Ethnographiska, Historiska och Statistiska Anmärkningar. 280
Strödda ethnographiska anteckningar. 003
Några As noted by Chomič (1981: 18–20), the Nenets shamans did not pay so much attention to their costume as other Siberian shamans. Some shamans may have had special details in their costumes, but mostly they are reported to have consisted of a chamois coat and a headdress that covers the eyes. kudesniki Ru kudesnik ʻwitch, sorcerer’. nyttja vid akten en mahlitsa af sämsk (harlös), en rund koppar plåt öfver bröstet. Malitsan (Sāmburtsja) Obviously, going back to the TN самба(сь) ʻto be a shaman’ the word denotes a shaman’s attire. är kort, till kösterna långd med ärmarna och öfverallt i sömmar sys smala klädesremsar. I Fållen af kläde. Mössan af kläde, hänges blott framför ögonen, som skola vara betäckta. En röd remsa går kring hufvudet, en an- nan röd remsa öfver hjessan, så att skygglappen ej faller bort. Den är svart och hänger ned ända till bröstet. Stöf- lorna äfven af sämsk. Some kudesniki use at the service a malitsa of chamois leather (hairless), with a round copper plate over the chest. The malitsa (Sāmburtsja) is short, waist-long, with sleeves and narrow strips of clothing are sewn on all the seams. The hem is made of cloth. The hat is made of cloth and hangs in front of the eyes, which should be covered. A red strip goes around the head, another red strip over the top of the head, so that the blinker does not fall off. The blinker is black and hangs down all the way to the chest. The shoes are also of chamois leather.
Strödda ethnographiska anteckningar. 001
Om Rituals of sacrifice, TN хан, have been of special interest for many who have described Nenets culture. The reindeer is a typical sacrificial animal, although fish or pray animals can also be sacrificed. Additionally, there can be rituals in which no animal is sacrificed (TN хаңор”). For descriptions of rituals around the same time, see Schrenk 1848: 405-408: Veniamin 1855: 120) man offrar åt Bolvanen, See [bolvan]. ställes renhufvudet i ett på en stång midt för bolvanen, och så att stången står högre än bolvanen. Obs. I hufvudet stick göres ett hål, så att det ej nedfaller If they sacrifice to a bolvan, they set a reindeer head on a pole right before the bolvan so that the pole stands higher than the bolvan. NB: They make a hole in the head so that it does not fall down. Men om man offrar åt Num, See [Num]. gör man en urgröpt, trågartad, maschin, borras i midten ett hål, ställer tråget i ändan af en stång. Äfven åt Num gifvas hufvud och ben. Man trodde, att Num bor на верху och derföre ställdes offret на верху. Wid offret förek[allas]. mga[många] böner See [när]. l[eller]. ord. Offren måste göras i morgonrodnaden, kan ock göras på da- gen, men alldrig om aftonen. Qvinnor See [Qvinnor]. få ej göra offret. Bolvanes ansiqte måste vara riktad åt morgonrodnaden. But if they sacrifice to Num, they carve a trough-like device with a hole drilled in the middle. A pole is put through the hole. The head and legs are also given to Num. They believe that Num lives above and therefore the offering is placed above. Many prayers or words are uttered during the offering. The sacrifices must be made in the dawn; they can also be made in the daytime, but never in the evening. Women are not allowed to make offerings. The face of the bolvans must be directed towards the dawn.
