28 20 1683 https://www.sgr.fi/manuscripta/files/original/f74d71083dc510a5921009e3b1a63d45.jpg baf5de09b14538c8cacdde0c80c43215 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 171 Description An account of the resource <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div id="när"></div> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> När </span> <div class="tooltip-content-ethnographica">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.</div> </div> Samojeden bugande sig för bilden,<br />begär <span style="text-decoration: line-through;">de då</span> af Guden till ex.<br />en god fångst, <span style="text-decoration: line-through;">med</span> yttrar han följande ord:<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Хан-есей тапте-нумь, туэтао ани бона, <br />тысемъ хатангу выя масанъ-ди, айвахаюда,</span> <div class="tooltip-content-ethnographica">TN <i>Ханесэй табʺта Нум, туетав аниʹ пона, тымʹ хаданнгу, вэя’ масан’’-диʹ, нгэва хаюда</i> 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)</div> </div> - богъ дасть промысель, олень зо-<br />давю, на новыи годъ стану молиться<br />и кровю вымажу, рога и голова останутся. <br />Vid sjukdom: <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой,</span> <div class="tooltip-content-ethnographica">TN <i>Нян адимда, савумдабaмʹ, тымʹ хаданггув, хадкo вэямʹ масанггу, нгэваʹ хаюда, нямдсавэй</i> 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)</div> </div> id. теперь не могу, если поправлюсь, олень задавлю, кро-вю вымажу, голова съ рогами оста-нутся.</td> <td style="width: 214px;"> <p>When a Samoyed bows to an image and asks the god for, for example, a good catch, he utters the following words:</p> <i>Хан-есей тапте-нумь, туэтао ани бона, тысемъ хатангу выя масанъ-ди, айвахаюда</i>. ʻWhen Num gives prey, I will pray next year, I will kill a reindeer, smear its blood [on the idol], leave the head.’ <br />In the event of illness: <i>Нян адимда соумбадамъ тымь ха тангу, хатко выемъ масангу, айва хаюда нямъ савой</i>. ʻIf I get better, I will kill a reindeer, definitely smear its blood [on the idol], and leave the head and antlers.’ <br /><br /></td> </tr> <tr> <td> <div id="renen"> <div id="bolvan">När <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> renen </span> <div class="tooltip-content-ethnographica">As implied, a reindeer is not always sacrificed. A sacrifice without a sacrificial animal is called TN <i>хаңор</i>, whereas TN <i>ханʹ</i> 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).</div> </div> strypes för <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> bolvanen, </span> <div class="tooltip-content-ethnographica">Ru <i>bolvan</i> ʻidol’ was widely used in the North to denote the different kinds of images of deities among the northern indigenous peoples. TN <i>сядэй</i> and <i>хэхэ</i> would correspond to ‘bolvan’. Of these, <i>сядэй</i> refers explicitly to the images, whereas <i>хэхэ</i> is a more general category referring to objects and phenomena related to the other world. <i>Хэхэ</i> 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 <i>хэхэʹ хан</i> or inside clothes and left in sacred places. (Lehtisalo 1924: 147–148; Lehtisalo 1956: 431; Chomič 1966: 199–208; Lar 2004)</div> </div> yttras härvid<br />endast: <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Hui, tör djamaei, tör mue',</span> <div class="tooltip-content-ethnographica">TN <i>Хoй, тэр тямэйʺ, тэр мыʺ</i> ʻHow, here’s the reindeer, take the reindeer!’ (RL, TaS, KL)</div> </div> <br />ой вотъ тебе олень, возми олень.<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Qvinnor </span> <div class="tooltip-content-ethnographica">This could go back to the complex of TN <i>сяʺмэй</i> [<a href="https://www.sgr.fi/manuscripta/items/show/1867#women">Qvinnor</a>].</div> </div> äro ej närv[arande] vid offringen.<br />Samojederne släpa en <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> släda </span> <div class="tooltip-content-ethnographica">TN <i>хэхэʹ хан</i> ʻsacred sledge’. A special sledge for the religious items of the family, especially different TN <i>хэхэʹ</i> ʻidols’, and other ritual necessities. During the movement of the camp, <i>хэхэʹ хан</i> comes behind the head of the camp. In the camp, <i>хэхэʹ хан</i> is placed behind the tent and its sacred place, TN <i>си</i>, drawing an imaginary line that the women should not cross. (Chomič 1966: 206; Golovnev, Kukanov &amp; Perevalova 2018: 214–215)</div> </div> full (30-40) med<br />bolvaner.</div> </div> </td> <td>When a reindeer is strangled for the bolvan, they only say: <i>Hui, tör djamaei, tör mue'</i> ʻHow, here’s the reindeer, take the reindeer!’ <p>Women are not present at the sacrifice.</p> <p>The Samoyeds drag a sledge full (30-40) of bolvaner.</p> </td> </tr> <tr> <td><span style="text-decoration: line-through;">Vid offrning</span> Man offrar hufvudet och klöfvarne,<br />äter köttet på stället.</td> <td>When sacrificing one offers the head and the hooves; the meat is eaten on the spot.</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/3f3c3bbfdf4aa5bb693f89842f553b43.jpg d202f54c4cb880f7d73bb08fcc8b9bbb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 172 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div id="döde"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Den döde </span> <div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1900#hähe">Hähe</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1904#döda">den döda</a>].</div> </div> begrafves i den klädnad han<br />har på sig, då han dog <span class="add" title="addition">i en ambar af träd, dere</span> lägges,<br />blott de kläder, den döda <span style="text-decoration: line-through;">bär</span> sednast<br />bar på sig, så ock en sked, och ett fat.</div> </td> <td style="width: 214px;"> <p></p> 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.</td> </tr> <tr> <td style="width: 222px;"><span style="text-decoration: line-through;">Ofvan grafven bygges en ambar af tre,<br />dervid</span> <span class="add" title="addition">Wid ambaren</span> lemnas hans släde, skiljes från<br />släden ders medor och головки för<br />att man ej må taga dem. Harjej-stån-<br />gen <span class="add" title="addition">jemte spjutet</span> lemnas ock vid <span style="text-decoration: line-through;">grafven</span>&nbsp;<span class="add" title="addition">ambaren</span> (spjutet)</td> <td style="width: 214px;"> <p>By the shed, one leaves his sledge, whose runners and golovki are taken away because they must not be taken by others. The <i>harjej</i>-pole, together with a spear, is also left at the shed.</p> </td> </tr> <tr> <td style="width: 222px;">I qvinnors graf dets[amma]. som i mannens<br /><span style="text-decoration: line-through;">i ambaren</span><span><span style="color: grey;"> «dessutom pengar, räfvar, псець m.m., om den döde varit rik.»</span></span><br />jernet, hvarpå elden<br />brinner, (sked, skål); vid grafven<br />släde och harjej.</td> <td style="width: 214px;"> <p>Women’s graves are similar to men’s.</p> <span style="color: grey;">«also money, fox, Arctic fox pelts, etc., if the deceased was rich.»</span> <p>the iron plate upon which the fire burns (spoon, bowl); at the grave sledge and <i>harjej</i>.