Woman’s College Library

DUKE UNIVERSITY
DURHAM, N. C.

Rer’d lyL'l'U -
. / ^
^
quc/m?

%Lj
 Digitized by the Internet Archive
in 2016

https://archive.org/details/mythologyofallra41gray
THE MYTHOLOGY OF ALL RACES

Volume IV
FINNO-UGRIC
SIBERIAN
 Volume I. Greek and Roman
William Sherwood Fox, Ph.D., Princeton University.

Volume II. Eddie

Axel Olrik, Ph.D., University of Copenhagen.

Volume III. Celtic, Slavic

Canon John A. MacCulloch, D.D., Bridge of Allan, Scotland.
Jan MAchal, Ph.D., Bohemian University, Prague.

Volume IV. Finno-Ugric, Siberian

Uno Holmberg, Ph.D., University of Finland, Helsingfors.

Volume V. Semitic
R. Campbell Thompson, M.A., F.S.A., F.R.G.S., Oxford.

Volume VI. Indian, Iranian

A. Berriedale Keith, D.C.L., Edinburgh University.
Albert J. Carnoy, Ph.D., University of Louvain.

Volume VII. Armenian, African

Mardiros Ananikian, B.D., Kennedy School of Missions, Hart-
ford, Connecticut.
Alice Werner, L.L.A. (St. Andrews); School of Oriental Studies, London

Volume VIII.
Chinese, Japanese
John Calvin Ferguson, Ph.D.^
( President of the Republic of China)
Adviser to the
Masaharu Anesaki, Litt.D., University of Tokyo.
CJapanese Exchange Professor at Eaivard University, 1913-IQ15)

Volume IX. Oceanic

Roland Burrage Dixon, Ph.D., Harvard University.

Volume X. American ( North of Mexico )

Hartley Burr Alexander, Ph.D., University of Nebraska.

Volume XI. American {Latin)

Hartley Burr Alexander, Ph.D., University of Nebraska.

Volume XII. Egyptian, Indo-Chinese

W. Max Muller, Ph.D., University of Pennsylvania.
Sir James George Scott, K.C.I.E., London.

Volume XIII. Index

,V-$-B
 PLATE I

Grave-Houses in Russian Karelia

(See page 32.)
Water-colour by V. Soldan-Brofeldt.
 : .. H
. .. -K a •

(~£; >&) .
THE MYTHOLOGY
OF ALL RACES
IN THIRTEEN VOLUMES
CANON JOHN ARNOTT MacCULLOCH, D.D., Editor
GEORGE FOOT MOORE, A.M., D.D., LL.D., Consulting Editor

FINNO-UGRIC, SIBERIAN
BY
UNO HOLMBERG, PH.D.
DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS

VOLUME IV

ARCHAEOLOGICAL INSTITUTE OF AMERICA

MARSHALL JONES COMPANY BOSTON •

M DCCCC XXVII
 I

Copyright, 1927
By Marshall Jones Company

Copyrighted in Great Britain

All rights reserved

Printed January, 1927

PRINTED IN THE UNITED STATES OF AMERICA BY

THE PLIMPTON PRESS • NORWOOD • MASSACHUSETTS
BOUND BY THE BOSTON BOOKBINDING COMPANY
 EDITOR’S NOTE
N place of a preface, Dr. Holmberg has asked me to say
I that much in his account of Finno-Ugric and Siberian
Mythology is the result of personal acquaintance with various
tribes. summer of 1911 he lived among the heathen
In the
Votiaks. summer of 1912 he travelled in Siberia (Dis-
In the
trict Turuchansk) among the Siberian Arctic peoples. And in
the summer of 1913 he lived among the Cheremias.

J. A. MacCULLOCH
Editor

1
JL
KQC
<UU9tv
 1

CONTENTS
FINNO-UGRIC PAGE

Editor’s Note v

Introduction xv

Chapter I The Belief in Souls 3

II Death and Burial 17
III Memorial Feasts for a Particular Dead
Person 37
IV General Memorial Feasts 60
V The Fife Beyond 72
VI Animal Worship 83
VII The Seides of the Lapps 100
VIII Family Gods 113
IX Heroes 139
X Household Spirits 159
XI Forest Spirits 175
XII Water Spirits 19
XIII Gods of Sky and Air 217
XIV Fire 235
XV Deities of the Earth and Vegetation . . .
239
XVI Deities of Birth 252
XVII Sacrifices to Nature Gods among the Volga
Finns 262
XVIII The Shaman 282

SIBERIAN
Introduction 299
Chapter I World Pictures 306
II The Origin of the Earth 313
III The Pillar of the World 333
IV The World Mountain 341

1 ^
JLt "xj> O9
99 (J
viii CONTENTS
PAGE
V The Tree of Life 349
VI Destruction of the World 361
VII The Creation of Man 371
VIII The Fall of Man 381
IX The Origin of the Mosquito 386
X The Heaven God 390
XI The Sons of God 402
XII The Great Mother 413
XIIIThe Stars 417
XIV Thunder 439
XV Fire 449
XVI The Wind 457
XVII The Earth 459
XVIII The “Masters” of Nature 463
XIX Dreams, Sickness and Death 472
XX The Realm of the Dead 483
XXI Shamanism and Totemism 496
Notes, Finno-Ugric 527
Notes, Siberian 545
Bibliography, Finno-Ugric 563
Bibliography, Siberian 581
 ILLUSTRATIONS
FULL PAGE ILLUSTRATIONS
late facing page
I Grave-houses in Russian Karelia — Coloured . Frontispiece
II A Karsikko or Memorial Tree 26
III I. Lapp Grave 36
2. Graves of the Northern Ostiaks Erected over the
Ground 36
IV At the Grave. Ingermanland 56
V Sacrificial Tree of the Dead among the Eastern Votiaks
— Coloured 58
VI Bear Worship of the Voguls 84
VII Masker’s Frolic at the Vogul Bear Feast 96
VIII The Holy Rastekaise Mountain in Utsjoki Coloured — 104
IX 1. Lapp Seides Made of Tree-stumps or Posts, roughly
Carved in Human Form 1 10
2. The Rastekaise Mountain with two Sacred Stones 1 10
X 1. Samoyed Stone Family-god Clothed and Lifted on a
Tree Trunk 114
2. Family Gods of the Ostiaks 114
XI Votiak Kuala or Sanctuary of the Family-gods .... 118
XII 1. Votiak Case for the Vorsud or “ Luck-protector ” . 122
2. Votiak Village or Great Kuala 122
XIII Vorsud Case Venerated by the Votiaks Coloured — 126
XIV 1. Remains of an old Votiak Sacrificial Kuala .... 130
2. Vorsud Case of the Votiaks, with other Sacrificial

Apparatus 130
XV. I. The Little Kudo Dwelling of the Kudo-spirit
or
within a Cheremiss Hut or “ Great Kudo ” . .
136
2. Cheremiss Kudo 136
XVI 1. Ostiak Holy Place with Images of Gods or Spirits 140
2. Ostiak Place of Sacrifice 140
XVII 1. Votiak Sacred Grove or Lud with Surrounding Fence
and Gate 146
2. Storehouse of the Ostiak Idols near Vasyagan ... 146
X ILLUSTRATIONS
PLATE FACING PAGE
XVIII I. Votiak Lud-kuala, formerly a Storeplace for
Offerings, Sacrificial Vessels, etc. 150
2. Votiak Lud-kuala, Birsk District 150
XIX 1. The Image of the Samoyed “ Master of the For-
est ”, Carved on a Tree-trunk 156
2. Cheremiss Horse-sacrifice to the Keremet-spirit
in Time of Sickness 156
XX The Aino Episode in Kalevala — Coloured . .. 192
XXI I. Votiak Sacrifice to the River Buj after the Break-
ing-up of the Ice 200
2. Votiak Sacrifice to the River Buj after the Break-
ing-up of the Ice 200
XXII The Eastern Votiaks Sacrifice a White Goose to the
Ilcaven God 204
XXIII Ostiak Sacrifice of a White Animal to the Heaven-
god 208
XXIV The “World-pillar” of the Lapps 212
XXV Sacrificial Meal among the Russian Karelians . . 216
XXVI Old Sacrificial Grotto of the Thunder-god among
the Finnish Lapps 220
XXVII Drawings on aLapp Drum 224
XXVIII Drawings on a Torne-Lapp Drum 228
XXIX Ostiak Sacrifice 232
XXX Cheremiss Sacrifice to the Field-gods 242
XXXI The “Feeding” of the Sickle among the Chere-
miss — Coloured 248
XXXII The Sacrifice-grove among the Cheremiss — Col-
oured 262
XXXIII Cheremiss Sacrificial Loaves, Bowls and Coins at
the Festival to Nature-gods . 268
XXXIV Cheremiss Sacrificial Prayer 272
XXXV A Cheremiss Priest Praying to the Accompaniment
of a Stringed Instrument — Coloured . .
276
XXXVI Cheremiss Priests at the Festival to Nature-gods . . 280
XXXVII 1. Lapp Shaman’s Bowl-drum. Front, Back and
Side Views 284
2. Lapp Shaman’s Sieve-drum. Front, Back and
Side Views 284
XXXVIII The Living Sacrifice-tree Bound with the Sacrifice
Girdle — Coloured 288
 ILLUSTRATIONS xi

PLATE FACING PAGE

XXXIX Samoyed Shaman 294

XL An old Turkish Image and Memorial Stone in

North Mongolia 302

XLI Boat-gods and Boats of the Yenisei Ostiaks . .
. 308
XLII Tortoise-shell Shaped Stone Representing the
World-bearing Tortoise 338
XLIII Old Turkish Memorial Image and Landscape in

North Mongolia 352

XLIV Old Turkish Memorial Image in North Mongolia 372
XLV Phallus before a Mongol Monastery 396
XLVI I. Dolgan Shaman Pillars Representing the Nine

Storeys of Heaven 400

2. Yakut Trees Representing the Storeys of Heaven 400
XLVII Hides of Buriat Offerings 410
XLVIII Shaman Drums from the Minusinsk District ... 432
XLIX Shaman Drums from the Minusinsk District . .
.
444
L Mongol Shaman with his Drum 452
LI Mongol Stone Heap (obo) 458
LII Dress and Drum of a Mongol Shaman 462
LIII Shattered Tomb of a Yakut Shaman 466
LIV Mongol Seer Prophesying from a Shoulder-blade . 470
LV Yenisei Ostiak Shaman with Drum. Front and
Back Views 476
LVI Buriat Shaman-tomb and Ongons 482
LVII 1. Buriat Shaman with his Hobby-horses .... 488
2. Hides of Buriat Shaman-animals 488
LVIII Dress of Yakut Shaman. Back View
a 494
LIX I. Yakut Shaman
Breast Cloth of a 504
2. Lebed-Tatar Shaman 504
3. Drum of a Lebed-Tatar Shaman 504
LX 1. Dress of a Yakut Shaman (Bird Type). Front
View 508
2. Dress of a Yakut Shaman (Bird Type). Back
View 508
LXI Dress of a Tungus Shaman (Bird Type). Front
and Back Views 512
LXII Dress of a Yenisei Ostiak Shaman (Animal Type).
Back View 518
LXIII Drum of a Yakut Shaman, Showing Inner and
Outer Sides 522
 1

xii ILLUSTRATIONS

ILLUSTRATIONS IN THE TEXT

FIGURE PAGE
1 Ostiak Grave-house with Coffin of the Deceased . . .
. 31
2 Graveyard in Russian Karelia
33
3 Lapp Christmas Custom 67
4 Lapp Seide-stone 101
5 Lapp Sacrificial Posts 108
6 Sun Ring 225
7 Moon Ring 227
8 Lapp Sacrificial Board of the Thunder God 230
9 Drawing of Heaven on Shaman Drums 250
10 Sacrificial Bread 267
1 1 Sacrificial Accessories 274
12 Shaman Hammer 289
13 Dolgan Shaman-pillars with Figures of Birds . .
.
334
14 Two-headed Birds of Iron which Hang on the Dress and
Drum of the Yenisei-Ostiak Shaman 335
15 A Kalmuck World-picture 347
16 Signs of a Twelve-divisioned Period 437
17 The Tungus Thunder-bird 439
18 North-Siberian Tombs 480
19 Koori and Bucu, Spirit-birds of a Golde Shaman .. .
509
20 Dolgan Shaman-attributes and the World-tree with the
Two-headed Lord of the World 51
21 Head-dress of a Yenisei-Ostiak Shaman (Reindeer or Stag
T
Pe ) )
;
5 U
22 Head-dress of the Soyot Shaman (Bird Type) 513
23 Tungus Shaman-boot (Bird Type) 513
24 Tatar Shaman (Bird Type) in Minusinsk District ... 515
25 Left Boot of Yenisei-Ostiak Shaman (Bear Type) with all

Bones of the Bear’s Left Legs

the 517
26 Shaman Drum with Bird-shaped Hand-grip 5 20

27 Hobby-horse of a Buriat Shaman 521

28 Relics of a Buriat Shaman Found in the Earth 521

MAP
FACING PAGE
Finno-Ugrians, Siberians . . 2
FINNO-UGRIC MYTHOLOGY
BY

UNO HOLMBERG

DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS

 INTRODUCTION
N THE course of thousands of years the Finno-Ugric race,
I which once possessed a common home and a single lan-
guage, was divided, for reasons which we no longer know, into

a number of smaller peoples} and these, intermingled with

alien stocks, and influenced by divergent civilizations, are found
as widely separated from each other as are the Baltic and the
River Ob, or Ocean and the Danube.
as the Arctic

The and in geographi-

nearest to the Finns, both in linguistic
cal aspects, are the Esthonians (about 1,250,000 in number),

who live south of the Gulf of Finland} the Livonians, an

almost extinct people who dwell on the northernmost point of
Courland and give Livonia its name} the Votes (about 1000)
and the Vepses (about 26,000), the former of whom inhabit
western Ingermanland (now part of the Russian Government
of Petrograd) in the vicinity of the city of Narva, while the
latter are to be found south-west of Lake Onega. Among the
Finns themselves, who number about 3,500,000, various lin-
guistic groups are distinguishable: Tavastlanders in the west,
Karelians in the east and along the Finno-Russian boundary,
between Lake Ladoga and the White Sea, the Russian Kare-
lians, the most northerly of whom seem to be mentioned in the
old Norse sagas under the name of Bjarmar} the Ingrians of
Ingermanland are also included among the Karelian stocks.
In the seventeenth century Finnish Karelian families migrated
Russian Governments of Novgorod and Tver}
as far as the
and some of the Finns are found in Scandinavia. At the
beginning of our era all the peoples mentioned above — i.e.,

the so-called Baltic Finns — may still have spoken approxi-

mately the same language.
XVI INTRODUCTION
From many borrowed words we may infer that at an early
period Finnish influence prevailed among the Lapps, who,
about 30,000 in number, inhabit a wide region which extends
from Trondhjem in Norway to the White Sea in the east, and
who thus belong to Norway, Sweden, Finland, and Russia.
Anthropologically, however, the Lapps appear to belong to a
race different from the Finnish, although their language is

held to be Finno-Ugric. Of the remaining Finno-Ugric

peoples, those most nearly related to the Baltic Finns are the
Mordvins, who number about 1,400,000, and whose language
falls into two distinct dialects —
Moksha and Erzya. The
Mordvins are divided into a multitude of small clans through-
out the vast region in inner and eastern Russia south of the
great curve of the Volga, and along that river and its tribu-
taries in Governments of Tambov, Nizhniy-Novgorod,
the
Pensa, Simbirsk, Saratov, Kazan, Samara, Ufa, and Orenburg.
At an earlier date, however, the Mordvins appear to have in-
habited a more uniform region, and one which was so far to
the west that they were in contact with the Lithuanian peoples,
as shown by the Lithuanian loan-words in their language.
is

Next to the Mordvins, the nearest kindred of the Finns

are the Cheremiss, who number about 400,000 and dwell for
the most part along the central Volga in the Governments of
Vyatka, Kazan, Nizhniy-Novgorod, and Kostroma. From
the character of the regions which they inhabit, the Russians
usually designate those living to the left of the Volga as
“ Meadow Cheremiss,” and those to its right as “ Hill

Cheremiss.” During the last century a portion of the Chere-

miss also colonized a large district to the east on the Kama in

the Governments of Ufa and Perm; and these are generally

termed “ Eastern Cheremiss.”
Near to the Volga Finns is the dwelling-place of the Votiaks
(about 450,000 in number), who, with their kinsfolk, the
Siryans (to the number of about 300,000), constitute the so-

called Permian linguistic stock. The former live chiefly in

 INTRODUCTION xvii

the Governments of Vyatka and Kazan, but have in part later

migrated across the Kama into the Governments of Perm, Ufa
and Samara. The latter dwell north of the Votiaks in the

vast expanse along the rivers and streams of north-eastern

Russia.
All the peoples whom we have thus far mentioned form a
single great linguistic group, from which the so-called Ugrian
stock seems to have separated at an early date. To them
belong the Voguls (about 5000 in number) on both sides of

the Ural in the Governments of Perm and Tobolsk, and also

the Ostiaks (of whom there are about 19,000) on the Ob and
its tributaries. Their nearest congeners are the Hungarians,
or Magyars, who number about 10,500,000, and who, break-
ing off from the parent stock in the migrations of the peoples,
wandered to their present land of Hungary toward the close
of the ninth century.
Of all these Finno-Ugric peoples only the Hungarians, the
Finns, and the Esthonians have been in a position to attain a
superior degree of civilization. Some — especially the Lapps,
the Ostiaks, and the Voguls — who live principally by fishing
and the chase, or nomads wholly dependent on the
else are
reindeer for food and raiment, stand on the humble level of
primitive folk. The same statement holds true of the Samo-
yeds, whose vast territory lies on the tundras along the Arctic
Ocean, stretching from the region of Archangel in the west to
Cape Chelyuskin, the northern-most promontory of Siberia, in
the east. As their language clearly shows, they have been in
closest relation to the Finno-Ugric peoples. In conformity
with their principal dialects, several groups of Samoyeds are
usually distinguished, the most numerous being the Yuraks, of
whom there are about 12,000, and who dwell furthest to the
west, between Archangel and the mouth of the Yenisei. East
of them are the Yenisei Samoyeds and the Awam Samoyeds,
who are but few in number and are a dying race. The tundras
between the Ob and the Yenisei, as well as the forest regions
xviii INTRODUCTION
in the northern part of the Government of Tomsk and the ad-
joining portions of the Governments of Tobolsk and Yenisei,
are the home of the so-called Ostiak Samoyeds, of whom there
are about4000 and the northern slopes of the lofty Sayan
;

Mountains are the habitat of the scanty remnants of the Ka-

mass stock, which, though once so numerous, is gradually be-
coming either extinct or Tatarized.
Of the remaining Finno-Ugric peoples only the northern
Siryans are nomads relying upon the reindeer for support;
for all the others agriculture constitutes the principalmeans
of livelihood, even though it is very primitive in many places.
In different regions and at various periods the Finno-Ugric
stocks have been subject to heterogeneous civilizing influences,
as is shown, among other evidences, by their language. The
eastern branches have long lived in contact with the Turco-
Tatars, the chief focus of civilization in the east having ap-
parently been the Bolgar kingdom on the Volga, for the
Turkish people which established itself on the central por-
tion of that river about 600 a.d. sustained far-reaching con-
nexions with all the nations that dwelt about it. Their de-
scendants are the Chuvashes, the greater part of whom inhabit
the Governments of Kazan, Simbirsk, Ufa, Saratov, etc.; and
among them the investigator may find traces of the relatively
high pagan civilization of the Volga Bolgars, as well as of
their ancient religious concepts and customs. In 922 the Bol-
gars embraced Islam; but in 1236 the Tatars put an end to
their power and for a time remained the ruling race in eastern

Russia. Through this people Arabo-Muhammadan civiliza-

tion made its way in some measure among the eastern Finno-
Ugric stocks; but despite this, the ancient paganism of the
Bolgars has left deep traces, particularly as regards the reli-

gious concepts and customs of the Cheremiss. At a later

period Russian folk-belief also penetrated everywhere side
by side with Russian colonization.
The Baltic Finns and Lapps, on the other hand, received
 INTRODUCTION xix

their deepest impress from the Teutonic race; and the Scan-
dinavian Lapps, in particular, borrowed from their neighbours
a host of religious beliefs and usages which actually cast light

on the ancient Scandinavian religion as well. The Baltic

Finns, moreover, came in close contact with the Lithuanians,
traces of whose language, as already noted, are likewise found
among the Mordvins; and these latter, at a time subsequent
to that of their separation from the Baltic Finns, were influ-

enced by some Indo-European people from whom they actu-

ally received their name for
“ God ” (Pas, Pavas; cf. Sanskrit

Bhagas, Old Persian Baga, Old Church Slavic Bogu). The

ancestors of the Finno-Ugric peoples, however, were in con-
tact with the forefathers of the Indo-European stocks at a very
remote period, as is shown also by certain mythological desig-
nations; while numerous borrowed words demonstrate that
the Magyars have been subjected to Turco-Tatar, Slavic, and
(later) Teutonic influences.
Though all the Finno-Ugric peoples have now come into
contact with Christianity, this religion is held only superficially
in many places among the stocks that live in Russia. The an-
cient sacrificial customs still survive, despite the fact that in
some localities the saints’ days of the Christian Church are
substituted for the pagan days of sacrifice. Occasionally —
as among the Siryans, the Russian Karelians, and the Orthodox
Esthonians — certain saints have begun to take the place of
ancient gods in receiving propitiation by means of sacrificial

gifts. A like custom prevailed among the Finns during the

Roman Catholic period, and even later. At a very early date
the Magyars, the Baltic Finns, and the Siryans were led to ac-
cept the Christian faith; but among the Volga Finns mission-
ary activity did not begin until after the fall of Kazan in 1552,
and first began to bear visible fruit in the eighteenth century.
Even at the present day there are some thousands of unbap-
tized Cheremiss and Votiaks, part of whom (at least among
the former) cling with great tenacity to the beliefs and cus-
XX INTRODUCTION
toms which they have inherited from their fathers. Baptism
of the Ostiaks, Voguls and Samoyeds began in the eighteenth
century. Though only a small number of unbaptized are still

to be found among the Ugrians, nevertheless the sacrificial

rites of paganism survive in many places} and it was not until
the eighteenth century that Christianity gained firm footing
among the Lapps.
Simultaneously with missionary labours, interest was awak-
ened in recording and describing the ancient heathen beliefs
and customs of the people. Of these accounts the least com-
plete are those which deal with the religions of the peoples
that were earliest converted to Christianity. Such is the state
of affairs, for example, with the Magyars, who began to sur-
render their ancient faith about the year IOOO} whereas the
Ostiaks and the Voguls of the present day may throw light
upon the early religion of the Ugric stock. One of the most
important of the oldest sources is G. Novitskiy’s A Brief De-
scription of the Ostyak People , written in 1715, but not pub-
lished till 1884. The foremost collectors and investigators in
thisdomain have been the Finn M. A. Castren and the Hun-
garians A.Reguly and B. Munkacsi, who have published large
works in Hungarian and German} the German O. Finsch, the
Russians N. L. Gondatti and S. Patkanov, and the Finns K. F.
Karjalainen and A. Kannisto, who lived for several years
among the Ostiaks and the Voguls respectively, engaged in
linguistic studies. Castren also collected data for the elucida-
tion of Samoyed religion} a little older source is a description
of the Yuraks by the Russian Archimandrite Veniamin, pub-
lished in 1850. Concerning the latter a young Finnish lin-

guist, T. V. Lehtisalo, has gathered new material. In similar

fashion another Finn, K. Donner, has undertaken the task of
investigating the language, customs, etc., of the eastern
Samoyeds.
The oldest accounts of the religion of the Siryans are con-
tained in the biography of their apostle, St. Stephen, who died
 INTRODUCTION xxi

in1396, the chief importance of this lying in the fact that for
many subsequent centuries no one made any notes whatever
regarding their religion during a period when the S'iryans were
adopting Orthodox doctrine and Russian folk-beliefs in ever
increasing measure. Here also the collecting of the ancient
beliefs is still in progress, the foremost name in this connex-
ion being that of the indefatigable Siryan scholar, V. Nalimov,
who has sought to gather together such scanty remnants as
may yet be obtained in obscure districts.
We possess far more knowledge of the ancient faith of the
Votiaks, the kinsfolk of the Siryans, although the earliest

sources date only from the eighteenth During re-

century.
cent decades the literature on this subject has become rela-
tively abundant. The most valuable authorities are the Finns
T. G. Aminoff and Yrjo Wichmann, the Russians N. Per-
vuchin, B. G. Gavrilov, G. Verescagin, P. Bogayevskij and

J. Vasiljev, the work of the scholar last named having also

appeared in German, the language in which Max Buch wrote
his ethnographical account of the Votiaks.

Records of the Cheremiss religion were gathered by A.

Olearius during his travels in 1636, and of the numerous
studies which have been subsequently made in various districts
the most valuable is from the pen of the Cheremiss G. Jakov-
lev and V. M. Vasiljev.
The ancient faith of the Mordvins fell for the most part
into oblivion until modern scholarship discovered it. As early
as 1740 and the following years the Mordvins adopted

Orthodoxy, but it was not until the middle of the nineteenth

century that valuable and trustworthy accounts of the vanish-
ing remnants of their paganism began to appear. This reli-
gion has been described by the Russians P. Melnikov, V.
Mainov and others ; Mainov’s work, which was also published
in French, has been used by scholars, although it is unreli-
able to the highest degree. By awakening interest among the
people themselves, the Finnish linguist H. Paasonen has en-
XXII INTRODUCTION
deavoured to do all that is still possible by way of collecting
material and elucidating the ancient Mordvinian religion ;
nor
should we forget the Russian scholar I. N. Smirnov, who, in

his great ethnographical treatises on the Cheremiss, Votiaks,

Siryans and Mordvins, has sought to gather whatever was
then known regarding their religious life.

The character and the development of the ancient faith of

the Volga Finns receive some measure of elucidation from the
religious beliefs, customs, and usages of the Chuvashes, hence
a knowledge of their religion is of great moment in Finno-
Ugric studies. The most valuable account of their religious
life is afforded in the works of the Russian V. Magnitskij and
of the Hungarian G. Meszaros.
The Lapps being the last of the western stocks to adopt
Christianity,we possess relatively voluminous accounts of their
paganism. The most important contribution was collected by
missionaries in the Norwegian and Swedish Lapp districts
toward the close of the seventeenth and the beginning of the
eighteenth century ; and during recent years all the chief
sources have been published by K. B. Viklund, J. Qvigstad,
E. Reuterskiold and I. Fellmann. Certain earlier investiga-
tors, however, had already gathered accounts of this heathen
faith for their descriptions, the first being J. Schefferus’s Lap-
ponia (1672), which was translated into several languages;
while somewhat later E. J. Jessen (1767) and
Knud Leem
(1767) issued their well-known delineations. The abundance
of material has been still further enriched in our own time,

and has induced a number of scholars to describe the ancient

religion of the Lapps, notably J. A. Friis, G. von Diiben, J.

Fritzner, Axel Olrik, E. Reuterskiold, etc.

The oldest records of the early faith of the Esthonians and

Livonians are preserved in the Chronicle of Henry the Lett,
written at the commencement of the thirteenth century; and

the chief later sources are J. GustlafPs description of the sanc-

tuary at Wohanda (1644) and Joh. Forselius’ collection of
 INTRODUCTION xxiii

the ancient beliefs, customs, and usages of the Esthonians,

published in German by J. W. Boeder (1685), the language
in which F. J. Wiedemann issued a general survey of Estho-
nian religion. Very recently a voluminous and important col-
lection of folklore has been made by J. Hurt, M. I. Eisen,
O. Kallas, and others.
The very oldest reports of the ancient religion of the Finns
are extremely brief. In an Old Norse saga recounting the
expedition of certain Vikings to conquer the land of the B jar-
mar along the White Sea in 1026 we find the first occurrence
of the word Jomali, which is plainly identical with the Finnish
Jumala (“ God ”) but the earliest record of real value con-
;

cerning the Finnish heathen pantheon dates only from the be-
ginning of modern times. To his translation of the Psalter
(1551) Bishop Agricola prefixed a versified introduction which
included a short list of the old gods of the Tavastlanders and
Karelians; and for a long period this catalogue constituted the
sole source until, in the seventeenth century, the historian
H. G. Porthan began to seek illustration of the ancient civil-
ization and religion of the Finns from Finnish magic songs,
in which he believed that he might find trustworthy survivals
of Finnish paganism. With the help of these songs, C. E.
Lencqvist wrote his De superstitione veterum F ennorum theo-
(1782), and Christfrid Ganander his Mytho-
retica et practica

logm Fennica (1789), which long remained the most impor-

tant and the most utilized source for investigation along these
lines. An interest in comparative study was already aroused
in Ganander, who gave consideration to the Lapp religion,
which, he was convinced, would also elucidate the Finnish, and
for certain names of deities he even sought to find analogues
in Scandinavian mythology.
Real depth of interest in all Old Finnish investigation was,
however, first awakened by Elias Lonnrot’s publication of the
Finnish epic of the Kalevala (in 1836 and 1849); the elucida-
tion of the ancient religion of the Finns was the task of the
XXIV INTRODUCTION
famous linguist, Castren. Before the completion of the work
which he had planned, Castren had travelled extensively
among the Lapps, Samoyeds, and Siberians j and during this
time it became clear to him that a correct comprehension of
the religious beliefs and customs of the ancient Finns re-
quired a knowledge of the religions and the cults of the other
stocks belonging to this family. His work on Finnish myth-
ology appeared first after his death in 1853, and the chief
merit of the contribution is that it constitutes the earliest at-
tempt at a comparative study of Finno-Ugric religion.
Castren’s presentation of Finnish mythology is based chiefly
on the Kalevala , which is compiled from Finnish folk-songs.
With all the caution with which its collector, Elias Lonnrot,
endeavoured to proceed, it is plain that the popular songs
which he employed, and which were later recorded in count-
less variants, must themselves form the basis of all investiga-

tion. Yet even in the study of this purely popular material

due account must be taken of the manner in which it devel-
oped during its centuries of migration and extension, whether
from western Finland or from Esthonia (by way of Ingerman-
land) to eastern Finland and the Government of Archangel,
where we find the most highly evolved and the most com-
posite variants. In the utilization of this material the geo-
graphical method, which was discovered by Julius Krohn, and
which was later applied by Finnish scholars to the study of
the national sagas as well, must be applied. We must also
note that most of the Finnish magic songs and a large part of
the epic poems in the Kalevala arose in the Middle Ages, dur-
ing the Roman Catholic period, hence they can be used for
the interpretation of pagan times only under the restrictions
of a vigilant and critical caution.

Some of the names of heroes in the Kalevala were con-

strued by Castren as having been originally appellations of
divinities, and his view long prevailed. More
how- recently,
ever, the historical explanation has again been adopted. For
 INTRODUCTION XXV

example, the old bard Vainamoinen has been interpreted as

a sage or hero whose appellation, like the names of other
heroes mentioned in the Kalevala , may also be used to desig-

nate a giant or a divine being} and in like manner the smith

Ilmarinen presents a contamination of the name of the Finno-
Ugric air-god, Ilmari (Votiak Inmar), with the name of the
hero Ismaroinen, who figures in the folk-songs of Ingerman-
land as the maker of the Golden Maid.
With the aid of newer and richer sources Julius Krohn
planned the preparation of a comparative presentation of all

the beliefs and usages of the Finno-Ugric race; but at his

premature death only four chapters had been completed, these
being published in Finnish in 1894 by his son, Kaarle Krohn,
under the The Pagan Worship of the Finnish Stock.
title

This already antiquated work has been translated into Hun-

garian, with some additional material, by the Magyar scholar
A. Ban. Among later comparative presentations mention
should be made of M. Varonen’s Ancestor-Worship among the
Ancient Finns, published only in Finnish, H. Paasonen’s Uher
die urspriinglichen Seelenvorstellungen bei den fmnisch-ugri-
schen Volkern und die Benennung der Seele in ihren Sprachen ,
and the present writer’s Die Wassergottheiten der fnnisch-
ugrischen Vdlker.
During the last few years, the publication of complete de-
scriptions of the religions of the different Finnish stocks has
begun at the initiative of Kaarle Krohn. Under the collabora-
tion of several specialists, the following volumes have already
appeared in Finnish: Kaarle Krohn’s Religion of the Finnish
Songs (1914— 15), the present writer’s Religion of the Per-
mians (1914), Religion of the Cheremiss (1914), and Reli-
gion of the Lapps (1915), and K. F. Karjalainen’s Religion
of the Ugrians (1918).
 IFoiraini@-ILff<|t?8flro£
c:
^>y^Tr ^^ UlSdiffiOKi Jchukfc^X

<P sV. i) 5
.1Vjc P
v — ^ Xy>-
-v./v

w* fv '•*» & /r
°
'V

'

,
V \

I '
< ->» - Mapdt
^ -?«, Aa-Uu^f

,Vyt

V. o' o j .#C S

% ^4 <* A'l')'/ /,/

// v
I
V-
r*'*
.„,//
tf/v,
I V
i*<

-*

'A/
y'
^
/V'/x,
// i/t'rbJ'f\—
/»
<r 4 jl
L
ty.'\’V°
[

l /

V
<£
o

<S
 FINNO-UGRIC
MYTHOLOGY
CHAPTER I

THE BELIEF IN SOULS

T HE BELIEF of the Finno-Ugric people regarding the

soul presents a very primitive concept.
the Lapps, life does not cease altogether at death, but in
According to
some
form continues as long as the skeleton remains, an example
of this conviction being afforded, for instance, by their bear-
feast ; and in like manner they hold that the gods let new
flesh grow on the sacrificial victim’s bones, all of which are
1
preserved with great care . If we may draw inferences from
the sacrificial ceremonies, this beliefwas formerly general
throughout the Finno-Ugric stock. As an instance of the con-
cept which holds that the soul vanishes when the body is an-
nihilated we may cite the Vogul custom whereby, lest the
bear should do grave harm to any one, the injured man,
instead of worshipping the animal, endeavours to free him-
self from it by completely destroying all parts of its body.
Charuzin, who describes this usage, remarks that by it they
2
purpose “ to kill the victim’s soul together with its body .”

This concept is likewise found in the cult of the dead. In

his account of the burial rites of the Pite Lapps the missionary
Graan records that for several years after the death of any of
their number they crumbled barley bread into small bits and
strewed it on the graves “ until the sinking of the grave-
3
mound showed that the body had decayed.” Among the
Ostiaks, in like manner, the belief has been found that after
4 FINNO-UGRIC MYTHOLOGY
the body has decayed the dead no longer survive 4 Even at .

a very late period the Ingermanland Finns were wont to go

to the burial places to weep and to carry food to the graves
of their tribesmen so long as
it was conceivable that the bodies

had not yet crumbled} for after that they believed that “the
6
soul itself ceases to exist.” If the deceased is supposed to
be dangerous, the corpse is cut in pieces or even burned to
ashes; and in a village in the Circle of Birsk the Votiaks pur-
sued a like course after the lapse of several years in the case
of a death which the sorcerers declared to have given rise to
a severe epidemic. To
day the Ostiak Samoyeds fear
this
certain corpses which are believed to go about at night and
injure the living, though they become powerless as soon as
the sun rises. A whole host of stories tells of contests be-
tween such corpses and living men; but they may be prevented
from rising out of their graves by being pierced with a stake
6
and pinned fast to the ground .

Side by side with this belief in a soul inseparably connected

with the body, the Finno-Ugrians seem to have held that
each limb and organ likewise had its separate soul. Accord-
ingly, at a sacrifice a small portion of all the parts of the vic-
tim’s body was taken and dedicated, together with the bones,
to the deity. Souls or (more properly) soul-powers are hid-
den especially in the most important organs, such as the heart,
the liver, and the blood; and the circulation of the blood has
obviously given rise to the Cheremiss belief that the “ soul ”
or the “ life ” ( tson ) can wander about within the body. If
a blow which reaches some part of the body proves to be
mortal, the “ soul,” according to this view, has been in that
portion just at the fatal instant; but even though a man’s skull
were fractured, the Cheremiss maintain that death would not
ensue if the “ soul ” chanced not to be in the head at the
7
moment . The concept of the material character of the quali-
ties of the soul is also evidenced by the belief that one may
acquire them for his own by devouring the organs containing
 THE BELIEF IN SOULS 5

the soul-qualities of another. Gondatti states that the ancient

Vogul heroes ate the hearts and livers of their slain enemies
“ that their strength might be transferred to their own bodies
and that the foe might never again be able to rise from the
8
dead.” Beliefs regarding the potencies hidden in the heart
recur in a Chronicle of 889, which states that the Hungarians
cut the captives’ hearts in pieces and ate them as some sort

of remedy ; and to this day the sacrificial priest of the Cher-

emiss prays God men against “ those who cut out
to protect
the heart and the liver.” The same belief was doubtless held
by the forefathers of the Finns, for among their Esthonian
kinsmen it was still flourishing in the thirteenth century, since
the Sakkala peasants are said to have torn the heart from the
breast of a living Danish Crusader, and after roasting it, to
have divided among themselves and eaten it “ in order to
it

be brave against the Christians.” By drinking another man’s

blood the Voguls and others believe that soul-powers pass
from one body into another. 0 Even in such insignificant parts
of the body as the hair, nails, and teeth a soul (or soul-power)
is believed to lie concealed. How else could the means of
guarding the soul against falling into evil hands be explained?
Novitskiy expressly relates that a Vogul sacrificial priest
warned his people against the Russian missionaries in the fol-
lowing words: “Take care, my friends . . . when they start
to cut your hair, they cut off your souls.” In this connection,
it may be mentioned that the Ostiaks believed that by scalping
10
an enemy they could prevent his ghost from walking. Even
those objects which have been in contact with a man sustain a
certain relation to the soul. Among causes of illness the Lapps
recognize the power of a dweller in the underworld to take
to himself some article of attire which has been in contact
11
with the sick, such as cap, gloves, or boots ; and from this
is deduced the magical theory of pars pro toto which finds
application likewise in rites of sacrifice.
In close relation to the remains of the deceased stands his
6 FINNO-UGRIC MYTHOLOGY
shape, or shadow, which can occasionally free itself from the
body even during life. Of a man who is unconscious the
Cheremiss says that his “ shape ” or “ shadow ” (6V/) has left
him; and in like manner, if any one gives him a severe fright,
he declares: “Thou drivest mine ort away.” If a Cheremiss
dreams of a city, he is convinced that his ort has wandered
thither by night otherwise, he argues, he could not have seen
;

the city exactly as it is. Dreaming is also called “ the ort's

wandering”} and when the man awakes, his ort returns to his
12
body .