Strödda ethnographiska anteckningar. 002
äfven efter döden See [den döde]. offra slagta Samojederne renar vid den aflidnes graf. En rik Samojed sade sig första året hafva offrat 6, det andra 4 renar. The Samoyed also slaughter reindeer after death by the grave of the deceased. A rich Samoyed is said to have sacrificed six, another four reindeer after the first year [after the death of a relative]. Hènts, TN хынц, хынабц ʻNenets songʼ denotes, on the one hand, a Nenets song in general and on the other, a genre of Nenets songs. As a genre, the meaning of the word varies geographically, so that the Western Nenets use it to refer to individual songs, whereas in the Eastern areas хынабц denotes a register of epic singing. (Puškareva 2000; 2001; Niemi & Lapsui 2004; Lukin 2017) See ‘Lyric poems’ and ‘Syo’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica. песнь Sjúdubáptsah, TN сюдбабц is a genre term denoting one register of epic singing. (Kuprijanova 1965: 28–55; Tereščenko 1990; Niemi 1998: 55–60; Lukin 2017) See ‘Epic poems’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica. старина Waádakóh, TN вадако ʻtale, fairy-tale’. See Puškareva 2001: 23; Lukin 2017 for discussion of the genre. See’Tales’ in Manuscripta Castreniana Jurak-Samoiedica Folkloristica сказка Hènts 'song' Sjúdubáptsah 'myth' Waádakóh 'fairy-tale'
Strödda ethnographiska anteckningar. 021
Kanin This table summarises the regions of the Russian Arctic, their names in Russian and partly in Nenets, and the Nenets terms for those living in each region. There are some mistakes in the table, though, and this comment both normalises Castrén’s spelling and corrects some misconceptions. Kanin Nos, on the Kanin Peninsula, is Саля in Tundra Nenets. Its inhabitants are саляʹ терʹʹ, literally ʻthe inhabitants of the cape’. The Timan tundra is called Лапта (not Нюдя я) in Nenets; the inhabitants might be called лаптаʹ терʹʹ ʻthe inhabitants of the plain’. The Malozemelʹskaja tundra is called Нюдая я, literally ‘Small Land’; the inhabitants can be called Нюдя яʹ терʹʹ ʻthe inhabitants of the Small Land’. The Bolʹšezemelʹskaja tundra is called (Нг)арка я, literally ‘Great Land’; the inhabitants can be called Нгарка яʹ терʹ' ʻthe inhabitants of the Great Land’. The Nenets have been called the reindeer-herding Komi and the area where they live – whose centre Ižma is – нгысмаʹʹ. нгысмана is most probably a locative form of the word and нгысмаʹ тер' is constructed from the word, meaning ʻthe inhabitants of the Ngisma [area]’. Finally, Ustʹ-Cilʹma is, according to Castrén’s notes, Усольц in Nenets; the inhabitants are called Усольцʹ терʹʹ ʻthe inhabitants of the Usolc' [area’]. See also Dolgich 1970: 47–48 for discussion on similar concepts in research history. Nos Saleh носъ Salendje[ì]r’ah Timanskaja Juodeijäh середина земли Juodeiendier’ah Malosemelsk[aja]. Làptah Laaptandier’ah Bolshesemels[kaja]. Aarkkajeh Aarkkajendier’ah Ishemskaja Ismaanah Ismatier’ah Устцылемски Usoltseeh Uusoltsidier’ah Om en ren förlorats, спросять по кудесномъ. (jillstaa, jilltsi) TN ильця ʻtwo objects applied to each other, used by a shaman to predict fate or when talking with the spirit of the deceased (for example, a half-full glass of water covered with a knife; two axes or knives superimposed on each other with metal parts)’. According to Lehtisalo ‘Verlosung’ TN ильцята(сь) ‘predict fate or talk with the spirit of the deceased with the help of two objects superimposed on each other’. According to Lehtisalo ‘losen (mit ainem Beil, Messer, Schäufelchen, Wasser, Branntwein, einem blanken Knopf u.a.)’. (See note [jillsi] Lehtisalo 1956: 127; Tereščenko 2003: 143) på följ[ande]. sätt: Man gör en rund (cirkel) på snön af renhorn, ställa i midten en slipsten (grof, брусъ), på stenen egget af yxen i kors, på yxen en brynsten. Kudesniken går kring rin- gen, och när han kommer till den punkt, åt hken[hvilken] sida renen förlorats, faller anstalten åtskills. Sedan går han åt denna trakt, och renen kommer af sig sjelft honom till möte. If a reindeer is lost, a sorcerer is called to (jillstaa, jilltsi) in the following way: they make a circle on the snow out of reindeer antlers, set a grindstone in the middle, the head of an axe on the stone crossing it, and a whetstone on the axe. The sorcerer goes around the circle, and when he comes to the point on the side where the reindeer was lost, the device falls apart. Then he goes in that direction and the reindeer comes to meet him by itself. På samma sätt sökas menniskor, men kring ringen sättas hufvudshår af mskor[menniskor]. Men are sought in the same way, but human hairs are put around the ring.
