem is made of some fur, as described by Castrén. A belt, TN ни, is fastened in such a way that the garment forms a pouch above the belt. The pouch, TN маʹ, serves as a pocket. (Chomič 1966: 116–119; IEAS 1961: 227, 240; Golovnev Kukanov, & Perevalova 2018: 238–243) Maalitse'eh, karlarnes hufvudplagg, är ej öppen såsom qvinnornas beklädnad, utan hopsydt lik en skjorta. Den bäres af Samojederne närmast kroppen och är gjord af mjuka renskinn. Malitseah bäres mera eller mindre lång; hvardagslagmen vanligtvis sträcker den sig blott blott litet [under] knärna, för att ej genera gången <i högknädliga dr[a]gter ända ned till hälarna>. Malitsa är liksom qvinnorns janditsa hår- sidan wand emot kroppen. Plagget slutas med en lång bräm af renhud hvari hårsidan är utåt wand. och består af tre rander af hka[hvilka] den.Handskarna (oobah) är med ärmarna sydda, men för att få han den deruv finnes en öppning på andra sidan af armen. Detta är mkt[mycket] väl betäckt med en flik wid handskarna är ock hårsidan ut åt vund. Medlersta är hvit och de begge yttersta mörka till färgen. På somliga orter brukas flere The maalitse'eh the main menʼs garment, is not open like women’s clothing, but sewn closed – like a shirt. It is worn by the Samoyeds closest to the body and is made of soft reindeer skin. The malitseah is worn more or less long; it usually only extends slightly below the knees <so that it would not hamper walking in areas with flood up to the heels>. The malitsa is like the women’s janditsa; the side with the hair is against the body. The cloth ends with a long brim of reindeer skin with the fur facing outwards and consists of three strips. Gloves (oobah) are sewn together with the sleeves, but to get the hands out, there is an opening on the other side of the sleeve. This is very well covered with a strip as wide as the gloves. The gloves are also sewn with the fur side facing outwards. The middle part is white and the two upper parts are dark in colour. In some places more
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Cap. 3. Boningssätt, klädedrägt, spis och matlagning. Chapter III. Housing, clothing, stove, and cooking. Panitsa Paniìh (Паница) Castrén is here describing what is called TN тарявʹ пани or таряха пани. For a detailed discussion of пани, see Amelina 2014. (IEAS 1961: 227–228, 241–242) är en öppen pels, liknande de Ryska qvinnornas шуба. Wid är de temliga tätt åtsittande, men som ganska vid, i synnerhet vid fålle ty med den vidger sig nedtill. Den består af tvenne omgångar. Den nedra åt till kroppen åtsittande delen sjelfva pälsen är gjord af mjukt renskin med hårsidan inåt [addition at the end of the page:] «Obs. Detta är ett särskildt plagg, tjenar för skjorta och kallas Janditseah. TN паны’ янд”(д) ʻpanica’s lining’, an inner coat with fur inside. (Tereščenko 2003: 443, 842; Amelina 2014: 13–14) (Jand)» Den öfra eller sjelfva öfverdraget är ett mixtur compositum, ett mångbrokigt ting. Öfver axlarna och kroppen består öfverdraget äfven af renskinn, med hårsidan utåt; men här är öfverdraget gjortt af sma sammansydt af smärre stycken, hvilka åter äro in- terfolierade med smärre s[tycken]. vanligen hvita ränder (rygstycket i pelsen ock är af mörk färg). Dessa ränder äro ganska symmetriskt anbragta. Öfver axlarna och ryggen finnas derjemte en fällös mångd små remsor, hvilka nästan undanskymma renhåret. Dessa remsor hafva alla regnbågens sju färger. Nedtill består öfverdraget af tre fållar. Den första eller öfversta slutar ryggstycket och består af <hund> [addition at the end of the page:] «alla stycken fållar bestå vanl[igen]. af hundskinn, svart eller hvitt. Stundom är den öfversta svart de öfriga hvita.» A paniìh (Panica) is an open fur coat, quite loose-fitting, especially at the hem, which broadens downwards. It consists of two layers. The inner one, which is close-fitting against the body, is made of soft reindeer skin with the fur facing inwards «NB: This is a special garment, serves for a shirt, and is called Janditseah (Jand)).» The outer coating is a mixture compositum, a colourful thing. The part of the garment over the shoulders and upper body is also made of reindeer skin with the fur facing outwards; but here, the cloth is made of smaller pieces sewn together, and which again are folded together with pieces, usually white stripes (the back piece of the coat is of a dark colour). These stripes are quite symmetrically tailored. Over the shoulders and back there are also multiple small strips, which almost blanket the reindeer fur. These strips are in all the seven colours of the rainbow. Below, the cloth consists of three layers. The first or top part ends the back piece and consists of <dog> «all the pieces usually consist of dog skin, black or white. Sometimes the top part is black, and the rest of the layers are white.» m.m. Derunder vidtager ett stycke af kläde sammansytt af olika