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/de218284cf3ca78b5cb6b6df2fece1db.jpg f2a8a991a86ad910467417c64bcdf0eb Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 173 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">Likasom enl[igtt]. traditionen <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Urier </span> <div class="tooltip-content-ethnographica">See also Castrén 2019: 480, 515.</div> </div> uppsteget<br />till himlen, så är bland Samojederne<br />ännu i dag den tron rådande, att<br />mskor[människor] lefvande uppstiga till de öfre<br />rymderne. Så hände nyligen på Bol-<br />schesemelske tundran, när en Prest<br />andaktsfullt förtäljde om Elias<br />som Gud för hs[hans] fromhets skull<br />lefvande till sig upptog, att en<br />Samojed yttrade: "Hvad är detta<br />för under du taljer? Min bror<br />for ock nyligen till himlen."</td> <td style="width: 214px;">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.”</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/fb4f87a1bf70ffa1c1a37be823821f85.jpg 12d1423c88b6391b680b8c7e5ea31681 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 174 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Bolvaner </span> <div class="tooltip-content-ethnographica">Here, Castrén is denoting the TN <i>сядэй</i> that the Nenets carry with themselves. See also [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>]</div> </div> äro klädda. Af dem finnas<br />manliga och qvinliga, de förs[tnämda]. äro<br />soml[iga]. klädda i mans andra i qvinno-<br />kläder, mössa, ringar och hvarjehanda<br />prydnaden.</td> <td style="width: 214px;"> <p>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.</p> </td> </tr> <tr> <td style="width: 222px;">Bolvaner finnas för särskilda ända-<br />mål (drf[derföre] deras stora antal) <span style="text-decoration: line-through;">somliga</span><br />1) för vackert väder 2) för lycklig fångst<br />3) för helsa; 4) för trolldom <span class="add" title="addition">om ngt förlorats</span> 5) för skilna saker.</td> <td style="width: 214px;"> <p>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.</p> </td> </tr> <tr> <td style="width: 222px;">När Samoj[eden]. <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> offrar, </span> <div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#renen">renen</a>].</div> </div> afskär han först öronen och kastar<br />för idoler, för <span style="text-decoration: line-through;">att</span>&nbsp;<span class="add" title="addition">lycklig</span> fångst. Afdraga huden, öppna<br />buken, bestryka idolernes anleten med blod. Lägga<br />lefver, lunga, feta etc. i ett <span class="add" title="addition">färsk</span> fat&nbsp;<span class="add" title="addition">för hvarje idol</span> och och sätta<br />den framför Gudabilden. Wäntar en half timma, bort-<br />tager faten och börja sjelfva äta ur faten. <span style="text-decoration: line-through;">Derpå</span><br />Sedan i fatet intet återstår, börjar man äta<br />återstaden af renen. Qvinnor få hvid ej<br />vara när tillst[ädes]. Slut[ligen]. kokas en gryta, på fältet<br />åt qvinnor bringas, hvad som återstår, till tältet.</td> <td style="width: 214px;"> <p>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.&nbsp; Finally, they cook [the rest] in a pot outside. What remains is brought to the tent for the women.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/c65092d97aaf7bf2aee6f2461d7510a4.jpg 62169e93877feef2fad25e499276eb7e Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 175 Description An account of the resource <table class="invisible-table"> <tbody> <tr> <td> <div id="hähe">Då en Samojed aflidt, gör man en <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Hähé,</span> </span> <div class="tooltip-content-ethnographica">A special term, TN <i>сидяңг</i>, <i>сидряңг</i>, or TN <i>ңытарма</i>, is known for these images. Here, TN <i>хэхэ</i> is used as a general category, whereas <i>сидряңг</i> 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; <i>ңытарма</i> 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 <i>сиʹ</i> or TN <i>хэхэʹ хан</i>. 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 [<a href="https://www.sgr.fi/manuscripta/items/show/1897#döde">Den döde</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1904#döda">den döda</a>].</div> </div> </div> som under trenne års tid äras uti tältet<br />i stället för den aflidne. Hvarje g[ån]g man<br />äter, framsättes äfven <span style="text-decoration: line-through;"> ett</span> föda för <span style="text-decoration: underline;">hähe</span>.<br />Om dagarne sitter han påklädd i tältet<br />men till natten afkläder man honom<br />och bringer honom till hvila. Efter<br />de tre årens förlopp kastas bolvanen i<br />likkistan bredvid den döde.</td> <td>When a Samoyed dies, one makes a <i>Hähe</i> 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.</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/b1ac01547cdb0c91898034e1841e4cd6.jpg a8d8b7d8215e5d03030f2c7453eac679 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 176 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">Björnen hålles <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> helig. </span> <div class="tooltip-content-ethnographica">The ambiguous nature of both brown (TN <i>варк</i>) and white (TN <i>сэрʹ варк</i>) bears is reflected in the multitude of circumlocutions such as TN <i>париденя</i>, <i>педарэй</i>, <i>панэда парико</i>, <i>ваңгутана мэна</i>, <i>ири</i>, <i>хэбидя</i>, and <i>сэрʹ</i>, <i>явы</i> respectively. The restrictions related to women are in line with the practices described in [<a href="https://www.sgr.fi/manuscripta/items/show/1867#women">Qvinnor</a>]. (Chomič 1976: 26)</div> </div> En qvinna får ej åka i en rensläde,<br />om någon af renarne har en &lt;lämka&gt; af björnskinn.</td> <td style="width: 214px;"> <p>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 &lt;--&gt;.</p> </td> </tr> <tr> <td style="width: 222px;">Björnens <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kött </span> <div class="tooltip-content-ethnographica">See also Chomič 1966: 135.</div> </div> ätes alltid rå. Före måltiden tvås sig &lt;---&gt;</td> <td style="width: 214px;"> <p>Bear meat is always eaten raw. Before the meal, they wash themselves &lt;---&gt;</p> </td> </tr> <tr> <td style="width: 222px;">Wid ders strupe aflägges <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> ed. </span> <div class="tooltip-content-ethnographica">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)</div> </div> </td> <td style="width: 214px;"> <p>An oath is taken by the throat of the bear.</p> </td> </tr> <tr> <td style="width: 222px;">Samojj.[Samojeder] taga alldrig lifvet af möss. Somliga<br />hålla före, att bröstet skall verka häraf, an-<br />dra åter mena, att räfvar och fjällrackor då<br />ej låta fånga sig, ty dessa djur lifnära sig<br />med möss.</td> <td style="width: 214px;"> <p>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.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/0bf69ad16bb2eb56729596160da1cc79.jpg 764f46d3063f09cb0aa0f3f8b3372ace Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 177 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div id="num">Renhufvudet, som offras åt <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Num </span> <div class="tooltip-content-ethnographica">TN <i>Нум</i> is the heavenly deity, a creator god whose opposite is TN <i>ңа</i>, an earthly deity. (Chomič 1977: 5–7; See also Castrén 1853: 13–18).</div> </div> ställes på en stör.<br />Ostjakerne lagga det i ett tråg, v.f.