The ort of the Cheremiss corresponds to the urt of the

Votiaks. If the urt does not succeed in coming back to its

abode before the man wakes, he falls ill, is pale, and begins
13
to pine away, so that a sleeper must not be aroused suddenly .

In general the disappearance of the soul is regarded as a cause

of grave illness, and in such a contingency it is advisable to
have recourse to a magician or shaman in order that he may
seek the lost soul and bring it back to the body. Sometimes
it happens that the “ soul ” of the dying goes to the nether
world, but returns after a while} and then the man recovers.
Thus an Ostiak song tells of a hero who, in battle, received
For a time
a sword-stroke on his head and lost consciousness.
his “ shadow ” ascended to heaven, only to return when his
dead brother’s “ shadow ” informed him that his hour was
not yet come A very wide-spread belief holds that the
.
14

shaman’s “ shadow ” can go to the underworld to seek aid

there.
The closeness of the connexion between a man’s body and
his “ shadow ” is shown by an account of Lapp shamanism
which dates from the thirteenth century. This states, among
other matters, that during a shaman’s journey in the nether
world a hostile “ shadow ” struck out the stomach of his
“ shadow,” the mishap being clearly visible in the magician’s
15
real body, which was lying in the tent} and several similar
instances will be cited in a subsequent chapter on the shamans.
 THE BELIEF IN SOULS 7

Death does not in the least sever the bond of union between
the “ soul ” and the corpse. When asked why the bones of
the sacrificial victim are not broken, the Finnish Lapps
answered: “On certain nights the victims which we have
offered wander as ‘
shadows ’
from burial-place to burial-place
16
together with the folk of the underworld.” The general
concept is that after death the “ shadow ” takes up its abode
where the body has been buried.
In Finno-Ugric belief man has also another soul which can
release itselffrom the body, and which is called “ breath.”
The source of this concept is to be found in the last expiration
of the dying. At death the Ostiak lit, Vogul lili, Hungarian
lekeky Siryan lol Votiak lul (“ expiration,” “ soul ”), and the
,

Esthonian leil (“ expiration,” “ soul,” “ steam,” cf. Finnish

loyly, “ bath-vapour ”) leaves its abode through the mouth
and “ the breath’s departure ” is a common synonym
or nostrils;
for death. Obviously the “ breath ” was originally under-
stood to be simply a vital function which revealed itself as
respiration or vapour 5 and Nalimov states that, in Siryan
belief, at death the lol evaporates in the air like vapour.
The Finnish stocks are convinced that when the soul
liberates itself from the body, it can appear not only in a
quasi-human shape — which is the form which it most fre-
quently takes — but may also assume some other guise, often
that of an animal. Nalimov has noted a Siryan tradition
which tells how, while a woman slept, her lol came forth
from its abode and form of a little mouse danced about
in the

on her breast. Formouth was hidden by the cover-

a time her
let but the soul again transformed itself into vapour and thus
j
17
re-entered the body, so that the sleeper could wake up. The
Votiaks believe that one of the forms in which the soul appears
during sleep is that of the bat; and an old Votiak declared
that the reason why these creatures are never seen by day is

because men are then awake; they appear only at night, when
men are asleep. If a bat approaches any one, it is a sign
8 FINNO-UGRIC MYTHOLOGY
that it is in reality the soul of some kinsman or acquaintance}
and the old man mentioned even related
just a tradition that
the bat is, as a matter of fact, a soul-bird. “ A man went to
rest, but his companions sat up in the yard.They saw how a
bat flew round and when the sleeper awoke,
certain places}
they asked him what he had dreamed. The man declared
that in his slumber he had wandered to the very places where
the bat had flown, and from this his comrades inferred that
the bat which they had seen was the soul of the sleeping
man.” Sometimes the soul also appears in the form of a little
grey butterfly. In the Circle of Birsk the present writer
heard it said that when the urt leaves a man’s body because
of severe fright, the services of a witch are sought, and she
begins to spy after it with a white cloth in her hand. After
she has hunted everywhere, she finally notices a little grey
butterfly, and when she has caught it in her cloth, she takes
it into the room and at night binds both cloth and butterfly
about the sufferer’s neck. On the following morning observa-
tion of the shapes assumed by molten tin dropped into water
determines whether the captive soul-butterfly is really the
sick man’s urt.

In like manner the soul of a sleeping man moves about as

a butterfly in a tradition recorded by the present writer from
the Circle of Mamadysh. “ Two men went to the forest to
cut down trees, and at midday, while they were resting, one
of them fell asleep, whereupon his comrade saw the lul issue
from his mouth in the form of a butterfly and go to a pail
of water which they had with them in the woods. From
the water it flew to a cavity in a linden, thence back to the
water-vessel, and from there to the sleeper’s mouth. Waking
1
from his slumber, he said to his companion: I was asleep

and dreamed that I floated over a river on whose farther

shore was a tree in which was a hollow containing many pieces
of gold.’ After finishing their work the men returned home,
but a little later the comrade, who had seen where the sleeper’s
 THE BELIEF IN SOULS 9

soul moved about the tree, went by night to the forest, sought
18
out the tree, and there found a number of coins.”
The “ souls ” of the dead have power of motion like those

of the living. When a little grey butterfly was seen to come

in by the window during the memorial feast in honour of a
Votiak child’s father, its mother said to it: “His soul has
come in the form of a butterfly.” It is also believed that the
souls of the departed may find concealment in the guise of
other sorts of insects, this explaining the Cheremiss custom
that whenever many caterpillars begin to appear in the grain-
fields, sacrifice is made to such of the departed as have died
without leaving kinsfolk. A belief in soul-mice among this

same people is implied by a similar offering which is given if

19
many mice begin to be found in the yard . According to
the Ostiaks, the deceased transforms himself into a beetle and
is thus revealed to the living; and a like idea seems to have
been known to the Finns, as is evident from a peculiar custom.
Maidens are wont hands and ask them
to take beetles in their
whither they go to wed, hither or thither or “ in the swart
earth’s bosom.” If then the beetle flies to the churchyard, it

is an omen of death. Similar beliefs occur among other

European peoples.
Certain Finno-Ugric peoples are also convinced that the
departed appear as birds, and the Lapps tell how a dead man
who had been buried on a small island and who haunted it
by day flew across the water in the form of a great bird 20 .

Like wicked men the dead may likewise manifest themselves

as wolves j
and when the Votiaks drive away spirits which

roam about at Easter, one of their cries is: “ Go, wolves, go! ”
“ Souls ” may also be seen in other guise than that of ani-
mals, and the belief is very general that a man’s soul may
Wander around as a whirlwind. In the Circle of Birsk the
present writer heard the Cheremiss tell how a wayfarer hurled
his knife into such an eddy, which, with the knife, immedi-
ately vanished. The man continued on his journey till evening
 10 FINNO-UGRIC MYTHOLOGY
came, when he was about to pass the night in a hut along the
road. There, to his amazement, an old man sat with a knife
in his cheek; whereupon the traveller forthwith recognized
his own knife and perceived that the master of the bothie
was the old man who had wandered about as an eddy of wind.
The soul of the living as well as of the dead can likewise fly
around a fire-serpent,” other words, as a meteor.
as a in Ac-
cording to the Cheremiss its course can be stayed by tearing
off the wristband of one’s shirt or the band of one’s lime-
bark shoes, or by splitting a wooden pitch-fork, together with
which the meteor falls to the ground and is changed back
into the man who flew about as the “ fire-snake.” In Siryan
belief the soul ( ort ) of the departed may even manifest itself

as a blue flame burning on the ground ( ort-bi ,

“ ort’s fire ”).

Shadow-souls may sometimes lose their original meaning

by being transformed into the D op-pel- ganger or tutelary
genius of the person in question. Thus the Siryan ort , in the
form in which the popular mind now most usually conceives
it, recalls the guardian spirit of the man rather than the real
shadow-soul. Every one has an ort which constantly dwells
near its protege, acting as a guardian-spirit ; it appears in
dreams, generally in the shape of the person in question, and
occasionally pinches blue spots in one’s skin. In some places
its abode is believed to be wholly separate from the man,
whence the assertion is made, for example, that it has its home
in birds. Yet one of the proofs that the ort was originally
nothing else than the man’s “ shadow ” is found in the belief

that, after his death, his soul is blended with his ort, so that

both form one and the same being. It is further believed that
the ort of the deceased reveals itself in the form of the
21
departed for forty days after death, and then vanishes As .

a portent of someone’s death the ort manifests itself chiefly in

the shape of a bird; and the same belief is found among the
Voguls: “ The urt lives in the forest. When a human being
must die, his urt cries out; when a little child comes to his
 1;

THE BELIEF IN SOULS 1

last hour, the urt speaks with a child’s voice ; if an adult

y
passes away, the urt s voice is that of an adult. Its exterior

is parti-coloured, and itswings resemble those of a bat.”

Shamans can always see near them.
it Should any one hear
its call, he turns to it with the words: “ If one of my kins-

folk is to die, draw thou nigh to me.” If some relative is

actually the person in question, the urt approaches the inquirer

but otherwise it withdraws from him. According to Friis,

the Norse Lapps called such a bird, heard by night lamenting

with a human voice, a Suoje-lodde (“ Suoj e-bird ”), the
word Sueje being used in the Swedish Lapmark to denote
the shaman’s “ tutelary genius,” the appellation having
apparently meant primarily “ shadow.” The spectres of
22
shamans are especially liable to metamorphosis .

The tutelary genius of a man is called Haltia (“ Ruler ”)

by the Finns ; and each individual has his own, which pre-
cedes him. A man might be blessed with such a potent
Haltia that, for example,would reach home a little earlier
it

than the man himself, whose approach it announced with

clamour and crash. A man’s Varjohaltia (“ Shadow-ruler ”)
could inform him beforehand of coming events, as, e.g.,
whether he would reap a good or a bad harvest. It was be-
lieved in some districts that a child made its own Haltia when
it was three days old; before the expiration of that time it

was dangerous to leave the infant alone, for a changeling

might be substituted in its stead. That the Haltia manifested
itself in the form of the culprit obvious from such phrases
is

as “ it was not he, but his Haltia,” or “ the dead themselves

do not walk, it is their Haltias which appear as ghosts.”
The Saattaja (“ guide ”) — an expression which is com-
paratively rare — and Onni (“ fortune ”)
the seem to denote
precisely the same being as the Haltia ; and a man’s “ fortune,”
which might be propitious or the reverse, never left him till

death. Like the Haltia the “ fortune ” precedes the man and
announces his coming. When any mischance happened on
 ,

12 FINNO-UGRIC MYTHOLOGY
the road, the “ fortune ” warned its owner as he returned
homeward, his ears beginning to ring, or his eyes or nose to
itch, etc. 1 he Haltia of the Finns has its analogue in the
Radare or Ra (“ ruler ”) of the Swedes, and their Saattaja
23
finds its counterpart in the Fylgja of the Scandinavians .

The word employed by the Finno-Ugrians and peoples

influenced by them to denote “ shadow-soul ” often means
originally “ shadow,” “ appearance,” and “ image.” When
the Yurak Samoyeds make images of the sun, moon, or human
beings, they call them “shadows ”5 and the Vogul term for
a man’s “ soul ” (is, Finnish itse, “ self ”) is also employed
when they speak, for instance, of the “ shadow ” of a tree or
of a house. The Ostiaks call their “ earthly gods ” and the
wooden figures of these deities by a name (,tongk ) which
originally meant “ shadow ”; and the word haamu which
signifies “ shadow-soul ” in Finnish, means “ form,” “ figure
”

in Lappish and “countenance” in Mordvinian while in ;

Cheremiss the Tatar loan-word tys is occasionally employed

to denote the “ shadow-soul,” though properly it signifies
“ countenance ” or “ image,” as when it is applied, for ex-
ample, to the leaden figure representing the animal,
sacrificial

as we shall see later. The Mordvinian word for “ soul ”

( tsopatsa ) is also applied to the image of a god.

If “ soul ” or “ image ” were thus an identical concept, it

would be natural to infer that the prototype would be inti-

mately affected by whatever happened to the image. Orig-

inally the Finno-Ugric peoples were extremely cautious in
regard to the delineation of themselves, and to this day many
of them are most reluctant to permit themselves to be photo-
graphed or otherwise pictured. A certain anxiety also lurks
in the words which a Cheremiss girl repeats when she sees

herself in a mirror: “Take not from me my appearance or

image and this fear is especially associated with showing a
mirror to a small child. By injuring their enemy’s image the
Lapps believed that they could cause their foe himself to
 )

THE BELIEF IN SOULS 13

feel pain. In the notes of the missionary Randulf we read

the following account: “When the Lapp wishes to injure a

man with whom he is angry, whether he dwells close by or

far away, he employs for this purpose a little bow made of
reindeer horn, together with the arrows belonging to it, one
blunt and one pointed. If he desires to make his enemy’s
hand, foot, or other member useless, he shoots the blunt
arrow into the corresponding part of the body of an image
supposed to represent the person in question} but if his inten-
tion is rather to cause an open wound or a constant subcutane-
ous pain, he shoots the sharp arrow into the relevant portion
24
of the effigy.”
Generally speaking, persons of superior importance, such
as primal ancestors, shamans, and heroes, survive their bodies
in images or “ shadows ” which are made after them.
Just as men speak of the “ shadow ” or “ soul ” of a human
being or of an animal, so various things are supposed to
possess a “soul,” which can free itself from the object to
which it belongs. Thus, for example, everything which grows
has its “ soul.” According to the Votiaks, the “ soul ” (urt)
of the corn can assume the form of a little butterfly, pre-
cisely like man} and the Cheremiss speak,
the soul of a
furthermore, of the “soul” (ort) of the earth, fire, water,
etc. When “ souls ” vanish out of the earth, it can no longer
produce vegetation} if the “soul” of the water disappears,
it begins to sicken and is turbid and nauseous to the taste 5 and
if a man drinks of such water, he falls ill. Even the bothie
or hut has its “ soul,” which flees if men are noisy and quar-
relsome in the room. “You are driving the 1
soul ’
of my
bothie away,” cries the Cheremiss if any one commits a breach
of the peace in his home. When the “ soul ” has fled, the
bothie is no longer “ happy,” and “ life is heavy there ”;
while no “ soul ” is found in a deserted, uninhabited house.

In the fantasy of the Cheremiss the “ bothie-soul (port-ort

cannot assume any shape whatsoever. When asked what he
i4 FINNO-UGRIC MYTHOLOGY
means by the “ soul ” of the bothie, he answers that it is not
any distinct entity, but the “luck,” “joy,” or “health” of
the hut. Both farm-yard and threshing-floor have their
“ souls.” When the former possesses it, “ the cow-yard re-
joices the cattle thrive and multiply.”
;
Of the latter it is
said that “
£
where the soul ’ flourishes, even small quantities
of seed yield a blessing; but if it leaves the place, great heaps
of seed wholly lack their proper usefulness.” If no seed is
found on the threshing-floor, neither is any “ soul ” dis-
coverable there.
According to the belief of the Finno-Ugrians, the very
smallest things have a “ soul.” This explains the custom of
breaking objects intended for the dead, such as wooden spoons
and bowls, clay pots, and the like, “ so that the departed may
take them with him to the invisible world.” Doubtless this
reflects the concept that even things have an invisible part
which is separated from the visible by being broken; in other
words, an object must be deprived of its life in order that its
“ soul ” may leave it. Or, as in Mordvinian usage, the ob-
ject which is given to the dead may simply be scraped with a

knife, its “ soul ” being thus released. At the offerings in

their groves the Cheremiss violently shake the objects em-
ployed for the occasion; and when we recollect that the
sacrificial victim which shivers, like the man who is frightened,
loses its “ shadow,”
we understand what beliefs are connected
with this peculiar custom. Just as there is a “ tutelary genius ”
of a man’s “ shadow,” so there is a “ nature god ” of a “ nature
soul ”; and water, earth, forest, tree, house, and the like
possess a Haltia, just as we have seen the Finns apply the
term Doppel-ganger of a man.
to the
The name must also be reckoned in the category of belief
in souls, and this explains, among other matters, why the
Votiaks call the rite of choosing a name “ the seeking of the
25
soul ” ( urt kuton ). When a child cries a great deal or falls
 THE BELIEF IN SOULS 15

ill, or when a “ mark ” caused by the dead rises on its skin,

this is interpreted tomean that it has chanced to receive a

wrong name. To remedy this, sundry magic ceremonies are
employed to determine what new name the child should re-
ceive in order that it may thrive and recover. From the
names which are enumerated during these rites, and which
have usually been borne by departed forefathers, the inference
may be drawn that the “ soul ” or “ spirit ” which is sought
for the child is the soul of some ancestor. That this was
actually true in the beginning is shown by the corresponding
beliefs and ceremonies of the Lapps. They held that a preg-
nant woman could indicate, either in dreams or through
shamans, which of the kindred dead was willing to live anew
in the child. The name was given by an old woman, who
baptized (a later custom) the child, saying: “ I baptize thee
with the name of such and such a departed one. Mayest
thou have the same fortune and happiness that he (or she)
had in this world.” In addition they believed that, with the
name, the child received the “ guardian spirit ” which had
once belonged to the former bearer of the name. “ Guardian
spirits ” could also appear in visible form, as in that of a fish.

Sacrifice should be offered to the dead whose name was given

to the child. If the right name was not immediately found,
the appellation cf the child might afterwards, in case of sick-
26
ness, be changed several times. According to the Northern
Ostiaks, after a number of years the spirit of the deceased
could be born again to earthly life in a child belonging to his
kindred 5 and then the name of the dead man must be found
27
in order that the child might thrive and be strong. Side by
side with this met with among the Eastern
custom another is

Finno-Ugrian peoples, according to which a name was given

to a child from the first object or phenomenon to attract the
28
attention of the parents or the midwife at its birth.
That the giving of the name was a custom of immemorial
 6

1 FINNO-UGRIC MYTHOLOGY
antiquity among the Finno-Ugric peoples is shown by the
fact that the word for “ name ” is common to them all, so
that the Finnish term niini, is actually used also in Samoyed
{nlm'). Probably it is word which also occurs in the
the same
Indo-European languages ( naman ovo/jia, nomen, namey etc.).
,
 CHAPTER II

DEATH AND BURIAL

MONG
A
will be
all the

beliefs connected with

found
Finno-Ugric peoples, the customs and
death, though varying locally,
to possess certain general affinities.
The most significant ceremonies arise out of a desire to do
everything possible for the departed on their last journey,
and from precautionary measures by the living against the
dead, as these are believed to seek companions with whom to

enter the other world.

Immediately the “ breath had departed,” the Finns opened
the smoke-outlets, in Russian Karelia the boards forming the
roof of their chimneyless houses even being lifted three
times, so that the soul might quicker fly away. The Estho-
nian custom was to open the doors. If a wind arose while
someone lay dying, it was called “ the wind of the dead.” 1

The Permian peoples believed that on the death of a shaman,

2
a storm was sure to arise .

When a death occurs, the relatives of the deceased gather

round the body. Forgiveness is implored of the dead one.

The Cheremiss say: “ Forgive me, be not angry with me if

3
I have used hard words against thee.” Probably after a
Russian custom, the Mordvins and the Ingrians, etc., im-
mediately life has departed, place a bowl of water on the
4
window-sill, “ so that the soul can cleanse itself .” More
general is the custom of cutting the throat of a hen when
death occurs. When this is done by the Chuvash, they say:
“ soul for soul and body for body ” or also “ this hen shall
lead thy soul.” The Eastern Cheremiss slaughter the fowl
first at the gate, as they follow the dead to its grave, and they
 iS FINNO-UGRIC MYTHOLOGY
observe whether the hen remains within the courtyard or flies

headless out into the road. The former is accounted a sign

that a new death will soon occur in the house. At the spot
where the hen is killed, it is believed that the deceased meets
with the spirits of his departed relatives, which come forth to
meet the new arrival. The reason for the actual act of
slaughtering has been interpreted in different ways. Some
say that the hen gathers together in the other world the
nails of the departed, which have been scattered about in this.

In other places, it is the custom to say to the dead at the

slaughtering: “ Save with this blood thine own blood from
death! ” With the first drops of the hen’s blood, the Chere-
miss paint the eyebrows of the dead. The fowl is not pre-
pared for food, but is left lying on the road for dogs to feast
on .
5
A later custom is the preparing of the flesh of the
fowl, slaughtered at the moment of death, for the funeral
repast. A relic of the hen-sacrifice is found among the Finns
in Savolax, who, when the coffin is being borne away, cast a
living hen on to it, to prevent the dead from taking the
6
“ poultry-luck ” away with it .

The dead must be escorted as soon as possible to the peace

of the grave. The first service consists of the washing of the
body of the dead, a practice followed by all the tribes, though
it cannot be regarded as a purely Finno-Ugric custom. The
person carrying out the washing is often chosen during the
lifetime of the deceased. In some places, the left hand only
is used during the performance. If any one of the persons
engaged in the washing is displeasing to the deceased, the
latter holds himself stiffly, clenches his fists, etc. Where the
body remains soft and plastic, the washers are all agreeable
to the dead. The corpse must be clad in clean garments, even
down to its underclothing. The Volga Finns, like the Baltic
Finns, accoutre their dead as for a long journey. A hat is

placed on the head of the corpse of a male, and clean foot-

wrappings are wrapped round its feet, which are fitted with
 DEATH AND BURIAL 19

lime- or birch-bark shoes 5 other clothes are placed with it

also. The Votiak wife lays a clean suit of undergarments

by her dead husband to enable him to change when necessary.
The husband gathers into his wife’s coffin kerchiefs for the
head, towels, and trinkets worn on the breast. Many gar-
ments and kerchiefs of all descriptions are placed in the
of a young girl, “ as the men who have died unmarried
coffin

are thought to be quicker in proposing marriage to girls with

a bountiful marriage portion.” A staff is placed in the hand
of an old man. Naturally, all the tribes fit out their dead
according to their scale of living, means and opportunities.
The more northern peoples appear to have used very simple
wrappings in which to swathe their dead. To conclude from
remains dug up, the Lapps, in olden days, used only wrappings
of birch-bark. In certain districts, both Lapps and the North-
ern Ostiaks were accustomed to swathe their dead also in rein-
deer- or bear-skins.
In addition to clothing or protective swathings, the dead
had to be supplied with provisions for the journey, and with
money, weapons, and all kinds of implements and household
articles. Among the objects laid with the dead may be men-
tioned fire-tools, bow and arrows, an axe, a knife, fishing-
gear, skis, a sickle, pots, dishes, wooden spoons, boats and
vehicles, etc. The corpse was supplied with everything it was
supposed to need. With women, distaffs, pieces of cloth,
scissors and needles were laid 5 with children, toys. The lame
received their crutches, a shaman his drum, a hunter his dog
and his spear. Above all, the Volga Finns never forget to
give the dead for their last journey the tools needed for the
making of bast shoes. Smaller objects were laid in the coffin

of the dead, larger ones were placed around the grave. In

some places among the Cheremiss it was further deemed
necessary to place a rod in each hand of the corpse, so that in
the underworld it could protect itself against attacking hounds,
serpents, or evil spirits.
20 FINNO-UGRIC MYTHOLOGY
Among the articles and coins laid in the dead man’s coffin
by the Ostiaks were also some which were sent along with the
deceased to some relativewho had died earlier. It is said of
some of them poured nuts into the pocket
the Cheremiss, that
of the dead man, saying while this was being done: “ Greet
our kinsmen when you arrive; we send sweets to their chil-
dren; when you meet them, divide the sweets amongst
7
them.”
A noteworthy custom among all the Finno-Ugric peoples
is the breaking-up of all the objects which the dead receive
with them. That a like usage was followed in Finland, ap-
pears from from Savolax, according to which, on the
a report
placing of the corpse on the sleigh, some object from among
the most valuable in the house had to be dashed in pieces,
with the remark: “This you may have, but nothing else.”
In this way the spirit of the dead was prevented from return-
ing after the burial with any demands for his property.
Similarly, in Ingria, when the master or mistress of the house
was borne out, the spoon of the deceased was carried three
times round the coffin, after which the spoon was broken and
the pieces thrown after the coffin, with the words: “There
hast thou thy portion, more thou shalt not receive.” This
was done that the dead might not appear afterwards and de-
8
mand more at the division of the inheritance . Apparently
it was believed that by “ killing ” an article, its “ soul ” or
“ shadow ” was released to follow the deceased into the world
of shadows.
An important part in the burial ceremonies is played by all

kinds of protective measures, performed by the survivors ob-

viously with a view to protecting themselves against dangers
which the dead are believed to be able to cause. The belief
of the Lapps that the dead wishes to take along with him
“ his family, his children, and his dependants ” is common to
all the Finno-Ugric peoples .
9
A very widespread measure of
protection is to cover, immediately death occurs, the eyes and
 DEATH AND BURIAL 21

mouth of the deceased. To prevent the dead from doing

harm to its own with its glance during the time the corpse lies
in the house, the Samoyeds cover its eyes with copper-coins or

with small stones. The Ostiaks cover the face of the deceased
with a cloth, in addition to covering the eyes, nose, and mouth
10
with silver or copper coins, or with brass buttons . The
Cheremiss close the eyes and mouth of their dead, and cover
the eyes, ears, and nostrils with little bunches of thread. The
Chuvash act in the same way, saying: “If the dead over there
ask of thee if there are others to come after thee, answer
them: £
My ears heard none, my eyes saw nothing, my nostrils
knew no scent.’
” 11
Missionaries relate that when the Lapps
covered up their dead in shrouds, they were very careful to
12
cover up the body completely . This was most likely done
for fear that the soul of the deceased, which was supposed to
dwell in the body even after death, would otherwise leave its

dwelling-place and come to frighten those left at home.

The Cheremiss are so cautious that as soon as signs of im-
minent death are forthcoming, they remove the sick from
their beds to a litter of straw. According to the Hill-
Cheremiss the person dying on a bolster of down must reckon
up the number of feathers in the coming life, and similarly,
13
those dying on hair-mats must count the hairs of the same .

Obviously, the removal of the sick to the litter of straw has

its origin in the fear that death contaminated a bed.
As a means of protection articles made of metal have been
used widely. The Finns cast a copper coin in the water in
which the corpse is washed. It was believed in some places,
that unless one gave a copper coin to the person who washed
14
the corpse, hishand would become diseased Among the .

Scandinavian Lapps, the one washing and covering up the

dead had to bear, on his right arm, a ring of brass, given to
him by some relative of the deceased “ so that no evil could
15
befall him.” In Russian Lapmark the coffin and the grave
of the deceased are prepared by such men whose womenfolk
oo FINNO-UGRIC MYTHOLOGY
are not pregnant, or have ceased to suckle their children;
16
otherwise, the child might be smitten with a mortal illness .

A further very widely spread custom was that no one, often

not even the neighbours, might go about his ordinary occupa-
tions while the corpse was still in the village, but that every-
one had to be prepared, if necessary, to serve the dead.
According to the Samoyedic idea, it is extremely reprehen-
sible to go hunting or fishing during a similar period; they
17
forbid even the crossing of a stream . Among the Esto-
nians it is strictly forbidden to chop wood, to heat the bath-
house, to wash clothes, to sweep the floor, and to comb
one’s hair while the body is in the house. Neither is it suit-
able to visit friends or to receive visitors. Even to sell, or
give away anything from the house is forbidden during this
18
period .

If the corpse is kept over night in the house, no one may

undress, but must, instead, watch by the body, as “ if one were
to lie down and would be easier for the deceased to
sleep, it

take one’s soul along with him to the kingdom of the dead.”
Singing and shouting are also forbidden while the dead is in
the house. The Cheremiss declare that the relatives and
neighbours of the dead must sit silently watching by the dead,
in order to see if the spirit of the deceased should return to its

dwelling-place. If there is a mirror in the room, it must be

turned round or covered, in order that the dead may not, by
means of the mirror, look out a comrade for itself among
19
those present .

To prevent the dead from visiting their old home, many

means of leading them astray are used. The Lapps and the
Samoyeds do not bear out their dead through the door, but
directly out under the canvas tent from the spot where they
were stricken by death; in order that the dead and the living
may not come in each other’s way. The Lapps declare that
were they to bear out their dead through the door, a new death
20
might be expected soon after . The Ostiaks removed their
 DEATH AND BURIAL 23
21
dead through the windows The Votiaks attempt to deceive
.

their dead by removing the door through which the corpse is

carried from its hinges and passing it through an opening on
22
the side of the hinges . The Volga Finns were in the habit

of placing the coffin on the end of a log and spinning it round

three times in a contrary direction to that of the sun. Often
23
the footmarks of the funeral procession are swept away .

The most general protective or cleansing measure is the strew-

ing of ashes: thus both the Lapps and the Baltic Finns used
24
to throw ashes and fire after those following the hearse .

In some places, all tables, benches, etc., in the house were

25
thrown down on their sides at the removal of the coffin .

Against infection from death, articles of steel, axes and knives,

or heated stones, glowing cinders, ashes, salt, flour, etc., were
placed on the spot where death had stricken its victim .
26
A
custom of the Baltic Finns is to hammer in a nail in the place
where death occurred, or where the corpse was washed, often,
also, into the threshold over which the coffin was borne. The
people say, that if a nail has been driven in where a death has
taken place, no sickness need be feared if one happened to
2 '

receive a shock there.

The Russian Lapps leave their homes open and empty
member of the family. In earlier times,
after the death of a
the nomad families would remove altogether to some other
place. A mark, such as for example, a stone, would be left
28
to mark the place of death A more prevalent custom is to
.

smoke a room, or to beat the walls with branches. When the

Voguls smoke out their homes, they create a din at the same
time, shriek, jingle sleighbells, and pound in every corner to
drive away death. Among the Ostiaks the fire may not be
allowed to go out for five nights when a male dies, and four
29
nights when a female . The dread felt for death is increased
by the belief that the relatives of the dead man who have died
earlier come to take him away. The Lapps declare that they
have actually seen these with their own eyes in the twilight.
24 FINNO-UGRIC MYTHOLOGY
Generally, however, these spirits of dead relatives are in-
30
visible to human beings, but animals can see them .

When the Lapps transport their dead for burial the corpse
31
is always placed in the last sled , and among the Ostiaks at
Tremyugan the escort never goes after the coffin, but before 32 .

The escort may not in any circumstances look behind it.

Neither may the other inhabitants of the village look at the
funeral procession through their windows. The Cheremiss go
so far as to hide their windows with coverings in order “ not
33
to follow the dead one.”
Measures of protection are carried out also on the return
from the burial. To prevent the dead from following the
trail of the escort, all footprints are swept over at the burial
34
mound . According to Lehtisalo, the Yuraks, on their return
from a burying, are in the habit of going three times round
the grave in widening
circles. In addition, a gateway is erected
“towards the night,” or towards the north, with the saying:
“ Here is thy way, wander thine own way.” Returning from
a burial, one may not look back. To cleanse oneself utterly
from the contact with the body, a gateway of two sticks is

erected before the door of the tent. Through this the rela-
tives of the dead must pass, taking with them all their
35
belongings . The Votiaks strike at one another at the
cemetery gate with branches of fir, saying to the dead: “Go
to thy home, do not remain with us.” Or a branch of juniper
is waved with the cry: “Come not with us, go to your
home ” 30 In some places, a channel is cut by dragging an
!

axe or some other sharp instrument across the way or round

the escort of the dead. When the house is reached again, a
fire is usually made, over which one must jump, or the hands
are rubbed with ashes, or a bath is taken. In Finland the
coffin was sometimes carried to the cemetery between two
fires of straw “ so that the soul should not return home to
3|
disturb the sleep of the living.”
The sleigh, or carriage, in which the corpse is transported,
 DEATH AND BURIAL 25

is either left at the cemetery, or must stand for at least three

38
days in the village street before it can be used again .

The Eastern Cheremiss have a custom, according to which

they fell a tree on their return from a burial, leaving a
stump about a yard high. This is generally done about
half-way between the cemetery and the village, “ so that
the dead, when looking around, may notice the stump, and
realize that his old home is still far away, and so return to
39
his grave.”
About half-way between the cemetery and a village, one
sees very often among the Volga Finns, a place by the way-
side where all kinds of objects, clothes, etc., have been placed
on the ground or hung up in the trees. To this place the

clothes worn by the deceased at his death, the bark-sponge

used in washing him, the shavings from his coffin, and ob-
jects regarded as having become infected with death have been
carried. The Cheremiss say that were one to burn up the
shavings gathered after the making of the coffin the deceased
would break out in blisters or an eruption on his face. At
these widely-feared places, the Votiaks sacrifice at times of
serious illness. Also after certain memorial-feasts held at

home, the bones of the sacrificed animal are taken to the above-
mentioned place, where they are hung up in the trees. Thus,
in some districts, sacrificial gifts have been laid down at this

place instead of at the cemetery, where they really should be,

and many places even to this day, are laid. In the District
in

of Mamadysh the Votiaks have erected little posts with a

small table in front, to the memory of such dead as have died
in strange places, “ so that their souls may return to their

native village.” On the table, sacrificial food is placed on

40
the anniversary of such deaths .

Among the Finns in Savolax and Karelia, a tree, the

karsikko , on the road leading to the cemetery, was stripped of
its lowermost branches as a memorial of the dead. Often, a
cross would be carved on the tree together with the initials of
 ,

26 FINNO-UGRIC MYTHOLOGY
the dead, and sometimes also the year of death. Or these
might be cut on a piece of board which was then fastened to
the tree. The practice of carving a cross for each corpse
borne by was carried out with the intention of preventing the
dead from coming any nearer to their former home. Offer-
ings were also made, or at least, everyone had to drink spirits
to the memory of the dead. Strips of clothing, bindings,
41
etc., were also often hung here .

A similar custom prevailed amongst the Esthonians. In

some districts the crown of a young tree was chopped off, in

others a cross was carved in a tree by the way, or a nail

hammered in, so that the soul of the dead should not
42
approach any nearer home from the cemetery .

It is said to have been the custom in Savolax for a settler

to mark out near his home a suitable thicket of firs to the
memory of the dead. In a thicket of this description, which
was called karsikko a tree was denuded of its branches at
each death of a dependant of the house, whether an adult or
a child. Immediately such a tree was found in the thicket,

offerings were made there to the dead. This statement, the

origin of which is to be found only in K. H. Hornborg’s de-
scription, is not supported by actual folk-custom. Hornborg
seems to have confused the karsikko of the dead with the
so-called elatti'puu (Swedish vdrdtrdd) y a tree planted in the
vicinity of the house when and to which sacrifices
first built,

of first-fruits were offered, and every autumn that of a sheep.

From this tree no branches were ever cut 43 A growing fir .

or pine in Finland has its branches removed so that only the

top remains in honour of one who for the first time is about to
begin a long journey or some more important enterprise, such
as hunting or fishing ;
and in Russian Karelia this is done also

in honour of a bride. But to this karsikko - tree no sacrifices

were offered.
Some kind of protective measure is probably also at the

root of many customs, regarded nowadays merely as signs

 II >]

- • ^
/ (K . ; . . v

'

. r-.r

s:‘ ; r;ot7. n\ A irh’a |_ ,

(’.0 £'•-?'£

;
k/onkkl •’•/
vd k,;, -i AA
 PLATE II

A Karsikko or Memorial Tree, on the way to the

cemetery in Finnish Karelia, hung with offerings
and stripped of its lower branches in memory of the
dead. (See pages 25—26.)
After photograph by V. Mainov.
 DEATH AND BURIAL 27

of mourning. The Ostiaks regard it as not correct for the

relatives to go barefooted during the week after a death.

first

According to another report, Ostiak women wear their linen and

head-kerchiefs inside out for five months (or fifty days) if
the deceased is a man, and four months (or forty days) if a
woman. 44
A custom now regarded as a mark of mourning is the
Ostiak’s refusal to gird his belt around him for five or four
days, the time depending on the sex of the deceased. In
some districts this is done “ so that the dead shall feel itself

lighter and freer.” The Lapps have the same custom during
the trance of the shaman and child-birth. Probably, the
thought behind this Ostiak custom is that the journey of the
deadto the other world will be unhindered by knot or band.
For a similar reason, perhaps, the Samoyed and Ugrian
women allow their hair to fall unbound during a burial. 45
A method of expressing sorrow among the Ostiaks was to
scratch wounds that bled on one’s own face. Novitskiy writes
of this (1715): “ When anyone’s father or mother, a husband
or a wife, or any other member of a family dies, the relatives
following the corpse to the grave seek to express their sorrow
by tearing their hair, and, as far as is in their power, scratch-
ing wounds on their faces; the bleeding locks of hair are
46
thrown by them on to the corpse.” Among the Mordvins
also the wounding of one’s face was regarded as a means of
47
expressing sorrow. These last, like the Orthodox Finns and
the Siryans had the custom of singing “ weeping-songs ” to
the memory of the dead. In the villages were often to be
found women who made a profession of weeping at graves.
The singing of special weeping-songs seems with these to be
derived from the Russians, amongst whom the custom is

general. The “ weeping ” at the grave is, however, ap-

parently of older origin. In an old source it is written of
the Voguls: “They wail and cry greatly after the dead.”
The Ostiaks customarily use the relatives of the dead as
28 FINNO-UGRIC MYTHOLOGY
“ weepers.” The dead man is praised very greatly at the
48
same time, and his works are admired .