färgade klädestycken; detta stycka slutas äfven med en yfrig skinn, fäll, vanl[igen]. hundfäll af fårskinn. Lika beskaffadt dermed är ock det tredje hund stycket. - Pelsen ock öfverdraget äro ej öfverallt sammansydda, utan blott här och der fästade vid hvarandra. Kragen i pelsen är enkel, men viken, liksom på våra frockar. Handskarna äro med ärmarna sammansydda; blott ett litet håll finnes ofvan tummen, hvarigenom man med moda kan träda handen ut och in. Det för<--> af sig sjelft, att hållet är täcket med en flik af ärmen. Handskarna äro invandigt hårlösa (de fyllas med hö). En slik[synnerlig] rustning <---> sina huttrade <rukel>. Below there is a piece sewn together of different-coloured garments; this piece also ends with thick skin or fur, usually dog fur or sheepskin. The same is true of the third piece, made of dog skin. The fur and the cover are not sewn together everywhere, but only attached to each other here and there. The collar of the fur is simple, but folded, as in our coats. The gloves are sewn together with the sleeves; there is only a small hole above the thumb, whereby one can with skill move the hand in and out. <--> the hole is covered with a flap of the sleeve. There is no fur inside the gloves (they are filled with hay). Kragen uti panitseah är gjord ad rensvansar. The outer part of the collar of the panitseah is made of reindeer tails.
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Renslädor. en lång en stång (hariej) TN харей ʻdriving pole’. A similar description of a driving position is given by Golovnev, Kukanov & Perevalova 2018: 208. af 3-4 aln[ar]s längd hvarmed han sticker renarne i sidan och vid benen då han då han vill mana på dem. Om tvenne åka tillsamman, kan en person af Samojedens storlek beqväm ligga på den utbredda renhuden och begegna sig af rygg stödet, h[vil]ken rättighet i synnerhet företrädesvis tillkommer det svagare könet, i shet[synnerhet] flickor. Hvarje flicka Dess sistnämda TN нeʹ хан ʻwomen’s sledge’, also meant for driving. Women’s sledges are bigger and higher, and they have more space for sitting and walls on three sides. The sledges are typically covered with colourful cloth and furs from which a tent-like cover can be made. (Golovnev, Kukanov & Perevalova 2018: 192–193, 209) hafva derföre egna slädor, försedda med röda täcken, hvarunder de draga, då de behedras med en kusk. Widare äro deras slädor äro ofta kännbara genom en mängd rödfärgade remsor af renskinn, som nedhänga rundtomkring släden. [Reindeer sledges.] a long pole (hariej) 3-4 alus long. With the pole he pokes the reindeer in the side and on the legs when he wants to urge them. If two persons ride together, one person of a Samoyed’s size can comfortably prepare a spread-out reindeer skin and lie back against the support, a right of the weaker sex in the first place, especially of the girls. The latter therefore have their own sledges, with red blankets, under which they draw themselves when they are treated with a driver. The sledges are often recognisable through a variety of red-coloured reindeer skin strips, which hang around the sled. Så beskaffade äro kör de slädor, i hvilka Samojeden sjelf åker. Last-slädorna TN вандако ʻcargo sledge’, where clothes, hides, dishes, and products are stored and transported. The load is tied with straps and covered with birch bark, hides, and tarpaulins. (Golovnev, Kukanov & Perevalova 2018: 192–193, 211) äro åter i det närmaste h[vil]ka vara arbetsslädor, endast möjligt mindre. De äro Då Samojeden framför sitt lass vanl.[vanligtvis] spänner 2 renar och efter hvarje ren lägges ett lass af 5-6 pud, så måste naturligtvis släden byggas af gröfre virke. För att de likväl ej skola brista, brukas de myc- ket låga och i dem är ej en öfverdrifven af nö- den, emedan Samojeden sjelf åker ock banar väg med sin toma släde. Icke dess mindre är äfven vid ders spetsen bebygt upphöjd. För öfrigt äro vissa min- dre än våra vanliga arbets-slädor. Such are the sledges in which the Samoyeds themselves ride. The load sledges are again, if possible, smaller in size in comparison to the working sledges. When the Samoyed carries his load, typically two reindeer are harnessed and after each reindeer, a load of 5-6 pud is laid, so of course the sledge must be built of coarser wood. However, in order for it not to break down, a lot of logwood is used and there is not an exaggeration of necessity in its use, because the Samoyed himself drives and paves the way with his empty sledge. No less in size is the stand built on its top. Besides, some are smaller than our usual work sledges. Tietlohoh, TN тет лохо ʻrectangular’. (Tas, KL) stora kistor, fyllda med hvarjehanda matvaror kött, fisk, mjöl. Waanotah, TN ванотана ʻbarrel’. tunnor, kött, fisk, mjölk, mjöl. Tietlohoh, large chests, filled with all kinds of foods: meat, fish, flour. Waanotah, barrels, meat, fish, milk, flour.