</div> </td> <td style="width: 214px;">The reindeer head, which is sacrificed to Num, is placed on a pole. The Ostyaks put it in a trough; see above.</td> </tr> <tr> <td style="width: 222px;"> <div id="jillsi">Då man medelst <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">jillsi</span> </span> <div class="tooltip-content-ethnographica">TN <i>ильця</i>, 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).</div> </div> vill taga reda på en förlo-<br />rad ren, frågas råd af <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Häheh.</span></span> <div class="tooltip-content-ethnographica">TN <i>хэхэ</i> ʻidol, sacred’. See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>].</div> </div> - Vid <span style="text-decoration: underline;">jillsi</span> ställes<br />en slipsten å marken, derå ett eldstål, en yxe,<br />eller ngt[något] <span style="text-decoration: line-through;">jern (stål</span> dylikt.</div> </td> <td style="width: 214px;"> <p>When one wants to find out about a lost reindeer through performing a</p> jillsi, one asks for advice from <i>Häheh</i>. When performing a <i>jilsi</i>, a grindstone is set on the ground, together with the iron plate that is kept under the fire, an axe, or something similar.</td> </tr> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span style="text-decoration: underline;"><span class="tooltip-trigger-ethnographica"> Tadibén </span></span> <div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1869#tadibe">Tadibe</a>].</div> </div> radfrågas, hvar man kunde göra<br />en lycklig fångst, hvilken dag fångsten lyckligt<br />afloper och mera dylikt.</td> <td style="width: 214px;"> <p><i>Tadibé</i> is asked where one could get a lucky catch, on what day the catch would be lucky, and the like.</p> </td> </tr> <tr> <td style="width: 222px;">Hvad <span style="text-decoration: underline;">Num</span> sänder, kan Tadibeen ej ändra, hvad<br />som härflyter från onda mskor[människor], sådant kan hjlepas.</td> <td style="width: 214px;"> <p>What Num sends, <i>Tadibe</i> cannot change; what flows from evil men, with that he can help.</p> </td> </tr> <tr> <td style="width: 222px;"> <div id="förentadibe"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> För en Tadibe </span> <div class="tooltip-content-ethnographica">Here, Castrén is summarising two shamanic belief narratives, which are intrinsic part of shamanism (Lukin 2012). See also [<a href="https://www.sgr.fi/manuscripta/items/show/1903#tadibe">en tadibe</a>] and a similar narrative published in [<a href="https://www.sgr.fi/manuscripta/collections/show/34">Samojediska sagor.</a>]</div> </div> insjuknade hans dotter. Bröstet vär-<br />kte Tadib[en]. uppskar bröstet och uttog deri-<br />från en ryttare af jern, sittande på en jernhäst med lung<br />i handen. En annan tog ur bröstet en pil.</div> </td> <td style="width: 214px;"> <p><i>Tadibe’s</i> daughter fell ill. Her chest ached; <i>Tadibe</i> 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.</p> </td> </tr> <tr> <td style="width: 222px;">Hos en Ostjak förlorades en yxe. Tadiben <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">slog [k]ydes, </span> <div class="tooltip-content-ethnographica">Russian <i>kud</i>, <i>kudes</i> ʻevil spirit, devil’ from which <i>kudesnik</i> ʻmagician, sorcerer’. Veniamin (1855: 117–118, 128–129) also uses the expression <i>bit’ kudes</i>; <i>udarit’ neskol’ko raz v penzer – baraban</i> ʻto beat kudes, to hit the penzer-drum a few times’. TN <i>пензерʹʹ</i> ʻтадебя’s drum'.</div> </div> <br />och yxen nedföll rakt från molnen.</td> <td style="width: 214px;">An axe was lost by an Ostyak. <i>Tadibe</i> hit <i>kydes</i>, and the axe fell straight from the clouds.</td> </tr> <tr> <td style="width: 222px;">När en Samojed om morgonen uppstiger och går<br />ur tältet, vänder han sig mot solen, yttrande:<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Jileumbaertje, Jileumbaertje (заря)<br />Pudar (uut) jilen Как ты станешь,<br />Manj (uut) jileham Такъ и мы станемъ.</span> <div class="tooltip-content-ethnographica">TN <i>Илевямбэртя, Илевямбэртя Пудар (нгод) илен Мань илехам’</i> ʻJiljevjambertja, Jiljevjambertja As you rise, so we rise.ʻ See [<a href="https://www.sgr.fi/manuscripta/items/show/1978#Jileumbartje">Jileumbartje</a>] (RL, TaS, KL)</div> </div> <p>Om aftonen, när han går till hvila, ställer han sig<br />med ansigtet mot aftonrodnaden och yttrar:</p> </td> <td style="width: 214px;"> <p>When a Samoyed gets up in the morning and goes out of the tent, he turns to the sun, uttering:</p> <i>Jileumbaertje, Jileumbaertje</i> (dawning) <br /><i>Pudar (uut) jiden</i> ’As you rise’<br /><i>Manj (uut) jideham</i> ‘So we rise.’ <p>In the evening, when he goes to rest, he stands up with his face towards the evening dusk and utters:</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/255b3aed51d77c20ab2be445649d0087.jpg 782148fe233a97c7b52c01d2d88a16b9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 178 Description An account of the resource <p></p> <p></p> <p><br /><br /></p> <table class="invisible-table"> <tbody> <tr> <td> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Jileumbaertje<br />Heunzer (t)seejeh, какъ ты потухъ<br />Manj hoonumjum Такъ и я спать стану.<br /></span> <div class="tooltip-content-ethnographica">TN <i>Илевямбэртя Ханзер сея Мань хонумюмʹ</i> ʻJiljevjambertja As you go out I go to bed.ʻ See [<a href="https://www.sgr.fi/manuscripta/items/show/1978#Jileumbartje">Jileumbartje</a>] (RL, TaS, KL)</div> </div> </td> <td> <p><i>Jileumbaertje</i> <br /><i>Heunzer (t) seejeh</i> ‘As you go outʹ’<br /><i>Manj hoonumjum</i> ‘I go to bed.’</p> </td> </tr> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Болванскiя шопки</span> <div class="tooltip-content-ethnographica">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 <i>хэбидяʹ я</i> or <i>хэхэʹ я</i>.</div> </div> kallas ställen der Samo-<br />jedernes Gudabilder förut stått. De äro vanl[igen].<br />mycket angenäma ställen.<br /><br /></td> <td style="width: 214px;">Bolvanskija šopki is the name of the places where the Samoyed idols stood before. They are often very pleasant places.</td> </tr> <tr> <td> <div id="tadibe"><span style="text-decoration: line-through;">Om någon</span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> En tadibe </span> <div class="tooltip-content-ethnographica">Shamanic belief narrative. See also note [<a href="https://www.sgr.fi/manuscripta/items/show/1902#f%C3%B6rentadibe">för en tadibe</a>] and [<a href="https://www.sgr.fi/manuscripta/collections/show/34">Samojediska sagor 3</a>]</div> </div> lemnades på försök uppå en obe-<br />bodd hafsö. Man ser honom komma <span class="add" title="addition">derifrån</span> sittande på<br />vattnet, med en for seglande båtens<br />snabbhet.<br /><br /></div> </td> <td>A <i>Tadibe</i> 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.</td> </tr> <tr> <td>Fordnade Tadibeerne kunde se och wisa åt andra<br />lunga och andra <span class="add" title="addition">mvartes[människovarelsers] delar hos</span>&nbsp;lefvande varelser.</td> <td> <p>The ancient <i>Tadibes</i> could see and show to other men parts of the lungs and other parts of living human beings.</p> </td> </tr> <tr> <td>Bolvaner ställas <span style="text-decoration: line-through;">mot östen</span> med<br />ansigtet mot vester.</td> <td>Bolvans are set with their face pointing to the west.