A strange custom of inquiring from the dead, who shall

be the next to die, is often connected with the burial cere-
monies. When the coffin has been borne out of the house
into the yard, the Cheremiss place on it a bunch of pieces of
thread of varying lengths, from which each of the partici-
pants in the ceremony draws out a thread, saying: “ Although
thou perhaps didst die too early, do not take me with thee,
49
see how long my thread is, let my life be equally long .”
After burning the straw on which the dead has departed this

life, the Esthonians look among the ashes for footmarks from
which to make out whether a human being or an animal will
be the next to die from the same farm 50 The Finns kept an .

eye on the horse that drew the hearse if it lifted its left foot ;

first, it was a sign that someone from the village would soon
51
follow the dead . The Ostiaks attempt to obtain answers
from the corpse to certain questions, by lifting the lid of the

coffin in which the dead lies. Before they transport the dead
to the graveyard, they tie a rope round the coffin at the place
where the head of the corpse should be, and by the grip thus
formed one of the persons present tries to lift the coffin, each
time he does so directing a question at the deceased, for ex-
ample: “ Was it a spirit, that took thee? ” or “ Shall we all
live to the next year? ” and should the answer to this last

question be in the negative: “Tell me, who will be the

next to die? ” after which the names of all present are called
out at each attempt to lift the coffin. Should the coffin appear
to be heavy, it is regarded as an answer in the negative j if
5'
the contrary, as assent.
It is, further, the duty of the survivors to take care of the
dwelling-place of the dead. According to the most wide-
spread custom now, the dead are buried in a coffin in the
ground. The coffin, called the “ house ” of the dead, is made
of boards; at each side the Karelians, Volga Finns, etc., make
 DEATH AND BURIAL 29

a little square hole, the “ window,” “ through which light

reaches to the house of the dead,” and “ through which they
can observe what happens around them.” When the Chere-
miss makes the coffin, he says: “Now do I make thee a
33
house, be not angry if it please thee not.”
When the Cheremiss lift the corpse into the coffin, they
speak a few words to the memory of the deceased and wish
him happy destination: “Farewell (with the name of the
a
deceased)! Over there may you enjoy a light, happy, good
and warm existence. Leave us not, but come and inform us
in our dreams, how joyful and pleasing thy life beyond the
grave has become! ” Other wishes are also expressed: “ Let
us not die too early, return not to us, make friends for thyself
among the other dead! ” 54

To an unmarried young man the parents say: “ In this

life we had not time to give thee away in marriage 5 choose for
thyself a good wife over there.” In certain districts the un-
married dead are escorted to the cemetery with the ceremony
attaching to a wedding. The horses are harnessed in gleam-
ing harness, a large bell is fixed to the bent bow of wood over
the horses’ necks, all the comrades and friends of the youth-
ful dead follow them to the graveside. When a young
virgin dies, the Cheremiss lay away with her, her needlework
and decorations, and in addition a char pan , the headgear of a
married woman, “ so that the deceased, when she celebrates
her wedding beyond the grave, will be able to array herself
as a married woman.” While the relatives fit her out, they
“Here you had not time to be
say with tears in their eyes:
wedded, marry an honourable man over there! ”
55

In some Districts (Urzhum, etc.,) a thread is snatched

from the garments of the deceased, or they merely take hold
of the coffin, with the remark: “Take not the house, the
cattle, the seed, the fortune with thee 5 leave thy luck with
us!
” 56
The Eastern Votiaks have a custom according to
which one of the relatives of the dead tears a white cloth,
30 FINNO-UGRIC MYTHOLOGY
which he has brought with him to the cemetery, into two
pieces j the part remaining in the left hand, he leaves on the
breast of the dead, the piece in the right hand is taken home
and bound fast to one of the rafters or attached to the wall,
in which places it is allowed to hang a year. With the act
of tearing, they say: “ In the same way as a part of this
cloth remains here while the other part goes home with us,
57
mayst thou not altogether depart from us .

A custom of the Volga Finns, met with also among the

Ostiaks, is that when the face and the whole body of the dead
have been covered with cloths brought by the friends of the
deceased, a thread, of the length of the deceased’s body, is

laid from its head to its feet, or at times, even three threads
of different colours, “ along which the dead can climb up to
heaven.” By some, this is called the “ swing ” of the dead.
Sometimes a thread of the length of an adult is laid by a
child j “ so that it may in the other world grow to the length
58
of the thread.”
The Cheremiss regard it as essential that the persons watch-
ing by the body through the night should also follow it to
the grave. On the way to the cemetery all who meet the
procession must wish the dead a happy existence, warmth
and light. While the body is being lowered into the grave,
the coffin is lifted up three times, with the saying: “Fear
not! ” The grave is thereafter filled in again, during which
process the relatives of the dead in turn wish it a happy ex-
istence and a calm dwelling-place, and beg that it will not
frighten those near to it, but will protect its former home,
its family, and its herds. In a Karelian “ weeping-song ” for
the graveside, the wish of the dead is expressed, that when
the grave is filled in, a tiny crack, like the way of a mole,
59
will be left for the soul to move through . When the Volga
Finns return from the graveside each one present sweeps a
little more earth on to the grave from its sides, saying:
“May the earth be light over thee! ” In both ends of the
 DEATH AND BURIAL 3i

grave a little branch is stuck into the earth, and threads for
the dead are bound to these. For young girls kerchiefs are

bound to a pole planted in the grave, or to the surrounding

60
trees. A three-branched candle is lit on the grave .

The coffin in which the dead is borne to the grave is, how-
ever, of comparatively late origin. The Eastern Votiaks and
Cheremiss prepare the dwelling-house of the dead first at

the grave, to which the dead is escorted in full panoply, on a

sleigh in the winter, and on a carriage in the summer.

During the journey the widow of the dead sits or lies along-
side it. At the cemetery a low grave is dug, twigs of fir or
birch-leaves being strewn at the bottom} at the sides and ends
a couple of stout boards are then placed, between which the
dead is intended to be laid on its back. As a roof to this
“ house,” in one side-wall of which a window is introduced,
61
two boards are used . Formerly and in many places at the
present time, especially dur-
ing the winter, the Sam-
oyeds and the most North-
ern Ostiaks had a custom
according to which the dead
were not buried in the
earth, but in a dwelling-
place erected over the
ground. Among the Os-
tiaks and Voguls a tomb of
this description built over
the ground resembles a
little low house. The roof, sloping on both sides, is made
of birch-bark and narrow logs} often this house of the dead is
62
furnished with a window . Among the Lapps burial-houses
are also found, the roofs of which rise above the ground}
the dead being bedded in them on a layer of moss, reindeer-
63
hair, etc .

A further relic of the times when the above-mentioned cus-

32 FINNO-UGRIC MYTHOLOGY
tom of ground was prevalent among the Finno-
burial over the
Ugric peoples, is the custom, met with among the Finns in Ka-
relia, of building, even after the dead had begun to be buried

in the earth, a little house of thin, round logs, carpentered

together, and furnished with a roof and windows. This
building would seem to have little actual meaning for the
dead, since these are buried in the earth, and it must there-
fore be connected with the old method of disposing of the
dead. how the method of
Perfectly clear examples show
burial has gradually passed from the erection over the ground
to burial within it an intermediate form being the low grave
5

which is not filled in again, but only covered with boards and
64
birch-bark.
The development of the dwelling-place of the dead to the
shown also by the old burial customs of the Finns.
coffin is

In his work on the Iron Age in Karelia, Schwindt mentions

regarding the ancient burial-places examined by him, that an
erection resembling a house over the ground, joined together
with wood, with jutting-out corners, was lowered into the
grave j
it was at times even fitted with a floor of boards, over
which skins were spread. The dead were laid in this building
clad in festive costume, covered most often with birch-bark
and supplied with all kinds of necessary articles. The build-
ing was covered with a roof of boards. A grave of this
description was filled in and covered with one or two layers
65
of stones. Noteworthy also is the Volga Finns’ custom,
mentioned earlier, of furnishing their coffins with a win-
dow.
Of early origin would seem to be a custom, preserved
among the Ugrians and the Karelian Finns, of burying their
dead bedded in a boat or punt. Even at the present time the
coffin is called the “ punt ” ( ruuhi ) in some parts of Karelia.

Munkacsi has assumed, that the Ugrian custom of using an

oaken punt as a coffin, is a direct outcome of thebelief which
they held regarding the world of the dead, and especially of
 DEATH AND BURIAL 33
the journey there over water. It is argued against this by
Karjalainen, that the belief in a land of the dead to be reached
over water is not an original belief of the Ugrians. According
to this last investigator, the custom of supplying the dead with
a boat for their last journey, depends solely on the fact that
the dead were regarded as needing a boat in the world beyond,
66
with which to procure their means of existence . In Russian
Karelia, remains of boats have been found which had not
been used as coffins for the dead, but lie capsized, often
07
shattered into two parts, over the grave .

Fig. 2. Graveyard in Russian Karelia

According to Blomstedt

In the same way as the Ugrians buried their dead in boats,

Lapp sleighs were used by the Lapps as coffins. In more
remote districts the Lapps, even to the present time, continue
to bury their dead in this way: laying sods of earth and
stumps of trees around them, as a protection against beasts of
prey. It is even related that the dead, on occasion, have been
34 FINNO-UGRIC MYTHOLOGY
buried in a sitting position in a sleigh to which a reindeer was
1,8
harnessed .

A very old custom, which seems to have been general in

earlier times and of which traces can be found among most of
the Finno-Ugric stocks, is the use of a coffin made by hollow-
ing out the trunk of a tree, or a trough, as the protective
covering of the dead. Most of the dead were buried between
two hollowed logs, of which the lower formed the coffin and
09
the upper one the lid . Among the Siberians such a coffin is

erected over the ground upon two or four pillars.

The oldest method of burial of the Finno-Ugrians is also
made clear by a word, meaning in Samoyed “ corpse ” ( halmer ,

kameloy etc.), in Mordvin “grave” ( kalmo kalma ), and in ,

Finnish “ grave ” {kalma) and also “ death ” and “ the scent

of death.” In an explanation of this word Setala says: “ On
the grounds of the meaning of the word both in Finnish and
in Samoyed, we can assume that its original meaning was
£
corpse,’ ‘ the dead one.’ The oldest method of burial un-
doubtedly consisted merely in the laying-out of a body, a
habit prevalent, and followed even now, among many peoples,
which habit would explain why the same word can have the
and ‘ grave.’ ”
70
two meanings ‘
corpse ’

Reliable reports on the burning of bodies are to be found

solely among the Baltic Finns. In certain ancient remains in
Finland, burnt bones have been found in graves. Henry the
Lett relates in his Chronicle how the Esthonians, when they
returned to their old beliefs during the unsettled period of
the Crusades, “ took back their wives, whom they had forsaken
during the time they stood under the influence of Christianity,
exhumed their dead, whom they had buried in cemeteries, and
burned them in their old heathen way.” The other Finno-
Ugric peoples seem to have burned bodies only when the
dead were supposed to be dangerous to those surviving. We
may concur fully with Varonen, who says: “ As, therefore,
no reliable proofs exist concerning the cremation of the dead
 DEATH AND BURIAL 35

among the Finno-Ugric stocks, except in those branches, which

continuously, and for the longest period, have been under
Germanic influence, we may conclude that the burning of
the dead did not originally form part of the burial-customs
of the Finno-Ugrians, and, where it may occasionally be found
among them, is merely in the nature of a temporary loan from
71
other peoples.”
The Finno-Ugric peoples bury their dead in certain burial-
areas, which, among the agricultural tribes, are often fenced
in. Every village has its own cemetery, or several villages
lying closely together may have a common one. This comes
from the fact that from the original mother-village, newer
ones have been formed in the course of time, the inhabitants
of which continue to use the burial-area of the original village.
In the same way as the old villages were family-villages, the
old cemeteries were family-cemeteries. That it was not the
custom to bury strangers in them is shown, among other proofs,
by the custom of the Votiaks, who besides their village-
cemetery, sometimes have a special one, often situated by the
main road, for the burial of wandering strangers, stricken by
2
death during their sojourn in the village .'
Usually, the cemetery is a consecrated thicket or wood,
where possible, of firs (Finnish, kuusikko\ where the Votiaks
and the Cheremiss hang up on the trees all kinds of garments,
cloths, kerchiefs, etc., presented to the dead, “ so that they
should not, lying on the ground, be turned to earth.” At
times, even the solitary graves are ringed round. According
to Rytschkov this was done “ so that the dead should not
leave their dwelling-place and trample down the surrounding
73
fields.” The Eastern Cheremiss have, further, a custom of
placing on their graves a cuckoo made of wood, and fastened
4
to the end of a long pole What the meaning attached to
.'

this bird may originally have been, the present generation no

longer knows. Some say the cuckoo sounds its note for the
edification of the dead. Certain Siberian tribes have also a
 6

3 FINNO-UGRIC MYTHOLOGY
custom of setting up figures of birds on the graves of their
dead.
Whether the use of special cemeteries had its origin already
in Finno-Ugric times is doubtful. According to tradition, the
Lapps, in their earlier periods, did not possess special burial-
places, because their dead were buried at any spot. In the
summer, when it is extremely difficult, and even, at times,

impossible, to transport the corpses to the remote burial-

places, the Lapps have to our day buried their dead in the
forests and on the uplands, wherever they happened to be
dwelling, and then with the arrival of winter removed them
75
to the churchyard.
 )

( -0> v; ;. ;
•
. /;
••'..)
;

<< I fi'
' '

r "
. .

•
, c. hr.' .sr...' ' : ..
 PLATE III

1. Lapp Grave. (See page 36.)

After photograph by T. I. Itkonen.

2. Graves of the Northern Ostiaks erected over

the ground. (See page 31.)
According to Finsch.
 CHAPTER III

MEMORIAL FEASTS FOR A PARTICULAR

DEAD PERSON

T
with
HE
cease
all
duties of the living with regard to the dead do not
when
honours.
the latter have been carried to the grave
The dead continue to need the help and care
of the living. man is not given his rights, he may
If a dead
resent it and, coming back, disturb the peace of his survivors.
Such of the dead as haunt their old homes are called by the
Esthonians “home-visitors” (Kodukaiat). Generally, they
are masters and mistresses who in their life-time were par-
ticularly order-loving, economical and strict. They are, of
course, seldom seen, but every now and then they are heard
making noises to remind their family of their duties, or they
may even attack their children if these have not arranged the
1
memorial-feast due to them .

Memorial feasts may be either general ones, celebrated in

memory of all deceased relations, or special, in which case a
certain deceased relative is the object of remembrance. Of
these, the latter seem to be of older origin.
The first memorial feast celebrated in remembrance of a
member of the family, takes place on the actual burial-day,
so that this first feast is at the same time a burial feast.
Lundius, the missionary, relates of the Swedish Lapps, that
when their dead were buried, they drank “ funeral beer.”
When the liquor was handed round, theLapps first dipped
their fingers into it and smeared their faces. Having become
intoxicated, they began to praise the dead man, saying that he
was shrewd and strong, that he was an able forester, that he
38 FINNO-UGRIC MYTHOLOGY
understood well his wife and children, that he was a mighty
2
shaman, etc . This wetting of the fingers and smearing of
the face can be traced to a corresponding custom among the
Norwegian Lapps of whom Randulf, the missionary, relates,
that before going to the Lord’s Supper, they used to take a
glass of beer or gin, if they had any, and dipping three fingers
into the drink, make the sign of the cross on their foreheads.
At other times they made, with fingers dipped into the drink,
three dots on the breast, one with each finger. This was done
by the Lapps in order to get their dead relations to protect
them/ The memorial drink, as well as the three finger-
marks, is with the Lapps a later Scandinavian custom.
The custom, however, of killing the reindeer that dragged
the dead man to his grave, seems to be an original Lapponian
usage. This sacrifice performance is described by Rheen, the
missionary, in the following way: — “Three days after the
funeral of the dead man, the Lapps take the reindeer which
conveyed him to the cemetery, kill it in his honour, and con-
sume it in company with their relations and dependants.
They collect all the bones, and having made them
a chest, put
into it, burying the chest in the earth. They then make an
image of wood which is placed on the chest, the image being
4
large or small, according to the size of the dead man.” Ac-
cording to Graan, three rods besmeared with blood, on which
were placed pieces of the heart and lungs of the reindeer, were
5
also buried with the bones .

Even after the funeral feast, the deceased was remembered

by taking some tobacco, or anything else he may have been
fond of, to his grave. Rheen mentions that if the deceased
was a rich man, reindeer were killed in his honour one, two or
even three years after his death. Here also the slaughtered
animal’s bones had to be hidden in the earth. A black piece
of thread had to be sewn into the ear of the reindeer chosen
6
for the sacrifice .

If sacrifices were not made to the dead man, the Lapps

 MEMORIAL FEASTS 39

believed that they would be punished with poverty. Accord-

ing to Lundius, the Lapps believe that their reindeer, be they
many or few in number, “ will die after their master, as they
7
stand or walk, like grass.”
If, after the death of the deceased, he was given some
charge, e.g., as reindeer-herd, they were obliged to sacrifice
tohim yearly during that time. J. Kildal relates how the
Lapp was able, by means of sacrifice, to make his father or
some other near relation from the lower regions guard his

reindeer for one, two or three years. After that time he

8
would go back to the dead .

The deceased are also remembered at ordinary feasts.

Randulf says that when a Lapp drinks the health of anyone
he always pours one part of the liquor, before drinking, on
the ground, in honour of the spirits, but in particular of the
9
deceased . Lundius relates that at their feasts, they sacrifice
cheese, meat, fish, fat, marrow and other food, which they
put into a little trough and bury in the earth together with
10
an image .

Like the Lapps, the Samoyeds have no fixed memorial days

or annual feasts in honour of the dead. The reindeer which
dragged the deceased to his grave, is here also sacrificed.
Most frequently it is impaled on the grave, a meal being
11
sometimes prepared from the meat . Muller says that the
Samoyeds tie up a reindeer or two, if the deceased has had
any, on the grave, where the poor beasts are left to starve to
death. In some districts they believe that the dead need the
care of their relatives until the shaman has taken their
“ shadows ” to the world of the dead. When, for some acci-

dental reason, e.g., during illness, they sacrifice a reindeer or

a dog to the deceased, the sacrifice is performed after sunset,
behind the tent. The head of the sacrificial beast must then
12
be directed to the west .

According to Pallas, the Ugrians of the North take to the

graveyard three of the best reindeer of the deceased on the
40 FINNO-UGRIC MYTHOLOGY
sleighs which follow that on which the corpse lies. Having
placed the body in the grave, they tie a strap to each of a
reindeer’s hindlegs, two men seize the straps and four others
pierce the animal with sharpened poles from different direc-
tions. In this way one reindeer at a time is killed. When a
rich man is buried, several reindeer are killed ; a noose is

placed round their necks and legs, and thus tied, they are
beaten along their backs with poles until they cease to breathe.
An animal killed in honour of the deceased is left on the
grave ;
the straps are placed on a stand fixed above the grave
and the sleighs are overturned against it. Near the grave the
funeral meal is cooked, and when they have eaten enough,
13
the burial guests take the rest home According to later
.

custom the best-beloved reindeer of the deceased is killed, the

meat being eaten, and the bones and horns, together with the
14
sleigh and harness, are placed on the grave .

The funeral feast of the North Voguls described by Gon- is

datti. Immediately after burying the dead, they cook some

kind of cereal or meat-dish, which they then pour out against
the coffin. The bottom of the pan is knocked out, after which
it is left by the grave. If the deceased has been conveyed by
reindeer, the latter are strangled by the grave, the meat being
boiled and eaten on the spot, the hide buried, and the bones
15
placed by the dead man .

Like the Lapps, the Ugrians frequently remember their

dead, especially during the first period of their life in Hades.
In most districts, however, they have no fixed memorial days,
but settle these according to agreement with relations. Kar-
jalainen says that the Northern Ugrians celebrate memorial
feasts in honour of a dead man for fifty days, and of a dead
woman, for forty. The ceremonies are very simple: they —
cook some food, and, having kept it at the grave for a while,
they eat it at home. At Tremyugan the dead are remembered
after one or two months, a half-year, or a whole one, by
“ setting forth a dish or a trough made of birch-bark.” Fish
 MEMORIAL FEASTS 4i

and meat are cooked and, together with other eatables, placed
in vessels either on the ground by the house against the door

on the side of the hinges, or taken to the cemetery, where

they are put on the ground above the head of the deceased or
below the window of the grave-house, if there is one. On
the ground tea, gravy, gin, and, finally, some cold water are
16
poured, whence the term “ water-pouring ” is derived .

According to Munkacsi, the Northern Voguls celebrate

memorial feasts on the third day after death, then, at the end
of “ the holy week,” and, after that time, thrice a year. They
make a fire by the grave and cook a dish, a small part of which
is placed in a vessel by the grave with the saying:
“ Do not
11
remember us, thinking evil thoughts .” Where outside in-
fluence can be traced, the memorial feasts are celebrated on
carefully fixed days. With the Southern Ugrians, such days
are the ninth, the sixteenth, and thirty-sixth, and a half-year
18
or a whole year after death .

A strange custom among the Northern Ugrians is the

making of a memorial doll of the deceased, of which Novit-
skiy says: “ A curious irrational and shameless custom is that
which is observed by their women after the death of their
husbands. The widow carves a wooden doll, resembling a
human some of
being, to represent her dead husband, takes
her husband’s clothes, dresses the doll in them and provides
it with ornaments worn by the deceased, and putting it in the
place where her husband used to sit, cooks for this lifeless
block of wood all the dishes that used to please the deceased.
When they sit down in the place of honour to eat, she places
the image beside her, embracing and kissing the doll as if it

were a living being, fully believing that the deceased sees all

this and that his soul enters this image at times. She keeps
the doll for some time, going on with this nonsense for a
year or even longer, and then buries it with its clothes on in
19
the earth, exhibiting her sorrow by weeping and wailing.”
Castren and Pallas relate that memorial dolls of this descrip-
42 FINNO-UGRIC MYTHOLOGY
tion were made to represent persons who had been in some
way important. The image was kept in the tent of the de-
ceased and was shown the same honours as its precursor. It
was fed at in the morning and undressed
every meal, dressed
in the evening, and a widow, who had loved her husband,
even went so far as to place it beside her in bed. According
to Castren the image was worshipped in this way for three
years, after which it was buried. They supposed that the
body of the deceased had disintegrated during these three
20
years . In some places the image was kept for five years, if
the deceased was a man, and for four, if a woman. In our
days the image is burned after the course of the said time.
Yet the old idea also remains that the doll should be buried in
the grave of the deceased. Where they are in the habit of
building the so-called grave-houses, the doll is placed in these.
During the time when Finsch was travelling among the
Ugrians, he saw, among the most Northern, small buildings
on their graves of the size of kennels, provided with a door,
and within them a doll, dressed in Ugrian garments. These
dolls noticed by Finsch were plainly such as had been taken
to the graveyard at the end of the memorial-time and placed
21
in the grave-house .

The memorial doll is also to be found among some Sa-

moyed tribes, though the custom of making images of shamans
seems here to bemore widely spread. According to Lehtisalo,
the Yuraks make a wooden image of the “shadow” of the
shaman, which resembles a reindeer-bull. This image is kept
by the wife or son of the deceased in a case, consisting of the
22
whole-flayed skin of a young calf The fact that the
.

“ shadow ” of the shaman is thus represented, springs from

the idea of the Samoyeds that the soul of the shaman, when
23
leaving his body, takes on the shape of a reindeer-bull .

Karjalainen suggests that the custom of the Northern

Ugrians of making an image of the deceased has developed
from a usage retained among the Southern Ostiaks and Voguls.
 MEMORIAL FEASTS 43
Among the latter, the linen and bed-clothes of the deceased
are kept unwashed in his bed, among the former generally
under his pillow. These clothes are brought out at the me-
morial feast and placed in the middle of the bed. A spoon is

then placed in the dishes with its handle directed towards the
clothes. In some places a widow even keeps her late hus-
band’s clothes beside her when going to bed. Karjalainen
thinks that thismethod of representing the deceased has de-
veloped into the Northern Ugrians’ custom of making a par-
24
ticular image of the dead Yet it must be remembered that
.

the Lapps, who were not in the habit of worshipping the

clothes of the deceased, also used an image every time they
sacrificed to them. This image, which does not seem to have
been an object for worship home, but was made only for
at
25
the occasion of the sacrifice, was not clothed Among most .

of the Finno-Ugrian races the clothes of the dead man are

nowadays considered as visible representations of himself.
This is true of all the Volga peoples. Images are not seen
among them nowadays, but according to the most ancient
Mordvins seem to have had memorial dolls, which
sources, the
were worshipped at the memorial feasts. A very common
usage is, further, to choose as the representative of the de-
ceased a living man who resembles him in appearance and
who dresses himself for the feast in the deceased’s clothes.
The fact that even the name of the deceased was later made
into a visible object of remembrance to the survivors, has been
mentioned already when speaking of the karsikko of the
Finns. The name karsikko was also given in North Savolax
to a piece of white paper on which were written the name of
the deceased and the year of his birth and death, this paper
being placed for the funeral day on a cloth spread on the back
26
wall of the hut .

Like the Chuvashes, the Volga Finns celebrate memorial

feasts in honour of some particular person on the funeral
day, and also on the third, the seventh and the fortieth day
44 FINNO-UGRIC MYTHOLOGY
after death. In some districts, the anniversary is also cele-
brated. These memorial feasts are often celebrated late at
night, and the time for them is calculated by the Volga Finns
not according to days but according to the number of nights.
For this reason they call the memorial feast of the third day,
“ the third night,” that of the seventh, “ the seventh night,”
and that of the fortieth, “ the fortieth night.” According to an
old custom, some animal, a hen at the very least, must be
killed during each memorial feast, for without bloodshed, as
27
the Votiaks say, a memorial feast cannot be celebrated.
The Votiaks begin their preparations for the first memorial
feast before the deceased is taken to the burial-ground. As
soon as the dead man is washed and dressed, he is placed on a
bench 5
the eldest female member of the family puts down
two bowls by the body and makes meat pies. The eldest male
member of the family then takes a pie and breaks three pieces
from it, placing these into one of the bowls ; into the other he
pours some gin, saying: “In this life you lived well, live
well also there. Do not torment and worry us. Protect our
cattle well. Protect our children well. Gather the dead
round you. Protect our good cattle from
and preci- floods
pices. More I cannot say to you; do not be angry. Live well
in the life over there; do not take hold of us in front or from

behind; do not persecute us.” The eldest member of the

28
family having finished, the others do and say the same.
These ceremonies somewhat in different places. In
differ

the district of Sarapul, where they believe that the relatives of

the deceased who died earlier have arrived to meet the new-
comer, they are believed to take part in the feast together

with the deceased. In honour of the latest deceased and of

the others, the men make wax-tapers and the women cook a
hen, if the deceased is a woman, and a cock, if it be a man.
At the door near the fireplace, a trough is placed on which,
as on the head of the bed, little wax-tapers are fixed. Into
the trough pieces of meat are thrown and some gravy poured
 MEMORIAL FEASTS 45
when the names of the dead are mentioned, with an appeal to
them to eat and drink and to receive the lately deceased with
29
a contented mind into their company Such customs are .

common to all the Volga Finns.

When the Esthonians are ready to take their dead to the
grave, they cook beans or peas (which fare among the Baltic
Finns seems to be a general memorial dish), and pour ladle-
fuls of these on to the coffin, on which they also place some
other food, white bread, etc. In some places they are in the
habit of pouring out beer or gin on the ground by the gate
while the deceased is being taken away, lest he should suffer
30
from thirst in the life to come .

Most frequently the Volga Finns, however, prepare the

funeral meal only when they have returned from the grave-
yard. Generally no one is invited to such a feast, but it is

everyone’s duty to know for himself that he must come and

honour the deceased. For the feast, everyone brings food
with him, no one coming empty-handed, and the attention of
the dead is generally called to what each has brought. For
the newly-buried a dish is placed on the table at the spot where
he is supposed to sit among his own people, but for those who
died earlier, a trough is placed by the door. For all the dead,
for the nearest relations and also for whose more distant ones,
memory still minds of the survivors, a wax taper
lives in the
is lighted. Even the ruler of the kingdom of the dead and
that of the graveyard are remembered. The first cup and the
first morsels of food belong to the dead. If anything happens
to fall on the floor under the table, no one is allowed to take
it up. The food sacrificed to the deceased is afterwards taken
into the yard for the dogs. If the latter scorn the food, it is

believed that the dead are not satisfied with the feast ; should
the dogs fight while eating it is considered to be a sign that
the dead do not agree among themselves.
For the earlier deceased relations, who have arrived to meet
the newly deceased, there has thus been placed a dish of food
46 FINNO-UGRIC MYTHOLOGY
near the door. This custom is very common, as it is believed
that the place by the door is the place of residence of the
dead who arrive at the memorial feast.

Even to the graveyard all kinds of food are taken, and

there crumbled over the grave of the deceased. In some
places, they dig a pit above the head of the dead man, into
which they pour gin, a honey-drink or water. When doing
this, the Siryans say:
“ Drink, drink.” 31

Nowadays, the Volga Finns seldom kill larger domestic

animals than poultry for the memorial feasts. Formerly, cir-
cumstances seem to have been different. Olearius relates that
during the first half of the sixteenth century, the Cheremiss,
when burying a rich man, killed his best horse, the surviving

friends eating the meat of the animal A hundred years .

32

later Muller reports likewise: “ When

some important person
dies, the Chuvash and Cheremiss put up two sticks in the yard,
between which they stretch a thick thread. On this thread
they place a ring. The young people then shoot at it with
bows and arrows at a distance of ten paces, and he who first
makes the ring fall, mounts the horse that the deceased used
to drive, but in case of the deceased being a woman, any
horse he may choose, galloping three times to the grave of the
deceased and back. The horse is then killed — the Cheremiss
carrying out this in the yard and the Chuvash in the graveyard
— the meat being boiled and eaten in memory of the
33
deceased.”
Numerous examples show that the Baltic Finns were also

in former times in the habit of killing a large domestic animal

in honour of the dead. Even in our days they believe, in
some places, that if a cow is not killed for the funeral of the
host or hostess, it will die in any case. A remainder of the
said funeral sacrifice is found in a custom among the Finns,
as well as among the Esthonians, of making the clergyman a

present of a cow after the death of the host or hostess, as a

fee for the burial ceremony. The Esthonians were in the
 MEMORIAL FEASTS 47
habit of taking an ox to theclergyman after the death of the
host, and a cow after that of the hostess. Sometimes the
clergyman was expected to prepare a meal of these for the fu-
neral guests. In North Karelia the people were in the habit
of tying the cow due to the clergyman to a tree in the grave-
yard for some time, the clergyman having to take it from
34
there .

The different memorial days are celebrated by the Volga

Finns in varying ways, some of them being more solemn than
others. Thus, Georgi relates of the Votiaks, that at the first

memorial feast, celebrated on the third day, the

which is

friends of the house of mourning are assembled only to eat

pancakes and drink beer, some of which is also poured out in
the yard for the dead, but on the seventh day a sheep is killed,
35
and on the fortieth, a cow or a horse .

The memorial feast of the third day among the Siryans

(District of Orlov) is described by Dobrotvorskiy. When the
guests have arrived, wax-tapers are lighted in the window
and on either side of the threshold. The door is opened for
a while, when the guests are sitting down at table, to invite
the soul ( lol ) of the deceased to the feast. In the farther-
most corner, a hat or a kerchief is placed, depending on the sex
of the deceased. On the place where the hat has been set
down, no one seats himself. On the table beside it, they
place a bowl filled with pancakes, porridge, milk and gin.
Every guest considers it his duty to put into the bowl of the
36
deceased some of the food displayed on the table .

The memorial feast of the seventh day is, in most places,

like that of the third day. Some one of the relatives of the
deceased goes to the grave to remember him. At home, they
light a candle on the brim of the vessel of food offered to the
deceased. When the first pieces of food are dropped into this
vessel, everyone utters a few words of remembrance, pointing
out that it is now the seventh day of the memorial feast. In
other places the seventh day is kept almost as solemnly as
48 FINNO-UGRIC MYTHOLOGY
the fortieth. The participants in the ceremony go to the grave
with two horses to invite the deceased j they kill a hen for
him, sometimes even a sheep 5 in the evening they go to the
bath-house with him 5 all night he is regaled ; and not until
37
dawn is he taken back to his new home.
According to a general idea of the Volga Finns and of many
other East European peoples, the deceased remains during the
course of forty days in a very near relationship to his old home.
The Votiaks say that the “ soul ” of the dead lives at home
for forty days after death. It is therefore the duty of his
people to show kindness and hospitality to the deceased, par-
ticularly during that time. In some places, it is customary,
during these forty days, to put down a bowl for the deceased
38
every time the family and servants sit down to take a meal.
The Siryans believe that after the funeral, the deceased
returns with the funeral guests to his old home and remains
there for the above-named time. For that time, therefore,
it has been customary to hang up a towel in some fixed place
in the hut, so that the deceased may wipe his face every time
he washes himself. No living soul may touch it, as death
39
might be the immediate consequence.
The Mordvins say that the deceased passes over to the
40
realm of the dead forty days or six weeks after his death.

The same idea is found also among the Baltic Finns who have
been under Russian influence. According to Groundstroem
the Votes dared not speak ill of the dead for six weeks, for
they believed that the soul of the deceased stayed for that time
in his home, mostly under the table. They were careful also
not to stretch their legs under the table, as they might easily
41
trample on the deceased. Like the Siryans, the Karelians in

the Government of Tver were in the habit of hanging a towel

for six weeks on the back wall of the hut, so that the deceased
when coming home, might wipe himself. 42 A similar custom
is found among the Russians, from whom the Finnish tribes
seem to have borrowed it.
 MEMORIAL FEASTS 49
As the forty-days’ memorial feast is at the same time a fare-
well feast, it has attained a particular significance and is cele-
brated more solemnly than the others. Among all the Volga
Finns, the ceremonies observed on this occasion were very
much alike. The following description was taken down by
the author among the Cheremiss in the District of Urzhum,
where, on the fortieth day, they kill a sheep, or at times even a
bigger animal, all the relations, neighbours and friends of the
deceased gathering together. The deceased himself is fetched,
with particular ceremonies, from the graveyard, members of
his own family being chosen to do this. When the sun is

highest in the heavens, the latter put the best horses before a
waggon, take meat and drink with them and drive with great
speed and tinkling of bells to the burial-ground. The cere-
monies had to be as solemn as at a wedding, and all the dead
were to know that they were now coming with two horses to
fetch “ so-and-so ” to the “ great feast.” The horses stop
by the grave, where honey, meat, gin and beer, and also bread,
cheese and pancakes are placed on a white cloth. Uncovering
their heads, those who have come to fetch the deceased now
remind him, kneeling, of the great day that has arrived: “ Get
up (the name of the deceased is mentioned), see what we
have brought thee — honey, mead, gin, beer, bread, butter and
pancakes, get up and eat! The ‘fortieth night’ is nearing,
come with us to the village. At home they have killed a
sheep for thee, thy widow and children await thee, thy rela-
tions want to meet thee. We have not come to thee for
nothing, we have come to take thee to the great feast.” They
then pour out drink on the grave, placing also some food on
it and repeating the words usual at memorial-feasts: “May
this be thy portion ” ! The deceased is called on to bring with
him the relations who died earlier, all the dead fathers and
mothers of the family; even the ruler of the lower world is

invited to the feast. When about to start, they place a soft

cushion in the waggon for the deceased to sit on. Having
50 FINNO-UGRIC MYTHOLOGY
regaled the dead man in every way and tasted of the food
themselves, they ask him to get into the waggon. The de-
ceased may seem shy, or puzzled, so they assure him: “
Thou
knowest us, and thy waggon thou knowest, thine own are the
horses too.” Having shaken up the cushions, the one who
gets into the waggon says: “ Sit down beside me, we will drive

together, we are going home.” Though the seat is empty,

the Cheremiss believes that the shade of the deceased is there.
He often turns to it during the drive and speaks to it. If
several persons have arrived to invite the deceased, the horse
by which he is taken is at the head of the procession. In some
places they drive three times round the grave before returning
to the village.
At the homestead, the widow comes to meet the deceased,
and kneels with her children by the steps. Before them stands
a solemn functionary with bared head, holding bread, cheese
and drink in his hands. He speaks kindly to the dead man,
him by name and asks him
calls politely to step into the hut.
The widow and children look at the arriving guests with tears
in their eyes. When the deceased is supposed to have stepped
out of the waggon, the cushion is taken into the hut to a fixed
place where the deceased is asked to sit down. None of
the living people seat themselves on that place, and near it

all his clothes, even his bast-shoes, are hung on the beams.
Pointing to them, the widow says: “ Look, here are thy clothes,
no one has used them, nothing of them have we lost.” They
place meat and drink before the deceased, and when they
suppose him to have eaten enough, the men take him to see
the cattle, the corn-stacks and the farm implements, and it
is even customary to take him to the bath-house to have a

bath. Some of the relations living a long way off have already
arrived, but the feast proper does not begin until the sun goes
down.
Then all the relations and friends of the dead man arrive
at the yard. A common usage is for every family to bring
 MEMORIAL FEASTS 5i

with them meat and drink of every kind. The member of

the family who receives the guests, says to the deceased: “ See,
thy friend (the name is mentioned) has brought thee this.”