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Renslädor och andra körredskap Samojederne bruka ej kerisser, Presumably, a loan from the Sami kieris, geres ‘pulka, sledge’, referring to a low sledge without runners typically used among the Sami in Nordic countries. såsom Lapparne, utan åka med slädor (Hanj) TN хан ʻsledge’ , för hvilka de spänna 2-4 renar. Deras slädor hafva en egen construction D. I Lappland är bruket af slädor o- möjligt i anseende till de höga fjällorna, men Samojedlandet äro är mest öfverallt jemt och flackt och bruket af slädor om ej fullt ändamålsenligt, dock möjligt. Dessa slädor hafva lika väl en egen construction beskaffenhet De äro mycket höga och breda Slädens spets är mycket bejäl framdelen hög varkens ytterst tunnt och förutock främsta delen är mycket hög. Tvärsträder, som sammanhålla mederna med öfverredet fogas så långt från fören som möjligt, i följe hvaraf sjelfva öfverredet i släden är ganska kort. och för sitt ändamål så lämpliga, som de kunna vara. Först och främst är verket så formt att man vore frestad hålla hela anstalta för en leksak. Icke dess mindre bygges slädorna ganska höga och breda, h[vil]ka för att ej snön få lätt måtte samla sig och emellan medorna. Att för spel ska För att åter släden med sin spets ej måtte sjunka in i snön, bygg är denna mycket upp skall böjd. For more details of the Nenets sledges, see IEAS 1961: 27, 49; Golovnev, Kukanov, and Perevalova 2018: 192–193, 198–215; Arzjutov & Ljublinskaja (eds.) 2018. För att slädens åter ej måtte skulle blifva besvärande genom sin öfra delen smalare än den nedra. Detta är Slädens öfverrede This is typical for TN ңэдалëсь ʻlight driving sledge’ used mainly by men or for travelling fast. (Golovnev, Kukanov, & Perevalova 2018: 208) bli eknas en låda, som är vid pass omkring tvenne tum hög. Detta är för att Samoj[eden]. ej må falla derur. Häri instufvar Samojeden hvarjehanda småsaker och breder öfver den en renhud och sätter sig sjelfderå ock ett ro. Färdas han i Sjelf sätter han sig wid kant afpå framre delen af släden på venstra sidan derom, håller håller ställer fötterna på medan, håller håller i högra handen rentömmen, i den venstra Reindeer sledges The Samoyeds do not use keris, as the Lapps do, but they move with sledges (Hanj) for which they harness two to four reindeer. In Lapland, it would be impossible to use sledges because of the high mountains, but the Samoyed land is everywhere mostly flat and the use of sledges is, if not fully appropriate, at least possible. The sledges have their own characteristics. They are very high and wide. The cross-trees which unite the runners with the bodywork are set as far as possible from the front and that is why the upper part of the sledge is quite short, and thus they are as appropriate as they may be for their purpose. Above all, the structure is formed in such a way that one is tempted to consider the whole construction as a toy. Nevertheless, the sledges are built quite high and wide, to prevent the snow from gathering between the runners. Again, to prevent the front of the sledge from sinking into the snow, the front is bent upwards. To prevent the sledge being unpleasant, its upper part is narrower than the lower. The upper part of the sledge has a box, which is about two inches high. This is so to prevent the Samoyed from falling. Here, the Samoyed stuffs all kinds of small things and spreads a reindeer skin over it. He himself sits on the front part of the sledge on the left-hand side, keeping his feet on a runner, holding the reins in his right hand, and in his left
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rundomkring omgifna med dylika skinnremsor. made all over with similar leather straps.