</td> </tr> <tr> <td>Obs. Gudabilder af <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> 2 slag: </span> <div class="tooltip-content-ethnographica">Here, Castrén’s explanation of the difference between the meaning of TN <i>сядэй</i> and TN <i>хэхэ</i> differs from what has been explicated by Chomič and Lehtisalo; see [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1905#seadaej">saedaej</a>]. It is highly possible that the meaning of the words has not been and is not strict in practical usage.</div> </div> <br />1) <span style="text-decoration: underline;">Häheh</span>, med msklig[mänsklig] skepnad, alltid<br />påklädda hemma.<br />&nbsp;</td> <td>NB: Idols are of two kinds: <p>1) <i>Hähe</i>, with a human shape, always dressed at home.</p> </td> </tr> <tr> <td>2) <span style="text-decoration: line-through;">Seädi</span> <span class="add" title="addition">Seadaei</span> <span style="text-decoration: line-through;">utan msklig[mänsklig] skepnad</span> ofullständig, utan<br />kläder - blott med spetsigt<br />hufvud, tecknade ögon etc. Ställas<br />på berg, höjden, vid fången etc.</td> <td> <p>2) <i>Seadaei</i>, incomplete, without clothes – only with a pointed head, marked eyes, etc. They are laid on mountains, heights, by the catch, etc.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/e22125762cc36f8ba5b1aaec2a9103b2.jpg cefa5c5dc2a2803df3a61c85639b78d0 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 179 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div id="döda"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Den döda </span> <div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1897#döde">Den döde</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1900#hähe">Hähe</a>].</div> </div> lägges i kistan med ansigtet<br />wandt åt jorden.<br /><br />När renen <span style="text-decoration: line-through;">slagtas, b</span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">offras, </span> <div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1867#röka">röka</a>].</div> </div> bränner man<br />fettman.<br /><br />Samojederne tro att <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> v<span style="text-decoration: underline;">ede[r]gällningen </span></span> <div class="tooltip-content-ethnographica">Instead of ideas of restitution in the afterlife, the Nenets share conceptions of their life being predestined. (Chomič 1976: 21–22)</div> </div> skall för sig<br />gå på jorden. Så är den mening allmän, att om<br />en rik stjäl, så blir han fattig. Stjäl<br />en fattig, så dör han. (пропадаетъ).<br /><br />Samojederne hysa en helig wördnad för<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> stenar </span> <div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>].</div> </div> och träd af ngn[någon] särd[särskild]. skepnad.</div> </td> <td style="width: 214px;"> <p>The deceased is placed in the coffin with his face turned to the earth.</p> When a reindeer is sacrificed, its fat is burnt. <p>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.</p> The Samoyeds feel a sacred awe for stones and trees that are of a special shape.</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/268353e8a3195d93be5f2a874dde1850.jpg 83da5102e4326be9c9f8cc294b0c6b04 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 180 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"><span>På Waigats finnas tre offer stäl-</span><br /><span>len 1) Vid det sydvestliga näset,</span><br /> <div id="hähensaljeh"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">Hähen=saljeh, </span> <div class="tooltip-content-ethnographica">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)</div> </div> 2) Vid den nordvestlig ustje</div> <br /><span><span>kallad</span></span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Ja mal n G</span><span class="add" title="addition">H</span><span>ähe </span> <div class="tooltip-content-ethnographica">Яʹ малʹ хэхэ ʻEarth’s end idol’. There is no more knowledge available about this place. (Bojarskii 2000: 80–85)</div> </div> <span>- jord slutets Gud 3) Midt</span><br /><span>i landet på berget - kallad&nbsp;</span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Ja jeru Hähe,</span></span></span> <div class="tooltip-content-ethnographica">Яʹ ервʹ хэхэ ʻEarth’s host idol’. This could refer to TN Хадако; see [<a href="https://www.sgr.fi/manuscripta/items/show/1895#bolvanskajareka">Bolvanskaja reka</a>].</div> </div> <span> jordens</span><br /><span>herre-Hähe. Samojederne fara ofta afnytligt</span><br /><span>med båt öfver sundet&nbsp;</span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Jugorskoi Schar</span> </span></span> <div class="tooltip-content-ethnographica">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 [<a href="https://www.sgr.fi/manuscripta/items/show/1895#jugorskijsar">Югорский шар</a>].</div> </div> <br /><span>till Waigats för att offra åt&nbsp;</span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> <span>Saljén-Hähe,</span></span></span></span> <div class="tooltip-content-ethnographica">Саляʹ хэхэ ʻCape’s idol’. This refers to the sacrificial complex of TN Вэсако; see [<a href="https://www.sgr.fi/manuscripta/items/show/1905#hähensaljeh">Hähen-salje</a>].</div> </div> och föra dit renar. Mga[Många] Sa-<br /><span><span>mojeder</span></span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> nomadisera <span></span></span></span> <div class="tooltip-content-ethnographica">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).</div> </div> <span>der om sommar</span><br /><span>och vintrar, promisla i hafvet</span><br /><span>fånga hvita björnar och alla slags</span><br /><span>горные; så ock vildren, de der</span><br /><span>från Novaja Semlja komma till</span><br /><span>Waigats - fara ock sommar-tiden</span><br /><span>på promisl till&nbsp;</span><span>Nova[ja]-Semlja</span><span>.</span></td> <td style="width: 214px;">There are three sacrificial places in <span>Waigats</span>: 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 <span>Novaja Semlja</span> – they also travel to <span>Novaja Semlja</span> to hunt during the summertime. <p></p> </td> </tr> <tr> <td style="width: 222px;"><span><span>NB.</span></span> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Seadaej; <span></span></span></span> <div class="tooltip-content-ethnographica">See [<a href="https://www.sgr.fi/manuscripta/items/show/1896#bolvan">bolvan</a>].</div> </div> <span>kallas en bolwan utan ma-<br />litsa, utan all prydnad, bolwanen i sin<br />nakenhet.&nbsp;Hähe&nbsp;är en beklädd bolvan.</span></td> <td style="width: 214px;"> <div id="seadaej">NB: <i>Seadaej</i> means a bolvan without a malitsa, without any decorations, a bolvan in his nudity. A <i>hähe</i> is a dressed bolvan.</div> </td> </tr> <tr> <td style="width: 222px;"><span>Endast tadibeer tala med bolvanen</span></td> <td style="width: 214px;"> <p>Only <i>tadibes</i> talk to bolvans.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/915cdde77fdc7f5bc43bf4bb9eab19c9.jpg 39d0c0488eacbf7d473746b2955a233a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 183 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">I Samojedernes sagor omtalas ofta <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;"> Jordens nafvel</span>; <span></span></span></span> <div class="tooltip-content-ethnographica">See Castrén 1843c.