Besides bringing meat and drink every guest takes also a

small wax-taper with him. The festival mood is heightened
above all by the numerous wax-tapers which are placed near
the back wall on a stand made for the purpose. In the middle
burns a thick wax-taper, one metre in length, twisted out of

three ordinary tapers. To the right of it stands a row of

smaller ones, one for each of the dead man’s relations who
have departed earlier, and to the left each guest places his

taper in honour of the deceased. When they are burnt out

fresh ones are lighted. The “ great taper ” that burns until
dawn has also been lighted for the actual guest of the day.
It is this last who is the object of everyone’s attention.
All eyes are directed towards the cushion on the bench in
the interior of the room below the tapers, where they believe
that the dead man is sitting. The women vie in carrying meat
and drink there j
everything cooked is intended for the de-
ceased. Yet the living also get their share. The memorial
feast in honour of the dead man is no real festivity unless
everyone eats and drinks on this occasion. The Cheremiss be-
lieves, just as the Votiak does, that the more sated the guests
are, the more so is the deceased. For this last separate vessels

are set forth 5 a separate trough for meat, bread, pancakes,

pies and eggs, and a large round stoop made of birch-bark for
gin and mead. Every one going up to taste of the meat and
drink kneels by the seat of the deceased and throws or pours
a little into his vessel, inviting him to eat. A small piece of
each part of the slaughtered sheep is also placed in his trough.
Old men remain long kneeling before the deceased imploring
him to protect the family, and also the cattle from falling
down precipices or being torn to pieces by wild animals asking ;

him, further, to make the corn grow, to ward off insects from
the fields, mice from the store-house, etc.
52 FINNO-UGRIC MYTHOLOGY
At midnight the living, at least, begin to feel that they have
had enough. They good humour, the gin-goblets
are all in
have been emptied every now and then, and also the “ stoop ”
of the deceased has gradually filled. The bag pipe which
until now has lain mute, tucked into the shirt-front of its

owner, is now brought out, and one and another invite the
“ shade ” of the deceased to come and dance. No one keeps
in his seat, all swing and whirl around. The tired hands can
hardly longer make fresh tapers and put them up. Even
the widow and children have for a while forgotten their grief.
Many old men move now only mechanically, and some of
them have already gone to sleep in the corners.
But there are people among them who have strength enough
to watch. The dancing and the murmur of the people cease
for a moment. Curiosity increases, when some one near the
door exclaims: “The dead man is coming,” upon which a
person, looking very dignified, steps into the hut and takes the
seat of the deceased. The widow hastens to embrace him,
calling him her husband, the old men press his hand, calling
him by the name of the deceased. The Cheremiss choose
some one resembling the dead man in size and appearance,
and for the night this substitute is dressed in the dead man’s
clothes. He is called “ the representative of the deceased,”
and every politeness and kindness is consequently shown him.
Every one wishes to regale him in the best possible way with
meat and drink, especially drink. The “ dead man ” relates
his observations beyond the grave and advises his re-
on life

lations to remember him, to live in harmony and avoid quarrel-

ling, to work and to be economical. The survivors, for their
part, ask for the protection of the dead man.
The tapers gradually begin one after the other to go out,
only the biggest of them is still burning, when one of the
old men, coming in, wakes up the sleeping people, saying:
“ The day is dawning, the dead man wants his rest.” The
languid people then bestir themselves, as before sunrise the
 MEMORIAL FEASTS 53

dead man must be conveyed with all honours to the peace of

the grave. But first a prayer is said, all kneeling and turning
their faces in the direction of the seat of the deceased. He
is told that it is now time for him to depart for his home
among the other dead. They wish him a pleasant time, advise
him to make friends with the “ old Cheremiss,” by which
name they mean those who have departed before. The latter,
who are considered to be present, are also addressed with good
wishes :
“ May you have bread and salt over there in abun-
dance, do not go away from us hungry and thirsty, be rich
and happy, walk in light, help us too, to live, do not frighten
us, do not forget our cattle and do not disperse our family.”
Then one of them takes the taper-stand, another the food-
trough, a third the drinking-vessel, and the others, with the
widow at their head, carry the dead man’s clothes, and thus

they go out into the yard, the u representative ” being the

foremost. From the yard they step out into the village
street, wending their way to the burial-place. The women
weep aloud. They do not, however, walk all the way there,
but the procession stops at a hill situated outside the village,
where the rest of the burning tapers and the food and drinks
are thrown down. Even here, they remember the deceased,
wishing him a happy existence and exhorting him to live in
comfort in the society of those already there, and asking him
not to come home, at least not as an uninvited guest. Besides
giving him meat and drink, he is presented, on his departure,
with a wooden spoon and cup, which are shattered on the spot,
for otherwise — so say the Cheremiss — the dead man does
not get them.
It is usual among the Hill Cheremiss to kill a horse for the
memorial feast of the fortieth day, if the deceased is a man,
and a cow, if a woman. During the feast all the meat must
be consumed, as it is not right to reserve festival food for the
next day. The vessels and tapers of the deceased are here
placed by the threshold. When sacrificing to the deceased,
54 FINNO-UGRIC MYTHOLOGY
his own people say: “ In thy memory have we prepared meat
and drink} we, thy relations and neighbours, have all as-
sembled. Do not take it amiss if we have not entertained thee
enough, forgive us if we have hurt thee in thy lifetime, do
not be angry with us, and do not punish us by sending us
diseases and other misfortunes. Together with our friends
and comrades, we wish you, all ye dead ones, to be satisfied

with our feast} now go back to your dwelling, sated, singing

and dancing.” The deceased is then conveyed with music
and singing to a fixed place, where they put up in his honour
a little table with one foot. On this table, which is called
“ the table of the deceased,” they place a vessel for food and
three spoons. In some parts it is customary to lay a long pole
across chasms or rivulets, should any such be in the neighbour-
hood, so that the dead man may be able to cross them. The
pole is called the “ bridge of the deceased.” This seems to be
a symbol of the “bridge of the realm of the dead,” across
which, according to an idea descending from Iran, the de-
43
ceased had to wander to the other life .

Among the Eastern Cheremiss in the District of Rirsk it is

also customary, in some places, to go to bed on the fortieth

night. After the music, the dancing, and the entertainment
are over, the widow takes to her the cushion on which the
deceased is supposed to have been sitting during the feast and
says: “ Still for the last night will we sleep together.” Early
next morning the dead man is ceremoniously conveyed with
44
two horses back to the burial-ground .

In the province of Perm the Cheremiss are in the habit

of making one of the dead man’s relatives ride on horseback
to the burial-ground to invite the deceased. Having fulfilled

his task, the rider returns to the village at full gallop, crying:
“ He is coming, he is coming.” At the same moment, the
waiting crowd rush at the panting horse with knives in their
hands, slaughtering it at once. The meat of the horse is then
 MEMORIAL FEASTS 55

boiled and eaten, but the hide is hung over the grave of the
45
dead man .

Similar ideas and customs are observed also among the

Mordvins. The dead man is fetched from the graveyard by
the horse promised him for sacrifice. The one who has dressed
himself in the clothes of the deceased relates his experiences
and describes the work of the dead, saying, among other things,
that such and such a person has fine horses, another walks in
the forest, this one has lost his property, that one has married,
such a one keeps bees, etc. Among other curious customs
occurring at funeral festivities, it may be mentioned here
that the Mordvins even make the “ dead man ” fell trees, if

he wishes it. They place the man who has dressed himself
in the clothes of the deceased on a chair provided with a
cushion, put a big knife into his hand and then carry him
sitting on the chair out of the hut to the drying-kiln, where,
beforehand, they have stuck a twig into the ground. The
dead man begins to chop it down with all his might. The
“ tree ” having been felled, the deceased is carried back to
the hut, taking the “ tree ” with him. At dawn the repre-
sentative of the dead man is taken to the graveyard, where
he is carried from the waggon on the cushion on which he has
been sitting, and seated on the grave of the deceased with his

back to the east. At his feet the others lay pancakes, mutton,
etc., asking the dead man to eat together with them for the
last time. Then, having eaten, they say good-bye to the de-
ceased, asking him to come again at harvest-time, when also

his portion is to be reaped. The deputy bows and hastily

46
steps from the grave .

Of the Siryans it is related that at the memorial feast of a

deceased female a woman appears as the principal guest of
the feast, and, at that of a male, a man, who, at the close
of the feast is the first to go out of the hut, attended by the
others with candles in their hands, for, according to their
56 FINNO-UGRIC MYTHOLOGY
ideas, the deceased withdraws from the hut in the person of
his deputy. In some places the latter is accompanied as far
4 '

as the first cross-road.

In Ingria the people used to go with food to the grave at
the “ six weeks ” festival, in order to invite the deceased to
the feast. Having returned home, they put the food on the
table with a spoon in it, which no one was allowed to touch.
Moreover, the eldest member of the family scattered some
salt,peas and slices of egg on the table for the benefit of the
dead. During the repast, a woman in the entrance sang a
“ weeping-song,” in which the deceased were implored to join
the circle of relations. After the repast these went, in the

order in which they left the table, out of the door into the
village street, turning their faces in the direction of the grave-
yard. At the same time each one stuck a fire-stick or a twig
48
into the ground, as a walking-stick for the dead man .

In Russian Karelia it was customary, when the relations

were going to the graveyard to invite the deceased to the feast,
to take with them, besides the other horses, one that was with-
out a driver and harnessed to an empty sleigh over which
was spread a white cloth, for the purpose of conveying the
deceased to his former home 49 .

In some districts, among the Siryans and the Volga races,

there seems to have been the custom to celebrate also the
anniversary with a farewell feast.
According to the Eastern Votiaks the deceased then first
leaves his own people, among whom his “ soul ” ( urt ) has
up to that time lived and thriven. To accompany the deceased
all the relations arrive \ a sheep or a cow is killed for the feast,
and some of the food is taken to the grave. The white piece
of cloth which on the funeral day had been fixed to a rafter,
is and solemnly buried in the grave. After
also taken there
that day the clothes of the dead man, which up to then had
been carefully kept and only produced on the occasion of
50
great memorial feasts, could be given away to the poor .
 PLATE IV

At the Grave. Ingermanland

(See page 56.)
After photograph by J. Lukkarinen.
 MEMORIAL FEASTS 57

According to one report the Votiaks believe that if they do

not celebrate a memorial feast then, the dead will not give the
new-comer a place in their community, but will make him
continue to wander about the village, as the deceased had done
51
in the course of the year .

The anniversary is celebrated by the Eastern Cheremiss,

in the District of Birsk, in such a manner that all the clothes
of the deceased are hung upon his favourite horse, which is

then taken to the grave and led three times round it. They
light a three-branched candle on the grave, saying at the same
time to the dead man that the anniversary has arrived and
promising to kill the horse in his honour. Having arrived at
the homestead, the horse is killed at once and a memorial
meal prepared of its flesh. While sacrificing, the relations
say to the deceased: “ Eat what we have prepared for thee;
we have not harnessed thy horse, we have not used it, now
take it with thee.” At the end of the feast, the bones of the
horse are taken to the graveyard, where they are hung in a
tree, but the hide is sold for the benefit of the poor and the
52
fatherless .

In honour of particular persons the Votiaks further cele-

brate a remarkable memorial feast, which, however, does not
take place at a specially fixed time, but sometimes a year or
several years after death.
This festivity, which
generally celebrated late in autumn,
is

is called by the Votiaks a “ horse-wedding ” or “ the wedding

of the dead,” these names being derived from the fact that
it is, above all, a cheerful feast with wedding-songs and wed-
ding-presents. The sacrificial animal, which is generally
must be a horse, if the deceased in question
killed in the yard,
is man, but a cow, if a woman. In some places where the
a
memorial feast is celebrated the first year after death, the
animal which the deceased liked best and which he used in his
lifetime, is generally sacrificed to him. All his relations are
invited, these alone partaking of the sacrificial meal, as it is
58 FINNO-UGRIC MYTHOLOGY
against custom to invite strangers. The most important per-
formance consists of the taking of the animal’s bones in the
evening, by candle-light, with music and singing, to the grave-
53
yard, where they are hung upon a tree .

A curious custom among the Mordvins is the “ harvest of

the dead.” Already when sowing in spring they pray to the
Lord to let the corn grow for the welfare of the living and
the dead. During the harvest-festival the relatives of the
deceased also reap the portion of the dead man, each of them
cutting only a few straws. The chief part is played by the
widow, who all day wears a belt of straw made by herself.
54
Cattle are slaughtered for this feast . Among the Siryans,
traces of a memorial feast in the harvest-field have also been
55
found .

Besides feasts decided on beforehand, particular memorial

feasts are occasionally celebrated for some special reason. Ac-
cording to a general idea, the dead may remind the living in
in a dream, or by all kinds of signs, of their wishes. Memorial
feasts are chiefly celebrated in such cases of illness as have
been declared by a wise man from some one among
to originate
the dead. Among the Mordvins, the patient must then creep
on all fours to the grave of the deceased to ask his forgive-
ness .
56
Should an animal — a horse or a cow — disappear
from the pasture-land, or go astray in the forest, one of the
dead relations, according to the Votiaks, has hidden away
the animal. Wax-tapers are then lighted, and just as at the

memorial feasts, food is sacrificed to the dead, in the hope that

they will not keep the animal, but drive it home. Even little

adversities, such as a failure in distilling brandy, or the loosen-

ing of a wheel on a journey, the restlessness of a baby, etc.,
57
may become reasons for preparing a memorial feast A .

widow, at least, must always be on the lookout. If the

Cheremiss woman’s back aches, she believes that her deceased
husband has had sexual connexion with her during the night.
Then she must light a wax-taper and sacrifice to the dead
 7 3 : .
•

r;,;:' : .
/> a/,-, 1 •) : ;
; ; : ,

..2.:
•
'

"V '
r

M r
-

wul/l'hoiff-nsbio^ -7 !
uIo.'.Ki:»fiW
 PLATE V
Sacrificial Tree of the Dead Among
the Eastern Votiaks
(Government Permission)
(See page 56.)
Water-colour by V. Soldan-Brodfeldt.
 MEMORIAL FEASTS 59

man, saying: “ Make me well again. Here are pancakes and

58
a candle, eat and do not touch me any more.” The customs
of Finnish widows are described by Agricola in the following
words: “The deceased (Manninkaiset) also received their
offerings when widows re-married.”
 CHAPTER IV
GENERAL MEMORIAL FEASTS
ESIDES
B memorial feasts in honour of some particular
person, general ones are also celebrated, on which occa-
sion all the deceased belonging to the family are remembered.
Such feasts are called by the Cheremiss “ taper-feasts,” be-
cause then, as at memorial feasts in general, a number of wax-
tapers are lighted. The Volga Finns seem to have two sepa-
rate memorial feasts each year, namely, one in spring at
Easter-time, and another in autumn, at the end of field-labour.
General memorial feasts are here celebrated either in such
manner that every family circle remembers its own dead by
itself, or that related families assemble at the house of the
head of a greater family, to celebrate in common the memory
of their mutual dead relations. At times even the whole village,
which in that case is a so-called family-village, will celebrate

incommon the memory of its dead. Nowadays the first-

named way would seem to be most in use, but in many places,
even up to our days, remainders of the last-named also have
survived.
The ceremonies observed at the general memorial feasts
recall very much those of the special ones. To every relation
kept in memory a wax-taper is lit, meat and drink being also
sacrificed. To those no longer remembered a mutual taper
is also lighted. When
crumbling bread and pouring gin into
the trough of the dead the Votiaks say: “ Ye long ago de-
ceased, may this food we are sacrificing to you reach you.”
In some places a farewell feast is still celebrated on the morn-
ing of the next day.
 1

GENERAL MEMORIAL FEASTS 6

When the memorial feast lasts a day and night, the family
must see that the dead are not bored in any way and that
they do not go away hungry from the feast. In order to
amuse their dead relations, the Votiaks, among other things,
take them for a walk. They believe that near to every par-
ticipant in the feast there is a dead person of the same age,
who in his life-time was more intimate with him than with
anybody else, and it is therefore the duty of every participant
to amuse and regale the soul in his vicinity. According to the
belief of the Votiaks the deceased does everything that his
living relation of equal age does; the more cheerful the par-
ticipant is, the more cheerful is his dead friend; the more
sated he is, the fuller is the deceased. From this it follows
that, at the memorial feast, people eat and drink as much as

possible, so that the dead need not go away hungry. For the
same reason, it is not proper to work on this occasion, so as
not to vex the deceased by not only not amusing him, but by
actually compelling him to work. Therefore, also, people
do not go to bed during a memorial feast, as the deceased
who has been in company with the sleeping, might easily
sleep too long and thus remain among the living when the
1
other dead are taken to the burial ground .

The most remarkable of all the Volga peoples’ memorial

feasts is the one celebrated during Easter-week. The night
before Maundy Thursday is called “ the wandering-night of
the dead ” by the Votiaks. They believe that all the dead
then move about. On the night before, after sunset, these
rise from their graves and make for the villages. At night
one can even see them, if one turns one’s clothes inside out,
and, putting a horse-collar round one’s neck, goes up on the
roof of the house. But during this time the Votiaks take many
precautions. Thus, they do not work, nor do they heat the
oven, nor may they bring anything to the house, or take any-
thing away from it. In many places, they do not even feed
the cattle, at least not with their hands, the food being pushed
62 FINNO-UGRIC MYTHOLOGY
before the animals with their feet. In some parts the young
people are warned not to take even a stick or a distaff into

their hands, as the one who does this will be bitten by a snake
the following summer. In the night-time everything must be
still. Food must be set forth on every table, and it is even
carried to the bath-house, where the dead go to have baths.
During the feast, they place on a bench by the door pancakes,
pies, bread, cheese, eggs, etc., for the dead, and, in addition two

empty vessels, on whose brim they fix a little home-made wax-

taper for each of the dead relations retained in memory. On
the bench spoons are also placed for the invisible hands of
the spirits. When throwing food and pouring drink into the
vessels set forth for the dead, the Cheremiss say: “ Dead
people, eat, drink, give us health, peace, success and wealth;
multiply our cattle, make our corn grow, give us a good wind
for cleaning the corn, and protect us from destruction by fire,

water and evil spirits! ” In other places the door is opened,

and food thrown over the threshold, with the saying: “Ye
is

deceased, eat and drink, do not be angry, do not go away

hungry, may ye live in light in the other world, may the
earth on your graves feel light, do not torment us, the sur-
vivors, with illnesses, do not attack our cattle and do not worry
us with other calamities!” The names of all the relations
retained in memory are mentioned at the feast. At the same
time the ruler of the graveyard is remembered. Even to the
dead that have no surviving relations they light a mutual
taper and throw some morsels of food. When the ceremonies
are over, the food of the dead is carried out into the yard,
2
where it is eaten by the dogs .

With this feast are frequently connected all kinds of pro-

tective ceremonies. Pervuchin relates of the Votiaks that on this

occasion they collect all sorts of weapons and go to the nearest

forest, shooting and shouting, in order to chase away wolves
and other beasts of prey. Having returned, they take a scythe,
a shovel or a spade, and some ashes from the hearth and draw
 GENERAL MEMORIAL FEASTS 63

a ring round their houses to protect them from evil spirits,

who at this time are abroad everywhere. When going to bed,

they burn juniper in the hut, and shut the windows, the smoke-
hole and the openings under the floor, lest the spirits should
get in. In some places the young men sit armed all night on
the roof of the hut or the store-house to watch for these.
The spirits generally appear in the shape of a cat or a dog,
sometimes even in that of a wolf. Next morning, in the
yard, a fire of straw is made, over which the members of the
3
family jump one after another, to purify themselves.
The idea that the spirits of the dead walk about early in

spring is a common one among the Slavic and other East

European peoples. During the Christian era the above festival
coincided with the Easter festivities, but, in some parts, the
Cheremiss have retained for it a more original time, namely,
4
the first new moon in the month of March.
From the Russians, the above ideas reached the Orthodox
Esthonians, who were in the habit of celebrating a similar
memorial feast on Easter morning. The hostess spread a
clean table-cloth in the yard near the gate, and placing on it
every kind of food, milk, cheese, butter, meat, pies, etc., she

began calling the dead relations, saying: “Come, (the names

are mentioned), come yourselves and bring your children with
you, come and partake of our food and our drink! I invite

you in hospitable mood, with a tender heart} I serve you first,

and help myself afterwards.” Having kept silence for a

while, in order to give the dead people time to eat and drink,
she then began counselling them to return :
“ Go away, let

it be enough of eating and drinking, go where ye were taken,

each to his place } lead the children by the hand, go away!”
The food of which the deceased had had their portion, was
taken back to the hut and placed on the table, round which
5
the family sat down to eat.
According to a general belief among the Baltic Finns, the
dead move about in autumn. The month of October is called
64 FINNO-UGRIC MYTHOLOGY
by the Esthonians “ the time of the spirits ” (Hingede aeg)
or “ the month of the spirits ” (Hingekuu). Occasionally,
this time lasts until November, which not infrequently is
called “ the month of the dead ” (Kooljakuu). The Catholic
festivities of All Saints’ Day and All Souls’Day were more
especially devoted to the dead. During these days it was
not permitted to shout or make a noise, huts were cleaned,
and food was set forth at night for the dead. The festivity
Day was called by the
coinciding with the Catholic All Saints’
Finns, Kekri, of which Agricola says: “ Kekri multiplied the
cattle.”
The oldest description of the Kekri-feast is to be found in
E. Castren’s narration about the neighbourhood of Kajana in

1754. He says that the Kekri-feast or All Saints’ Day was

celebrated in two different ways: partly in the pagan manner
in honour of the ancient Finnish god Kekri, partly in the
Catholic way, in honour of all the saints. According to the
heathen custom, a half-year-old sheep was killed either in

the evening before the feast-day or very early the next morn-
ing. The sheep was boiled, the bones being kept intact, and
it was not allowed to be tasted, not even to try its saltness,

before the carcase had been served whole on the table. Then
it had to be eaten until the last morsel had gone and no re-
mains were left. By Kekri other spirits also were meant, for
whom all sorts of eatables and drinkables were prepared on
the evening before the feast day, some in the cow-house for
the welfare of the cattle, others in the stable for luck with
horses, others under big trees and by huge stones in the fields

or in the forest, and yet others in all these places at once.

According to the Catholic way, the host received the saints

outside in the yard, in the darkness of the evening before the

feast, taking them to the bath-house, which had been particu-
and heated for their use and provided with cold
larly cleaned
and hot water and “ bath-brooms.” A table with meat and
drink had also been placed there. The host waited on these
 GENERAL MEMORIAL FEASTS 65

guests at certain fixed times, and finally, on the evening of

the following day, All Souls’ Day, late and in the dark, with
bared head, and pouring on the ground some beer and brandy,
he took his guests out of the yard. If, after the baths of the
“ saints,” there were straws in the water, it was the sign of a
good harvest, but if there were instead chips of wood or bits
6
of coal, it was a presage of famine.
To the celebration of the Kekri-feast belonged, further,
the custom of disguising oneself in curious costumes. Masks
for the face were made of birch-bark, paper, etc. People,
masked in this way, were called Kekritar. The latter wandered
unknown from house to house, from village to village, threat-
ening to pull down the ovens of the house, should these un-
common guests not be abundantly regaled and entertained.
During All Saints’ time it was also customary to regale beggars
with food.
As at the New Year’s festivities, the people tried to make
the spirits reveal coming events. The custom of casting tin,
and foreseeing events from the figure formed when the molten
tin was poured into water was of this character. Or, on the
night before Kekri, they walked under the windows to listen
to what was being talked about from the con-
in the hut, and,

versation going on there, to infer what would happen during

the following year. Further, in the evening, they would
count the sticks in the oven, and if they were all there in the
morning, no one needed to trouble himself about possible
deaths in the following year, but otherwise there would be as
many deaths at the house as the number of the absent sticks
indicated. When making bread they took from the straw
as many ears of corn (rye) as there were members in the
family and pressed them into the bread. The one whose ear
was burnt up during the baking, would die before the next
Kekri-feast. When the loaves were taken out of the oven,
the master of the house cut a piece from one and let it

fall on the table. If the piece happened to fall with the

66 FINNO-UGRIC MYTHOLOGY
crust downwards, life would go well during the year; other-
wise some disaster was to be expected. In some neighbour-
hoods it was, moreover, customary, on the evening before All
Saints’ Day, to place on the window-sill one grain of salt for

each member of the family. He whose grain of salt melted

during the night, was to die. It was also customary to burn
Kekri-fires, most probably for the purpose of driving away
spirits.The fire was burnt on some hill and was made of
oakum mixed with straw. 7
A corresponding feast is known also among the Esthonians
and seems to be common among the Baltic Finns, though the
wandering-time of the dead has later been influenced by the
Catholics, who, since 835, have celebrated the first of Novem-
ber as All Saints’ Day and, since 998, the second of November
as All Souls’ The name kekri or keyri seems further
Day.
to be known among the Russian Lapps ( kevre kovre “ a y y
8
sacrifice ”).

In Western Finland the belief prevails that the spirits

walk at Christmas. Even in our days young people are

of dressing up and masking themselves at
in the habit Christ-
mas and going about the farms, where they are called
“ Christmas Mothers.” This custom together with the idea
behind it is borrowed from Scandinavia. Like the Scandi-
navians, the Lapps also believed that at Christmas the dead
left their underground dwelling and set out to wander through

the woods and fells. For this reason, the children had to keep
still during that time; if they made a noise, ghosts would

appear. When, on Christmas night, the shamans sat at the

entrance of their dwelling, they felt the spirits climbing over
their legs into the tent. Food, and particularly some water,
had to be set out when the spirits came. In order to protect
their wells from being destroyed by the spirits, the Lapps used
to throw pieces of metal into the water on “ the most danger-
ous evening.” If they did not treat the underground people
well, these might take a cruel revenge, e.g., suck out the brain
 GENERAL MEMORIAL FEASTS 67

from a man’s head. These spirits, walking about at Christmas,

9
were called by the Lapps, “ the Christmas people.”
The keeping of Christmas by the Swedish Lapps in heathen
times is described by the missionary Graan, who says that the
Lapps then collected morsels from all the dishes prepared
for the feast and put them into a small trough of birch-bark,
shaped like a little sailing-boat with masts, sails and oars.

They then searched out the tallest pine-tree near the tent,
and into the tree nearest the pine they put the boat as high
up as their hands would reach, but in the trunk of the pine
they cut round figures on four sides. Into each
of these, every man in the village who had put
food into the trough, had to throw three spoon-
fuls of fat with his left hand. According to
Graan they up a tree, four yards
also used to set Fig. 3.

high, with twigs set half-way up it. This tree Lapp Christmas
was smeared with blood from a slaughtered
reindeer on Christmas Eve, and on its branches were put mor-
10
sels of the animal’s lungs, heart, tongue and lips.

Mallmer relates that at Christmas they made boats of fir,

three-quarters of a yard long, with masts, which were then

dedicated to “ the Christmas Master.” The boat with its

masts was smeared with reindeer-blood and here and there the
11
sign of the cross was drawn on it. Hogstrom adds that the
sailing-boats were placed in tall trees, not in a hanging posi-
tion, but resting on branches. Even the pine was marked with
the sign of the cross and was smeared a good way upwards
from its root with reindeer blood. Moreover, it had been
customary, he says, to hang up a trough of birch-bark in tall

trees which were carved on two sides and marked with the
sign of the cross. Into the trough Christmas food, fish, cheese
and milk were laid. On its rim were stuck two spade-like
one foot long (most probably, as oars). This sacrifice
sticks,

was made to a spirit called Ruotta, “ to prevent it from pierc-

12
ing the womb of the women.”
68 FINNO-UGRIC MYTHOLOGY
This sailing-boat sacrifice among the customs of the Lapps,
cannot fail to attract attention, as the Lapps themselves did
not use sailing-boats. With reason does Fritzner therefore
compare the “ Christmas people ” of the Lapps, who are fur-
thermore worshipped in connection with a foreign feast, with
the Icelanders’ Jolasveinar, who were also believed to move
13
about at Christmas . Remains of this belief are met with still

in our days everywhere in Scandinavia. In Lapland the above-

named custom of sacrificing is limited to the Lapps of Scan-
dinavia.
A common feast in honour of the deceased, celebrated at a

time agreed upon by the relations, has been retained in East

Karelia. This feast was arranged by the owner of a farm
agreed on beforehand. Many animals were killed, and the
invited relations and friends brought with them food in abun-
dance. For the deceased a cloth was spread in a separate
room on a separate table, on which something, a spoon or a
dish, had day for nine weeks. Into the walls
to be laid every
of the room many nails were driven, for the deceased to hang
their clothes on. The day before the feast the food was put
on the table, round which empty chairs were placed. The
windows were opened, after which all the family went to the
burial-ground to invite the deceased to the feast. Everyone
invited his kinsfolk, the women weeping aloud: “ Come and
bring with you your relations unto the ninth generation! Kins-
14
folk, bring all your acquaintances with you!”
According to the oldest sources, the Mordvins were earlier

in the habit of celebrating from time to time, after a longer

period, e.g., fifty years or so, a great common feast for a
15
large family, in honour of the deceased .

customary among the Cheremiss to celebrate a memorial

It is

feast also in honour of the unknown deceased who have no

relations in life. Such deceased are called Utumo. Nowadays
these feasts are customary only among the Eastern Cheremiss.
The feast is celebrated in the village community in summer
 GENERAL MEMORIAL FEASTS 69

when many insects and larvae have appeared in the fields,

hindering the growth of the crops. The guests put on their
holiday attire, and the ceremonies, which resemble those at a

wedding, are led by a host, who is called the “ head of the

wedding.” The “ wedding-women ” also appear, wearing
round their shoulders beautiful shawls embroidered with silk,

and also the “ wedding-dancers,” who are commanded by a

leader with a whip to which a bell is fixed. Further par-
ticipants in the festivity are a drummer and a bagpiper. As
in a wedding-procession — only without a bride and bride-
groom — the villagers, carrying with them pancakes, bread,
beer and brandy, with the functionaries and pipers at their
head, go to the corn-field, round which they drive or walk
three times, following the sun. Every now and then the
procession stops, a wax-taper is lighted and the festival food
is tasted, part of which is also sacrificed to the dead. All the
time music is played and wedding-songs sung. In the mean-
time the old people have started for the burial-ground, where
a black ox is to be sacrificed to the Utumo. The killing, the

cooking of the sacrifice-meat, and the eating of it take place

by the burial-ground, outside its enclosure. Having marched
or driven round all the corn-fields of the village, the wedding-
procession also arrives at the graveyard. Thinking of the
Utum5, everyone places a wax-taper on the fence. A prayer
noted down by the author in the District of Birsk runs thus:
“Utum man, Utum woman, protect our fields from larvae,
from butterflies! A large ox has been killed, come with your
family and eat. Do not touch the corn!” After the meal
the ox-hide is cut into one narrow strip, long enough to sur-
round the whole of the burial-ground. The bones of the ox
and certain parts of the meat are buried in the earth. The
sacrifice is, however, not often performed immediately; fre-
quently it is enough tomake only a promise, which is done
in this way: — a bast-rope is wound by the old people of the
village round the tree dedicated to the Utumo in the grave-
70 FINNO-UGRIC MYTHOLOGY
yard. If the rope is wound one, three, five or seven times
round the tree, this means that the sacrifice will be per-
formed after so many years. The number must always be an
odd one. The old promise-rope is not burnt till the sacrifice
is performed. On account of its similarity with the wedding-
ceremonies, this memorial feast is called “ Utum-wedding.”
At times a single family must also perform an Utum-sacri-
fice. If there are many mice in the store-house, it is, accord-
ing to the Cheremiss, a sign that the Utumo claim a memorial
feast. It is generally not celebrated at once, but the father
of the family goes to the forest and hunts up as large a piece
of lime-bark as possible, which he then twists into a rope and
winds nine times round the aforesaid tree. Thus they need
not perform the sacrifice till nine years later. In the wedding
ceremonies only the members of the family participate. This
time they do not go to the corn-field, but instead wander three
times round the farm-yard, going into the store-house, the
larder and the cow-house. The sacrifice, which also now
consists of a black ox, is performed, cooked and eaten at the
16
burial-place .

Only few of the innumerable dead can, in the long run,

a
avoid the fate of theUtumo, the identity of which becomes in
time quite effaced from the memory of the living. Castren
says of the Samoyeds that only their shamans remain “ im-
mortal.” However, some other remarkable persons, such as
famous ancestors, princes, heroes, etc., may be retained for a
longer time in the memory of their survivors and be wor-
shipped as household-gods and heroes.
The importance of ancestor worship in the social life of
the Finno-Ugric races will be further seen from their belief

that their deceased ancestors did not only create their customs
and found their religion, but even now protect and watch
over them. The Votiaks say that if the present people begin
to neglect the customs and usages of their ancestors, they will
be punished with diseases and years of famine.
 GENERAL MEMORIAL FEASTS 7i

The near connexion between the worship of ancestors and

an instinctive nationalistic feeling, is very vividly described
by the Norwegian missionary Isaac Olsen (f 1730) in his

account of the Lapp’s belief in his underground spirits, whose

dwellings, clothes and language are perfectly similar to those
of the Lapps living above ground. The underground people
exhort the Lapps to “ have just such dwellings, ceremonies
and customs, clothes and language and other things as the
living have seen among the dead, impressing this especially
upon the shamans, whose duty it is to instruct the others and
educate them by a wise discipline. They speak the Lapp
tongue with them, as this language is the best of all, and warn
them not to speak any other language than that spoken by
their gods, which was created by their first shamans, the spirit-

folk, and other ancient beings. This they must do, if they
wish to live long and happily, to have success in their trades,
17
and to keep themselves and their cattle in good health.”
 CHAPTER V
THE LIFE BEYOND

T
The Lapps
HE MANNER
say that they
in which life

regarded appears plainly from the burial ceremonies.

fit
beyond the grave was

out the dead with provisions and

various implements “ so that these may satisfy their hunger,
1
go chop wood,
fishing, or as they did before, while alive.”
“
The ancient Cheremiss ” till and sow their fields over there,
practise cattle-raising, hunt, fish, keep bees, marry and go
visiting each other. As in their former life, the dead can
2
suffer from cold and hunger To help . protect them from
cold, the Voguls, when they have warmed themselves in the
open at a fire wood behind in
of logs, leave a few pieces of
3
order that the dead may also be able to warm themselves .

The dead may even find themselves in situations of mortal

danger in the life beyond. The Mordvins and Cheremiss
believed that the dead, having lived for a certain period in the
4
underworld, could die a second time .

A general belief is that the life beyond is lived under the

earth. The passage occurs in a Vogul song: The dead “
people go to the land below ”j also, in Ostiak folk-poetry we
read: “We arrive at the sea belonging to the man living in
5
the underworld.” In its nature this underworld resembles
the world we live in in everything, with the exception that,
seen with our eyes, everything there would appear inside out
or upside down. The Lapps believe that the dead walk
there with the soles of their feet against ours. According to
the Samoyeds the same rivers and streams exist there, but
flow in opposite directions. The tops of trees there grow
 THE LIFE BEYOND 73
downward; the sun rises in the west and sets in the east. The
life of those over there runs also contrary to ours; they be-
come younger and grow smaller with the years, until they
disappear and become nothing or are born into the family
again as children. In this way, the “ shade ” lives as long in
6
the underworld as its predecessor on the earth . The Ostiaks
7
say that the dead dwindle in the end to a little beetle .