Strödda ethnographiska anteckningar. 020
Hedn[iska] Samojediska namn. By ‘pagan names’ Castrén is referring to the personal names given to a person by their relatives. They have often been called sacred and secret, and are usually known only by the closest members of the family. In addition to this name, the Nenets have personal names that often describe their character, appearance, or some event related to their birth, for example. Russian names have also been in use for a reasonably long time. (Salminen 2007; Japtik 2014; Ljarskaja 2002) Paaleah, Hadakóh, Ad´keelíh, Njootkóh, Paekóh, Partúh, Jiensah, Hèinah, Paetseh, Haa- sauājih, Pæ[eä]tou, Äeōdartjih, Hoo- koléh, Huutsjúh, Ákaekóh, Jaa- juláh, Sullmah, Laasúk, Tjii- leäh, Paatáh, Niäänets-eh, Atjej, Yänjóh, Tjuulíh, Haambaalih, Ustiénah, Hanoh, Pujeljóh, Mŭt, Atjeuah, Poonaej, Poonah, Tako- leäh, (Piilkóh Ryskt), Seärnjäh, Haatau-ah, Aariu (familj) Pagan names of the Samoyeds Paaleah, Hadakóh, Ad´keelíh, Njootkóh, Paekóh, Partúh, Jiensah, Hèinah, Paetseh, Haa- sauājih, Pæ[eä]tou, Äeōdartjih, Hoo- koléh, Huutsjúh, Ákaekóh, Jaa- juláh, Sullmah, Laasúk, Tjii- leäh, Paatáh, Niäänets-eh, Atjej, Yänjóh, Tjuulíh, Haambaalih, Ustiénah, Hanoh, Pujeljóh, Mŭt, Atjeuah, Poonaej, Poonah, Tako- leäh, (Piilkóh Russian), Seärnjäh, Haatau-ah, Aariu (surname) Obs. Enhvar hade flere namn. NB: Everyone has several names.
Strödda ethnographiska anteckningar. 019
Bäele, TN пеля ’half’ puoli pieli, l[eller]. bäele, begagnas liksom i Lappskan och Finskan Bäele 'puoli' 'pieli', or bäele, is used as in Lappish and Finnish. De döda See [den döde]. brefvos fordom öfvan jord i kistor. Den aflidnes hufvud skulle vara riktad åt vester öster, så att han kunde se den nedgående solen. Den aflidne begrofs i sina bästa kläder; de som han burit på sig vid sin död upp- brännas, de öfriga taga slägtingarna och dela sig emellan. Sedan den döda blifvit förd till sitt lägerställe, slaktas tvenne goda renar, som förtäras i tsjumen. Formerly, the deceased were buried on the ground in coffins. The head of the deceased should face west (east), so that he can see the setting sun. The deceased is buried in his best clothes; those he was wearing when he died are burned; the rest are taken by the relatives and divided among them. After the deceased has been taken to his camp, two good reindeer are slaughtered and consumed in the tent. Kistan lägges på en anstalt af följ[ande ]. besk[rifning]. Punkterna föres[täller]. stolpar. Tvärs Ofvan kistan läggas 2ne träd, stora, tjocka, så att den ej må av- lastas af vilddjur. - Kistan står 1 arschin och äfven mindre ofvan jord. Kudesniker begrafvas nedan jord. The coffin is made in the following manner according to the picture. The points are poles. Two large, thick trees are laid straight on the coffin so that it may not be opened by wild animals. The coffin is one arschin and over. Kudesniks are buried under the ground. Samojederna hafva flera hustrur - den förstgifta kls[kallas] píliih, TN пюды ‘the oldest of the wives’. See note [Samojeden kan taga]. de öfriga dáateh. TN таты ‘wife (not the oldest)’. See note [Samojeden kan taga]. Hustrurna lefva i samma tsjum. The Samoyeds have several wives – the first to be married is called píliih, the other dáateh. The wives live in the same tent.