</div> </div> visar<br />vägen åt förvillade. Han är liten som ett barn, med<br />grått skägg.<span><br /></span></td> <td style="width: 214px;"> <p>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.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/90acdb4c0fa1c0dbfe196503f703c3eb.jpg 4a7972c4840edfcf6840e66c4697e12a Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 184 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">I Samojederne äro blott till namnet <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> christna, <span></span></span></span> <div class="tooltip-content-ethnographica">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 &amp; Osherenko 1999: 53–59)</div> </div> hafva intet begrepp<br />om läran, iaktaga icke ens fastan, besöka knapt en gång om<br />året kyrkan. Af de Kaninska Samoj[eder]., som stå högst i bildning<br />kom ingen enda 1842 om Julen till kyrkan. Regeringen har an-<br />befallt att Samojedbarn skola på kronans bekostnad af<br />de Samojediska presterna uppfostras till barnalärare; men icke<br />ens den fattigaste Samojed lemna sina barn hos presten i <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> lära. <span></span></span></span> <div class="tooltip-content-ethnographica">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 &amp; Kaganski 1936: 20)</div> </div> <br />Det är föreskrifvit, att trenne i sender skola er-<br />hålla undervisning, men år 1842 fann på Kan[inska]. tundran blott<br />en enda lärjunge. Han var fader- och moder-lös samt hade<br />genom Земский Судъ blifvit anskaffad.<br /><span><br /></span></td> <td style="width: 214px;"> <p>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.</p> <p>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 <i>Zemskij Sud''</i>.</p> <p></p> </td> </tr> <tr> <td style="width: 222px;">Samojeden fasar för all bildning och lärdom. Sjelfva den saken att<br />sitta några timmar dagl[igen]. i en kammare och lära mig<br />sitt språk var för Samojj.[Samojeder] så mödosam, att jag hade svårighet<br />att ens g[enom] Земск[iй]. С[удъ]. erhålla ngn[någon] läromästare. Detta är för<br />Samoj[eden]. скучно, тоскливо. Derföre gjorde Samoj[eden]. med mig vanl[igen]. det<br />förbehåll, att han allt emellanåt skulle få en sup <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> brännvin. <span></span></span></span> <div class="tooltip-content-ethnographica">See also Castrén 2019: 426, 445–446; 453–454, 466–467.</div> </div> </td> <td style="width: 214px;"> <p>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 <i>Zemskij Sud''</i>. 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.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/d456087ca76f9223d945290bbdbbffa3.jpg 6ca9163c49c07b68481d0d8f2a04f159 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 185 Description An account of the resource <span style="text-decoration: line-through;">Samojeder stå bland</span> Ryssar i https://www.sgr.fi/manuscripta/files/original/688f4b8d42018e4400d96a9064388704.jpg 542e709463fb79a8c77a963ebf76fb04 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 216 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">Cap. 7</td> <td style="width: 214px;">Chapter VII</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/d17f9ad6dd6144b4b9514d253d4e2ecb.jpg 4ceea5eac1a495f170ee13c3556c1b80 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 222 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;"> Natsko-Pumpokolsk</span> <span></span></span></span> <div class="tooltip-content-ethnographica">The following four manuscript pages describe the so-called Nacko-Pumpokolʹsk Samoyed, a community of Selkups living on the upper reaches of the River Ket. Castrén visited the Nacko-Pumpokolʹsk Selkups in April 1846. The toponym Nacko-Pumpokolʹsk goes back to the Ostyak volosts of Nackaja and Pumpokolʹskaja, led by the princes of Jamak and Urnuk. For the linguistic notes, see [<a href="https://www.sgr.fi/manuscripta/ostiaksamoiedica">Manuscripta Castreniana Ostiak-Samoiedica.</a>] (Miller 1941: 44; Castrén 1855: 145–147).</div> </div> <div id="fiskafånge">är den fattigaste af alla sydl. Samojed-voloster,<br />belägen vid öfva Ket. Tillwånare lefva uteslutande<br />af jagt och <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> fiskafånge, <span></span></span></span> <div class="tooltip-content-ethnographica">Living in the West Siberian forest areas, fishing and hunting were the main sources of livelihood of the Selkups. In the northern living areas, small-scale reindeer herding, and in the southern ones horses and cattle formed additional sources of livelihood and means of transport. For an overview, see Golovnev &amp; Tučkova 2005: 317–328.</div> </div> hvardera näringsgrenen<br />hör föga lönande. Ekorr-fånget liksom på nor. sidan<br />det förnämsta tillvånarne lefva i torf=jurt, i<br />skogar under jagt=tiden i näfver-tält eller så<br />kallade&nbsp; <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> станы (lewas-Maat NP.), <span></span></span></span> <div class="tooltip-content-ethnographica">SE <i>lewai-maat</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26.</div> </div> gjorda såsom<br />näfverstält <span style="text-decoration: line-through;"> af tun</span> med spetsigt tak, fyrkantiga<br />nedtill - bestå af smala brädor. Ingen enda äger<br />ordentlig, Rysk stuga. Torfjurt <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> (*cai-mat) <span></span></span></span> <div class="tooltip-content-ethnographica">SE <i>čai-mat</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] For an overview of the Selkup dwellings, see Sokolova 1998: 21–26.</div> </div> är det<br />wanligaste och bästa boningen - Sådana jurt<br />stå antligen allena, eller äro uppbyggda<br />två, högst tre på ett och samma ställe.</div> </td> <td style="width: 214px;">Natsko-Pumpokolsk is the poorest of all the southern Samoyed Volosts, located on the upper reaches of the River Ket. The residents live exclusively from hunting and fishing, with each source of livelihood yielding little profit. Squirrel-hunting, as on the northern side. Most of the inhabitants live in peat yurts, in the forests, or during the hunting season in birch bark tents or so-called stany (<i>lewas-Maat</i> NP), made similarly to the birch bark tents, with a pointed roof, square at the bottom, consisting of narrow boards. No one owns a proper Russian cottage. A peat yurt (*<i>cai-mat</i>) is it the most common and the best dwelling. Such yurts stand either alone, or two side by side, with a maximum of three in one place.</td> </tr> <tr> <td style="width: 222px;">Samtl.[Samtliga] byarna&nbsp;som eger sitt särsk. nämn i N. Pump. vol.[Natsko Pumpokolsk volosten] äro <span style="text-decoration: underline;">Merg-aig(é)</span>, <span style="text-decoration: underline;">Kaam</span><br /><span style="text-decoration: underline;">kul=to</span>, <span style="text-decoration: underline;">Keet-iikê(iik)</span>, <span style="text-decoration: underline;">Marg(k)a</span>, <span style="text-decoration: underline;">Purjaango</span><br />Dessa äro alla belägna vid Ket.<br /><br /></td> <td style="width: 214px;"> <p>The villages located in the Natsko Pumpokolsk volost that have their own names are Merg-aig (é), Kaam kul-to, Keet-iikê (iik), Marg (k) a, and Purjaango. These are all located on the Ket.</p> </td> </tr> <tr> <td style="width: 222px;">NB. Stället, byn heter så. Lagerstället i skogen<br />har ingen benämning, ej heller fisk=wattnet.