The belief that everything is topsy-turvy in the under-

world, appears also in the worship of the dead. From this

springs the custom of washing the dead, or sacrificing to them,

with the left hand. When
Mordvins reap the portion
the
of the dead, they hold the sickle by the blade, throwing it
8
backwards over their heads . To sacrifice backwards, contrary
to the sun’s motion, with clothes inside-out, or to place the
offering upside-down on graves, is characteristic of the Finno-
Ugrian cult of the departed. The idea of an inverted world
seems to have been derived from the reflection seen in the
water.
Just as the villages were formerly family-villages and the
graveyards contained only members of the same family in
their ground, it is believed that the dead live together in
villages, the coffin of each of their inhabitants forming their
private “ houses.” The Volga Finns call the first one to be
buried “ the graveyard ruler he is supposed to keep order
in the graveyard-community, and at commemoration feasts
a special candle is lit for him and food is sacrificed. That
discipline is actually upheld in the underground village is

shown by the Votiaks’ belief that the dead receive very un-
willingly into their ranks newcomers who have been noted
9
in life for evil ways and quarrelsomeness To meet with
.

death in a strange district is regarded as a great calamity, be-

cause the “ shade ” of the dead one, according to a prevalent

belief, is forced to dwell where the body lies, or at any rate
in its immediate neighbourhood, and is therefore prevented
from joining its relatives. When such a death occurs, certain
74 FINNO-UGRIC MYTHOLOGY
tribes, including the Voguls, perform a mock burial to entice
10
the dead to the burial-place of home.
its

The Finns called the “ world beyond ” under the earth

Manala (orig. maan-ala = “ underground ” ) or Tuonela
(“ the home of Tuoni ” ). Tuoni, which occurs also in the

language of the Norwegian Lapps as Duodna, means “ the

dead one,” later, also “ death ” and the “ life beyond,” and is
probably a Scandinavian loan-word (cf Swedish dana-arf u an .
,

inheritance falling to the State” ). In Tuonela everyone has

his own “ house,” as pictured by a Finnish folk-song in the

following words: “ Of the finest turf the roof, of fine sand

the floor is made, a fathom long is each side-wall, the hinder
one a yard in That this “ house ” in Tuonela is the
length.”
grave itself appears plainly from lines in which the “ house ”
is described as being “ carpeted with women’s hair, supported

by men’s bones.” In an Ingrian weeping song “ Manalan

vanhimmat ” (“ the elders of the underworld ” ) are men-
tioned, which “ elders ” appear to hold some governing rank,
as they were not always inclined to permit the dead to pay visits
11
to the world of the living.
In folk-poetry Tuonela seems to be regarded as a common
underworld for all. On the way there, one had to cross the
“ black river ” of Tuonela, on which neither sun nor moon
shines and over which leads “ a bridge ” (Tuonen or Manalan
silta). These beliefs, probably of later origin, remind one
of the Scandinavian river of death, over which one also crossed
by means of a bridge. It is probable that they are part of the
mediaeval views met with also in the literature of the time.
Gregory the Great relates how a person being near to death,
saw a bridge under which a gloomy, black stream flowed.
On this bridge a judgment took place should any of the un- 5

righteous attempt to pass over it, they fell down into the
dark evil-smelling waters. Besides the Christian peoples, the
Mohammedans also are acquainted with this originally Persian
idea 5 from these it has reached the Volga Finns. The Chere-
 ,

THE LIFE BEYOND IS

miss believe that the poor dead, in order to reach “ the place
of light,” must travel slowly along a narrow pole over “ the
place of darkness,” also called the “ resin-cauldron,” as there
the souls of the wicked are tortured in burning resin. Only
the righteous come luckily over with the help of the “ Prince
of Death,” Kiyamat-tora (Arabic kiamat, “ the resurrection of
the dead”} tora “judge”) or Tamek-vui (Turco-Tatar
tamyk , “ the world beyond ”} Cheremiss vui, “ head ”) and his
12
assistant Kiyamat-saus .

A more widely-spread how-

idea in Finnish folk-poetry is,

ever, that the dead are transported over the river of Tuonela
in a boat. In one song, it is related that, when Wainamoinen
was on his way to the underworld, the daughter of Tuoni came
with a boat and ferried him over the river. Among the folk-
beliefs the view is expressed that the evil one makes a boat
out of finger-nails clipped on Sundays, in which he carries
the dead off with him to his own place. An identical boat
was called the “ corpse-boat ” by the Icelanders. Doubtless
all these beliefs about the crossing of a river of death in a
boat are derived from Greek mythology. The furiously-
barking Manalan-rakki (“the underworld’s hound”) re-
minds one of the Greek Cerberos. To the mediaeval ideas
belong also Tuonen-portti (“ the underworld’s gate ”) which
corresponds to the Helgrindr in Icelandic poetry.
The common dwelling-place of the dead is called Yabme-
aimo (“ the home of the dead ”) by the Scandinavian Lapps,
and is governed by Yabme-akka (“ Old woman of the dead ”).
The Lapps sacrifice to her, and to the dead in general, black

animals, which must be buried alive in the earth. The most

common are said to have been black cats or cockerels. During
the Christian period they believed that the dead, according
to their deeds, could come from Yabme-aimo to God in
Heaven (Radien-aimo, the “ Ruler’s home ”) or to the
“ gloomy ” Rut-aimo or Ruta-aimo, where the evil Rutu or
Rota tortured the dead. This Rutu was not originally re-
76 FINNO-UGRIC MYTHOLOGY
garded as a devil, as it was often the custom to make offerings
to him, especially during epidemics. The sacrificial animal
itself, a slaughtered horse, buried entire within the earth or in a
fissure among the rocks, points to a borrowing from the
Scandinavian. According to Randulf, Rutu appeared some-
times to the Lapps as a man dressed in blue. The wolf was
called “ Rutu’s hound.” Originally Rota or Rutu (from Old
Scandinavian throte , “ an ulcer ”) may have been the spirit
13
of the plague .

A mutual belief of both Scandinavians and the Lapps living

as their neighbours is, further, the idea that the dead dwelt in
certain
u holy mountains,” 14
where, according to the Lapps,
they existed happily, living in tents, keeping themselves in

the same way and speaking the same language as the Lapps.
They describe the inhabitants of the mountain, who seem to
have composed a closed family, and paid visits to one another,
ridingfrom mountain to mountain with reindeer, which were
them by the Lapps. These “ mountain spirits ”
sacrificed to

were the protectors of the living; the Lapps having often

many such mountains to which they came when in need.
Forbus says that these mountains were not equal in regard
to the assistance they could give, “ one holy mountain might
be of greater help than another, its inhabitants more ready to
15
listen and quicker to act than those of the other.” The
Lapps inherited these tutelary spirits from their forefathers,
or came into possession of them through marriage, and could
even raise them themselves by offerings, becoming the more
powerful and respected as the number of their “ spirits ” grew.
These spirits would sometimes attempt to take life; by calling
the “ soul ” of a Lapp to themselves before his time had come,
they caused sicknesses that could be cured only by the shaman
”
appeasing the “ spirits,” and leading the sick one’s “ soul
back to his body again. Leem
relates that while a shaman lay
”
in a fit, those present tried to guess which “ holy mountain
16
his soul was at the moment visiting . After death, the Lapps
 THE LIFE BEYOND 77

hoped they would be received into the mountain, the inmates

of which had protected them most during life. “ There they
became spirits themselves, and could keep death away from
17
their relatives and friends for some time.” In the more
southern districts, these “ mountain spirits,” there called
“ Saivo man ” and “ Saivo maiden ” (originally a loan-word
from Old Scandinavian sjo) have borrowed their character-
,
18
istics from the Huldre-folk of their southern neighbours .

In West Finland, also, traces of a belief in “ mountains of

the dead ” may be found. In certain districts the people tell
how the gods have borne away the dead man from the grave
to an adjacent forest-hill, in which he must reside as a penance

for some crime committed during his life. This belief is found
lurking in some Finnish magic-songs, in which the name him
(originally “ forest ” and “ hill ”) appears with apparently
the same meaning, for example: “ I call for help from hiisi,
I from the hill.” Hiiden vaki (“ Hiisi’s folk ”)
seek for folk
means often the same as the Swedish Huldre-folk.
The night being the time chosen by most spirits for moving
about in, the thought arises easily, that the underground world
of the dead lies towards the sunset, or towards the dark north.
In these directions offerings are generally made to the dead.
The Northern Ostiaks and the Voguls are of the opinion, like
many other North Siberian tribes, that the land of the dead
lies hidden somewhere in the Northern Arctic Ocean. Accord-
ing to the Voguls, the land of the dead is under the earth, but
the entrance to it lies far away in the north, where the waters
of the River Ob flow into the sea. Arrived at the entrance,
the road divides itself into three branches, at the mouth of
each of which are signposts, telling which way, according to
the deeds done in life, each soul must take. The ruler of
the land of the dead, who is greatly feared, is called Khul-
ater (“the Ruler of the dead ”). In the same place is situ-
ated the underworld of the Northern Ostiaks, in which there
are three storeys ; in the lowest, said to be of the height of a
78 FINNO-UGRIC MYTHOLOGY
dog’s tail, live those who have The journey
sinned most.
to the “ world of the dead” appears to be across water songs
;

relate how the dead are placed sitting in the boat of Khin-ort’s
(“ Prince of sickness ”) son. In the sagas, a world of the
dead is also mentioned, from which the Prince sends his
assistants to bring over the dead on a boat. Although the
view that the dead are treated in the underworld according
to their deeds in life, is unquestionably of later origin, it is
still probable that the Ob itself, with its “ downward-running
”
waters, has suggested the idea of a mys- chasm in the dark,

terious north, where the waters of the river are swallowed

up and the underworld opens its gloomy portals. The journey
there in a boat receives in these circumstances its natural ex-
19
planation .

As among the Scandinavians, where the road to Hel led

“ downward and northward,” Finnish poetry tells of Pohjola
(“ northern home ”) as being the home of the dead. A cor-
responding idea to it is the Norrhem of Swedish magic-songs.
Where “ gloomy ” and “ dark ” place, as such called
this

Pimentola ( pmea —
“ dark ”) was supposed to be situated,
is made clear by another name, Sarajas (from which Sarantola,

etc.), meaning originally “ sea ” and denoting the Northern

Arctic Ocean. The Esthonians called it Maksameri (= the

Lebermeer of the mediaeval German sagas) and believed it
to be a gathering-place for sorcerers, witches, etc. As in

Tuonela, so also, according to Finnish folk-poetry, in Pohjola

flowed a gloomy river ; both names occurring in the same song,
and meaning, obviously, one and the same place. This death-
river is also envisaged as a turbulent rapid, and is then gen-
erally called Rutja’s or Turja’s rapids, the name of the place
denoting a mystic neighbourhood far away in the north. From
the songs themselves would appear that this
it “ awful stream,”
that u swallows up waters,” where
all
u the trees sink down-
ward their crowns,” and where “ the reeds fall downward,”
being therefore of the nature of a vortex, has its origin in
 THE LIFE BEYOND 79

the idea of the Maelstrom. Sometimes these “ rapids ” are

said to be a “ flaming whirlpool,” a name perhaps connected
closely with the Aurora Borealis, explained by the Finns as
being “ the Fire of the Arctic Ocean.” Pohjola, to which a
“ gate ” gives entrance, is described in the magic songs as a
place breeding sickness and death, or “ the man-eating village
”

where the evil Pohjan-akka or -emanta (“mistress”} cf.

20
Lapp Jabme-akka) ruled .

Mingled with beliefs from Greek mythology, the paradise

of the eastern lands, through the medium of the Russian
Orthodox Church, has crept into the views of the Russian
Karelians concerning the life beyond. In a “ death-song ”
taken down in the Olonetz Government, and sung the moment
the “soul has flown,” the journey of the dead to the other
world is described in detail. In the opening lines the dead is

asked: “Who were they who took thy soul? Were they the
Archangels Michael and Gabriel with their angels and apostles?
Did they meet thee bearing candles of white wax? Did the
chief apostles, Peter and Paul, meet thee bearing golden plates
and golden eggs? Did Abraham and Isaac meet thee bearing
the keys from Abraham’s time with which to open the doors
of that distant time? Hadst thou during life (by good deeds)
redeemed for thyself the guides to that world? Did they
escort thy soul over lands rich with berries, over highly beauti-
ful heaths? Couldst thou with thine own hands pluck the
berries? Surely they refreshed thy soul with them, wert thou
not over reluctant to give away of thine own berries to others
during life? ” The song goes on to tell that the way to the
other world leads over roaring rapids and swiftly-moving
streams :
“ Did an escort come to take thee over these with
oaken boats and oars of gold? Did they come without thy
calling, or hadstthou to shout with thy tired voice to them? ”
Over the river a dense forest grows: “ Hadst thou during life
redeemed the services of 1 the roadmakers ’? ”
woodcutters, the
After that come very wide bubbling marshes: “Hadst thou
8o FINNO-UGRIC MYTHOLOGY
during life redeemed ‘ the guide over the marsh ’
?
” In the
marsh creep the ever-watchful serpents: “ Hadst thou during
life caused them to sleep? ” From the edge of the marsh three

pathways lead: “ Hadst thou during life redeemed the right to

the one on the utmost right? ” On that road the soul comes
to the blue bridge with parapets of reed, at the end of which
is water with a golden ladle for the cleansing
a spring of
of the besmirched soul. There is also “ the bed of fishbone ”
in which to rest the weary limbs: “ Hadst thou redeemed
” “ After these,
also those during the days of thy life?
very great stretches of lush grass and wide fields open out
before thee. On the grass a table is decked from ‘the air to

the edge of the air.’ On the table many foods of which thou
needst not even eat, only to breathe in their direction to satisfy
thy stomach. Along the table run ‘
rivers of milk ’ and at

the place of each soul, a tree has grown giving fruits sweet

as honey. At the eastern end of the table is a balance, in which

the events of thy life are weighed. Didst thou in life redeem
the weighers in thy favour?
” 21

Here we thus meet, in the same song, ideas already known

to the ancients. The honey-tree and the “ rivers of milk ”
have prototypes in the tree and rivers of life in paradise.

During the pagan period, separate worlds for the good and
the bad dead were unknown. But, already at that time, there
seem to have been views that the dead attained to different
worlds, not on account of their deeds during life, but accord-
ing to that which had been the cause of their death. Those
who died in battle or as the result of some accident did not
go to the underworld but peopled another world up in the
heavens. The Cheremiss say that “ those who die in battle
22
or are killed by lightning go to heaven.” In an old ac-
count of the Ostiaks’ religion, we read the following words:
“ If the beasts of the forest tear one asunder, or he is shot
in battle, his soul goes upward, but the souls of those dying a
natural death at home go downward.” In the same manner,
 THE LIFE BEYOND 81

Strahlenberg relates: “ those who meet with a violent death or

are killed in a fight with the bear, go immediately to heaven,
but those dying a natural death in their beds or elsewhere
must worship for a long time a stern god under the earth,
23
before they can go up to heaven.” Similar ideas are met
with in the folk-poetry of the Ostiaks. In a song from the
Irtysh it is told how the soul of a hero who, in the clash of
battle, has received a blow on the head rendering him un-
conscious, leaves the body to climb by a narrow stairway to
heaven, and how he is met by three red-legged squirrels who
say to him: “ This is our word: we eat our food in the midst
of human blood, we drink our drink in the midst of human
blood, go back!” When the soul of the hero returned, con-
sciousness returned also to him. In another story a hero in

heaven is accorded permission by the Heaven god to return

24
to earth to help his comrades who are in a great difficulty .

According to the Finnish Lapps the Aurora Borealis is “ the

dead in battle, who, as spirits, still continue battling with one
another in the air.” The Russian Lapps also declare the Au-
rora Borealis to be “ the spirits of the murdered.” These live
in a house, in which at times they gather together and begin
stabbing one another to death, covering the floor with blood.
“ They are afraid of the sun, hiding themselves from its
rays.” The Aurora Borealis appears “ when the souls of the
murdered begin their slaughter.” Hence the Lapps fear it 25 .

The Esthonians also see in the Northern Lights a heavenly

war, “ Virmalised taplevad” (“Virmalised fight”). On the
island of Osel they say that during the holy nights when the
heavens open, one may see two armed fighting-men, eager
to give battle to one another, but God will not allow it, and
26
separates them . Most probably the Finns also possessed a
similar belief ; in certain Karelian magic songs Pohjola is
sometimes mentioned who “ were
as the residence of those
killed without sickness ”
and where the inhabitants are
27
said to have “ blood-dripping garments.” In a variation
82 FINNO-UGRIC MYTHOLOGY
on the “ song of the Great Oak ” that grows so high that
neither the sun nor the moon could shine on the earth, and
was therefore chopped down “ with its crown towards the
south and itstrunk towards the north,” it is further re-
lated that the giant tree fell “ straight across Pohj ola’s
river ” as “ an everlasting bridge ” for those “ killed without
28
sickness.” The author is inclined to believe that in this last
we meet again the idea of the Milky Way, regarded by some
Arctic tribes as being the trunk of a great tree, along which
those killed in battle wander. To the same folk-belief may
ultimately be traced the Scandinavian belief in Valhall, where
the souls of the dead in battle dwell, and, according to Gyl-
faginningy “ take on their accoutrements, go out into the yard
and fight and kill one another.” Other Arctic peoples also
have had similar ideas of the Aurora Borealis. The Chukchee
in the north-east corner of Asia believe that “the Northern
Lights is a dwelling chiefly for those who have died a violent
29
death,” and even the Tlingits in North America, according
to Veniaminov, the Russian missionary, believe that the souls
of the dead dwell, not only in the “ underworld ” far away
in the north, but also up in the sky, where only the souls of
those killed in battle may go, and where, as the flames of the

Northern Lights, they battle with one another, predicting

30
bloodshed on the earth .

All the dead, however, do not attain to the Life Beyond,

wherever this may be regarded as being situated. The souls,

especially, of little children, killed and hidden by their

mothers, remain as ghosts in the worlds of the living. The

Lapps called these Apparas (Finnish ap'dr'd , “bastard”) and
the Ostiaks Vylep or Patshak. The Finnish Liekkio (“ the
flaming one ”) was probably originally a similar spirit, who,
according to Agricola, “ ruled over grass, roots and trees.”
All those lost in forests or drowned in the water, and who
were therefore denied the opportunity of resting peacefully
in a grave, became similar homeless, restless spirits.
 CHAPTER VI
ANIMAL WORSHIP
IKE many Finno-Ugric
L
holy.
other primitive
stocks regard the fruits of the chase
While
peoples the
and of fishing
engaged in either of these two occupations their
as

actions, having a significance beyond those needed in ordinary

tasks, follow closely certain rules. Their words for game are
used with meanings differing from those in everyday use.

The bear, especially, has many secret names. The Lapps call
him “ master of the forest,” “ the old man of the mountains,”
“ the wise man,” “ the holy animal,” “ the dog of God.”
The Ostiaks have names such as “ the fur man,” “ the dweller
in the wilds,” for him; the Finns speak of him as “honey-

paw,” “ great forest,” etc. They believe that were the actual
name of the prey to be used, it might hear it and become
angry. On hunting trips and at bear feasts even the different
parts of the bear and the hunting gear are given special names.
Similarly, on fishing expeditions, a special language is used.
The Livonians, for example, when out at sea, retain even to
this day the habit of speaking of their fishing gear in strange,
mysterious terms.
Cleanliness was essential in both hunting and fishing. Of
this, traces can be observed even to-day amongst all the Finno-
Ugric peoples. The most general methods of purification,
used both for people and for the implements of the hunter
or fisher, were smoking over a fire, jumping over fire, washing
in water, or being besprinkled with water. The opinion of
the Siryans that hunting is a “ pure ” occupation, animals lov-
1
ing only “ pure ” people , is common to all the Finno-Ugric
84 FINNO-UGRIC MYTHOLOGY
stocks. The Ostiaks regard it as improper even for those who
stay at home to engage in any dirty work, such as scrubbing
floors, or washing clothes, on the day when they know that
2
the hunters have reached the lair of the bear The Samoyeds .

do not hunt or fish or even cross the stream when there is a

corpse in the village they also avoid intercourse with women
;
3
at hunting or fishing times .

In earlier times, when the hunters or fishers among the

Lapps set out on an expedition, they did not use the ordinary
outlet when leaving their tents, but instead, a special opening
in the back of the tent that was regarded as holy and was
never used by womenfolk. This opening was called varr-lyps
(“ the bloody backdoor ”) by the Russian Lapps, the name
originating from the fact that the bleeding corpses of the
4
prey were always brought in by it . Missionaries relate that
the Lapps threw in by this opening “ both the gifts of the
5
forest, viz, birds and animals, and of the sea, viz, fish.”

Traces of this custom can be observed among the Ostiaks, who,

on returning from the forest, carry in the head of the bear
through the window and, after the feast-night, carry it out
6
the same way to the storehouse . Of similar origin is likewise
a custom among the Finns, whose hunters, when going out in
pursuit of a bear, lift the door from its bottom hinges and
pass through the opening between the door and the door-
7
post on the side where the hinges are . One had also to set
forth with due secrecy on hunting or fishing trips and without
meeting anyone, women in particular. A very old custom
decrees that no woman may take part in hunting trips, but
instead must prepare to meet the returning hunters with spe-
cial ceremonies, obviously in order thus to avoid dangerous
contact. This was especially necessary when the prey was
some large animal. When the Lapp brought in the meat of
some fallen wild reindeer through the “ holy ” backdoor, his
wife had to have in readiness a liquid prepared from alder-
bark, with which the Lapp washed his face while being be-
 '

. t ,
 PLATE VI

Bear Worship of the Voguls

The eyes and nose of the bear are covered over as

a protective measure, in the same way as those of the

corpse in burial rites. (See page 95.)
After photograph by J. A. Kannisto.
 ANIMAL WORSHIP 85

sprinkled by his wife, believing that by this ceremony he

8
could assure himself of better luck among the wild reindeer .

”
Besides the special animals caught in or near the “ holy
places, a woman, according to the Lapps, was not allowed to
eat of every part of even birds, squirrels, hares, wild reindeer,
9
bears, in short, of any forest animal . It is also to be noted

that slaughtering and the cooking of the meat were always

left to the men. The more northern stocks, the Lapps and
Samoyeds, do their slaughtering for the home-sacrifices also,

behind the back of the tent, where women are not allowed to
10
tread .

The bear has always been regarded among the Finno-Ugric

peoples as being the most holy of all wild animals. At least

the Lapps, Finns, Ostiaks and Voguls held feasts in its honour.
Among the Volga peoples, relics of these feasts are no longer
found, though many of the beliefs appertaining to the
bear are still general among them all. The bear is more in-

telligentand stronger than a man, say the Votiaks. It under-

stands the speech of men though it cannot talk when they ;

meet “ the old man ” in the forest they bare their heads, as
is fit and proper, before the master of the forest. Sometimes
they bow go down on their knees, etc., as they believe
to it,

that if one shows due respect to a bear, it will not do them any
harm. Enemies are recognized by the bear even after its
death, and persecuted by him. For this reason it is unwise
to laugh near the body of a bear.
In the life among the more northern
of the community,
peoples, the bearwould seem also to have had some part.
The Samoyeds, Ostiaks and Voguls swore their oaths by the
bear. A delinquent would bite the hair of the animal, or its
nose, claws or teeth, saying: “ If I am wrong, so bite me as
I now bite thee .” 11
The festival ceremonies of the “ holy animal ” have been
preserved in their most original form among the Lapps ;
Pehr
Fjellstrom and another unknown author having left us com-
86 FINNO-UGRIC MYTHOLOGY
12
plete accounts Both descriptions date from the eighteenth
.

century, and were made in the Swedish Lapp territory.

In the autumn the Lapps track the bears and seek their
hiding-places for the winter. When they have discovered one
of these spots they leave the bear there in peace until it has
snowed so much that it is difficult for the animal to move
freely. Often the bear is not awakened until March or April,
when the Lapp invites his nearest relations and friends to a
bear-killing. This is not, however, proceeded with at once,

the magic drum having first to be consulted as to whether

the hunt will succeed or not. When this matter is clear the
hunters arrange themselves in a fighting-line, and march one
after the other in a certain order to the winter-quarters of
the bear. As first man, marches the one who tracked the bear.
To the end of a pole which he bears in his hands a brass ring
must without fail be attached. After him comes the inter-
preter of the message of the magic drum, who in turn is
followed by the bravest of the company, their duty being to
fell the bear, and lastly the crowd according to rank. Each
of them has his own fixed duties in the bear feast ceremonies,
one having to cook the flesh, another to carry water, a third
to make the fire, and so on. When this procession finally
arrives at the lair, the bear is attacked with spear and gun, and
having been killed, is dragged out of its hiding-place. To
the accompaniment of much merry singing, it is then begged
for forgiveness that its sleep was disturbed, and thanked for
the little trouble it gave the hunters and that none of the
staves or spears was broken.
In all this, the Lapps follow many curious customs handed
down from their ancestors. They whip the bear with slender
twigs as soon as it has been dragged from its lair, or they lay
their skis against it as a token of their victory. It is also cus-
tomary to weave a ring of fir-twigs round the lower jaw of
the animal, to which ring the highest in rank among the crowd
fastens his belt and, accompanied by the merry singing of
 ANIMAL WORSHIP 87

the others, drags the fallen bear a little way from its place.

The Lapps also indicate their bravery by swinging their spears

threateningly against the dead enemy as though it were still

alive. After this play the carcass is covered with branches of

fir and left lying there until the next day.
When the hunters approach their home after a successful
hunt, they indicate their success by a merry traditional singing
at the first sound of which the women in the tent begin to array
themselves in festive garments, answering meanwhile the sing-
ing of the heroes by a similar singing. According to Fjell-
strom the leader of the crowd usually plaits a twig of fir

( soive-rise ), at the end of which he forms a little ring.

With twig he strikes three times at the backdoor of the
this

tent, saying: “ Soive-olmai,” if the prey be a male animal,

and “ Soive-neida ” if it be a female. The same name was

afterwards given to the hunter and his wife. From another
source we learn that the wife of the hunter or some other
person gives him a twig of birch, plaited solely for this occa-
13
sion, to which the womenfolk have to fasten copper rings .

According to Randulf, the slayer of the bear informs those at

home of his arrival by pushing an alder-branch under the wall
of the tent. When the wife notices this, she tries to take
hold of the branch, but the man draws it out again, repeating
this manoeuvre three times, from which the wife understands
that “ the holy hound of God ” has been felled. Before the
hunters enter the tent they sing for a while outside, until the
14
women are ready to receive them .

The women, who on no account may go near the bear, or

take part in its slaughtering, have now, as the men enter
through the sacred backdoor, to cover their faces with a cloth.
Should they wish it, they are allowed to cast a glance through
a copper ring at those entering ; but at the same time, according
to an old custom, they must of chewed alder-
spit the juice
bark in the faces of the hunters, from which the men’s faces
become quite red. The same thing is done to the dogs which
88 FINNO-UGRIC MYTHOLOGY
have taken part in the hunt. Sometimes both men and women
paint their bodies with alder-bark juice — a ring round the
arms, lines on the breast and a cross on the forehead. The
15
women also sometimes paint their faces red . It is further
the custom for women to decorate their husbands with brass
rings and which are hung on the neck and, under the
chains,
garments, round one hand and foot. The twig described above
is now given into the care of the bear-killer’s wife; she wraps
it in a piece of linen and keeps it until the tail of the bear has
been cooked and eaten. The news of the killing of the bear
having thus been spread, the Lapps feast in honour of the
day on all the delicacies they can command, men and women,
however, eating in separate groups. Nothing else is even at-
tempted to be done on this day. Everyone goes to sleep in
the evening in the finery which has during the day fallen to
their lot, the husbands forsaking their usual couches with their
wives and sleeping, like the women, with their own sex only.
The next day measures are taken for the transport of the
bear. All the men do not go out for this purpose, some of
the hunters remaining behind to prepare a temporary dwelling-
place for the bear. This is formed of hewn boards and is

covered with branches of fir. Rooms of this description for

the cutting-up and cooking of the bear are built where the
bear, as, for example, at Jockmock, is not carried to the holy
16
back-compartment of the tent . Most of the men, however,
go out to bring in the bear, all of them being, like the reindeer
detailed for the work, decorated with rings and chains of brass,
those of the reindeer being hung round its neck. It is also

usual to draw a ring with alder-bark juice on the neck of the

reindeer and a cross on its forehead, sometimes also other
figures. On the way the men sing merrily, and pray to the
bear not to send bad weather to inconvenience them. During
the whole time care must be taken not to cross over the track
of any woman. Neither is it advisable for a woman, for the
period, at least, of the ceremonies, to pass over the track left
 ANIMAL WORSHIP 89

behind by the bear, and even the use of the reindeer which
has dragged in the bear is forbidden to women for a whole
year.
As men near their home with their burden they
the brave
sing arrogantly: “Here come men from Sweden, Germany,
England and from all lands”; to which the women reply:
“ Welcome, ye noble men from Sweden, Germany, England
17
and all lands, ye who have felled the bear.”
The bear, brought thus ceremoniously from the forest, is
now placed in the cutting-up tent, generally built a stone’s
throw from the holy backdoor of the dwelling-tent, and often
decorated with garlands of hay in honour of the event. Here
the carcass is laid down outstretched, alder-bark juice is

sprinkled on it, and a small receptacle made of bark and filled

with this liquid is set before the bear’s nose. The knives are
decorated with rings of brass, which, like alder-bark, are used
on these occasions for magic protective purposes. Similarly,
all vessels used in the ceremonies are decorated. Round the
neck of the “ holy ” animal itself brass rings and chains are
bound. The children, who are allowed to be present on these
occasions, run frequently into the house to tell the women what
they have seen and heard.
During the whole time of the cutting-up the men sing their
varying moods, trying to guess the home district of the bear,
thanking it for its fur, or pointing out how great an honour
has fallen to its part. Further, they beg the bear to tell the
other bears of the honour shown it, so that these may more
willingly surrender themselves to their hunters. In songs
the men also try to guess what the women are doing in the
tent, and should they guess correctly, which can easily be
ascertained from the children running between the two tents,
this is regarded as a good omen.
When the animal has been skinned, the flesh is cut up very
carefully lest even the smallest bone should be damaged, or
some artery or muscle be broken. The whole of the flesh is
90 FINNO-UGRIC MYTHOLOGY
cooked at once, the women’s part separately. The blood is

cooked first and mixed with fat; this is devoured at once as

the greatest delicacy. With the blood of the bear, which is

believed by the Lapps to possess magical qualities, the hunters

also sometimes besmear their bodies, and in some districts they
even smear their wives and children and the door and the logs
bearing up the tent. The head of the animal with the wind-
pipe and all the entrails hanging from it is left untouched
until all the flesh has been cooked. It is skinned last, at which
operation the thin, hairless region of the mouth is cut out;
the person skinning the head is permitted the honour of bear-
ing this skin before his face for a time. The head is cooked,
with all its hanging burden of entrails, which are perfunctorily
cleaned but not detached from the skull.
While the flesh is being cooked the hunters sit on each side
of the fire according to their rank and position. First sits the
one who tracked the bear, then the interpreter of the magic
drum, the bear-killers, etc., all according to the importance of
the duty which they have had to do during the kill. The
vessel in which the flesh is cooked must be of brass, or at the

very least, ornamented with brass rings. It must be carefully

watched during the cooking, as the running-over of the tiniest

trifle of gravy into the fire is regarded as a very bad omen.

Should the gravy commence to boil too violently it is not
regulated by adding water or thinning out the fire, but one
of the men must go to the tent to see whether any of the
women has caused the trouble by unsuitable behaviour.
Should nothing blameworthy be found there, the chief person
of the gathering tries to stop the gravy from boiling over by
the customary singing.
When the preparation, which may not be seasoned with salt,

is finally ready, the chief person deals out to each his share of
the meat, which the men sitting in their places begin to de-
vour; the women’s share is taken over to the dwelling-tent.
In the division of the meat certain rules are followed. Thus,
 ANIMAL WORSHIP 9i

women may not partake of the fore part of the bear, this
belonging to the men, and the oldest man of the party must
eat from the hind part of the bear the three or four last joints
18
of the backbone . It is also forbidden for women to eat the

more noble organs, in especial, the heart, “ the holy flesh,”

which the men devour greedily as the greatest delicacy. The

kidneys also are of great merit, not only as delicacies, but as
awakeners of love. Some suck in the gall of the bear to harden
their natures. It is not, however, advisable to besmear one’s
boots with fat from the bear, as the latter might thus find
19
out who it was who killed him . When eating bear’s-meat,
knives or other metal aids may not be used, only the fingers
or pieces of wood being allowable. Neither may one save
anything for another occasion, but the whole of the meat must
20
be eaten at one sitting .

The men who carry over the women’s share to the dwelling-
tent are received by the women with showers of alder-bark
juice in the face and with glances through a brass ring. This
is also done by the women to the children coming from the
cutting-up place, their festival-portion undergoing the same
treatment. The first bite is taken through a ring of brass,
or the ring is at least held before the mouth while eating it.

Sticks of wood must all the time be used by the women during
the meal, as women may not touch bear’s-meat with their hands
21
at all . Lastly the bear’s tail, which has been cooked unskinned
in a little lard, is brought into the tent. The twig mentioned
earlier is brought from its hiding-place, and all the women and
22
children present bind brass rings to it as ornaments . When
everything eatable has been chewed off the tail and the last

speck of lard sucked from among the hair, the tail is tied to the
branch and returned to the men. The women then cover their
faces and are kissed and thanked by the men for not having in
any way disturbed the bear feast.
In the notes of the unknown author of the eighteenth century
we find many of the songs sung at the bear feasts. From them
92 FINNO-UGRIC MYTHOLOGY
would appear that the Lapps, like the Voguls and Ostiaks, had
it

some kind of dramatic ceremonies at these feasts, in which the

bear also regarded as appearing. In the name of the bear
is

the Lapps sing: “ Now come I from great wide forests, where
I lived, to thickly-peopled districts,” or: “I thought of re-
turning to my old place, but these young men hindered my
23
journey.”
As mentioned earlier, theLapps do not break the smallest
bone of the bear, but prepare a resting-place in a hole dug in
the ground of about the size of the animal, on the bottom of
which twigs form a soft bed. The bones are all placed in this
grave in the order which they occupy in the bear. Should a
dog have happened to devour or take away any of the bones,
24
the missing bone or bones are taken from the dog . The skin
of the nose, borne hitherto by the flayer of the head, is now put

back in its place, likewise the sexual organs and the tail. The
rings hung on this last by the women are taken off, being used
afterwards, e.g., for decorating the magic drum; or the one who
tracked the bear may sometimes receive them as reward for the
bear’s-meat to which he has invited the others. The final fate

of the plaited birch-twig mentioned earlier, kept wrapped in a

cloth on account of its supreme holiness, and to the ring in the
end of which the tail was bound, is not given. It would appear,
however, from the notes left by the Lapp Spirri Nils that
“ when they have cooked the flesh of the bear they gather
together all the joints of the backbone, threading them on a
twig in their natural order, later fastening also the head to
26
it.” In this way the tail attached to the twig would fall
naturally into its place. A vessel made of birch-bark and filled
with alder-bark juice is also placed before the nose of the bear.
The significance of this vessel is unknown. The custom of
the Ostiaks and Voguls of placing food in a vessel before the
nose of a fallen bear might be compared with the above.
Sometimes, other objects also were laid in the grave of a bear
— skis, a plane, a knife, etc .
20
 ANIMAL WORSHIP 93

After having, as above, ceremoniously buried the bear, the

Lapps speak in a friendly manner to it, begging it to run about
and relate to the other bears the great honour that befell it,
so that these may not be afraid and show resistance when being
captured. The grave is then covered carefully with logs and
branches of fir to prevent dogs or beasts of prey from seizing or
disturbing the dead one. In some districts it is the custom to
setup a wooden
little spear on the bear’s grave as a monument.
All the Lapps do not make the graves alike some make 5

them smaller but deeper, and place the bones upright in them.
At the bottom they place the hind-legs, on these in their right
order the other bones, and finally the head, by which they place
the bark- vessel with its contents of alder-bark juice. Accord-
ing to other reports, the Lapps also tied together the bones of
the bear and hung them up in trees at the spot where the bear
27
was killed.

During the whole of the meal-time the bear’s skin, which,

especially at the head, had been decorated with all kinds of
brass ornaments and rings and sprinkled over with alder-bark
juice, has been hidden away under branches of fir. It is now
taken from its hiding-place and spread out on a snowdrift or
against a tree near the tent. And now comes the last of the
bear feast games. The women are led veiled from the tent
and a bow or a twig of alder is placed in their hands with which
they must, following the directions of the men, take aim at the

bearskin. Lucky the one who hits the skin, as this is regarded
as a sign that her husband will be the next to kill a bear.
Should she be unmarried, she can live cheerfully in the certain
28
hope of being one day the wife of a celebrated bear-hunter.
The honour of sewing crosses with metal wire on pieces of
cloth, which are then hung round the neck of every man who
has taken part in the bear hunt, falls also to her lot. Even the
reindeer used for dragging the bear is given one of these orna-
ments. The veils are then taken off the women and they are
allowed to look at the magnificent skin of the bear, but even
94 FINNO-UGRIC MYTHOLOGY
now, only through a ring of brass. The brass ornaments on
the skin are not taken away at this conclusion to the festival,
but are left on until the skin has dried and is ready for use.
When the bear feast is ended, the men do not at once go into
the dwelling-tent, but delay some time still in the cutting-up
tent. It is not seemly, according to the Lapps, for a hunter to
approach his wife for three days after the killing of a bear.
The leader of the expedition must abstain from his wife for
five days. They must also purify themselves by peculiar cere-
monies, carried out after sunset on the third day after the kill.

All who have taken part in the hunt wash themselves with a
solution of birch-ash in water and afterwards run three times
round the cutting-up tent, jump into the dwelling-tent through
the door and immediately out again, in again and out through
the holy backdoor of the tent. While running they imitate
the growling of the bear. Finally the wife of the bear-killer
catches hold of them and asks when the next bear feast is to be.