Strödda ethnographiska anteckningar. 018
Talman Matchmaker Serempeälen eh dáeuedamda чтобы на поль зиму было бы Let there be for half winter Jurtjaada njeieh чтобы масло было? Let there be butter Fadren Father: Niseädamaa Father says: Seängu ooka eengudaah много ли будетъ масло? How much will there be? Talman Matchmaker: Jiriimbir aeieh что на мeсацъ хватило (поль пуда) For one month Paniidin danjeieh чтобы платье было Let there be clothes Fadren Father Seänjook aenjuudaah много тр. How much will it be? Talman: Matchmaker: Njae|bon daeuudandah на другой годъ чтобы стало to another year to be Fadren samtycker och i detta fall See also [Obs]. förer talman bruden och gåvorna, sedan talmannen bl[ir]. välfägnad. Fadren, moder och den hela fami- ljen åtfölja bruden, och gästa hos svärsonen ett dygn. (Dottern rådfrågas öfver af fadren, om hon vill taga den ifrågaw[arande]. personen). Ingen kärlekshandel äger vanligt- vis rum emellan brudgumen och bruden. If the father agrees the matchmaker brings the bride and the gifts, after which he gets well fed. The father, mother, and the whole family accompany the bride and visit the son-in-law for one day. (The father asks his daughter whether she wants to marry the person in question.) No love affair usually takes place between the groom and the bride.
Strödda ethnographiska anteckningar. 017
Brudgrumen sänder en talman The following two pages represent a matchmaking dialogue that allegedly precedes the actual wedding. On weddings, see notes [Giftermål] [Se min tryckta] [sig till hustru] [Obs.]. till den förlofva- älskarinnans des hem. Drf kommen säger han: The groom sends a matchmaker to his beloved’s home. After arriving he says: Jaanol haasauah женихъ мужикъ Groom Siu äedaraasi меня послалъ sent me Jileven_siermnje (Jilebensirminje) совататся in order to make a match Sappadauы njuuk засталъ ли нетъ ли? Do you comply or not? Fadren: Father: Sappadaana_kaer засталъ I comply. Talman: Matchmaker: Sappadaabnan Коли /Ежели засталъ If you comply Djuuna tsjaangaenguu? Когда свадба будетъ when will the wedding take place Fadren: Father: Mirtti seängook Много ли за невесту дать? цена много ли дать How much should one pay? Fader Father: Sedojuuh te äjeh äieh двадцать оленеи (прошу) пусть Let it be 20 reindeer. Talman Matchmaker: Meätopäelje tanjeieh поль чума чтобы быть Let it be half a tent Amsida|danjeieh Чтобы мясо было Let there be meat Seangooka eengau Много ли требуешь Is the price high? Tuusambäele äieh Поль туши Half a carcass Njaanjudat danjeie-eh Чтобы хлебъ былъ Let there be bread Fadren: Father Njaanjuda ooka engu-umah Много ли хлеба требуешь Would that be a lot of bread
Strödda ethnographiska anteckningar. 016
Яковъ Петровичь Коткинъ, ме= щанинъ въ Мезени känner Samoj[eder]. och Sam[ojediska]. sånger. Jakovʹʹ Petrovičʹ Kotkinʹʹ, a citizen of Mezen', knows Samoyed [the language] and Samoyed songs. Makar Mosejevitsh Михейевъ i Visas flod; skär sig med <knif> кудесникъ med ett hus - 60 verst fr[ån]. Nes. Godt folk. Makar Mosejevitsh Michejevʹʹ by the River Visas; cuts himself with [a knife], kudesnikʹʹ, with one house – 60 versts from Nes. Good people. <Osnal>, bakom Wisas, Rasboiniker. <Osnal>, behind Wisas, Rasboiniker. архир, bakom Visas, Rysk кудесникъ Archir, behind Visas, Russian kudesnikʹʹ Ефремъ Хатицъ (Равяовичь.) Лудицъ (нъ), kring Nes - en beryktad кудесникъ. Efremʹʹ Chaticʹʹ (Ravjavičʹ.) Ludinʹʹ (nʹʹ), around Nes – an infamous kudesnikʹʹ. Какъ у васъ кудесь? Василеи Николаевичь Хanseroff, kring Nes, sämre Hans hustru Stepans syster. Vasilei Nikolevičʹ Хanseroff, around Nes, worse. His wife [is] Stepan’s sister. alexej Vasiljevits Okladnikow, Mesensk borgare har ofta besökt Karatseja. Alexei Vasiljevits Okladnikow, a citizen of Mesen, has often visited Karatseja.