<br />Somliga bland de Pump. Ostjj. <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> [Pumpokolska Ostjakerna] <span></span></span></span> <div class="tooltip-content-ethnographica">The Pumpokolʹsk Ostyaks refer to Kets who live as neighbours of the Selkups in the area. Ostyak was an exonym used by Russian colonists to refer to fishers and hunters, separating them from pastoralist reindeer herders. In other words, Ostyak does not refer here to an ethno-linguistic community.</div> </div> hafva hästar, men ingen<br />ang. [angående] boskap. Hästen lemnas на волю, då som<br />ligen förfogar sig på jagt eller fiskafånge.</td> <td style="width: 214px;">NB: A place, a village is named. A camp place in the forest has no name, and nor do fishing waters. Some among the Pumpokolsk Ostyaks have horses, but no cattle. The horses are left free when they devote themselves to hunting or fishing.</td> </tr> <tr> <td style="width: 222px;">De äro samtligen döpta, och hafva Ryska tillnamn.<br />Tillvånaren i Merg-aig heta <span style="text-decoration: underline;">Bjelosero</span>, i<br /><span style="text-decoration: underline;">Kankul</span> likaså, i <span style="text-decoration: underline;">Keet-iike</span> <span style="text-decoration: underline;">Suutorow</span><br />i <span style="text-decoration: underline;">Marka</span> <span style="text-decoration: underline;">Mungalэ</span> (förmodt gammal).</td> <td style="width: 214px;"> <p>They are all baptised, and have Russian surnames. The residents of Merg-aig are called Bjelosero, as are the residents of Kankul. The residents of Keet-iike are called Suutorow and those of Marka Mungalэ (presumably old).</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/c00a53dd5025e7958cb679c937e6706a.jpg afc5e865995c863e44856670d95e76ab Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 223 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td><span style="text-decoration: underline;">jango</span> Durshinin o.s.v.</td> <td> <p>jango Durshinin, etc.</p> </td> </tr> <tr> <td>Landet wid öfra Ket lågt- uppfylldt med<br />moar å ömse sidor af floden, hföre[härföre]<br />begge sidorna äro befolkade med Ostj.</td> <td> <p>The land on the lower reaches of the Ket is low and filled with moors on both sides of the river, which is why both sides are populated with Ostyaks.</p> </td> </tr> <tr> <td>I Natsko=Pumpokolsk finnes blott<br />en <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> knäsets.<span></span></span></span> <div class="tooltip-content-ethnographica">Western Siberia was divided into indigenous principalities that dated back to the times of Mongol colonisation. As noted by Miller, both Nackaja (or Kadyškaja) and Pumpokolʹsk were centres of principalities before they were merged in in the beginning of 17th century. See [<a href="https://www.sgr.fi/manuscripta/items/show/1866#knjaz">knjaz</a>] (Miller 1941: 44).</div> </div> [knjazhestvo]</td> <td> <p>In Natsko-Pumpokolsk there is only one principality.</p> </td> </tr> <tr> <td style="width: 222px;">Namnet Natsko-Pumpokolsk förek[ommer]. ej<br />bland Ostjj.[Ostjaker] och kan af dem ej uttalalad. Vo-<br />losten har intet Ostj.[Ostjakist] namn.<br /><br /></td> <td style="width: 214px;"> <p>The name Natsko-Pumpokolsk does not occur among the Ostyaks and cannot be pronounced by them. The volost has no Ostyak name.</p> </td> </tr> <tr> <td>Kläderägten är Rysk, <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> churu зипунъ <span></span></span></span> <div class="tooltip-content-ethnographica">SE <i>čī̮nəľ mi̮</i>. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] A <i>zipun</i> is a dress made of fabric or reindeer skin and worn by both women and men. For an overview of Selkup clothing, see Tučkova 2005a: 342–347).</div> </div> <br />stundom göres af renskinn. Mössan åtskiljer män<br />och qvinnor. Hos männerna är mössan hög<br />och spetsig, hos qvinnorna låg och rund.<br />Skjortan är hos qvinnorna stl. [stiligt] broderad och<br />utgör om sommaren sjelfva ofvan plagget.<br /><br /></td> <td>The clothing is Russian. <i>Churu ‘zipunʹʹ</i> is sometimes made of reindeer skin. The hat separates men and women. Men’s hats are high and pointed, women’s low and round. Women’s shirts are embroidered in style and during summer, they form the upper garment.</td> </tr> <tr> <td>Ket heter här <span style="text-decoration: underline;">Kêêt</span> (Kêt), stor flod <span style="text-decoration: underline;">Kî</span>,<br />biflod <span style="text-decoration: underline;">Kîkke(a)</span>, Jenisej heter <span style="text-decoration: underline;">Njándesi</span>,<br /><span style="text-decoration: underline;">Ob</span> <span style="text-decoration: underline;">Koltto</span>, o.s.v.<br />у насъ никакая рыба не живетъ, только:<br />чебакъ окунь, щука, налимъ, язъ, гершь,<br />сорога, елець, лень.<span style="text-decoration: underline;"><br /></span></td> <td>The Ket is here called the Kêêt (Kêt), a large river Kî, a tributary Kîkke (a), the Yenisei is called Njándesi, the Ob is called the Koltto, etc. <br />We do not have any fish, only: roach, perch, pike, burbot, ide, <i>geršʹ</i>, <i>soroga</i>, common dace, <i>lenʹ</i>.</td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/7030f530c957f6e7cc0a9a903484cfb8.jpg 69df5482dcac9bed175d12c9c272de23 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 224 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">Bifloder till Ket: Soĉer (Сочеръ), Ostj.[Ostjakiska] <span style="text-decoration: underline;">Koet-iike</span> (<span style="text-decoration: underline;">iige</span>), <span style="text-decoration: underline;">Kuut-aig</span>, <span style="text-decoration: underline;">Jolówa</span> (Елова)<br /><span style="text-decoration: underline;">Keldshiga</span>, falla ifrån högra sidan: Soĉer<br />och Keldshiga, ifrån venstra <span style="text-decoration: underline;">Jolowa</span> midt<br />emellan: Soc. [Soĉer] och Keldsh. [Keldshiga]</td> <td style="width: 214px;"> <p>Tributaries of the River Ket: Soĉer (Sočerʹʹ), in Ostyak Koet-iike (iige), Kuut-aig, Jolówa (Elova), Keldshiga, flowing from the right-hand side: Soĉer and Keldshiga, from the left; Jolowa in between: Soc. [Soĉer] and Keldsh. [Keldshiga]</p> </td> </tr> <tr> <td style="width: 222px;">I skogen är ekorrfånget nästan det enda, som nu brukas.<br />En familj utsätter ända till 500 giller för ekorrar.<br />Ryssar ändatill 1500, som alla skötas af 2-3 pers.</td> <td style="width: 214px;"> <p>In the forest, squirrel hunting is almost the only thing practised nowadays. One family sets up to 500 squirrel traps and the Russians as many as 1500, taken care of by two or three persons.</p> </td> </tr> <tr> <td style="width: 222px;">Ofvanom Makowskij (7 verst) byn <span style="text-decoration: underline;">Philippowa</span>,<br />bestående af 3 gårdar;<br />nedanom Makowskij (47<br />verst) <span style="text-decoration: underline;">Worosheika</span> (10 gårdar), derifrån framåt 2-3 dags<br />resor till <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span style="text-decoration: underline;">Monastirj</span> </span> <div class="tooltip-content-ethnographica">Losinoborskij Preobražesnkij monastirʹ (Ketskaja pustynʹ), founded in the early 1670s (Mankova 2017).</div> </div> (Лосиноборская Во-<br />чина) består af 3 gårdar. Här fanns förut ett kloster,<br />som längesedan är upplöst. Här idkas ej åkerbruk,<br />men wäl i de öfriga byarna.