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Huru renen förespännes How the reindeer are harnessed Renen förespännes One of the first descriptions of reindeer harnessing can be found in Zuev 1947: 88–91. Castrén’s description here is partly misleading. According to Chomič’s detailed description, the reindeer headgear сян is attached to the harness belt with a strap пелай иня. Additionally, the rein is attached to the leading reindeer’s headgear. The shoulder strap таркабтëда goes over the reindeer’s shoulder, together with a strap that goes under the neck. The belt is attached to the shoulder strap. Additionally, а ’drive strap’ is attached to the shoulder strap from one end. From the other end, the drive strap is attached to the complex combining each reindeer’s straps and the straps of the reindeer harnessed to the sides together between plates or buttons in the head of the sleigh. TN ямдë is not a halter, but denotes reindeer decorations in general, which are typical of women’s sledges and harness. (Chomič 2018: 164–167; see also Pyrerka 2018: 86–88; Lehtisalo 1932: 53–55, 118–121; IEAS 1961: 12.) på följande sätt: Emellan medarne löper en rem (njaaramdeetse'eh), Derived from TN няра ʻchamois’. (TaS, KL) hvaraf ändarne äro fästade vid hvardera meden. Wid samma denna rem fästas medelst en lycka ren- nens dragrem (sáh), TN са ʻdrive strapʼ hvaraf åter andra ändan fast hvilken löper mellan renens ben och med sin andra ända bindes vid en ögla (pooder), TN подер” ʻharness, gear’ kastad kring renens hals, strackande sig emellan benen. Körremmen (Muatjinje) TN мэта иня ʻreinʼ är fästad vid en grimma (jaamdjoh), TN ямдëʹ ямдюʹ ʻdecoration of the harness’ som är bunden wid hufvudet. Alla s renar äro fastbundna vid hvarandra på följ. sätt omkring hvarje ren bindes vid midten en rem men det sätt, För att renarna ej måtte löpa åtskilj[ad]. utan <traget> affölja hdra[hvarandra], är genom en gördel omgjordes de i midten med en bredt gördel-band af läder, juojinje, TN ëʺ иня ʻbelt’. A belt connected to the traces through the shoulder strap. rem gärdel-band af fågler, hvarifrån tunna Från denna rem Wid utan äro fastade smärre remmar medelst ringa eller hvari åter medelst messingsringar eller andra anstalter äro fastbunden tunna remmar vid sidan af hvarje ren tunna rem, smala remar (baelejinje) TN пелей” иня ʻside strap’. The strap connecting the headgear to the belt. som shålla[sammanhålla] de tvenne närmaste renar. Vid Nämnda gördelband är stundom fastsydt ett bredt klädes stycke, af rödt kläde eller som räknas för en som ofta föra betäcker om strö stundom betäcker halfen gumpen strö som stundom betäcker en, som jemte läder-remmen stundom betäcker en stor del af renens bakre hälft. Klädet utgör en <väsadtlig> prydnad och är vanligen rödt till färgen, ofta består det äfven samma sätt af brokiga remsor. Till renens öfriga prydnader höras brot rödfärgade skinnremsor, fästade vid hufvu det och hornen af renarne. Flickors slädor äro The reindeer are harnessed in the following way: a strap (njaaramdeetse'eh) runs between the runners, and the ends of the strap are attached to each runner. The reindeer’s draw strap (sáh) is fastened with a slipknot to the njaaramdeetse’eh. The sáh runs between the reindeer’s legs and its other end is tied to a loop (pooder) and thrown around the reindeer’s neck, stretching between the legs. The reins (muatjinje) are attached to a halter (jaamdjoh) which is bound to the head. To prevent the reindeer from running apart, but instead make them follow each other, they are kept in the middle with a wide belt of tanned leather, a juojinje from which again thin straps (baelejinje) are attached by means of brass rings or other means next to each reindeer – these straps keep the two closest reindeer together. At the wide belt, sometimes a wide piece of cloth is sewn and sometimes covers, as the leather strap does all the time, a large part of the back of the reindeer. The cloth is ornamented and is usually red in colour, and there are often similarly mottled straps. Red-coloured strips of leather attached to the head and antlers also belong to the reindeer’s decoration. Girls’ sledges are