On these occasions she is said always to have mittens on her

hands. According to Rheen the purification takes place in such
a manner that the men run singing round the fire a few times
and then jump one after the other through the door, an old
woman throwing hot ashes after each as they do so. After this
the men take off their brass ornaments and may without danger
29
return to their wives . To the memory of each bear killed,
the Lapps hammered a copper nail in their spears, their gun or
the magic drum, the felling of a bear having always been re-
30
garded as a great honour .

Like the bear of the forests, the polar bear is also an object

of worship among the Lapps. When the drift-ice sometimes

brings with it in the spring a polar bear to the shores of the

Kola Peninsula, the Lapps quickly capture it. Having suc-

ceeded in killing it, they are merry and play like children, e.g.,

they creep over the bear roaring as it used to do, extolling at

the same time their own bravery. They then make a log-fire

round which they sit long and sing. Now and then they rise
 ANIMAL WORSHIP 95

and bow to the bear. Finally they place a piece of salt fish in
the mouth of the animal and say: “ Thou shalt not tell at home
that thou paidst a visit to us and received nothing, the others
may come also, them also shall we feed.” Their last words
express a pious hope that the bear will tell all its relations
31
what brave men the Lapps are .

The bear feast ceremonies of the other peoples mentioned

correspond main points with those related here.
in their A
very common custom is to place the bear or its head or its

skin for the period of the feasting in the sacred back part of
the dwelling-place, where women are not allowed to go.

Somewhat resembling the magic protective use of alder-bark

by the Lapps is the Finnish custom of chewing a piece of alder-
wood before the skin of the bear is brought into the house
32
“ so that the forest shall not infect anything .” Thus,
among the Ostiaks it is the fashion when the huntsmen re-
turn to the village with the bear-skin for the men and women
of the village to go out to meet them, some bearing a dish of
water and a “ smoke ” in their hands. The bear-skin is smoked,
and sprinkled three times with water. Very general is the
use of metal objects as means of protection. More difficult

to derive is the Ostiak custom of cutting a picture of the bear

on a flat surface chopped out of a tree-trunk and cutting over
this as many lines as there were hunters in the kill. While
the picture being made, one of the men strokes the bear’s
is

head with dry branches, “ waking ” it to let it know that they

have arrived at the village. A means of protection used often
at burial feasts —
the covering of the nose and mouth of the
dead — met with among the Ostiaks and Voguls. Round
is

pieces of birch-bark are sewn on to the eyes of the bear, or

these are covered with silver or copper coins, and the nose
is covered with a piece of tin-plate which is fastened from its

sides by threads behind the ears. Thus arrayed, the bearskin

is placed in the sacred back part on a low table with the head

resting on the forepaws. A many-coloured cloth is spread

96 FINNO-UGRIC MYTHOLOGY
over the back. In some districts a hat was placed on the head
of a male animal and a muffler round its neck, while a female
animal was decorated with a small shawl round its head and
a pearl necklace round its neck. Women and children slip

brass rings on to its claws “ so that it should not scare them

during berrying time in the summer.” On the table all kinds
of victuals and drink are placed before the bear, even the
neighbours bringing these. The skin is allowed to remain for
three or four days in the house, during which time festivals
are held each evening, banquets are eatenand much merriment
made honour of the bear. The participants must arrive
in
“ purified,” and are sprinkled with water as they enter. The
festivals generally begin in the afternoons. Included in the

programme are bear songs in which the birth of the bear, its

adventures with the hunters, and its life after death are de-
scribed 5 dances are performed, the dancers wearing bearskins
turned inside out; the bear and its actions are imitated by pe-
33
culiar movements. Among the Voguls these bear-feast games
have developed into a kind of drama in which masked men ap-
pear. The masks are made of birch-bark, generally with huge
noses, and are painted over with charcoal and red earth. Some-
times a beard is affixed to them made of a piece of hairy rein-
deer-hide or oakum. The purpose of the masks is said to be

to hide the actors from the bear so that should the latter be
offended by the play he will not recognize them. For the
same reason the performers alter their voices, talking chiefly
in a shrill falsetto. Everyone tries to make the bear believe
they are not from the village in question, but travellers from
a long way off. Without doubt the origin of the masks is to
be found in the fear that the bear might recognize its killers
after death and avenge itself. To the most original cere-
monies, i.e., those picturing the life and hunting of the bear,
others have been added later, some of these borrowing their
form from such modern sources as the Russian baptism cere-
34
monies.
 H7 r,

t 'ij - , ol i ilno ni bailesra nn : k! ifi'T

9o 2) .msri) -gnt.yinio. :-ri rn n'i :

-
ad

.t>3>io r.r.^1 .1. .T . 7.d riqsrso.? :iq r

 PLATE VII

Masker’s Frolic at the Vogul Bear-Feast

The players are masked in order to prevent the
bear from recognizing them. (See page 96.)
After photograph by J. A. Kannisto.
 ANIMAL WORSHIP 97

At sunrise after the last feast night the skin is borne out
through the window to the warehouse-shed where the dish
first placed on the table before it in the house is placed in
front of it. After two or three days the hunters gather together
again in the house and then go into the shed, where each takes
30
a morsel of food from the dish and eats it “ for luck.”
From the prayers and wishes made by the Ostiaks to the
dead bear, it appears plainly that in doing honour to it they
wish to honour the whole race of bears. As an example of
this the words of the Ostiak woman as she places a ring in

the bear’s claw may be cited :

“ When I go to gather berries,
go thou round one round two trees.” When they set
tree,

food before the bear-skin they say: “ Do not touch my horse

36
or my cow, I placed the dish before thee.”
The Finns called the bear feast “ the wedding.” The
house had to be cleaned and everyone clad in his or her best.
A young man was arrayed as a bridegroom and a young girl

as a bride, or one only of these was chosen: a bridegroom if

the bear was a female, and a bride if a male. The head of

the bear was placed highest on the table and the rest of the
meat in its natural order. In the place of honour sat the

bridegroom and bride. The singing of runes in honour of

the bear was customary among the Finns, certain of these be-
ing sung while the bear was carried to the house. In these the
hunters endeavoured to show themselves innocent of the kill-
ing of the bear, declaring that the bear had wounded itself

or that they had taken its life by accident. Arrived at the

house-door the hunters asked singing whether the floor had
been scrubbed and the room cleaned, or also singing urged
the womenfolk to get out of the way and to beware of the
37
holy bear .

That the object of the ceremonies with the Finns was to

ensure good bear-luck in hunting, appears from the oldest
account of their bear feast ceremonies. Bishop Rothovius, in

his speech at the inauguration of the University of Abo in

98 FINNO-UGRIC MYTHOLOGY
1640, relates the following concerning the customs of the
Finns: “ When they capture a bear, they must hold a feast in
the dark, drinking the health of the bear from its skull, act-

ing and growling like the bear, procuring in this way further
success.”
The skull of the bear had to be left overnight on the table
and taken the following morning, ceremoniously as at a wed-
ding, to a certain tree. First went the “ bridegroom ” and
“ bride ” side by side, after these a man carrying beer in a
vessel, after him a singer, then the one who carried the skull,
and lastly the rest of the people.

The Samoyeds, who like the Finns specially preserve the

skull, hang it up in a tree or place it on the end of a long pole,
38
generally near a road.
Like the bear, other wild animals had also to be treated
with honour. More particularly the wild reindeer and other
scarce and valuable animals had to be received with special
ceremonies. The Ostiaks, when they kill a stag or an otter,
often cut pictures of these in a pine near the village as they
39
do with the bear.
•
An important question is the original purpose behind the
Lapps’ method of carefully preserving all the bones of beasts
of prey. That this care was not only expended on the bones
of the bear is shown by an account from the year 1724: “ The
bones of the bear, the hare, and the wild-cat must be buried in
dry sand-hillocks or clefts between rocks where neither dog
nor other prowling animal can reach them. This is because
these animals lived on dry land; the bones of those living in
40
in the water are hidden in springs.” Even today the Lapps
in some districts have a custom of throwing the bones of the
fish caught by them, as far as possible complete, into the water
41
again. Sometimes the skeletons of wolves were hung up in
42
trees. Similar accounts are preserved of the Samoyeds.
These also do not give the bones of forest animals to the dogs,
but, as far as possible, preserve them. The Yuraks, for
 ANIMAL WORSHIP 99
example, hang up the bones of the fox and the skulls of many
43
other animals in trees . In the slaughtering of domestic
animals similar ceremonies were also observed. The Lapps
exercised the same care for the bones of the reindeer, which
44
also they buried carefully in the ground .

Similar usages throwing light on these customs are found

among many other primitive peoples. Thus, for example,
we know that the American Indians arranged the bones of
the bison which they had killed in their natural order on the
prairies, with the intention that the animal might come to
life again for the next hunting season. The Eskimos throw
the bones of seals into the water in order to be able to catch
them afresh. In some mysterious way, life is held to exist
while the skeleton is in existence. That this belief was not
alien to the Finno-Ugric stocks is shown by the words of an
old Lapp who, when asked why he placed the head, the legs
and the wings of a capercailzie on a rock, explained that “ from
45
them new birds would grow which he could shoot again.”
The same belief has caused the preservation of the bones of
the bear. The unknown author, whose account has already
been cited, remarks in his description of a Lapp bear feast’:
“ They believe that the bear will arise again and allow itself
46
to be shot.”
In these circumstances the preservation of those parts of
the bodies of useful animals which were supposed to contain
the soul or the soul-force cannot originally have been a sacri-
ficial act, but had behind it purely practical motives. Not until
the original conception had paled could these actions have be-
come incorporated in a cult. Then in the throwing of fish
bones by the fisherman into the water, it was easy to see an
act of sacrifice to the Water god, and in the burial of animal

bones in the forest, a sacrifice to the Forest god.

 CHAPTER VII

THE SEIDES OF THE LAPPS

A LREADY in the sixteenth century the stone gods of the

Lapps are mentioned in literature. Such gods of stone
were kept by the Fell Lapps on the mountains, by the Fisher
Lapps on the shores of the fiords, on capes reaching into the
sea, on islands, or near rivers and rapids. These stones, called
“ Seides ” by the Lapps, were to be found everywhere in
Lapland.
According to accounts by missionaries these Seides had not
been fashioned by human hands, but were natural stones,
often hollowed out by water, having, as such, often a peculiar
form, resembling human beings or animals. Those regarded
as the most valuable were the stones resembling human beings.
In some places, many Seide stones were placed together in the
same sacred place and were then believed to represent a family.
Even immovable rocks were at times regarded as Seides. As
late as the summer of 1908, a holy place was discovered at

Lulea (Vidjakuoika), containing several small mounds about

a foot in height, and around these ten Seide stones. When
the stones had been put back in their places, it was seen that
each mound had had one and several smaller
larger stone on it

ones around it. These small ones were sometimes not more
1
than two decimetres in height. The Seides of the Fisher
Lapps might, at times, be stones altogether surrounded by
2
water.
The Lapps gave a devoted attention to these sacred stones.
Wherever possible they were placed on green ground, where
the grass grew thick and lush in the summer-time. In addition,
 THE SEIDES OF THE LAPPS IOI

the place where the Seide stood was decorated in the summer
with birch-leaves and in the winter with branches of fir. The
foundation on which the Seide was placed had always to be

kept green, and whenever the leaves

or pine-needles withered, they had to
3
be renewed .

When the Lapp wished to ask for

something from his stone god, or to

inquire into the future, he went to the
holy place, and baring his head, took
the god in his hand and spoke to it.

While he was relating all kinds of

wishes, he would keep on attempting
to lift the stone. If this proved im-
possible, and the stone grew steadily heavier, it was regarded
as an answer in the negative. Even the very smallest stone,
said the Lapps, became heavy when the god was not willing to
give a positive answer. When the Lapp received what he had
wished for, he made an offering as a sign of thankfulness to
the stone, the nature of the offering being inquired after also
4
in the above-mentioned manner .

This method of turning to the gods was, however, not pos-

sible when the Seide was a great rock or a stone embedded in
the earth. Consulting these, the Lapp laid his hand on the
rock and began his questions in the unshakable belief that
his hand would stick to it and not be loosened until he chanced
6
to hit on the exact event that would happen to him .

The place where the Seide stood and its nearest surround-
ings were “ holy ” (passe) to the Lapps. The mountain on
which the stone gods were placed, was called in general “ the
Holy Mountain ” (Passe- vara). In the same way, the Fisher
Lapps called the rivers and lakes by which their Seides stood,
“the Holy River” or “the Holy Lake.” Names such as
these are met with in Lapmark even today.
The fear felt for these holy places forced the Lapps to
102 FINNO-UGRIC MYTHOLOGY
observe great caution. According to Leem, they only ap-
proached them clad in their festival clothes, beginning to make
genuflections at a distance, as they walked. Every year they
journeyed to them, and if it was impossible to make new
offerings, the bones of former offerings had, at least, to be
moved. Dwellings were erected very unwillingly near these
places, for fear of disturbing the gods by the crying of chil-
dren or other noises. When they travelled by a holy moun-
tain they dared not fall asleep as that was regarded as a sign
of irreverence. Neither would they speak loudly or shoot
birds or any other game within their precincts. If they were
wearing anything blue in colour, they would remove this as
they approached a holy place. Women had to hide their faces
or turn their heads in passing them. Even men were not
allowed to wear any garment that had been some time worn at
by a woman, not even foot-wear that had lain in the same
6
soaking-vessel as the women’s moccasins Hogstrom adds .

that it was dangerous for a woman, even at a distance, to go

round a holy place. If during any journey she had passed to
the right of one of these places, she had, on returning, to
pass by on the same side, though it might mean a detour of sev-
7
eral leagues . Mallmer relates further, that when a Lapp went
aside to make an offering, he tied up all his dogs very care-
fully, as should one of these cross his track, misfortune might
befall him; the wolves, for example, might worry his reindeer

to death. When coming out of or going into his tent on

these errands, the Lapps never used their ordinary doors,
but crept in through a little backdoor which was regarded as
8
so holy that no woman might either leave or enter through it .

Even today these beliefs persist in the more remote dis-

tricts. In Kola Lapmark there is a holy place, situated near

the Finnish frontier and composed of the narrow and steep
spur of a mountain, which is the object of the Lapps’ super-
stitious reverence. When rowing past the place in the sum-
mer-time, one must be careful to make as little noise as possible,
 THE SEIDES OF THE LAPPS 103

wetting the rowlocks lest these should creak. In the winter

one drives by, step by step. One may not glance aside,
but must look straight ahead. Having reached a spot about
three hundred yards past the place, one must get up out of
the sleigh, and — at least when passing that way for the first

time — drink spirits in the god’s honour 5 earlier, one should

also have spilt a little on the ice as an offering. Not until
then may one let one’s reindeer run. Should one neglect
these precautions or in any other way insult the god, he would
cause a fateful blizzard to arise as a punishment, or, as has
sometimes happened, bind the culprit with his reindeer and
everything to the place so that he was unable to stir from the
9
spot.

By the Mutenia River in the Finnish Lapmark there is

also a Seide, of which the people relate that in earlier times,

when passing this holy stone, women were not allowed to sit

in the boats, but must travel by it along the shore on foot.

Near the stone they had in addition to dress themselves in

10
trousers. The Russian Lapps believed, that women on near-
ing the holy places invariably were stricken with “ a certain
illness ” by means of which, even in strange districts, they
11
could tell the nearness of such places.
One of the best known holy mountains in Finnish Lapmark
is the Rastekaise in Utsjoki, on the top of which there are two
large stones, and which even today is regarded by the super-
stitious people with awe. When a storm arises on the moun-
12
tain they regard it as a sign of the wrath of the god. Travel-
lers relate that the Lapps say this mountain will not willingly
show itself to strangers, hiding itself instead in mists.
The Lapp turns to his Seides in all his different needs, for
good luck on his journeys, to obtain plentiful fish or game, to
ensure the health and increase of his reindeer, but especially
when sickness or other misfortunes befall him. At first prom-
ises are made of offerings, the promises being then redeemed
when the sick become well again. If, in addition, one re-
i04 FINNO-UGRIC MYTHOLOGY
members that the Seides had the power of raising storms, one
can understand how powerful and many sided these spirits
were.
Whence arose the power of these dumb Seide stones, spread-
ing as it did a reflection of awe even over the ground on which

they stood? The Lapps themselves hardly longer knew at

the close of their pagan period. Signs are to be found, how-
ever, that the Seide-cult has its root in the worship of ancestors.
A significant feature is that the Seide is the protecting spirit
of a certain family or clan. A report made use of by Schefferus
says that “ every family and clan has in the land wherein it
moves and dwells,” its own Seide .
13
A Seide worshipped by
a larger clan seems to have been mightier than the Seide of
a separate family. Hogstrom relates concerning this, that
“ the power of these stones is adjudged according to the
number worshipping and offering up to them.” In another
place, he tells of a Seide that had “ long been worshipped by
a whole village.”
14
Family worship — for the Lapp-villages
were family-villages — is also pointed to in an account by the
missionary Tornaeus: “So many households, one can almost
say so many as there were Lapps, so many gods were there to be

found, situated in different places by the sea. But one was

always the highest and mightiest, and this alone was wor-
shipped by the whole population of a village. It was situated
on some hill, or other high place, so that it could be well seen
of all, and honoured j
but other house and family gods were
16
placed in lower places.” The duty of making offerings was
bequeathed by father to son. The missionary S. Kildal says,
that “ when the parents died, the children inherited the holy
16
mountains and the mountain gods.”
Among the Scandinavian Lapps, this Seide-cult is connected
with their beliefs in holy mountains with underground in-
habitants, as described in another chapter. Jessen says ex-
pressly that sacrifices to the Saivo spirits were made near a
17
stone . But these spirits were originally the ancestors wor-
 IIIV HTAJ3J
:*
-i
r
: r ni .
'
v>oia >rrd‘.: vlori :T
'

'

__

sv/jj AiVfJ hobisgrt •

: 1
'

?ju; m hsy3 '^irJ

(.£01 sg£q 392) .zuoh'tliiyy!?. y<j

Jhblotfi-n ^!q<2 .V d
 PLATE VIII

The holy Rastekaise mountain in Utsjoki in Fin-

nish Lapland, on the top of which there are two
large stones. Even today it is regarded with awe
by the superstitious. (See page 103.)
Water-colour by V. Soldan-Brofeldt.
 THE SEIDES OF THE LAPPS 105

shipped by the Lapp families or clans as guardian-spirits.

That also in the Swedish Lapmark a dim idea of the origin
of the Seide-cult has remained behind,is shown by the follow-

ing words of the missionary Rheen: “These stones were set

up on the mountains, in clefts between the rocks, or by rivers
and seas, on places where they at some time or other had heard
18
ghostly noises.” The Finnish Lapps have also preserved
certain interesting knowledge. A man, who happened to sleep

the night near a holy place, saw in his dreams “ all kinds of
ghosts, animals and human beings.” It is also worth mention-
ing, that near these places one must never speak ill of the
19
dead, as otherwise those underground become angry .

The Lapps believe also that the Seide can appear to its

worshipper in human form. In the account of a sacrifice in

the eighteenth century, it is stated: “Then a being in human

form, like a great ruler, extremely good to look at, dressed in
expensive garments and trinkets, appears and sits down to take
part in their meal, speaks with them and teaches them new arts,

and says that he lives in the stone or mountain to which they

20
sacrifice.” To the Lule Lapps the Seide appeared in the
form of a well-built, tall man, dressed in black like a gentle-
21
man, with a gun in his hand Also among the Finnish
.

Lapps Fellman heard a story about a man who was about to

destroy his Seide because of his poor luck at fishing, but de-
sistedwhen it appeared before him in human form 22 .

The matter is still further illustrated by the belief that the

23
Seide is a human being turned to stone The following
.

account was written down in Russian Lapmark. Near the

Puljarvi Lake lived an old woman, whose husband, after his
death, would visit her in the night. The old woman, who
would have nothing to do with the dead, locked her door
and smoked out her house, but got no peace from the deceased
in spite of these precautions. She related her troubles to a
shaman who happened to visit her house. He tried to soothe
her, promising to remain overnight. In the evening he tidied
 6

10 FINNO-UGRIC MYTHOLOGY
the bothie, placing all the woman’s belongings on one side
and sweeping the other side clean in the corner he placed a
;

few fish-bones. Soon, both heard the deceased examining the

fishing-net outside, after which he came into the bothie, plac-
ing himself on the place that had been swept clean, where he
commenced to gnaw at the fish-bones. Then the shaman got
up and taking the dead by the hand, led him into the yard.
Having remained for some time outside, the shaman came
back, telling the woman that the deceased would no longer
trouble her. “ Look up at the sky tomorrow morning,” he
said when he had finished, and went away. When the woman
went out into the yard the next day, she saw something black
moving in the sky, and sinking down to the opposite shore of
the Puljarvi Lake. The visits of the deceased ceased from
that day, but at a slight distance from Puljarvi a Seide had
24
appeared.
The Russian Lapps have generally speaking had the same
views of their Seides as of their dead. According to their
ideas, they live a similar life to the Lapps, keeping reindeer

and dogs, building houses, preparing sleighs, etc. The Lapps

say they have heard how the Seide spirits hunt, how their
dogs bark and how the snow creaks as they travel on their
Lapp sleighs. They believe that the Seides are born and die,
25
and even, at times, celebrate weddings. They are invisible
spirits, but have the power, like the dead, of appearing in

animal form, especially as birds. Thus, they relate how a

Seide often flew up out of a chasm in the mountains in the

shape of a raven. With this view of the Russian Lapps may

be compared the similar one of the Swedish Lapps that the
Seide is a bird, turned into stone as it sank down out of the
air; on this account one could often make out the general
20
outlines of a bird in these stones.
If we, finally, remember that many of these Seides might
be found together, forming a family, we need not be at all

uncertain as to the origin of this ancient cult. It is possible

 THE SEIDES OF THE LAPPS 107

that some of these Seide places were former dwelling or

burial places, but that this is not always the case appears, for
example, from the following account from the Swedish Lap-
mark: “ They believe that the Seide spirits live in some places,
to which on account of the height of the mountain they can-
not reach } they, therefore, smear a stone with the blood of the
reindeer sacrificed in honour of the Seide and throw the stone
27
high up on the mountain, where the Seide spirit dwells.”
How closely connected were the “ spirit ” and the stone,
one may see from the belief of the Lapps, that the Seide
stone couldmove about and that it was dangerous for a human
being to pass over the “ wander-path ” of the holy stone.
The stone was also supposed to be impressionable and capable
of feeling} when necessary it could be punished by striking it

or by hammering out pieces from it. If it began to be re-

garded as a dangerous neighbour, the Lapps would destroy
it altogether by shattering, burning, or throwing it into the
28
water. This was the death of the Seide .

According to an inherited tradition, the Lapps near the

Sompio Lake were “ so modest and easily satisfied in the
choice of their gods, that they worshipped that which first met
their glance on going out from the tent — a stone, or the
stump of a tree. The next morning the Lapp would have a
new god should his first glance in the morning happen to fall
29
on some other object.” According to this report, the only
one of its kind, the Lapps thus also worshipped the so-called
u accidental gods,” which certain investigators believe that they
have found among a few primitive peoples.
Besides the Seides of stone, the Lapps had also wooden
ones. They were either tree-stumps embedded in the ground,
or posts driven into it. The wooden Seides do not appear to
have possessed any definite shape. It is stated, however,
that on an island in the foaming Darra rapids in the Tarne
River certain posts resembling human beings have been
found. They stood in a line one after another, the first of the
108 FINNO-UGRIC MYTHOLOGY
height of a man, the other four somewhat smaller; each had
30
something resembling a hat on its head. Among the Finnish
Lapps the method of preparing Seides of wood has been pre-
served. A growing tree was chopped off about a yard or two
yards from the ground; the upper end was then shaped into
the resemblance of a funnel, and covered with a slab of stone;
in this way the tree was prevented from rotting. Pillars of
this description are said to have been formed by the Lapps
31
“ to the honour of the water,” near waters rich in fish.

Fig. 5. Lapp Sacrificial Posts

According to Appelgren

The “ sacrifice-stumps ” of the Swedish Lapps were from

two to three yards high. They were shaped roughly to re-
semble a human being, with “ head and neck,” which were
then smeared over with blood. The “ sacrifice-stump ” was
used only once, but “ in spite of this, it was never destroyed.”
For this reason, a missionary might at one and the same place
see “ a legion ofwooden gods.” The relations between these
and the stone gods is made clear in a note by Hogstrom: “ Un-
doubtedly, they make some definite difference between the
times of sacrifice to the different gods; but this I have not
been able to ascertain. However, as far as I do know, they
 THE SEIDES OF THE LAPPS 109

worship the stone gods when in the neighbourhood of these,

32
but otherwise gods of wood.” Itwould appear, therefore,
that the wooden pillars were set up only as occasion arose,
perhaps to represent some spirit dwelling in a more distant
place. The stone Seides were regarded by the Lapps, accord-
ing to Hogstrom, as being much more holy than those of
33
wood . These wooden Seides are not, however, to be con-
founded with the wooden images fashioned to represent
Nature gods.
Sacrifices to the Seides were naturally not offered up in pre-

cisely the same manner over the whole of the wide Lapland
area, but one may observe general main forms of an archaic
kind among them.
One of the very best accounts of a sacrifice, which has been
preserved for posterity, dates from the seventeenth century
and from the Lule Lapps. When these had decided to
is

make an offering, they bound fast the sacrificial animal behind

the tent, thrust a knife into its heart and carefully gathered its

heart’s blood. The horns and the bones from the head and
neck, together with the hoofs, were carried to the holy place
in which their Seide stood. When the Lapp had come to the
Seide, he took off his hat, bowed low to the idol and smeared
it with blood and fat from the sacrifice. The horns were
piled in a great pyramid behind the stone, the pile being called
the “ horn-yard ” and containing sometimes as many as a
thousand horns. Of the meat of the sacrifice which was eaten
by those making the offering themselves, a small piece was
cut from every quarter, threaded on to a switch of birch and
hung on to the front of the horns. At times the slaughtering
might take place at the holy place, the meat being then pre-
pared and eaten there. Besides the bones, the hide of the
reindeer was also left on the holy mountain ; the head was
hung on a tree, where such were to be found in the vicinity
34
of the idol .

The Kemi Lapps had a custom of cutting down a tree near

no FINNO-UGRIC MYTHOLOGY
the Seide stone, calling it the luete-muor (“ sacrifice tree ”).
Before the sacrifice the god was asked, by lifting him, what
he wished in return for giving assistance in some matter or
other. The animal chosen for the offering was
bound fast to
the tree and slaughtered “ after a long speech.” Both the
stone and the tree were besmeared with blood, and when the
meat was prepared, small strips were cut out of it, threaded
on to a ring made of young pliable branches and hung up in
the sacrifice tree. After which, the sacrificial meal was begun.
Should anything be left over, it could not be taken home but
must be left at the place together with the animal’s hide and
36
horns .

The Norwegian Lapps, before the slaughtering, cut a small

piece out of each ear and the tail of the animal and placed
them before the god as a preliminary taste. The sacrificial
animal was killed by stabbing, and flayed in such a manner
that the horns and the hoofs remained fast to the hide. There-
after, several small were prepared, lines and figures
sticks

being cut in them. The sticks were called “ the sacrifice tree ”
and were placed smeared with blood near the god ; their func-
tion was to represent “ wax candles.” We see from this that

the Lapps at that time tried to ape Scandinavian customs. When

the meat was carved, a piece from every quarter was cut out
for the idol. The fire was made in a fixed spot, near which
there had to be, where possible, a spring or brook; the whole
of the flesh of the sacrifice was cooked at once. With the fat
that rose in the cauldron and with the blood, the sacrificial

priest smeared certain curiously-shaped stones, placing them

afterwards near the god. Then, with his followers, he finished
off the whole of the carcase, taking due care not to spread the
bones about, but to leave all on the place of offering, where
the hide also was left. During the performance of the sacri-

fice, the Lapps sang their songs, which they call luete (= Fin-
nish luote , “ magic song,” Scandinavian blot, “ offering ”). 36
Slightly differing from the foregoing was the sacrificial
 .

>.I HTAvH
'

> .
. . . . .i

a
g 5t b emu i . x

.blobifgun /F \»d nv/xaG.

.J -jiIi to ntElnuom •, f o : f n '-sgushtts# .£

(.go-1 Vj2) .ttnoJi b'/JOSK 07/1

----- d -
 PLATE IX
1. Lapp Seides made of tree-stumps or posts,
roughly carved in human form. (See pages 107—8.)
Drawn by Teringskiold.

2. Rastekaise, a holy mountain of the Lapps, with

two sacred stones. (See page 103.)
After photograph by L. Hannikainen.
 THE SEIDES OF THE LAPPS hi
custom of the Russian Lapps, as described by Genetz. Cer-
tain features of the performance seem to point to a sacrifice

in honour of Nature gods. The sacrifice had to be begun

early in the morning and the gods prayed to with the face
turned towards the east. After the flesh had been devoured,
the hide with horns and hoofs attached was built up with
branches of birch and fixed to a pole in a position resembling
37
that of a live reindeer . Up to a few score years ago these
Lapps sacrificed as many as twenty-four reindeer at a time.

A great sacrificial feast of this description was not, however,

celebrated every year, nor were the reindeer killed all at once,
but during the space of several days, a few at a time. All
the participants in the feast had to cleanse themselves and
put on clean garments. The sacrificial food was regarded as
being so holy, that one might not any even on one’s spill

garments. During the ceremony the shaman stood alone, at

one side, with his face turned to the east. The reindeer hides
that were stuffed with birch-twigs were also placed with their
heads to the east. After the ceremonies the priests had to
38
cleanse themselves again .

Besides reindeer, the proper time for sacrificing which was

in the autumn, the Lapps also slaughtered other animals in
honour of and other game, occa-
their Seides, such as birds
sionally also strange domestic animals procured from their
neighbours. Sometimes a dog might be offered up entire to
the Seide, or living animals, which were imprisoned in chasms
in the mountain or grottoes, or were left alive on some solitary

island as a gift to the gods. There are even reports of chil-

39
dren being sacrificed .

In like manner as the Mountain Lapps sacrificed their rein-

deer, the Fisher Lapps fed their Seides on fish. When a
fisherman went out to fish, he generally went first to the stone,
kissed it three times and said: “ If I now succeed in catching
fish in the sea or the river, I promise thee their intestines and
livers.” After making a catch, the promise was fulfilled.
 2

1 1 FINNO-UGRIC MYTHOLOGY
Even as late as the middle of the last century, the Norwegian
Lapps are said to have sometimes smeared their stones in secret.
As sacrifices to the Seides in later periods, there are reports
of money being offered up, both in Finnish and Russian Lap-
mark; also rings of brass, tobacco, etc., all of which objects
40
were placed in small hollows in the stones .

If we follow the development of religious beliefs and cus-

toms among other related peoples, we can observe that the
Seides worshipped by the Lapps under the naked sky, contain
two different classes of spirits, of which the one, the so-called
house or family gods, little by little, are generally moved into
the dwelling-house of the worshipper; while to the other, to
whom might be given the Greek name “ heroes,” many people
began to build special small bothies.
 CHAPTER VIII
FAMILY GODS

T HE TERM family gods is here meant to express such

tutelary genii as are worshipped by each separate family
and whose images are kept at home, or in the vicinity of the
home, and which the family carry along with them when re-
moving from one place to another. As already stated in an
earlier chapter, Tornaeus relates about the Seides of the Lapps
by the Torne Lake that among “ many gods ” there was always
one which was the highest and foremost, the principal god,
which alone was worshipped by the whole village. It was
set up in an elevated place, in order to be seen and honoured
by everybody, but those which were merely “ family gods,”
stood in lower places. Whether the Lapps carried their family
gods with them during their rovings, is uncertain, and also
whether they used to keep them in their tents.
The family gods of the Samoyeds are made of wood or
consist of stones only, the latter often of a peculiar form.
The father of the family may have as many as fifteen dif-
ferent “ dolls,” generally dressed in reindeer-skins or in
gowns of cloth. These clothes may not be sewn, but are
wrapped or tied around the god. When travelling, the gods
are conveyed in sleighs made specially for them, and during
the journey the “ sleigh of the gods ” must be the last in the
caravan. These images are well kept; they get new clothes
every year, and sacrifices are made to them from time to
time, though these are, indeed, very often of little value.
On the occasion of sacrificing, they are taken out of their
sleigh, which is outside the holy back of the tent, and set up
114 FINNO-UGRIC MYTHOLOGY
on a dais made solely for the occasion, or are carried into the
tent and placed in its sacred background. When sacrificing

reindeer to them, the Samoyeds besmear the mouths of the

images with blood and lard. When they make images of
their family gods, theshaman must conjure up a spirit to
live in them. Sometimes the gods have, in their vicinity, '

small arms and tools made of lead, and, for company and
1
help, images of the spirits of animals .

Like the Samoyeds the Northern Ostiaks also preserve and

carry their family gods with them in a special sleigh. A more
common custom among the Ostiaks and also the Voguls,
seems to be the harbouring of them in the dwelling-house
itself near the back part of the tent, in a chest or case. Later
they have begun to keep them also in a barn, or in the attic.

The family gods may be made of wood, metal, hides, etc.

Besides all sorts of victuals, such as meat, fish, gin, they re-
ceive for clothing, offerings of hides, kerchiefs, pieces of cloth,
etc. The feeding of the family gods takes place, among the
2
above-named races, at hours that are not fixed beforehand .

Traces of the social signification of the family gods among

the Finno-Ugric peoples, have, however, been best preserved
among the Votiaks, who live a settled existence. By acquaint-
ing oneself with their beliefs and customs, one can clearly
discern that these family gods are really the late forefathers
of the family, who are worshipped from generation to genera-
tion as the tutelary genii of the family. In their capacity of
protectors of the family prosperity, a small building is devoted
to them on the Votiak farm. Its name kuala or kua is of
Finno-Ugric origin and corresponds to the Finnish kota.

The kuala is a barn-like, square building of timber, without

a basement. It has neither windows nor ceiling, and the floor
consists of hard-stamped earth. In the middle of the floor
there is a fireplace bordered with stones, and on this a large

iron cauldron is kept, resting either on the stones or attached to

bsilir JbrrR fts&oh ar.Ou ,b.;>y >mi;8 .1

• l
\
tr.,2
)
•;
;u'. ' .15 £ no
- . .-'i
'
] 1 - A

0^! a$J to •:
 )

PLATE X
1. Samoyed, stone Family-god clothed and lifted

on a tree trunk. (See page 1

1 3.

After photograph by K. Donner.

2. Family-gods of the Ostiaks. (See page 114.)

After photograph by Adrianov.
 FAMILY GODS u5
down from the rafters. From the fire-
an iron chain hanging
place thesmoke goes out through an opening in the wooden
roof. The low door was formerly situated on the south side.
Sometimes we find the kuala divided into two parts, or an
extra building erected behind it. The inner part is generally
held sacred, and women are not allowed to enter it. At the
present time, the Votiaks use the kuala only as a depository
for household utensils, but in olden times, before their archi-
tecture had developed into its present form, the kuala was the
only dwelling-house of the Votiak family.
A reminiscence of these distant times, of which the Votiaks
still speak in their tales, is the custom in some districts of still

using the kuala , not only as a storehouse, but also as a room

for cooking and eating by the family, especially during the
warm season. In this case, it is generally fitted up like a
dwelling-house; along the walls run solid benches of red-
wood, and in the corner nearest the door there is a table round
which, in summer, the family assemble to take their meals.
At times there will be found, near the door, a cupboard for
holding household utensils. The most notable and remarkable
object is, however, a shelf of wood in the cupboard, dark with
age and situated at the height of a man, on which may be seen
in some districts even in our days, a little case with a lid. This
little case is the most sacred object of the Votiaks, for in its

vicinity the living believe they can approach departed genera-

tions. As a sanctuary, the kuala has been retained in its former
condition, though the Votiaks, now that agriculture has become
means of existence, have begun
their principal to build more
modern dwelling-houses for themselves.
The resemblance of the kuala cult to the worship of the
spirits of the dead is seen in the fact that the kuala sacrifices
must always be performed within the particular family. A
person belonging to one family will never enter the sanctuary
of another family in order to perform a sacrifice. How par-
 6

1 1 FINNO-UGRIC MYTHOLOGY
ticular the Votiaks are in this respect is shown by the fact that
if the family has a foster-son of another family, he must,
during the kuala sacrifice, go to the prayin g-kuala of his
own family, even though the latter be situated in another
village. Further, the alien position of a married woman in

her husband’s family shown by the usage of the Votiaks

is

of calling her by the name of her kuala-iamAy as a distinction

from the family which she entered by her marriage. In the
beginning of her married life, she is even for a time obliged to
frequent her own family kuala ,
in order to sacrifice there,
when sickness or other troubles occur. From the above the
signification of the kuala cult in the social life of the Votiaks

will be clearly seen. As an uninterrupted tie of union between

those belonging to the same family or tribe, and not only be-
tween the living but also between the living and the departed,
this cult unites the present with the dark primeval time. Every
Votiak considers it his holiest duty to know his origin, even
after removing to a strange neighbourhood. This is, indeed,
not very difficult, as every Votiak family has a particular de-
nomination of its own. These family names are words, the
meaning of which has been generally forgotten, such as mozga ,
utsa, etc. By the family name kinsfolk may know each other
even in a strange place. This fact is of all the more importance

as the Votiaks consider it a crime to marry within the same

kuala family, obstacles to marriage being confined not only
to the nearest of kin but extended over a comparatively large
circle.