</td> <td style="width: 214px;">Above Makowskij (7 versts) the village of Philippowa, consisting of three farms; below Makowski (47 versts) Worosheika (ten farms), from there onwards after two or three days’ travel Monastirj (Losinoborskaja Vočina) consists of three farms. There used to be a monastery here, which was closed down a long time ago. The fields are not cultivated here, but it is done well in the other villages.</td> </tr> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> A[n]rättningar: <span></span></span></span> <div class="tooltip-content-ethnographica">The Selkup diet is dominated by fish, as can be seen in this list but also in other ethnographic descriptions. See Tučkova 2005: 347–350.</div> </div> Rå, kokt och torkad <span style="text-decoration: line-through;"> fisk</span> och stekt fisk<br />kokt och<br />stekt kött<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Burduk, Salamåt <span></span></span></span> <div class="tooltip-content-ethnographica">In Siberia and the Arkhangel’sk region the Ru <i>burduk</i> (<i>burda</i>) refers to a meat soup thickened with a considerable amount of flour, also Ru <i>salamata</i>, TN <i>я</i>. А bouillon with meat, TN <i>евей</i>. (Dalʹ 1994a: 349; Dal’ 1994b: 12; Chomič 1966: 134)</div> </div> <br />Bröd stekes i watten.<br />Fiskflott drickes och ätes med med bröd.<br />Bär<br />Man äter ej björnkött.<br />Ekorre, hare etc. ätes, ej räf, filfras, varg.</td> <td style="width: 214px;"> <p>Dishes: Raw, cooked and dried and fried fish<br />Cooked and fried meat</p> <i>Burduk</i>, <i>Salamåt</i> <p>Bread is made with water.<br />Fish fat is drunk and eaten with bread.<br />Berries<br />Bear meat is not eaten.<br />Squirrels, hares, etc. are eaten; foxes, Arctic foxes, and wolves are not eaten.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/cac530f8419a1b5383ee71fdc38500de.jpg aa96cafe3c87e5d66f7544906b8e6a3f Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 225 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">För</span> <div class="tooltip-content-ethnographica">The following pages treat the Narym (or Southern) Selkups, among whom Castrén spent September-December 1845. Nowadays the Narym Selkups live in the middle Ob’ region and on the tributaries the Tym, Parabel’, Ket. When Castrén visited the area, the Selkups still lived along the Rivers Čižapka, Čulym, Čaja, and Šegarka. (Vasil’jev 2005: 304; Castrén 1855: 145–147; Castrén 2019: 782–790)</div> </div> ekorren utlägges bete - Filfrasen uppäter ofta betet<br />eller sjelfva ekorren och förstör ekorrfänget.</td> <td style="width: 214px;"> <p>A bait is laid for the squirrel – an Arctic fox often eats the bait or the squirrel itself and destroys the squirrel trap.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/3b0606b9e4cd041951b9bb521f337e79.jpg 4b336c68036fd6e3b5cfe5f7d9c54d6b Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 226 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;"><span style="text-decoration: underline;">Narymska Samojeder</span><br />I Narymska kretsen finnas Ostjaker blott<br />wid <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"><span class="tooltip-trigger-ethnographica"> Wasjugan. <span></span></span></span> <div class="tooltip-content-ethnographica">The River Vas’jugan discharges into the Obʹ. (<a href="http://textual.ru/gvr/index.php?card=191389">GVR</a>)</div> </div> Alla de öfriga infödingarne<br />dels<br />äro Samojeder, boende wid sjelfva Ob, ifrån<br />Surgutska gränsen i norr ända till Tatarens<br />område i söder <span style="text-decoration: line-through;"> kring Tomsk</span>, dels wid bifloderna<br /> <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Tym</span> </span> <div class="tooltip-content-ethnographica">The Tym flows into the Obˈ from the right (north) at N59°25′55″ E80°1′40″. (TS)</div> </div> och <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">Ket.</span> </span> <div class="tooltip-content-ethnographica">The River Ket flows into the River Balej. (<a href="http://textual.ru/gvr/index.php?card=205039">GVR</a>)</div> </div> Dessa Samoj. <div id="kallas">[Samojeder] <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> kallas </span> <div class="tooltip-content-ethnographica">What has been called Selkup since the 1930s, according to Prokofʹev’s suggestion, is an ethno-linguistic category that was not recognised by the Selkups – and partly still is not. The ethnonym Selkup goes back to the Taz and Turukhansk dialect ethnonyms of <i>селькуп</i> and <i>шолькуп</i> respectively, meaning ʻtaiga man’. However, the Tym, Vas’jugan, Parabelʹ, and communities living lower on the Narym call themselves <i>чумыл-куп</i>, ʻearth man’; communities living on the middle and upper Ket <i>сюссы-кум</i>; communities living on the Ob’ up from Narym <i>шëш-кум</i>, both meaning ‘taiga man’. In Russian the northern Selkups have customarily been named Ostyak Samoyeds, whereas in the more southern living regions only the term Ostyak has been in use. (Vasil’jev 2005: 305–306)</div> </div> af Ryssarne<br />och kla[kalla] sig sjelfve Ostjaker, men på sitt<br />eget språk <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> <span style="text-decoration: underline;">*Cumel-gup,</span></span> <div class="tooltip-content-ethnographica">SE <i>čúmêl-gup</i> ‘Ostyak; Samoyed’. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] and [<a href="https://www.sgr.fi/manuscripta/items/show/1915#kallas">kallas</a>].</div> </div> som förklaras hafva upp-<br />kommit af <span style="text-decoration: underline;">*cuu</span>, lera (emedan Gud skapade <span style="text-decoration: line-through;"> mskor</span> de första<br />mskorna af jord), men sannolikt betyder: <span style="text-decoration: underline;">landets folk</span>. De <span style="text-decoration: line-through;"> äro</span><br />wid Ob boende äro redani hög grad russifierade, de hafva<br />antagit den Ryska klädebonaden, bo om vintern i vanl. Ryska<br />stugor, hålla höstar, kor, får och lefva i alla afseenden<br />sås[om]. Ryska bönden. Om sommaren flytta de sitt bo, och bedrifva<br />fiske och lefva under <span style="text-decoration: underline;">dna[denna]</span> tid, liks[om]. Ostjj. [Ostjaker] i <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> nafvertält.</span> <div class="tooltip-content-ethnographica">As noted by Sokolova (1998: 21–22), the reindeer-herding Selkups lived in conical tents all year round. Accordingly, the covering consisted of reindeer hides in the winter and birch bark in the summer. Castrén refers here to hunters and gatherers, who used conical tents only during the summer.</div> </div> De<br />wid Ket, Tim och andra aflägsna st[ällen]. vistande Samojj.[Samojeder]<br />lefva alldeles på sma[samma] sätt såsom Ostjj.[Ostjaker] d. ä. i <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> jurt </span> <div class="tooltip-content-ethnographica">The Selkups lived in several types of subterranean or semi-subterranean buildings and huts, in Russian ‘jurt’. See Sokolova 1998: 22–26.</div> </div> <br />af <span style="text-decoration: underline;">träd</span> eller <span style="text-decoration: underline;">jord</span>, lifnärande sig hsakl.