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Såsom Pallas Pallas 1776: 74; 1788: 99–100. As Pallas notes in his text, he relies on Zuev when writing about the Khanty and Nenets. Some of Zuev’s manuscripts were published posthumously. For names, see Zuev 1947: 65–67. anmärker, får barnet vid 5 års ålder något barna-namn, som bibehålles till 15 år. Har då någon dött under tiden, erhåller barnet ders namn. Obs. Hvarje stam eger sina särsk[ilda]. namn. Ur en annan ätt få namn ej tagas - häraf strider nya namn bildas ej. As Pallas remarks, a child gets a child-name at five years of age, and this is maintained until they are 15. If someone dies in the meantime, the child receives their name. NB: Every tribe owns its own specific names. The name must not be taken from another tribe – because of this new names are not formed. Flickor ega namn, men såsom hustru nämnes alldrig vid namn, utan nie, niejieru. Girls have names, but as wives, they are never called by name, but nie, niejieru.
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Wid dödsfall Most details come up in travelogues dating back to the 18th and 19th centuries. Chomič built an overall picture of the burial customs and death-related beliefs on the basis of sources from different places and times. (Chomič 1966: 217–222; see also Lepëchin 1805: 257; Islavin 1847: 135–139; Schrenk 1848: 522–528) sys af tre hudar ett sack en svepning för liket. Svepningen ombindes med remnar, föres ut med fötterna framåt, ej genom dörren, utan vid sidan deraf. Om sommaren lägges leket in i jord (en saschens djup), ofvan på grafven öfver hufvudet lägges en kittel, wid grafven slädespjut, fat, båge, knif, yxe, pipa, tobak, skeft eldstål. I sjefva grafven lägges blott en spade. Renarne dödas wid grafven. Efteråt ett år Liket föres till grafven med de renar, h[var]med den aflidne vanl[igtvis]. färdats; dessa dödas wid grafven. In the event of death a winding-sheet is sewn for the corpse from three hides. The sheet is bound with straps and the deceased is carried out feet forward, not through the door, but at the side. In the summer, the corpse is laid into the soil (a saschen’s depth), a cauldron is placed on the grave over the deceased’s head, and by the grave a driving pole, saucer, knife, bow, axe, pipe, tobacco, and a fire steel. Only a shovel is laid in the grave. The deceased is carried to the grave by the reindeer that the deceased usually drove; these are killed by the grave. Ett år efter Hvarje år efter döden slagtas en ren vid grafven; hufvudet och hornen lemnas vid grafven. Härvid lägges äfven först mat i fatet åt den aflidne, h[vil]ken betraktas såsom idol. Efter döden kallas en Tadibe, TN тадебя ʻshaman’. A Nenets shaman takes care of the interaction between the Nenets community with this world and the unseen world and its spirits. Before Castrén, Lepëchin, Zuev, Schrenk, and Veniamin described shamans and shamanic rituals. Later, Chomič (1981) and Lar (1998) aimed to describe the Nenets shamanism as a whole. Note that Castrén uses the interchangeable Ru kudesnik ʻmagician’, for тадебя. (Lepëchin 1805: 219–222, 264; Zuev 1947: 43, 46; Schrenk 1848: 394–407; Veniamin 1855: 119–120, 267) som beder ro af den aflidne m.m. Se Pallas Pallas 1776: 74–76; 1788: 101. Every year after the death, a reindeer is slaughtered at the grave; the head and antlers are left at the grave. Food is also put first in the dish of the deceased, who is considered as an idol. After the death, a Tadibe is called, who asks for peace from the deceased, etc. See Pallas. Den aflidnes namn får ej nämnas. Om sättet att sörja, se Pallas Pallas 1776: 74–76; 1788: 100–101. The name of the deceased may not be mentioned. About the ways of mourning, see Pallas.