Originally, the Votiak villages were family villages ; hence

a village and a family living in it often bear the same name;
at times, a newly built village is called by the name of the
home village. If, in such a village, there are several families,
the village generally takes the name of the oldest family
Jiving in it. Certain instances from the District Sarapul will
show that the Votiaks really have a natural tendency to keep
together almost as one family. Some time ago, in a village
 FAMILY GODS ii7

called Norja, sixteen fathers of families still lived in such

economic nearness, that in spite of their inhabiting different
houses, they took their meals in common. In another village,
twenty men, living separately, were subordinate to one com-
3
mon head .

Besides by means of the family name, the Votiaks are united

by the stamp with which they mark their property. This
mark is generally the picture of some object, such as a goose-
foot, an axe, etc. (The Ostiaks at an earlier time used also
pictures of animals.)
The mark of the father is left to the eldest son, who lives on
in his father’s cottage. The other male members of the same
family, must therefore, when removing from the paternal
home, procure a new mark for themselves, which is generally
done by making a trifling addition to or slightly changing the
mark of their former home. Having received their own,
they do not, however, forget the mark of their fathers, which,
at the same time, belongs to the kuaia sanctuary still in exist-
ence in their former home. Left thus as an inheritance by the
father to the eldest son, a mark may sometimes be very old.
As in the case of the family name, blood relations may also,
by means of the mark, know each other in strange parts.
As a family inheritance, the eldest son, after the death of
the father, besides the homestead, the mark and the kuaia,
also receives the office of“ kuaia guardian,” whose duty it is
to perform family sacrifices. Should there be no male heir,
the office of “ kuaia guardian ” is inherited by the brother of
the deceased or by some other of the nearest male relations.
Besides worshipping in the kuaia sanctuary of the family,
which by its master is used at the same time as a storehouse
and a kitchen, and in which only the family in question wor-
ships, the Votiaks take part in the sacrifices also in the kuaia
whose guardian is, if possible, a lineal descendant of the
founder of the village family. Compared with the latter
the family sanctuary is called “ the little kuaia” Of little
 8

1 1 FINNO-UGRIC MYTHOLOGY
kualas there are many to be found in a village, not so many,
however, as there are families, for every kuala is not a sanc-
tuary. This springs from the fact that every Votiak who has
founded a family and home of his own does not mark a sanc-
tuary for himself at once, but continues to worship in his
father’s kuala , and should he have none, in the kuala of his
grandfather, the guardian of which is a lineal descendant of
the latter, and, where possible, an eldest son. Thus we find
here another suggestion that the Votiak family was formerly
larger than at the present time, comprising several sub-fam-
ilies, who most likely lived in the same complex of houses,
obeying the same head.
Of “ great kualas ” there is, on the other hand, only one,
if the village is a family village, as are most of the old Votiak
villages. If, as often happens when founding a new village,
people descended from different families are included in the
population, there will be as many kualas in the village as there
are families. Every “ great kuala ” is called after its respec-
tive family: mozga kuala ,
utsa kuala y etc. The worshippers of
the kuala are likewise called after their family: mozga pijos

i
11
mozga sons”), utsa pijos , etc. From the number of the
great kualas one can thus easily find out how many families
there are in a village. Especially among the Eastern Votiaks,
there are villages formed of several different families which
have moved to strange parts as settlers. Where there are
several great kualas in a village, these are generally to be
found in the houses of their guardians} they differ in no way
from a private kuala and are also used like the last named as
store-rooms for household utensils. Should, however, the
village be inhabited by one family only, there being conse-
quently only one “ great kuala” the latter attains an entirely
different position from the other kualas. In its capacity of
the common property of the village, the “ great kuala ” or
“ village kuala ” is generally situated in the garden of its

guardian, or in a particular enclosure either in the village or

 PLATE XI
Votiak Kuala or Sanctuary of the
Family-Gods
(See page 1 14.)
After photograph by U. Holmberg.
 FAMILY GODS 119

near it. As a village sanctuary,, the kuala has attained an ex-

clusively religious significance, being sometimes considered so
sacred that, for instance, no women are allowed to enter it.

Thus, among the Votiaks, it has generally developed into a

kind of temple, which development, in the southern parts, at
least, has evidently been influenced by the Mohammedan
prayer-houses of the Tatar villages.
In the family kuala , as in the village kuala , the sacrifice
shelf is generally situated on the back wall, most often in the
left-hand corner there. On holy days, offerings are placed
on the shelf, but, generally, it is for the most part empty,
when not occupied by articles necessary for the sacrifices.

In some instances, there is, under the sacrifice shelf, a cup-

board about a yard high, in which are kept, besides the sacrifice

utensils,smaller offerings. The Votiaks believe that the

“ Luck-protector,” Vorsud, lives near the sacrifice shelf.
Formerly, there was, on the sacrifice shelf, a little case with a
lid to it made of linden bark, which found in some
is still to be
parts, e.g., in the Government of Kazan. The size and form
of the sacrifice case vary somewhat in different places. For
the most part, they are round, but very often we also find
oblong and square ones. A sacrifice case may sometimes be
found to be very old and darkened by the smoke in the kualay
having been handed down as a sacred heirloom from father
to son for generations.
In our time, the Vorsud case, in both family and village
kualas , is generally empty. But can it be possible that a re-
ceptacle regarded with such superstitious awe, forbidden to
women and strangers to approach, was always thus empty?
Several authorities, for the most part among the very oldest,
relate that they have seen many different objects in these
cases: ancient coins, the bones of birds, gaily coloured feathers,
squirrel skins, sheep’s wool, etc. But again, could these trifles,

possessing obviously more the nature of sacrifices than of ob-

jects of worship, have been venerated by the Votiaks? When
120 FINNO-UGRIC MYTHOLOGY
one compares the sacred background of the kuala with the
corner of the bothies regarded as holy by both the Ostiaks and
the Voguls, and the sacrifice case with the god-chest of the
latter, which is not empty, but among more primitive
these
peoples contains images of their tutelary genii, is it not more
likely that the Votiaks’ sacrifice case was also in former days
a similar home for their family gods? In our days, there are
certainly no images to be found among them. Even in the

oldest sources we find it written that the Votiaks possess

neither pictured nor carven images. But the memory of gods
who formerly dwelt in these cases has not altogether died out,
and the Christian Votiaks place even today a picture of a
saint on the same shelf that, earlier, held their spirit offerings.

The scanty traditions, however, give no clear idea of the

images of the Votiak family spirits. Assuming that the sacri-
fice cases, the circumference of which is, on an average, about
one hundred and twenty centimeters, and the height about
thirty centimeters, have notbecome very much altered in the
course of time, we may conclude that the images were not
very large. Most likely they were just such clumsy, dressed
wooden dolls as the Votiaks still make for themselves during
severe illnesses, in order to remove the illness from the patient
to the doll. Such would also seem to have been the images
of the Siryans, judging from the fact that in the life of St.

Stephen, their apostle, it is stated that their images resembled

human beings, hadmouths and even feet, and that they
noses,
were either carved, or hollowed out. As they were made of
wood, St. Stephen was able to chop them into pieces with an
“ both
axe and burn them. There was a great number of them
4
in the villages and dwelling houses.”
When beginning their sacrifice, the Votiaks place fresh
green twigs on the corner shelf of the kuala , under the sacri-
fice case. In autumn or in spring, or, generally during the
time when the trees are leafless, they use, when sacrificing,

twigs of the silver pine ( Pinus fichta or sibirica ), but in the

 FAMILY GODS 1 21

summer birch twigs. The use of green twigs certainly origi-

nates from very ancient times, for this custom has also been
observed among the Lapps, of whom missionaries relate that
they placed birch twigs under their images in the summer,
and fir twigs in the winter.
This custom of laying green twigs on the sacrifice shelf,
which, together with the sacrificing, belongs to the most im-
portant duties of the kuala guardians, has, curiously enough,
been kept up even in parts where the sacrifice cases, not to
speak of images, are no longer to be found. This is particu-
larly the case among the Eastern Votiaks. Among these we
seldom find sacrifice cases, but on the other hand we may see,

even in our days, on every sacrifice shelf, whether there be

sacrifice vessels there or not, twigs more or less faded, accord-
ing to the time that has passed since the sacrifice. In several
places, these twigs, which originally were of quite a secondary
importance compared with the images, are regarded with the
same superstitious awe as the latter. Only the officiating

priest, who on holy days burns the old twigs and places fresh
ones in their stead, is allowed to touch them. Certain investi-
gators have supposed that these same twigs have been objects
5
of worship . This is, however, a mistake, though the twigs
have at timeshad the high honour of being removed from
their place under the “ case ” to the “ case ” itself, and in
this way the original idea became confused. That the kuala
cult is concentrated around the sacrifice shelf and the “ case,”
is proved, above all, by the custom of the sacrificing priest’s

standing, ’while praying, with his face turned towards the

sacrifice shelf.

We have stated earlier that not every Votiak kuala is used

as a sanctuary. This it may become
only by means of particu-
lar inaugural ceremonies, generally performed in the summer.
On a day fixed beforehand, the person who intends to obtain
for himself a Vorsud of his own, invites a few guests, gen-
erally two men and two women. The guests having arrived,
 ,

122 FINNO-UGRIC MYTHOLOGY

the young master and mistress, with their guests, proceed to

the head of the family who is same time the guardian

at the

of the Vorsud kuala taking bread and gin with them.

On arriving, they begin to feast in the house of the chief.
The latter invites one of his neighbours and his wife, and these
officiate as host and hostess, the host of the feast entertaining
the men, and the hostess the women. When the guests have
been sufficiently entertained, the host and his wife begin
singing wedding songs, in which those present also join.
Lastly, the guests go to their neighbours for more hospitality
and return to the kuala guardian in the evening. On their
return, porridge is cooked by the guardian of the family kuala.
The one who intends to secure a Vorsud for himself, now
goes to the kuala , takes some ashes from the fireplace, and
wraps them in a clean white cloth, saying: “ I take the smaller
and leave the greater.” He then places the bundle of ashes
on the shelf of the kuala and sits down to the sacrificial por-
ridge together with the other guests. After the meal he goes
back to the kuala y takes the ashes from the shelf, and sets
out for home with
his guests. During the journey home, the
escort of theVorsud play and sing, the mistress of the new
kuala meanwhile keeping a copper coin in her mouth until they
arrive at the homestead. When starting out into the street,
on the way home, and on arrival, she dances to the music of a
stringed instrument. The ashes conveyed in this manner are
now placed on the shelf of the new kuala the master saying:
,

“ I, thy master, have brought thee here with reverential

ceremonies, be not angry therefore, and when we pray to thee,
hear our prayers.”
In some places, the feast is held, according to an older cus-
tom, in the kuala itself, where a functionary, with a loaf

receivedfrom the guardian of the old kuala turns to the ,

Vorsud with the following words: “ Vorsud, come with us to

another place; do not take offence, old ones, deceased ones.”
Later, he does the same thing with a loaf from the son,
 PLATE XII

Votiak case for the Vorsud or “ Luck-pro-

1.

tector ” with offerings on the sacrifice shelf. (See

page 1 19.)
After photograph by Y. Wichmann.

2. Votiak village or Great Kuala .

(See page
1 18.)
After photograph by U. Holmberg.
 ,

FAMILY GODS 123

afterwards handing the father’s loaf to the son, and the son’s
to the father. When the son who has separated from the
home of his father, has received the bread, he reverently
from the pot hanger of wood suspended from the
carves a chip
ceiling. He takes, further, ashes from the hearth, and conveys
these with the chip to the newly founded kuala of his new
6
home .

A curious statement is that he who carries the Vorsud must

not put his foot on the bare ground, but must walk all the time
on planks laid on the ground.
Many circumstances in the above descriptions recall the
customs followed at a Votiak wedding. The very tunes
played on this occasion are wedding tunes. In some places,
it is further customary to distribute presents at the kuala
feast, as at a wedding. In the District of Mamadysh a custom
recalling a wedding is connected with the above mentioned
ceremonies, namely, that the Vorsud is taken to the new home
like a bride in a sleigh with two horses and tinkling bells, the
women being dressed in wedding costume. That the Votiaks
themselves consider the Vorsud feast to be a wedding festivity
is seenfrom the name of this feast, mudor suan (“ mudor
wedding ”). Among the Votiaks, certain ceremonies recalling
those of the mudor wedding are now observed at the inaugura-
tion of the modern huts used in these days. They also call
this festivity “ hut wedding ” ( korka suan), on which occasion

as at a wedding a “ host ” (lord) officiates. As the Indo-Euro-

pean races observe similar customs, we may assume that the
Volga Finns acquired theirs through a foreign culture. The
fact, however, that the above named ceremonies refer to a
time when the Votiaks were still living in the old kuala in-
dicates that they date from a comparatively distant time.
The very word mudor, which phonetically corresponds to
the Finnish mantere (“ earth foundation ”), recalls a different
kind of removing ceremony, described by Aminoff. w When
leaving his father’s home to found a household of his own,
124 FINNO-UGRIC MYTHOLOGY
the son descends under the floor of the hut, takes a little earth
from there, and from the hearth of the hut and then
also fire
prays to the son of the family spirit to accompany him to the
new home.” 7 A similar custom, when removing, seems to
have been known also among the Siryans former times. in
This appears from the following statement by Nalimov: “ Even
in our days, everyone, on leaving home for a long journey,
takes with him a handful of earth from under the earth foun-
dation of his home. This earth protects him from accidents
8
and nostalgia.” Similar beliefs are to be found among the
Baltic Finns. Among the Ingrians a custom has been found of
giving to a bride who is going to a strange neighbourhood, a
bundle containing earth from the earth foundation under the
floor of her native hut, to protect herfrom nostalgia. Like-
wise, they believe that a domestic animal removed to another
farm, will not miss its former home, if, when removing it,
some earth is also brought from the outhouse where the animal
9
was kept before .

In the earliest times, the founder of a new family, when

parting from the home of his fathers, seems to have received
one or several images of his family spirits, to take with him,
the Lapps believing these to descend as an inheritance from
father to son, like any other property. On account of the fact
that the Votiaks have not, for a long time, used images, no
exact statements concerning this custom are to be found. Only
a few traditions and customs point back to this distant time.
Wichmann relates about the District Urzhum, that on leaving

his father’s home, a son was given also a part of the contents
10
of the sacrifice case . Another writer mentions that the
sacrifice case of the new kuala must be made in the old kuala ,

and before being removed, must have lain for some time on
it
11
the sacrifice shelf of the old kuala This may be the origin
.

of the words in the above mentioned custom among the Votiaks

when removing the Vorsudj “ I take the smaller and leave
the greater.” To receive a Vorsud from his native home is
 FAMILY GODS 125

of such great importance to the son that if for one reason or

another the father quarrels with his son and refuses to give
him a Vorsud, the son must procure it by robbery. If the son
who is angry with his father says, when taking the Vorsud:
“ I leave the smaller, I take the greater,” the consequence,
according to the interpretation of the magicians, is that the
son gets the older Vorsud, and, in a religious sense, stands
higher than his father. If, after this, any of his younger
brothers is in want of a Vorsud, he must apply to his brother
12
with his request and not to his father .

After the mudor wedding, the kuala, is a sanctuary ; the

Vorsud lives in and from that day, worship is carried out
it,

there. To keep up this is the sacred duty not only of that

generation, but also of the following, for according to the
beliefs of the Votiaks, the sacrifices in a building consecrated
as a sanctuary must never be interrupted. He who does not
observe this rule, will meet with some great accident. The
people tell with terror how such persons have lost their prop-
erty, have gone mad, etc. If, for instance at the change of
guardians, the kuala should be removed from one place to
another, the building is pulled down, and the timber of the
walls is placed in the same order when built anew. The
ashes of the hearth, the stones, and the Vorsud case are taken
with ceremony to the new place, together with the timber.
Besides being removed when changing a guardian, the kuala
may away for some other reason. Thus, for in-
also be taken
stance, it once happened that a sacrificial bull, when about to
be killed, broke loose and ran away from a “ great kuala ”
the sacrificers, in the midst of their devotions, having to leave
off and pursue it. The place where the animal was at last
caught, was considered to be so pleasing to the kuala spirit
13
that the whole building was removed there . If, from any
cause, people are obliged to destroy a kuala , the sacrifice case
and the stones of the hearth may not on any account be lost.

As an instance of the superstition of the Votiaks the following

126 FINNO-UGRIC MYTHOLOGY
legend is mentioned: A man destroyed his kuala and built in
its stead a barn, leaving the sacrifice case and the stones under
the hearth. Once, some young men who had gone there to
sleep were awakened suddenly by groans from under the barn,
like the wailing of a sick man. The next night the same wail-
ing was heard. At last, the master himself went to sleep there,
and found that it was none other than the Vorsud who was
moaning. He then promised to remove the stones and the
case into a new kuala which he did, and thenceforward there
,
14
was silence in the barn .

Considering that the name of Vorsud, at the sacrifice meet-

ings of the Votiaks, is generally used in the singular, most
frequently in connection with the kuala family’s name, as
“ mozga Vorsud,” “ utsa Vorsud,” etc., it would seem as if
every Votiak kuala had possessed only one family spirit. This
was, however, not so in olden times, as is proved by the cir-

cumstance that the Votiaks consider themselves able to dis-

tribute them among their descendants. In one prayer the
15
name of Vorsud is also used in the plural . The idea of
several spirits in one kuala appears, moreover, in the follow-
ing legend: A certain Votiak became a Christian and re-
nounced the ancient customs of sacrifice, but did not destroy
his kuala. After some time the spirits began annoying him;
when lying in bed, he seemed to feel a heavy stone pressing
on his breast; when he went to the barn to sleep, the spirits
came there, too, to annoy him. At last, the man made up his

mind to shoot them, and one night he walked about, gun in

hand, waiting for them. At midnight three persons in white
came out of the kuala> the first a beardless youth, the second
also young but with the beginnings of a beard, the third, a
woman. The man fired, and the vision vanished at once.
After that they did not show themselves any more, but re-
moved to another place, sending the man a severe illness as a
16
punishment .

The above story, showing that in one and the same kuala
 ; : x : :aj‘m

ito' 7 •.
••
. \ ; •. ) r
: .
: = ;

'
i
 PLATE XIII

Vorsud Case Venerated by the Votiaks

(See page 1 19.)
Water-colour by V. Soldan-Brofeldt.
 FAMILY GODS 127

there were several family spirits, points also to their human

origin. According to the belief of the Votiaks, the kuala
spirits generally appear as human beings. At times, however,
though rarely, the Vorsud may reveal itself in some other
form. In a story of the Votiaks in the District of Glazov, a
kuala sanctuary is mentioned as having been on the site where
the present town of Vyatka is situated. It is related that
when the Russian settlers, after having driven out the Votiaks
from their then dwelling-places, began pulling down the kuala,
a bird flew out of the sanctuary, meeting its death beside the
17
church just erected, as if stricken by an invisible power .

The Votiak, having founded for himself a kuala of his

own, still visits the old kuala , and sometimes even the still

older mother kuala. The first, in comparison with the second,

is a “ little kuala ” likewise the second in comparison with the
third, while the second, compared with the first, is a “ great
kuala ” and in the same way, the third in comparison with
the second. According to their kuala worship the Votiaks are
commonly divided into two groups, to both of which the same
person may belong — the family of the “ great kuala ” and
the family of the “ little kuala.” To illustrate the present

kuala cult of the Votiaks and the relations of the different

family groups with each other, it may be mentioned that the
same Votiak in the village of Ostorma-Yumya in the District

of Mamadysh, besides visiting the “little kuala” which is

situated in his own yard and in whose sacrifices, besides himself,
the families of his three younger brothers take part, also fre-
quents the “ great kuala ” situated in the same village and
visited by seventy-three families in all. The other families in
the village, belonging to other clans, go each their own way to
sacrifice. The above mentioned seventy-three families visit

also the kuala in the neighbouring village or Staraya-Yumya,

from which Ostorma-Yumya and were
certain other villages
originally formed. ”
The “ great kuala of Staraya- Y umya is
visited, not only by its own villages, but by the seventy-three
 ”

128 FINNO-UGRIC MYTHOLOGY

families of Ostorma-Yumya, and, also, by all the persons liv-
ing in the neighbouring villages who belong to the same tribe.

In later days, however, people have more and more ceased

coming from strange villages with their offerings to the “ great
kuala ” of the mother village.
The relationships among the family groups are, of course,
not the same in every Votiak village. Sometimes a “ little

kuala ” may be visited by quite a number of families, up to

several score, this depending wholly on the zeal of the Votiak
families in founding new kuala sanctuaries for themselves.
Those Votiaks, who have removed as settlers, and even
those who now remove far from their native place, and who,
therefore, cannot take part in the sacrifices of their native
village, remember, however, the kuala of their ancestors in
their own kualas. Thus for instance, a Votiak family living
in the village of Mozga in the District of Birsk, remembers the

“ great kuala ” in the native village of the same name in the

district of Yelabuga, because their ancestors had removed
thence, bringing with them mudor. A remarkable feature of
the kuala cult of the Eastern Votiaks is, further, the circum-
stance that the so-called “ little kualas ” have come to be
neglected ; relatives perform their sacrifices only in the mutual
family sanctuary, several of which may be found in one
village, depending on the number of different families. Un-
der such circumstances, mudor weddings take place only when
Votiaks remove as settlers from the old village to a new
one.
Reverence for the old home has been best preserved in the

oldest native districts of the Votiaks, where, in certain neigh-

bourhoods at present uninhabited, we may see remains of
crumbling huts, which are sometimes visited at the command
of the sorcerer, for the purpose of sacrificing in cases of severe
illnesses. A hut of this nature, which is called “ the utter-
most kuala is most probably the oldest home of the family
that has been retained in memory.
 FAMILY GODS 129

General, regular kuala sacrifices are performed by the

Votiaks at somewhat different times in different places, but,
according to the most widespread custom, three times a year
— in the spring, in summer, and in autumn. Later, it has
become customary to sacrifice much oftener in the family kualay
in some places on every Christian holy day.
On regular holy days, the Votiaks sacrifice in the “ little
”
as well as in the “ great ” kuala , representatives being some-
times sent also to the greater sanctuary of the mother village.
The sacrificial ceremonies in the different sanctuaries resemble
each other very much, with the exception of unimportant de-
viations. On the other hand, the times and order of sacrificing
in the kualas of different rank vary, sacrifices being sometimes
carried out first in the “ little kuala ” and then in the “ great
kuala ” and vice versa. In some places the sacrificial cere-
monies are held late in the evening, in others in the daytime.

At times the festivity lasts for two or three days.

The oldest account of a kuala sacrifice originates from the
province of Ufa and was published by Ryckov in the eight-
eenth century. The author relates that the Votiaks sacrifice,
“ near certain branches of fir regarded by them as representing
the family god,” a young calf, whose ears they then place on
the shelf on which the fir branches lie. The sacrificial animal
18
they kill in the sanctuary itself .

Of the same period is the description by Georgi, who gives

a more detailed account of the sacrifice performed at Easter.
The author states that both men and women partake in the
ceremony, having cleansed themselves first by taking a bath

in the bathhouse. Each one brings with him to the kuala

guardian the objects necessary for the sacrifice. When the
meat is cooked, the officiating priest places a portion from
every dish and also some beer on a table opposite the door.
On the shelf above the table some fir-twigs are laid, and on
these he puts a dish with morsels from the sacrifice. These
he takes after a while, together with the drinking vessel, in
130 FINNO-UGRIC MYTHOLOGY
his hand, asking from the Vorsud happiness, health, children,
19
cattle, bread, honey, etc.

A later, but much more complete account (1838) describes

a sacrifice in the village of Multan. In this account it is stated
that the guests bring with them to the sanctuary, bread, cakes,
boiled eggs, and, for drink, home-made spirits and beer. Hav-
ing accompanied the animal to the middle of the
sacrificial

kuala in front of the “ image,” they place beside it loaves of

bread with eggs on them. If very many loaves have been
brought, those officiating select three whole ones, but of the
others they cut only a piece, placing these slices together with
the eggs on the whole loaves. At the same time, one of the
Votiaks recites prayers over the victim, and another pours
water on it. The prayer done, they begin killing the animal,
letting the blood flow into a cup or a trough \ the skin is

stripped off, the entrails cleaned and the worthless parts buried
in a pit. The sacrificial animal is then cut up, its different
members being severed so that a piece is obtained from each,
the head, the breast, the legs, etc. The meat is boiled in a
pan, into which the blood is also poured. When everything is

ready, the Votiaks begin drinking the gin and tasting the sacri-
ficial food. At the same time, they sacrifice, three times, food
and meat in the fire, pouring into it, also three times, gin
and beer from every vessel. Further, all the bones of the
sacrificial animal are gathered and put into the fire, only those
that will not burn being buried in a pit. The prayer read
during the sacrifice contains invocations to the god to protect

the family, to multiply the cattle and cause the vegetation

20
to prosper.
In the southern and eastern Votiak Districts, women gener-
ally do not appear at the sacrifices, and even when allowed to

come, they stop outside the door with their children. This
does not seem to have been the original custom. Among the
Votiaks of the northern parts, where the ancient original cus-
toms have been partly better preserved, women are always
 \

; / H17 J CT .

r • '
•
rii

'

: ;c) i.
;
.

: _U
'

o /
'

"*>> - 7 .
'

v-, ,,

.muoeuM bjIikiWu/I 3 rb men"

 PLATE XIV
1. Remains of an old Votiak sacrificial Kuala in

a now uninhabited district. (See page 128.)

2. Vorsud case of the Votiaks with other sacrificial

apparatus. (See page 119.)

From the Nukharka Museum.
 FAMILY GODS 131

present when sacrificing at home. At times they have a rep-

resentative of their own even at the kuala festivals, such
representatives, besides the ordinary kuala guardian, being
chosen from each sex for the purpose of arranging the festival
ceremonies. These become the host ( lord ) of the festival and
his wife, who sit each at a different table in different corners.
While officiating, the host keeps his cap on. The guests arrive
in white holiday costume at the sanctuary, where the men take
their places to the left of the fireplace, the women to the right.

Amusements very often follow the sacrifice: music, singing, etc.

The sacrificial priest sings sacrifice songs improvised on the

21
occasion in question .
In our days blood sacrifices at the kuala festivals have
begun to be scarce. When sacrificing for some special reason
they are still necessary, but at the regular festivals it has be-
come customary to sacrifice only bread or porridge. Even if

bread only be sacrificed, the Votiaks, in remembrance of the

older custom, must still light the sacrificial fire. Once a year
however, at least, they must still carry out a blood sacrifice
with materials mutually contributed.
At the sacrifices, the Votiaks place one part of the sacrificial
gifts on the shelf, while another part is burnt in the fire. When
sacrificing bread, they always place it on the shelf in the corner,
on which a white cloth is laid for the purpose. Sometimes
there is placed on the regular sacrifice bread, which the wife of
the kuala guardian makes of spring corn, other little pieces of
bread from all the other families taking part in the sacrifice.
Besides bread, the Votiaks also sometimes put butter, honey,
and drink on the Vorsud shelf. On the occasion of the blood
sacrifice, a little meat porridge, or, when the beast is a big
domestic animal, portions of its most important organs, gener-
ally boiled in different pans, are placed there. In most Dis-
tricts it is customary to place the above named offerings on
the shelf only as long as the prayer is being said. There are
circumstances, however, which indicate that formerly the offer-
132 FINNO-UGRIC MYTHOLOGY
ings were also left in their place for a longer time. Thus,
for instance, it is customary in the District of Mamadysh, when
sacrificing a duck, to leave its head on the sacrifice shelf until

after the second or third day after the kuala festival, when it

is eaten up by the priest.At Easter, a cake or a cup of water

is placed on the shelf for the night, sometimes for a whole
week, after which period persons belonging to the family eat
up the offerings. The women, in general, are not in the habit

of eating of the food placed on the sacrifice shelf.

Such portions of the sacrifice as the Yotiaks place on the shelf,

have also been sacrificed in the fire. Is this dual sacrificial
custom of the kuala cult to be considered as the original, or
are there two different stages of development reflected in these
customs? Aminoff considers that the placing on the shelf is an
older form of the kuala sacrifice, and the throwing into the
22
fire a more recent one . That the fire sacrifice in general is of
later date among the Finno-Ugric races is seen clearly from the
sacrificial customs of the Lapps.
Besides the blood sacrifices, the purpose of which was prin-
cipally the feasting of the family gods, the Votiaks, in former
times, also carried gifts to their kuala sanctuaries which were in-
tended to serve the spirits as clothing, ornaments, or other holy
property. We have already mentioned that in the ancient sacri-
fice cases of the Votiaks, all kinds of objects, such as skins,
feathers, coins, etc., have been found, which most likely had
been placed there as offerings. In former times, sacrifices of
this kind were of course much more abundant and of more
value, so that many “ great kualas ” became quite remarkable
treasuries. For this reason their doors were well closed in un-
settled times, and the services of a special “ guardian ” were
necessary.
Besides the gift offerings, sacrificial coins are kept in the kuala
sanctuary of the Votiaks, a collection of money being, indeed,
embodied in the sacrificial ceremonies, and generally carried out
after the feast. This is done in such a manner that every guest
 FAMILY GODS 133

either puts his mite into the money box or presses it into the
cake that the kuala guardian carries in his hands, after the sacri-
fice. Sometimes the guests bring their money stuck into the
sacrificial bread. This common money, of which much more
was collected formerly than nowadays, is used only for sacred
purposes. With this money they pay for the repair of the
sanctuary and for things necessary at the performance of the
sacrifices, and in addition for the sacrificial animals.

Besides the above mentioned regular sacrificial festivals,

there are others, more or less accidental, celebrated only under

certain circumstances, sometimes in the “ great kuala ” and
sometimes in the “ little kuala ” Occasional sacrifice festivals
are celebrated by the Votiaks when such illnesses or other mis-
fortunes have occurred, as are declared by the sorcerer to origi-
nate from the spirits living in the kuala. The sacrifice is not
killed immediately, but a “ sacrificial vow ” made first, which,
is

in case of lack of means, may still be u renewed,” before the

true sacrifice is offered up. But on no account may it be for-
gotten or put off to an indefinite future. Particularly is it

obligatory to sacrifice when a young girl in the family is to be

married. It is related that, in the District Sarapul, when a
bride removes to her new home, she is first taken round the
fireplace in her old home, the while her father prays, with a
measure of gin and another of beer in his hand, promising to
sacrifice an ox, a calf, or some other animal to the family
23
spirit . In the District Mamadysh it is customary that, on the
wedding day, the young wife makes a sacrificial vow, but the
sacrifice itself generally takes place first in the following
autumn, when she arrives at her native village with a duck
under her arm. The bird is and boiled in the u great
killed
kuala” the sacrifice prayer being said by the “ guardian,” who
Vorsud which of the daughters of the family,
points out to the
having married, has now removed to another family and is
therefore bringing an offering to the family spirits of her native
home. No other person than the sacrificing priest and the
134 FINNO-UGRIC MYTHOLOGY
sacrificer herself may take part in the performance. Only after
this sacrifice may the wife perform sacrifices in her husband’s
family kuala. In case of illness, however, or some other mis-
fortune, she must, on the advice of the sorcerer, sacrifice to the
kuala of her family.
We have earlier pointed out similarities between some fea-
tures of the Vorsud cult and those of the worship of the spirits

of the deceased. The worship of departed ancestors is, above

all, recalled by the close relationship of the Vorsud to the
family worshipping the same, in whose name it is often ad-
dressed in prayer. It is to be noted, also, that the Votiaks turn
to the Vorsud and to the deceased in exactly the same matters,
chiefly in cases of illness, the Vorsud and the deceased members
of the family being sometimes named side by side in the

same prayer.
In comparing the kuala sacrifices and the order in which
they are performed, with the general memorial festivals of
the Votiaks, celebrated in the dwelling-house, we notice that in
these, customs are observed that resemble the kuala ceremonies.
Thus the Votiaks celebrate memorial festivals, besides those
at home, within a greater family circle, or at the home of the
ancestors of the family, on which occasion they recall together
the memory of the deceased members of the family, in particu-
lar that of the most important. This corresponds to the
Votiaks’ curious fashion of distinguishing between the family
of the “ little kuala ” and that of the “ great kuala .” Thus,
it is no accident that the time of celebrating the regular kuala
festivals and that of the regular memorial festivals fall so near
each other. Evidently, the kuala festivals are only a more an-
cient form of the memorial festivals, in which, instead of
poultry, larger domestic animals were used for the sacrifice.
As the ceremonies at a later time have become altered to some
extent from their earlier form, both have been retained side by
side with each other until our days.
Among other Finno-Ugric peoples, the kuala cult has not
 FAMILY GODS 135

been preserved to the same extent as among the Votiaks. Many

ofthem do not even use the old building, although it bears a
name common among all the tribes of these peoples. Remains
of the kuala cult, have, however, been preserved among the
Cheremiss, amongst whom we may still see, in some parts, in

the background of the hut {kudo) a time-darkened case which

these, like the Votiaks, regard as the dwelling of the kudo-
spirit. Nowadays we see there, besides offerings, only dried
birch leaves which are not even always renewed on the occasion
of sacrificing. Most frequently, however, we no longer find
a sacrifice case in a Cheremiss kudo , but in its former place,

the corner shelf continues to be held sacred. No stranger is

allowed to approach the sacrifice shelf, as the kudo - spirit

{kudo-V odyz) may take it amiss, nor does it befit women to
approach it, and even the children are afraid of it and avoid

it. In order to shield the sacred back part of the sanctuary

from injurious contact, the Cheremiss in some parts of the
24
country used to divide the house by a partition . In the Dis-
trict of Urzhum I heard the back part called “ the little kudo”
At times only one or the other back-corner is separated by
means of a partition of boards. The “little kudo” which is
reached from the “ great ” one through a small door, is, ac-
cording to the Cheremiss, more sacred than the other parts of
the building. Only grown up men may enter there, and not
even these unnecessarily. In bygone days there were kept in
“ the little kudo ” besides the sacrificial objects necessary at
divine service, also arms and implements of the chase. Here
were made, besides, their vows of sacrifice, by bringing in the
firewood necessary when sacrificing in the forest, and the pan
in which the victim was to be boiled. Where there is no
longer any kudo y the sacrifice case is kept in the storehouse in
the entrance to the bathhouse.
The kudo -\ odyz of the Cheremiss, when requiring sacrifice,
also appears inhuman form in the dreams of the family mem-
bers. The offering is then placed in the above named case,
136 FINNO-UGRIC MYTHOLOGY
or on the sacred corner shelf. According to the earliest ac-
25
counts, the Cheremiss slaughtered a black sheep for their god.
Nowadays they bring for the most part only small sacrifices,
such as hens and ducks, for occasional reasons, mostly on ac-
count of a certain eye disease (trachoma). At first the sacrificial

vow is fulfilled in such manner that a little meal, some honey,

and cakes or other eatables, are placed on the sacrifice shelf.

The sacrifice itself is not executed until after the lapse of some
time. Then the flour and honey used at the sacrificial vow
are mixed into a dough, of which sacrificial bread is made for
all the members of the family. In the sacrificial meal, which
is prepared and consumed in the kudo only members of the ,

family partake, strangers not being allowed the tiniest bit.

When beginning the meal, pieces of food are placed on the

sacrifice shelf, near which the head of the family prays, asking
for forgiveness on behalf of the sinner and on that of the
whole family, should any one, unconsciously, in one way or
another, have happened to offend the kudo- spirit, and implor-
ing him to protect and keep the family and home. In some dis-
tricts it is customary to offer up a sacrifice to him at a fixed time,

in the autumn. The bones of the victim are not burnt, but
buried in the earth under the building 5 a portion from every
part of the body of the sheep used for this being placed on the
sacrifice shelf. In the District of Urzhum a curious custom has
been retained of taking the household god to one’s neighbours,
when the spirit, by sending an illness, seems to require a sacrifice.
When not inclined to sacrifice to it, they say: “ Do not require
any thing of us, we have boiled the last already; we will take

thee to our neighbour’s; there is a silver-horned bull and a fine

woolly sheep, there thou shalt have a treat.” Thus speaking,

the Cheremiss takes dust from the “ kudo-s'pwxds ” case and
sets out for his neighbour’s. If he isasked to take a seat there,
”
and is offered bread and salt, all is well, as then “ the spirit
has been kindly received. Unnoticed, the guest throws the
dust from his hand into the corner and goes away without
 PLATE XV
1. The little kudo or dwelling of the kudo - spirit
within a Cheremiss hut, or great kudo. (See page
I35-)

2. Cheremiss kudo. (See page 135.)

After photographs by U. Holmberg.
 FAMILY GODS 137

saying good-bye or asking his neighbour to come and see him.

Also among the Hill Cheremiss, amongst whom one very rarely
comes across a kudo , the belief has been preserved that the
kudo-V odyz. continues to live in the place of the former kudo y
and that he who quarrels in the said place or besmirches it, will
26
undoubtedly fall ill .