Strödda ethnographiska anteckningar. 022
Ifr[ån]. Archangelsk till Mesen 350 verst. Fr[ån]. Mesen til Isma 800 Ifr[ån]. Isma till Kolwva 250 (60) - 1400. Ifr[ån]. Arch[angelsk]. till Pinega 200 Ifr[ån]. Pin[ega] till Kolwa 1300=1500 From Arkhangelsk to Mesen 350 versts From Mesen to Isma 800 From Isma to Kolwa 250 (60) – 1400 From Arkhangelsk to Pinega 200 From Pinega to Kolwa 1300 = 1500 Sæmiski, präktig by mellan Mesen och Nes. Puia, flod, en gård, präktig. Sæmiski, a decent village between Mesen and Nes. Puia, river, one house, decent.
Strödda ethnographiska anteckningar. 023
Hvarje mska[menniska] har en Jileumbartje TN Илевямбэртя or Илебяʹ пэртя denotes both a spirit taking care of wild reindeer and a life-giver (žiznedatel’) or life guardian, as Castrén notes. The twofold meaning goes back to the two meanings of TN илебць ʻlife, wild reindeer’, and пэртя ʻmaker, actor, guardian’. (Chomič 1976: 22–23; Lar 1998: 20–21). (wi lefva (jilem) af jileumbarte), god ande Engel, som vakar öfver honom, ant[ingen]. han sofver, vakar, simmar etc. Men den som offrar sig åt Tadebecoh тадебцo ʻshaman’s helping spirit’ (Lar 1998: 36–39; Lehtisalo 1924). förlorar sin Engel. Detta offrande sker medelst knifs- styng i hals, bröst, sidor. Tadebecoh äro de andas Englar och taga dem till sig efter döden, liksom Jileumbarte taga de goda till sig. Everyone has a Jileumbartje (we live (jilem) from jileumbarte), a good spirit, an Angel, who watches over him, whether he sleeps, is awake, or swims, etc. But anyone who makes sacrifices to Tadebecoh loses his Angel. The sacrifice is represented through stabbing oneself in the neck, breast, and sides. Tadebecoh are the angels of the soul and they take them [souls] with them after death, as the Jileumbarte take the good ones to themselves.
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Amsá, kött. Peadara, skog. Paeušema, galla. Pea, träd. ˜Udewea, finger. Piija, горносталъ. Ponga, nät. Lugna, knä. Njaamba, panna. Talja, бѣлка. Tubka^, yxa. Kaada^, Бабка. Ka, öra. Kaamba, våg. Kaada, nagel. Taaribeä, Tadebe Paceä, galla[.] | [=] [Pa]tj[eä] Kaaleä, fisk. Paide, kind. Piče, bo. | = Pitjeä Piipce, läpp[.] | [=] Pipči Piiktse, tum[.] | [=] Pikiče Piilimeče, flicka. Takoptse, | Taekopša, näfver. Tiinseä, snara. Kaaptseä, | Kaapšeä, sjuk. Še, смола. ˜Ae, fot. Harnè, воронъ. Hehe, болванъ. Xèrnje [ silfver → guld ]. Kaasauwa, man. Kaeuwa, моз[г]ъ. Kooba, hud. Jaha, речка. Tuupî, flinta. Maara[?]e, sjö[,] | Abl. Marähät Pihi, дворъ. Witi, fåll. Pa{i→e}, sten, | [Abl.] pahet Pi, natt. Tai, öfre panna. Kaabi, слуга. Panы, kläde. Lohы, vik. Tы, ren. Tji, слой. Tj[?]u, vägamärke. Hartji, akter. Si, hål. Kaadы, елъ. [ Arы → Apы ], björn. Me[r]šä, погода. Tыrä, кулакъ. Tjonjä, räf. Niäš, Samojed. Niešä, fader. Piilimečä, flicka. Kenus, sång. Kaamsat, полозъ. kaapt, быкъ. kaat, war. Tobak, sko. Tjur, harjej. Haet, ugn. Jeät, kittel. Xèan, lus. Poliš, svin. Taans, ödla. Tar, penna. Tèän, sena. Tje’m, str[umpe]band. Tjir, moln. Tjirš, kam. Keab, оса. Niäš, Samojed. ˜Äeš, kärl. ˜En, båge. Weab, lycka. Paidju, klabb. Pongu, hvirfvel. Taatu, [?] гнистра. Talašu, ull. Talšu, penna. { Tar, id. → } { Jeät, kittel. → } Tiuko, lunga. Tju, ärm. Tjumju, ugn. Kaleu, чайка. Kaèu, rand. Koondeu, куропатка.
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