[hufvudsaligen] medelst fiske<br />och jagt. Äfven bland dem hafva somliga hästar,<br />ej kor <span style="text-decoration: line-through;"> Renarna äro och</span> ej heller renar. Fylleriet är<br />öfverallt rådande och fördjupar innewånarne i allt större<br />och större elände. Fattigdomen framkallar ett lånsystem, som<br />Samojj. [Samojeder] komma i händerna på svikna köpmän och borgar,<br />hvilka betala för infödingens wara, hvad de behaga.<br /><br /></div> </td> <td style="width: 214px;"> <p>Narym Samoyeds</p> In the Narym <i>uezd</i>, there are Ostyaks only by the River Wasjugan. All the other natives are partly Samoyeds, living by the Ob, from the Surgut border in the north all the way to the Tatar area in the south, partly by the tributaries the Tym and the Ket. These Samoyeds are called Ostyaks by the Russians and by themselves, but in their own language *<i>Cumel-gup</i>, which they say comes from *<i>cuu</i> ‘clay’ (because God created the first men from clay, but probably means the people of the country. Those who live by the Ob are already highly Russified; they have adopted Russian dress, spend the winter in typical Russian cottages, have horses, cows, and sheep, and live in all respects like the Russian peasants. In the summer they move back to their dwellings and practise fishing and during this time they live like Ostyaks in birch bark tents. Those Samoyeds that live by the Ket and Tym and in other distant places live in just the same way as the Ostyaks, in other words, in yurts made of trees or earth, nourishing themselves mainly through fishing and hunting. Even among them some have horses, not cattle or reindeer. Drunkenness prevails everywhere and immerses the inhabitants in ever greater and greater misery. Poverty leads to a credit system, in which the Samoyeds are driven into the hands of deceptive merchants, who charge the natives whatever pleases them.</td> </tr> <tr> <td style="width: 222px;">Wilddfånget är i shet[synnerhet] wid Ob mket[mycket] dåligt. Soblar finnas<br />nästan utesl.[uteslutande]<br />alls icke, räfvar obetydligt. Mest och nästan utesl. [uteslutande] äflas man med<br />fångst af ekorrar: Den vigtigaste näringsgren äre vid Ob fiskefångst</td> <td style="width: 214px;"> <p>The hunting of wild animals is particularly bad by the Ob. There are very few sables and the number of foxes is insignificant. Mostly, and almost exclusively, they practise squirrel hunting; the most important source of livelihood by the Ob is fishing.</p> </td> </tr> </tbody> </table> https://www.sgr.fi/manuscripta/files/original/801d3586e20c8380155da0bba3be43c0.jpg 1b7c967fadf5fbb805be960cd71cc250 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, Historiska och Statistiska Anmärkningar Text A resource consisting primarily of words for reading. Examples include books, letters, dissertations, poems, newspapers, articles, archives of mailing lists. Note that facsimiles or images of texts are still of the genre Text. Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Ethnographiska, historiska och statistiska anmärkningar. 227 Description An account of the resource <p></p> <table class="invisible-table"> <tbody> <tr> <td style="width: 222px;">De Narymska Samojj.[Samojeder] äro ännu i hög grad <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> schamanismen </span> <div class="tooltip-content-ethnographica">Castrén described Selkup shamanism and seances in more detail in Castrén 2019: 785–789. For recent research on the history of Selkup shamanism, see Prokof’eva 1949, 1961a, 1961b, 1981.</div> </div> <br />tillgifna äfven här framträder trollkonsten mest<br />sås[om]. spådomskonst och taskspeleri. En wanl[ig]. konst<br />är att låta fastbinda sig uti ett mörkt rum,<br /><span style="text-decoration: line-through;"> anropa</span> dervid anropa de så kallade <span style="text-decoration: underline;">Lohit</span><br />(Ling Loh) låta dem i <span style="text-decoration: line-through;"> kammaren</span> och utom<br />rummet med en för allm[än] <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica">hörbar stämma,</span> <div class="tooltip-content-ethnographica">For the soundscape, see Kim-Malon 2021: 30.</div> </div> <br />slut sedan försvinna ur rummet, utan att<br />de närwarande <span style="text-decoration: line-through;"> kunna</span> weta deraf och slutligen<br />återvända lösbunden <span style="text-decoration: line-through;"> ifrän</span> tillbaka. Trolltrumma sak-<br />nas, men schamanen sitter på en torr hud, med skinnet uppåtwändt.<br />Under det hans händer, äro fastbundna, knäppa <div class="tooltip-container-ethnographica"><span style="text-decoration: underline;"><span class="tooltip-trigger-ethnographica"> Lohet </span></span> <div class="tooltip-content-ethnographica">SE <i>loh</i> ʻspirit’. See sgr.fi/manuscripta/vocabulary. A general name for spirits. See [<a href="https://sgr.fi/manuscripta/vocabulary">MC Ostiak-Samoiedica’s vocabulary</a>] (Selkup mythology 2010: 148–150).</div> </div> på huden,<br />liksom på en trumma. Åhörarna tro sig äfven höra ekorrar springa, björ-<br />nar brumma och ormar hväsa rundt kring rummet.<br />Kî=Ket=Kem=joki<br />Köu (köng)<br />&lt;Dernäst boskapsskötseln. Formansskapat i har ej särdeles lokande&gt;<br />På venstra sidan om Ob bo Samojj.[Samojeder] blott wid <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Parabel </span> <div class="tooltip-content-ethnographica">The River Parabel’ flows into the Obʹ. <a href="http://textual.ru/gvr/index.php?card=191258">GVR</a></div> </div> och <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tsaja </span> <div class="tooltip-content-ethnographica">The River Čaja flows into the Obʹ. <a href="http://textual.ru/gvr/index.php?card=190628">GVR</a></div> </div> och <div class="tooltip-container-ethnographica"><span class="tooltip-trigger-ethnographica"> Tscheshabka, </span> <div class="tooltip-content-ethnographica">The River Čižapka flows into the River Vasjugan. <a href="http://textual.ru/gvr/index.php?card=191698">GVR</a></div> </div> <br />en biflod till Wasjugan.<br />Hafva förlorat alla minnen fr[ån]. forntiden, känna inga ätter<br />(Weta sig alldrig hafva äflats med renar.)<br />Till deras fördomar hör, att en jägare alldrig äter björnkött,<br />emedan björnarne framdeles uppäta jägaren.<br />Bomärken finnas ej.<br /><br /></td> <td style="width: 214px;"> <div id="shamanism">The Narym Samoyeds are still highly devoted to shamanism; here witchcraft also exists, mainly as divination and conjuring tricks. A common trick is to be tied up in a dark room, and call the so-called <i>Lohit</i> (<i>Ling Loh</i>), let them in and then out the room with an overly audible voice then end up disappearing from the room without those present knowing about it, and finally returning untied. There are no drums, but the shaman sits on a dry skin, with the skin facing up. Under the skin his tied hands are ticking <i>Lohet’s</i> skin, like a drum. The audience also thinks they hear squirrels running, bears growling, and snakes hissing around the room. <p>Kî = Ket = Kem = joki</p> <p>Köu (köng)</p> On the left bank of the Ob, the Samoyeds live only by the Parabel and the Tsoja and the Tscheshabka, a tributary of the Wasjugan. <p>They have lost all memories of antiquity and know no clans.</p> <p>(They know that have never worked with reindeer.)</p> <p>One of their prejudices is that a hunter never eats bear meat, because the bears would later eat the hunter.</p> <p>There are no house marks.</p> </div> </td> </tr> </tbody> </table>