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Såsom Pallas See Pallas 1776: 70–74; 1788: 94–96. anm[ärker]., får en qvinna alldrig gå ifrån ena sidan af tältet till den andra bakom eldstaden, utan wid dörrsidan. A practice related to the spatial complex opened in comment [Qvinnor]. This practice goes back to the structure of the conical tent, мяʺ [meäh], virtually divided into two halves by a sacred line that crosses the tent from the back, сиʹ, to the door. Сиʹ is considered sacred and pure in contrast to the sacral impurity of the women. (Chomič 1966: 185; Golovnev & Osherenko 1999: 37) Annars kommer wargen under natten i renhjorden. As Pallas notes, a woman must never walk from one side of the tent to the other behind the fireplace, but through the side where the door is. Otherwise a wolf will come into the reindeer herd during the night. Wid månads=tider får qvinnan ej sysselsätta sig med matlagning, ej sy eller sysselsätta sig med något. De rökas jemt. While menstruating, women are not allowed to prepare food, sew, or occupy themselves with anything. They are smoked regularly. Wid födelsen måste man och hustru bekän- na sina synder för accouch. [ackuschörskan]. Chomič notes that some elderly women might act as midwives, who would put up a special tent for the labour and support a woman in labour. Alternatively, a woman could give birth alone or with the help of female relatives. Men should not be present. Confessing sins, particularly adultery, was considered to prevent difficult labour. (Chomič 1966: 177–180.) When a woman is giving birth, she and her husband must confess their sins to the midwife.
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Qvinnor There exists a spatial complex related to women, camp, and reindeer herding and hunting equipment among the Nenets. The complex goes back to the notions of хэвадалана ʻforbidden’, and хэбëда ʻsinful’, which are related to women’s bodies, especially their legs. Additionally, TN сяʺмэй denotes menstruation and impurity related not only to women, but to a special sphere of sacrality and otherworldly power. (See Tereščenko 2003: 550, 608; Chomič 1966: 185–186; Golovnev & Osherenko 1999: 32–39; Charjuči 2001: 155–158; Ljarskaja 2005.) spisa alldrig tills[ammans]. med männer, utom man och hustru. Döttrar spisa ej tillika med fadren. Öfverhufvud måste qvinnorna nöja sig med öfverlefvorna. Women never eat together with men, except for a man and his wife. Daughters do not eat together with their father. In general, women have to make do with the leftovers. Då qvinnan eger månadsstider, måste hon alltid, när hon stiger, röka Smoke is often used for ritual purification not only in relation to сяʺмэй [Qvinnor], but also at the beginning of shamanic or sacrificial rituals. The ritual of purification is called няромдаʹʹмбва. (See Chomič 1966: 178; Lar 2008: 105–106.) med bäfver=gäll eller renflott eller bäfver=hår det ställe, der hon sutit. Wid samma tid får hon ock ej lägga sina skoplagg och byxor, When a woman is menstruating, she must always, when rising, smoke the place where she sat with (beaver) castoreum, reindeer fat, or beaver fur. Qvinnorna få alldrig lägga sina byxor och skor tillhopa med andra plagg, utan i förvar af släden. Wid sina månadsstider får hon ej lägga dem från öfra sidan, utan genom den undra m nedanför den öfra medan. På samma vis böra nämn- da plagg tagas från släden. The women should never put their pants and shoes together with other garments, but in the storage place on the sledge. When menstruating, she should not put them [hanging] from the upper side, but upside down. The clothes should be taken away from the sledge in a similar manner. Om en raid (karawan) med förespända befinnes på en wäg, så får qvinnan alldrig träda öfver slädarna eller remmarna, medelst raiden är sammmanfogad, utan måste ant[ingen]. kringgå raiden eller krypa under remnarna. If a reindeer caravan with harnessed reindeer in it is in her way, the woman must never step over the sledges or straps with which the caravan is bound together, but she must either go around the caravan or crawl under the straps.
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Många i s[ynner]het Obdorska Samojeder fånga fisk lägre ned wid Ob och lemna sina renar åt någon rik anförwandt till hösten. See [af andra Samojj.]. Några rika lemna le- gohjon och barn att fiska wid Ob, men färdas sjelfva på tundran. De Samojeder, som fiska wid Ob, bo ej i jurtor, Ru jurta denotes a log cabin without a ceiling used by small-scale reindeer herders, fishermen, and hunters of Western Siberia (Castrén 1852: 318). utan tält. Nedanom Obdorsk finnas blott på ett ställe jurtor, tillhörande Ostjak= ätten Saljendeer, som är den förnämsta, emedan Knäsen The indigenous chiefs, especially Khanty, Mansi, and Selkup ones, were customarily called princes, Ru knjazec, a practice dating to the pre-Russian colonial era. The Nenets chiefs were called knjazec or staršina ʻchief’. In the Russian colonial administrative system, the princes or chiefs acted as intermediaries between the Tsarist administration and the indigenous population, and their main task was taking care of the collection of tax, yasak. Additionally, they had a right to hand down decisions in local disputes. Lately, Perevalova has argued that the chiefs also had religious power inside the indigenous communities. The position was customarily handed down in a family, which is why some families, such as the Tajšins and Artanzeevs, could be called aristocratic. (Castrén 1852: 299–300; Forsyth 1992: 28–47; Lëzova 2000; Alekseev (ed.) 2010: 31, 117–136; Perevalova 2019) tillhör dna[denna] ätt. Dessa jurtor ligga ej långt från Obdorsk, äro omk[ring]. 40 till antal och kallas af Ryssarne яндерскiе юрты This most probably refers to the Jendyrskie jurty, the place where the Khanty Endyrev and Jermakov families lived. They were part of what was known as Kanasʹ jex ‘princely community’, which also included the Tajšin family, among others. Some Khanty families living near the mouth of the River Obʹ are described as “Nenetsified” by several travellers. This refers to communities that spoke Khanty or were bilingual Khanty and Tundra Nenets speakers and who were nomadic large-scale reindeer herders – not like other Khanty who lived on fishing, hunting, and small-scale reindeer herding. According to Perevalova, the princely community was also called Пульнавыт ëх ‘Community of the mouth of the River Poluj’; in Tundra Nenets Саляндер ʻinhabitants of the cape’. (Perevalova 2004: 192–194; Perevalova 2021; Alekseev (ed.) 2010: 243; Castrén 1852: 312–314) (Ostj. Wuil pogol, d[et].ä[r]. mkt[mycket] jurtor). Lägre ner bo Ostj[aker]. i tält. Many, especially the Obdorsk Samoyeds, fish lower down by the River Ob' and leave their reindeer with some rich relative until the autumn. Some rich people leave their workers and children to fish by the River Ob', and themselves travel in the tundra. Those Samoyeds who fish by the Ob' do not live in yurts, but in tents. Below Obdorsk there are yurts in only one place, and they belong to the Ostyak Saljendeer family. This family is the most aristocratic, because the prince (knjaz') belongs to the family. These yurts are not far away from Obdorsk; they are around 40 in number and the Russians call them janderskie jurty (Ostyak Wuil pogol, i.e. many yurts). Lower down, the Ostyaks live in tents.
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Renarna This seems to be a quotation from someone, and as such a rare example of inscription in the notebook that otherwise tends to present archival materials or data based on Castrén’s observations. The quotation most probably reflects the days when the Nenets were small-scale reindeer herders or “reindeer-moved hunters and fishermen on the tundra and forest tundra”, as Krupnik (1993: 163) describes the situation before large-scale reindeer herding developed in the course of the 18th century. There is agreement that before that reindeer were used mostly for transportation, whereas the meat and skins were obtained by hunting wild reindeer, other game, wild fowl, and sea mammals. Additionally, only one or two reindeer per sledge were used, whereas the number of draught animals increased in the course of the development of the herd sizes. (See also Stammler 2005: 46–49) voro fordom mycket starka. Man körde blott med en ren, jagade vildgäss om sommaren med en enda ren. Deras horn voro hårda såsom stål; nu äro hornen svaga. Bolshesem[elska]. Samojeder döda renen gl.[genom] strypining med ett snöre, andra med ett slag af yxhammaren mellan hornen. The reindeer were very strong in the past. You drove with just one reindeer, hunted wild geese in the summer with only one reindeer. Their antlers were hard as steel; now they are weak. The Bolshezemel'skaja Samoyeds kill reindeer by strangling them with one string, others with one stroke of the back of an axe between the antlers.
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De Kaninska och Timanska Samojederna draga sig om hösten med första vinter färd ner till Mesen, Somsja, Nes dels ska att försales för att skaffa sig bröd, krut och andra förnödenheter. Många fara till marknaden i Pinega den 6te Dec[ember] g[am]la stylen och i Mesen efter крещенiе. Ru Kreščenʹe Gospodne ʻBaptism of Jesus’ celebrated on 6.1. (19.1.), commemorating the baptism by John the Baptist. Ännu andra, fattiga Samojeder, uppehålla sig hela vintern i trakten af Archangelsk, Cholmogor, Pinega och lefva såsom isvoschtsikar. De öfriga åter vända i Januarii till hafskusten och idka hafs- fånge. En stor del af Kaninska och Timanska Samojederne stå i skuld See [debt]. hos Ryska bönder och borgare i Mesen, Somsja, Nes. Desse emottaga Samojedernes varor, malitsor, Ru malica, TN мальця denotes to a men’s outer garment or parka with the fur inwards. See [pages 96-97] savik, Ru sovik, TN савак, совик denotes to a men’s outer garment or parka with the fur outwards. Worn in cold weather over malica. See [pages 96–97]. ren hudar, renbenlingar, m.m. och förse dem med deras förnödenheter. Öfverhuufvud besöka Samojederne sjelfva obetydligt mark- nader, de lemna sina varor åt Ryska bönder samt borgare emot bröd och andra förnödenheter och återvända sedan hem. In the autumn the Kanin and Timan Samoyeds move on their first winter journey down to Mezen, Somsja, and Nes in order to get bread, gunpowder, and other necessities. Many travel to the market in Pinega on December 6th (according to the old style) and to Mezen after the feast of the Baptism of Jesus. Some poor Samoyeds reside all winter in the district of Arkhangelsk, Cholmogor, and Pinega, and and live [work] as drivers. The rest return to the sea coast in January and engage in sea hunting. A large part of the Kanin and Timan Samoyeds are in debt to Russian peasants and merchants in Mezen, Somsja, and Nes. These accept the Samoyed goods, malitsas, savik, reindeer hides, reindeer leg skins, etc. and provide them with their necessities. In general, the Samoyeds do not visit the market significantly; they leave their goods with Russian peasants as well as merchants for bread and other necessities and then return home.
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Rensjukdomar. 1) Копуыта (Toobildka) TN тобаʹ лека, тобаʹ хабця, Ru kopytiica (Fusobacterium necrophorum). bensår, deri börjar sålunda, att foten sväller (nedra delen af foten), sedermera bildar sig ett litet sår, hvarifrån var rinner. Renen kan ej gå på sina fötter (- obs. blott en är sjukt). Det händer att renen slickar såret med sin tunga, som då sväller och såras. Wanligen dör renen i denna pest. Reindeer diseases. 1) Kopyta (Toobildka) begins with the foot puffing up (lower part of the foot); later a small wound develops, from which pus runs. The reindeer cannot walk on its feet (note that only one foot is affected). It happens that the reindeer licks the wound with its tongue, which then swells and becomes wounded. Usually, the reindeer dies of the disease. 2) Головная TN ңэваʹ хабцяʹ(н) ʻheadache’. Äevo/ueva-haapse'eh Om hösten, då den är regnig sväller hufvudet wid hornen, tager röta, vara sig. Wanligtvis dör renen. 2) Golovnaja Äevo / ueva-haapse'eh. In autumn, when it is rainy, the head swells around the antlers, rots, and pus runs. Usually, the reindeer dies. 3) Внутренная боль TN сëнзяʹ хабцяʹ(н) ʻinner ache’. (Seonsi-haapts'), Lunga och lefver svälla, warar sig. Renen dör vanligtvis. 3) Vnutrennaja bol' (Seonsi-haapts'). The lungs and liver swell and pus runs. The reindeer usually dies. 4) Волкъ 4) Wolf 5) Pest. 5) Anthrax År 1828 störtade på Timanska tundran omkring 20,000 renar. Äfven de efterföljande åren hafva deras renar förminskats så att de för det närvarande äro i en ganska ömklig belägenhet. De fattigaste bland alla Samojeder. See [100,000 renar]. In 1828, in the Timan tundra around 20,000 reindeer dropped dead. The number of reindeer was also reduced in the following years, so that they are currently in a rather miserable situation. The poorest among all the Samoyeds.