After marriage, the Cheremiss woman still goes at first for

some time to the kudo of her old home to sacrifice, should she
meet with illness or any other misfortune declared by the sor-

cerer to have been caused by the spirits of the “ old place.”

Similarly the scattered younger families turn when necessary to
the spirits of older kudo. Thus, the “ little family ” remains
always dependent on the “ great family ” in some way or
27
other .

Georgi speaks also about a material image of the family god,

stating that “ in many houses, perhaps in every house, there is

in a corner in a case, a coarse little doll of wood, dressed in

male attire.” When describing the wedding ceremonies of the
Cheremiss, he further relates that “ when everything is ready
in the wedding house, the family god is placed on the table
and the sacrificing priest {kart) of the village prays in front
of it.” Considering that the Cheremiss have not been in the
habit of keeping the sacrifice case in the dwelling-house, there
is reason to suppose that the family god mentioned by Georgi
28
is the ^«<io-Vodyz .

A similar family cult doubtless existed among the Mordvins,

and even among the Baltic Finns. Among the Esthonians,
remains of it seem to have been preserved, through alien in-
fluence, until modern times. The Vorsud case of the Votiaks
corresponds, with them, to the “ Tonni vakk ” {vakk =
“case”). On
Tonni or Antony ’s-day (January seventeenth)
one must brew beer or slaughter some animal the latter —
being generally a sheep, though a bull is sometimes mentioned.
At nightfall, the Tonni vakk was taken from its recess, candles
were lighted on the rims of the case, and it was carried all
138 FINNO-UGRIC MYTHOLOGY
round the dwelling house, the cattle sheds, and the yard.
From each part of the carcase of the sacrificial animal a piece
of meat was cut as a sacrifice to Tonni, and of the gravy a little

was also sprinkled on the nearest paths. Lastly the people

sat down to eat.
Tbnni’s case, which had to be made by the sorcerer, was kept
in a place known only by the master, generally in the attic of
the storehouse. In this were placed all the year round, for one
reason or another, various offerings: — when the corn was
threshed, when beer was brewed, when milking a cow that had
lately calved, when shearing the sheep, and when spinning yarn
or weaving cloth. When slaughtering, they sacrificed meat,
blood or fat. The case had to be particularly remembered on
the occasion of illness among either human beings or animals.
Falling ill was considered to be a consequence of the case hav-
ing been damaged some one, when passing, having made
or of
a noise, or because the people had forgotten to sacrifice to it.
There is a report even, that the case used to contain a doll-like
image. That the Esthonians had known both a lesseralso
family spirit shown by a tradition, accord-
and a greater one, is

ing to which not only every family but also every village had its
29
common sacrifice case .

There are no reliable statements regarding the corresponding

family worship of the Finns. Yet, in the social life of the
Karelians there are indications that these belonged to two dif-
ferent families, a smaller and a larger one, the chieftainship
of the named — where
last its head was not chosen by election
— descending from a father to the eldest son of the eldest
branch of the family. A result of the worship of the fore-
fathers of the family was most likely the alien position of the
wife in her husband’s home, for, as with the Votiaks, the women
in Finnish Karelia kept their own family name even after
30
their marriage .
 CHAPTER IX
HEROES

T HERE
cated to the spirit of
is every reason to believe that those Lapp Seides,
which were worshipped by a larger following, were dedi-
some more famous man, the founder of a
family, a shaman, Such people were worshipped also
etc.

among other Finno-Ugric peoples and the Samoyeds. Ven-

iamin relates of the Yuraks that certain of their stone or
wooden gods, the latter having a head coming to a point, were
worshipped by a great tribe, spread over a wide area, others
again by only a very scant congregation. The former are
generally situated in the neighbourhood of such places as the
Yuraks are accustomed to gather at, to hunt or fish or to seek
food for their reindeer. He mentions two such ancient sacred
places, visited by great numbers, of which one was situated
on the holy island Vajgats. At these meetings the Samoyeds
sacrifice reindeer and dogs to their tutelary spirits, besmearing
the mouths of the idols with the blood and fat of the sacrifice,
and having eaten the flesh, hanging up the head, and even
1
at times, the hide, on a holy tree . Of later origin is possibly
a custom of the Eastern Samoyeds of throwing pieces of the
flesh of the sacrifice into the fire. Bloodless sacrifices are per-
formed among the Ostiak Samoyeds. These sometimes do
not slaughter the sacrificial deer, but content themselves with
cutting out the face of the god or other strange figures on its

back. After a ceremony of this description the animal is re-

garded as holy, and may not be used for any purpose or

2
eaten .

The “sacred places” of the Yuraks are not fenced in,

neither are buildings to be found on them, the idols standing al-

140 FINNO-UGRIC MYTHOLOGY
3
ways under the open sky On the other hand, special buildings
.

for their idols are met with among the Ostiak Samoyeds. A
building of this kind, hidden away in the forest, is described
by Donner in the following words: “As the dwelling-place
of the gods they use here a building standing on four high
supports, resembling greatly the average barns by the River
Ob. In the fore-wall there was a little opening and against
the back wall stood the god, made of wood and resembling
a human being, together with his marital partner. The face
was very clumsily carved, the eyes formed of two large blue
glass-pearls, imparting a very quaint expression to the old
man. The images were dressed in fine furs and had around
them a number of weapons made of pewter with which to
protect themselves j and, fashioned of the same material,
swans, geese, snakes, reindeer and other animals, by the help
of which they were supposed to be able to flee on the approach
of an unconquerable enemy. Near the door was posted a
little man dressed as a Russian policeman, holding a wooden
sabre in one hand, while in the other he swung a great sword.
The dwelling-place of the gods was furnished with gaudy
cloths and expensive and before the image of the ancestor
furs,

the most varying objects lay on the floor, among other things
a great deal of money, of which many coins were a couple of
hundred years old. In the branches of the holy trees sur-
rounding the building garments, horns of animals, hides, etc.,
4
were hung.”
Similar bound to certain fixed places, are also pos-
spirits,

sessed by the Ostiaks and Voguls in great numbers. The

mightiest of these are honoured by a great circle extended
over a wide area, others again only by a small one, or merely
by the population of “ All places dedicated
a single village.

to idols,” says Pallas, “ the boundaries of which are exactly

defined by rivers, brooks, or other marks, are spared by the
Ostiaks, who neither cut down trees nor mow grass, neither

hunt nor fish, abstaining even from drinking the water within
 PLATE XVI
1. Ostiak Holy Place, with images of gods or
spirits.

According to Finsch.

2. Ostiak place of sacrifice.

After photograph by Rabot.

(See page 141 and compare pages 139-140.
Yurak.)
JL

—
 HEROES 141

their boundaries, for fear of offending the gods. Should they

be obliged to traverse these waters by boat, they are careful
not to approach too closely to the shores or to touch them
with their oars, and if the way through them is very long,
they supply themselves with water before reaching the holy
place, as they would sooner suffer the worst tortures from
0
thirst than drink of the holy water.” These holy places,
however, have not definite boundaries, still less are they fenced
in, but especially in the southern districts there is a little build-
ing resembling a storehouse, intended for the preservation of
offerings and the images. Like their house gods, the spirits

living at fixed holy places of the Ostiaks and Voguls have all

been materialised into images. Most often they have been

shaped as wooden figures resembling human beings, at times

as rag-dolls made out of stuffed sacks or natural stones ; fur-

ther, they have also been formed of bronze, copper, lead, or
even of bones. As assistants these have often images resem-
bling various animals. The storehouses for offerings are gen-
erally under the care of a special person, who then also
carries out the sacrificial ceremonies and receives the offerings,
money, skins, etc. Very often this occupation is hereditary in
6
the same family .

That these powerful and dreaded spirits, regarded as being

able to visit people with sickness, were originally human,
has not been forgotten by the people. A part of them are said
to have been former rulers or heroes, whose mighty deeds
are extolled in songs, others are expressly said to be the
founders of the clans. Those again that are furnished with
images of animals were probably famous shamans. An example
of how a powerful spirit is believed to develop out of a man
of mark after death is given by an Ostiak folk-poem, in
which a Vasyugan hero displays an uncommon nobility of
character by burying the body of a dead enemy-hero, erecting
his sword on the grave, and consoling him by saying: “ In

the times of coming daughters, in the times of coming sons,

142 FINNO-UGRIC MYTHOLOGY
thou shalt be called to life, and thou shalt become an offering-
7
spirit accepting offerings.”
At times one may see many images in the same offering-
house. Two hundred years ago, Novitskiy visited a “ great ”
god-house, containing five wooden images resembling human
beings wrapped round with “ clothes.” Around this chief
building were smaller square store-rooms on posts about the
height of a man; in these were preserved the objects used at
the slaughter of a sacrifice ; axes, knives, etc. Separated from
8
these was another little store-room filled with bones.
The sacrifices of the Ostiaks and Voguls, which may be
either annual or occasional, do not materially differ from the
corresponding uses of the Samoyeds. According to the oldest
sources, themouths of the images were besmeared with blood
and fat, and the hides of the animals, with horns and hoofs
attached, hung up in trees. The use of fire as a means of
transmitting the offerings, met with also among the Ostiak
Samoyeds, is most probably of later origin. Like these last
mentioned, the more Eastern Ostiaks have the custom of occa-
sionally offering up so-called bloodless sacrifices, that is to
say, sacrifices in which the animal is not killed, its “ soul ”
only being made over to the god. Even children may thus
be consecrated to some spirit ;
the child thus consecrated has
to fulfil certain duties during his lifetime, as, for example,
to marry a wife, or a husband, from the direction of the com-
9
pass in which the spirit dwells.
The worshipping of heroes among the Siryans, at the pres-
ent time totally forgotten by them, is described in the Life of

St.Stephen (d. 1396) in the following words: “ In Perm

many kinds of idols were to be found: some large, some small,
others again, of mediumsome were famous and very
size;

fine, others were legion; a part were worshipped only by

few and were shown little honour, but others again were wor-
shipped by people dwelling far and wide. They have certain
idols to whom they travel long distances, bringing them gifts
 HEROES 143

from afar, even from districts three or four days’ or a week’s

• 55 10
journey away."
The brother-tribe of the Siryans, the Votiaks, have even
today forest copses, consecrated to their ancient heroes, and
called lud by them. In earlier times these holy places were
hidden in the forests. The oldest authors to mention the
11
Votiaks say that these lud were generally in forests of fir .

Nowadays, as the forests in East Russia have diminished to a

very great degree, having even become quite scarce in some
districts, these consecrated groves have become visible, standing
out on the open plains as memorials of the former forests.
Thus, in the vicinity of the pagan Votiak villages flourish
luxurious sacrificial groves, the tall trees of which have been
held sacred from generation to generation.
Wherever these lud may happen to be, in the forests or

open plains, they are always fenced in. In this respect they
differ from the holy places of the Samoyeds and the other
northern peoples. But common to them all is the super-
stitious fear felt by the people for them. The Votiaks have
nothing else that they hold so sacred as these lud. No one
enters them without due reason, not even on holy days, with-
out taking an offering there. Cattle may not enter them,
branches may not be broken off, not even a stick may be
taken away; all disturbance is forbidden, and game seeking
shelter there may not be shot at by the hunters. Women and
children avoid them altogether in passing them they turn
;

their heads aside, still less would they ever set foot in them.
Neither may a stranger enter the sacred area. The spirit,

when angered, vents its wrath relentlessly by causing a severe

sickness. Most fear-inspiring, however, is the lud in the
twilight.
The fence surrounding the sacred grove is either of sticks
or boards, or sometimes of plaited branches. As in appear-
ance, so also in height, do they vary in the different districts.
A little gate of boards, swinging on wooden hinges, generally
H4 FINNO-UGRIC MYTHOLOGY
leads to the sanctuary, being open only during the performance
of sacrifices. The direction of these gates varies so much that
it is impossible to conclude that they have been placed to point
to any special point of the compass. Wichmann saw in the

Elabuga District (Bussurman Mozhga) a lud that was divided

into two by a fence; into the inner part only the guardian of
the lud and his assistants were allowed to enter. In this part

was the fireplace and a table for the flesh of the sacrifice.

In the front part, to which the congregation also were ad-

12
mitted, there was a table for the mutual meal .

In most of the lud which the author was able to see during
his travels, there was, with the exception of the fence, nothing
that might specially draw attention to it. Only in a few
sanctuaries was there a rotted bench, a moss-grown stool, or
a narrow table,used by the Votiaks as an altar on which to
offer up their sacrifices. The offering-table is often placed at
the foot of some thick, centuries-old tree, under which the
sacrificing priest reads out his prayers. It would appear that
the sacrificial ceremonies of the Votiaks were particularly
centred round some old tree. Of this, Buch relates also, from
the Sarapul District, that in the centre of the lud there was
an old tree, the lower branches of which were lopped away to
13
allow of a freer approach .

In the larger and much visited groves there was also a

store-like building, without a fireplace, called the lud-kuala
14
by the Votiaks . One of these the author saw in the Mama-
dysh District. It was a small hut, unfitted for a dwelling-
place, with a roof sloping backwards, and a small door, which,
like the gate of the grove, opened towards the west, that is

to say, towards the village. Nothing was to be seen in the hut,

except a shelf of board in the right-hand back corner. The
fireplace was outside the building, between it and the gate.

The old inhabitants relate that the kuala was not as empty in
earlier times as it was then, but was used as a store-place for

offerings, sacrificial vessels, towels, coins, etc.

 HEROES 145

The Votiaks worship in families at the lud; the members of

one family never come to worship in the lud of another
family. Should several /^-families live in the same village,

just as many groves will be found in its vicinity. A grove in

which a great clan, i.e., many villages, gathers for a mutual
sacrifice, is called a “ great lud” Every lud has its separate
“ guardian,” the post passing down from father to son. Only
when a “ guardian ” is childless, is another member of the
family or clan chosen at a meeting of its members to be a
sacrificing priest. Sometimes, the magician ( tuno ) chooses a
guardian for the sacred grove.
The guardian has no special ceremonial dress at the sacrifices,
but it is demanded of him that his apparel shall be neat and
clean. Where possible, he must wear a white coat, on his
head a white hat, and white wrappings round his feet, and new
bark-shoes. Cleanliness is also demanded of the congrega-
tion visiting the grove. No one is allowed to enter who has
not bathed beforehand.
The Votiaks make a lud for themselves for many different
reasons. They begin to worship the lud spirit, for example,
in the hope of being delivered from some serious illness, or,

again, they build a fence round a grove, the spirit of which

has revealed itself in a dream, giving the exact situation of
the same. It is the duty of the dreamer to set out at once to
fence in the place shown him in his dream. When the Votiaks
move as settlers to a new neighbourhood, too far away for the
old lud to be conveniently visited, they prepare a new one
for themselves. This may not be done in any place without
calling upon the services of the magician, who bestrides a
young foal that has never been ridden before, and rides with-
out a bit or reins into the forest. The place where the foal
stops is the site of the grove. The Votiaks, however, take care
15
that the grove is not situated too far from the village .

Sacrifices are not offered up in a new sacred grove until the

“ spirit ” has been brought from the old place. The “ bring-
146 FINNO-UGRIC MYTHOLOGY
ing of the spirit ” is carried out in the same manner as the
mudor- wedding. The Eastern Votiaks relate that their fore-
fathers, for the inauguration of sacred groves in strange neigh-
bourhoods, brought with them ashes from the grove of their
native village. In the same manner Bogayevskiy says of the
Sarapul District, that when the tuno has decided on a site for
a new grove, the sanctuary is removed there with solemn
ceremonies, in which the most important act is the bringing
over of ashes from the old place to be placed on the site of
16
the fireplace of the new .

As soon as the lud has been inaugurated for its mission, it

becomes a sanctuary in which yearly sacrifices must be offered

up. This is not only the sacred duty of the founder, but of all
his descendants. Miropolskiy says that though the Russians
may have laid waste a lud> the Votiaks continue to worship
17
the spirit at the site of the former grove . Anyone omitting
the proscribed sacrifices is sure to be punished severely by the
lud- spirit, who is regarded by the Votiaks as stern and exacting.
Doubtless, the Votiaks formerly had images within their
sacred groves, although we can no longer determine the ap-
pearance of these. The difficulty, for a child of nature, of
grasping the idea of a spiritual being when he has nothing
material to lay hold of, is shown by a fable of the Votiaks
in which it is told how they were at one time so crushed be-
neath material adversities that the duty of sacrificing lay too
heavily upon them and they decided to abolish this rite. A
Tatar offered to take away the /^-spirit by collecting all the
objects gathered together as offerings in the grove. The
hopes of the Votiaks were, however, dashed again by their
being continuously punished by the spirit. The people be-
lieved this to be due to the fact that the Tatar had not taken
the offerings far enough away, but had cast them on to the
18
village fields .

Besides occasional offerings, annual sacrifices are offered up

by the Votiaks in the lud. The annual sacrifices appear to
'
.;tn :• 7 . < < d ,

( . I i.1 T^BCj 5 v7 1
 PLATE XVII
1. Votiak sacred grove or lud with surrounding;
fence and gate. (See page 1 43.)
After photograph by Y. Wichmann.

2. Storehouse of the Ostiak idols near Vasyagan.

(See page 141.)
After photograph by Adrianov.
 HEROES 147

have been made chiefly in the summer before hay-making

time, and autumn after the conclusion of work
in the in the

fields. The ceremony itself was performed, according to the

most ancient custom, in the evening. Occasional offerings are

made by the Votiaks after every misfortune, especially during
a severe illness, said by the magician ( tuno ) to be a sign that
the /^-spirit demands a sacrifice. It is the magician’s duty to
find out what the spirit wishes as a sacrifice on the varying
occasions. To begin with, however, a promise of sacrifice is

regarded as sufficient. Thus, a few copper coins are bound

up in a rag, with the words: “With this money, /^-spirit, I
buy thee a horse, let the sick not lose his life.” Silver coins
are then placed in the rag, with the words: “With silver I

deck the mane of thy horse.” Further, a little meal is strewn

there, with the words added: “ Besides which I will bake thee a
loaf, if thou wilt give health to the sick.” The rag bundle is

then hung up in some secret place. Should the sickness not

improve after this, it is regarded as a sign that the spirit wishes
19
the actual sacrifice immediately .

This promise to the lud- spirit is often made by the guardian,

who, as soon as he is informed of the matter, goes out into his
yard or even into the sanctuary with a loaf of bread or a dish
of porridge in his hand, praying in the name of the sick per-
son, that the /^-spirit may be appeased and wait until the
sick person is himself in a condition to offer up his sacrifice.
Sometimes, the promise is again “ renewed ” before the actual

sacrifice. When the /^-guardian prays in his own yard, he

keeps his face always turned in the direction in which the
sanctuary is situated.
The day on which an annual sacrifice is to be performed,
is determined by the /^-family or lud- clan. Before the cere-
mony, the participants must all cleanse themselves and put on
clean apparel. To the preparations belong also the collecting
of sacrifice-money by cutting the family-mark of each family
20
on a stick, the marked lines indicating the amount given .
148 FINNO-UGRIC MYTHOLOGY
The /^-spirit always demanding blood-offerings, a foal is

generally used as the victim, but also, at times, a black sheep.

After the conclusion of all these preparations, the actual
ceremony is Only the older males go into the sanc-
begun.
tuary, carrying with them the vessels, cauldrons, dishes, pro-
visions, and the sacrificial animal. When the crowd arrives
at the gate of the sanctuary, they greet the spirit by taking off
their head-dress, the guardian himself opening the door and,
as the leading person, going first into the grove, the others
following silently after. As a beginning fire must be made on
the site of the old fires, fallen trees, stumps, or fallen branches
being used for fuel. Towels for the wiping of hands are
brought with them also and hung up in the branches of the
tree. On the altar-table, decked with green boughs and
white cloths, the accompanying loaves and pancakes are piled
up. When the number of worshippers is very great, the food-
offerings are placed on the ground, a white cloth being laid
under the wooden bowl of each family.
Before commencing the sacrifice it must be ascertained
whether the /«^-spirit will accept the offering. This is done
by pouring fresh spring-water by means of a bundle of twigs,
over the sacrificial animal, which must be flawless and of one
colour. This ceremony is repeated several times, the lud-
guardian reading softly a prayer the while, until the animal
shivers, which, according to the Votiaks, Chuvashes and Chere-
miss, is a sign that the sacrifice is pleasing to the god.

After the “ sign ” the sacrificing priests begin the slaughter-

ing. Its feet having been bound together, the animal is

turned over on to its left side and the blood allowed to run
dry from the veins in its throat without any previous stunning
of the victim. A few drops of the warm blood are thrown
by means of the sacrifice ladle into the fire. During the
slaughtering, the /^-guardian reads out a prayer, holding the
sacrificial bread in his hand. As soon as the animal has been
killed, the hide is flayed from it and the carcase divided in a
 HEROES 149

particular way. The chief organs of the body, the heart,

lungs, liver, etc., are cooked separately and when prepared
are set in a special dish. Later, two small fragments are cut
from each quarter of the carcase, from the tongue, lungs,
heart, liver, etc., one of which is placed in a dish on the table,
the other thrown into the fire. During an earlier period, the

pieces now set on the altar-table were hung up in the tree

itself, and in some places it is still said to be usual to thread

them on to a little twig, to the end of which a strip of lime-
21
bark is bound, probably for hanging up in the tree. As
other peoples also, including the Lapps, have been in the
habit of cutting small slices from the most important organs of
the sacrificed animal, which were then threaded on to a pole
and fastened to the holy tree, it is apparent that this must
have been an ancient Finno-Ugric custom.
In sanctuaries possessing a building, the offerings are placed
on the corner shelf. This is quite to be expected, for if the
/^-spirits, as may be supposed, were at one time materialised
in the form of images, they were certainly situated in the
lud-kuala, together with the offering vessels and the money.
This is further pointed to by the fact that the Votiaks regard
the lud-kuala. as being so sacred, that only the /^-guardian
may enter it.
From the Life of St. Stephen we may obtain a graphic view
of the ancient lud-kuala sacrifices. Incidentally, the image-
house of the Siryans is mentioned, which was also watched over
by a special “ guardian.” The actual appearance of the build-
ing is not described 5 it is only stated that within were images,
sacrificing tables and a great amount of valuables. The saint
is praised for the fact, that out of all that was hung up round
the gods, either as clothing for them, or for their bedecking
themselves, or merely as gifts of sacrifice — skins of sable,
ermine, skunk, beaver, fox, bear, lynx, and squirrel — all these
he gathered together into a pile, and burnt them, smote the
images with an axe on their foreheads and hewed them into
150 FINNO-UGRIC MYTHOLOGY
small pieces, throwing these on the fire, and burning up every-
thing together, the pile with the skins and the images at the
same time. This caused great surprise among the Siryans, who
said: “ did he not take all this as booty for himself? ”
Why
In another place we read: “ In the same manner he forbade
his disciples to take away anything from the houses of the idols,

neither gold, silver, copper, iron, pewter, nor any of the objects
22
mentioned earlier.”
When the /^-spirit has received his share of the sacrifice,
the food is divided according to the number of families taking
part in the sacrifice. Following a very old custom, the whole
of the food must be consumed within the sanctuary and at the
same time. The hide and the larger bones are, following an-
23
other old custom, hung up in the holy tree . Nowadays, hides
are not seen in the groves of the Votiaks, as not even the fact
of their being cut into pieces has been able to protect them from
thieves. On the other hand, one can see among the Eastern
Votiaks whole skeletons of animals hung up with ropes of
bark on the tree. The extreme care with which the flesh of
the sacrifice is carved by the Votiaks, who avoid fracturing any
bone whatever, and the care with which they join these together
in their natural order, appear to be a result of a belief, said by
Bechterev to be prevalent among them, that the sacrificed
24
animal does not die, but passes living to the /^-spirit .

A noticeable feature in the lud worship of the Votiaks is,

further, the use of wax candles, not found among the more
northern peoples. These candles are often prepared first in the
grove, where the wax obtained in bee-keeping is kneaded be-
tween the hands round strands of flax.

After the meal, the congregation form up in long rows

while the lud - guardian prays in a low voice. According to the
oldest custom the prayers, like the slaughtering also, should be
read with the face turned to the west or the north. The con-
tents of the prayer vary in different districts, depending chiefly

on the accidental needs of the sacrificers. The /^-spirit is first

 . 7

ILV77. : i h jq;

:
{..U.i ; 7.7 7 . . n;
’
v 7 -

; .
’ •;
. . . •

.nr.. 7 7/ /. ...
 PLATE XVIII

1. Votiak lud-kuala , formerly a storeplace for of-

ferings, sacrificial vessels, etc. (See page 144.)
After photograph by U. Holmberg.

2. Votiak lud-kuala , Birsk district. (See page

144.)
After photograph by Y. Wichmann.
 HEROES 151

asked to protect human beings and animals against sickness and

all other evils, and the fields from hail and storms, etc. After
each prayer, read by the guardian, the kneeling congregation
touch the ground with their foreheads. Sometimes the minds
of the worshippers are uplifted by the tones of stringed in-
struments. While the people are leaving the sanctuary, they
25
bow low to the lud and say: “ Live happily and protect us.”
At times the festival is prolonged in the village at the house of
the “ guardian,” where the men and women of the village
gather, and where feast-songs are sung in these words: “ The
/^-spirit has wished us peace and given his blessing.” The
26
festival may even be prolonged for two or three days .

What the origin of this lud- spirit was, the Votiaks themselves
do not always know. Many features of the ceremony point,
however, to the worship of the dead. Such features are, e.g.,
the fact that the /^-spirit, often called the “ ruler ” or “ lord ”

( lud-kuzo, lud-asaba ) or merely ludy appears in dreams in hu-

man shape, that he is fixed to a certain place, and that he is

worshipped by families and is sacrificed to in the evenings with

the face turned to the west or the north. The black sacrificial
animals are also a sign pointing to the worship of the deceased.
As Georgi already relates, the Votiaks sometimes worship in
their lud a spirit called Sulton (= Arabo-Turkish Sultan ).
27

The same epithet is applied by the Chuvashes to a spirit dwell-

ing in their sanctuaries, which is called by them kiramat (Pan
Arabo-Turkish word meaning “holy”). To Turco-Tatar
influence points also the belief of the Votiaks that the lud ,
when desiring a sacrifice, appears in dreams in the guise of a
Tatar. The lud sacrifices of the Votiaks are, however, not
entirely of foreign origin, for signs that these also worshipped
their ancestors and heroes are not wanting even in our day.
As an example may be mentioned that in Bussurman-Mozhga
(Elabuga District) eleven villages celebrate the memory of the
founder of their line, Mardan. The brave Mardan had in
bygone times come from the north and chosen this village as
 152 FINNO-UGRIC MYTHOLOGY
his dwelling-place. Every third year they sacrifice a horse to
him and a cow and annually, in addition, a sheep is
to his wife,
sacrificed. The words of thanksgiving uttered during the sacri-

fice to Mardan, are as follows: “Together we sacrifice a horse

to thee. For the fine children and the fine harvest thou hast
28
given us, we thank thee, Father Mardan.”
Further light is thrown upon the lud cult of the Votiaks by
the corresponding sacrificial cult of the Cheremiss. Like the
Chuvashes, the Cheremiss call their fenced-in sanctuaries
keremet. Contrary to their attitude towards the groves of the
Nature gods, in which they say sacrifices are made “ upward,”
or “ towards the sun,” sacrifices are here made “ downward,”
or “ towards the night.”The Cheremiss display great dread of
the groves of the “ lower spirits,” in which, where possible,
coniferous trees must grow. A peculiar feature is that in the
keremet no foreign tongue may be spoken, as the spirit dwelling
there “ hates foreign tongues.” They often give to their
sanctuaries names such as “ the keremet of our clan.” The
same person may, however, belong to two different keremet-
clans. In such cases, the keremet groves are generally con-
secrated to different spirits. At Kurmanaeva (Birsk District)
there is a so-called Suita n-keremet, in the sacrifices of which
the people of about twenty-five villages take part. Some vil-

lages have no keremet at all, while in some places a keremet

may belong to a few separate families only. In the Urzhum
District, where this cult has better preserved its original fea-
tures than among the Eastern Cheremiss, one may see several
sacrifice-trees in the same gloomy fir forest, by each of which
the different families offer up their sacrifices.
Where there is only one keremet in a village this is generally

called after the village. At times, the keremet may be called

after its founder, or after the place in which it is situated.

Every clan takes care of its sanctuary, where the collective

up by a member of the clan chosen for
sacrifices are offered

the purpose, but where any single member also may make offer-
 HEROES 153

ings on his own The Cheremiss make their offerings

account.
one may neither go out
late in the evenings, as after a sacrifice

to visit anyone, nor receive visitors. On the way to the grove,

one must, as far as possible, avoid meeting people. The most
usual sacrifice nowadays is a foal or a black sheep, but earlier
it was very often a black bull.

Like the Votiaks, the Cheremiss at times make only a

promise of sacrifice. The usual method is that money, flour,

honey, or a little loaf prepared specially for the occasion, are

placed in a little bundle, and the worshipper prays to the
keremet - spirit to be appeased and to soothe the agony of the
sick; binding himself to carry out the offering on a suitable
occasion. The bundle may be hung up either at home on the
wall of the storeroom, or in the keremet on the branches of the
sacrifice-tree; when the promise is redeemed, the bundle is

burned up. Often the promise is accompanied by the hang-

ing-up of the garments of the sick, or the thrusting in of
some iron implement, an axe, a sickle, or a knife in the wall
of the storeroom, from which they are removed after the
promised animal has been sacrificed. When the Cheremiss
promise a sheep or a bull, they take a little wool or hair from
the promised animal into the grove. If a horse has been
promised, they prepare harness of bark, and hang this on the
guarantee to the spirit. At the same time
sacrifice tree as a

a few sticks of wood are piled against the tree. Some who
make promises of sacrifice hang up a wax candle with the
objects already mentioned. The promised sacrifice is

slaughtered, like the others, in the evening, as “ should anyone

meet the sacrificer, he would immediately fall ill.” By
means of all the objects that follow the making of a promise
of sacrifice, the Cheremiss attempt to assure the spirit that he
29
need not wait very long for the redemption of the promise .

Where a poorer Cheremiss cannot in due time fulfil his

promise of sacrifice, he must “ renew ” the promise by sacri-
ficing some lesser object. Very usual is the sacrificing of a
i54 FINNO-UGRIC MYTHOLOGY
goose, a duck, or a hare, in the place of a horse. In the Birsk
District the author had the opportunity of seeing how the
population of a village offered up a smaller sacrifice to the
keremet on account of a cattle-plague. Into the sanctuary
only the sacrificing priest and three assistants entered. These
had first to take a bath and clothe themselves in clean garments.
Immediately when they had arrived at the grove, the assist-

ants made a fire, using for this purpose glowing cinders brought
in a pan from the village. Sacrifice bread was kneaded on
the spot and baked on a wooden fork over this fire. When
the loaf, on which two “ noses ” had been impressed by three
fingers held together, was ready, it was placed at the root of
the sacrifice tree. The candles were then made and placed in

hollows in the bark of the tree. The actual sacrifice, a duck,

lay with feet bound together near the tree. Swinging a burn-
ing branch and striking the knife against the blade of the axe,
the “ priests ” prayed side by side, while the others killed
the duck by cutting its throat. The sacrificing priest poured
a little of the warm blood into the fire, imploring the keremet
to accept the sacrifice, free the cattle from the plague, and
wait until the autumn for the promised horse. When the
flesh of the duck was cooked the sacrificing priest carried it

to the tree, where he cut off small pieces of the heart, liver,
windpipe, neck, breast, back, wings and feet into two bowls,
the contents of one being given through the fire to the kere-
met of the other
,
to the medium of the sacrifice, “ the Fire-
mother.” In each bowl was also laid one of the cut-off
“ noses ” of the sacrifice bread. Before this ceremony, more
prayers had been read before the tree, accompanied by the
swinging of torches and the clang of the knife against the
axe. After the sacrifice of the contents of the bowls, the rest
of the meat was eaten ; the remnants were thrown into the fire.

At the one hears the Cheremiss in the

sacrifices, Urzhum
District refer to thekeremet - spirit as the u Old man,” the
“ Great man,” or the “ Prince.” The best known is a spirit
 HEROES i55

called the “ Old Man of the Hill ” or as he is also called,

after his dwelling-place, Nemda, “ the Old man of the Nemda
Hill ” or “ the Prince of the Nemda Hill.” Of this worship,

Olearius relates in the first half of the seventeenth century

that the Cheremiss made pilgrimages to the Nemda brook
and sacrificed there. This holy place, he says, is feared greatly
by them: “ Any one going there without an offering, perishes,
30
as the devil is believed to have his habitation there.”
The sacred place mentioned by Olearius, situated in the
Yaransk District, is spoken of also in certain accounts dating

from the former half of the last century. As the Russian

priests exerted much pressure on the Cheremiss at that time
on account of their pagan religion, they knew that these were
in the habit of making sacrifices at a stone, lying on the bank
of the Nemda near the village Tshembulatova, and, therefore,
they destroyed the stone. The spirit worshipped by the Chere-
miss at the stone, was called by them Tshembulat, from which
the village had derived its name.
Nowadays the people no longer gather at the actual dwell-
ing-place of this spirit, but have prepared groves in his name
at different places. Thus, the same spirit may be worshipped
in the groves of many villages. In the neighbourhoods where
tales of the “ Nemda Old man ” have been best preserved,
it is said that he lived by the Nemda brook over which a
“ bridge ” led. Besides a wife he had also officials: a “ book-

keeper,” an “ interpreter,” a “ guardian of the gate,” and a

“ bridge man,” whose office it was to watch over the bridge.
To each of these it was usual to make a separate offering, a
horse to the Prince himself, a cow to his wife, and to the
others some smaller animal.
Many tales go to prove that this “ great man ” was a former
Cheremiss chief. He is said to have ridden a white stallion
and fought against enemies: “When he finally succeeded
in re-establishing peace on earth, he called together the Chere-
miss to a stone, and proclaimed the peace to them. He then
156 FINNO-UGRIC MYTHOLOGY
liftedup the stone, and placed himself under it, saying to his
people: Should war break out again, some one must bestride
‘

a white stallion, and ride three times round the stone, shout-
ing: “ Arise, Chief, there is war on the earth! ”’ A Cheremiss
did this once out of curiosity, shouted out the necessary words,
and immediately the chief arose, sat himself on his horse and
rode out to the east and west, to the north and the south,
but nowhere could he see signs of war. Then, calling the
Cheremiss together again, he said: ‘As you have fooled me
and called without cause, you are hereafter my slaves,
me
and must sacrifice a foal to me annually.’ ”
In some districts he is called “ the Northern Ruler ” and
is said to have command over an invisible army. When sick-
ness is rife among the cattle, the people say: “The Northern
Ruler has sent his warriors to cut down our cattle.” Even
now he is said to ride through the land of the Cheremiss at

times, to see how these are progressing. Should anyone meet

him without knowing who he is, and thus not get out of his

way, an immediate illness is the result, and a horse must be

sacrificed to the spirit. The people even speak of his green
cloak and his red head-dress. He is specially sacrificed to in
times of war.
Besides the widely-known and everywhere highly respected
“ Nemda Prince ” the Cheremiss have other local keremet-
spirits, the fame of which is not so widely spread. The ma-
jority of these have become the objects of worship through
their heroic deeds. The Cheremiss remember their feats even
today. There are many local heroes, especially in the old
dwelling-places of the people. Thus, they make offerings to
“ the Old man of the castle-hill ” and to the “ Hero Aren,”
who fought met his death before a
against the Tatars, but
gate, ever afterwards called the “ Hero gate.” At his death
the hero said: “ Remember me, give me a good horse with me
in the grave, and continue the war by slinging stones! ” The
Cheremiss did as their leader had advised. The stones, di-
 ‘
"
-
:

'

' '

qrn: :
'
Hq ' -

— fij •
ob > ri n >if€
 PLATE XIX
1. The image of the Samoyed, “ Master of the
Forest,” carved on a tree-trunk. (See page 178.)
After photograph by K. Donner.

2. Cheremiss horse-sacrifice to the keremet-spirit

in time of sickness. (See page 157.)
After photograph by U. Holmberg.
 HEROES 157

rected by the dead hero himself through the air, whistled in

a peculiarmanner and destroyed the enemy. On the place
where the hero had died, a keremet was established, in which
the Cheremiss sacrifice a foal in cases of sickness, even today.
A strange inherited custom is connected with this sacrifice as

a memory of those times of war: a stone is cast in the air in

the name of the sick person, and by the whining sound it

makes, the possibilities of recovery aremade known.

Together with their own heroes, who “ hate foreign
tongues,” the Cheremiss, like the Votiaks, sacrifice to a spirit

called Sultan. The last named has his own special sanctuaries,
as according to the people’s view, he cannot be worshipped in

the same place as a Cheremiss chief. This may be a relic

from the period of power of the Bolgars, when the independ-

ence of the Cheremiss first began to waver. In any case the
keremet cult already described, corresponding with the lud-
sacrifices of the Votiaks, proves that the Finnish stocks on the
Volga have had their own princes at one time in history, the
memory of whom they have been able to preserve through
the centuries.
Under the alien name of keremet the Mordvins also wor-
shipped their heroes and the dwelling-places of these. Their
keremet also seems to have been a fenced-in forest-grove.
Even sacrifice store-houses {kudo) and probably also images
31
were kept by them in their sacred places .

That the Mordvins, like the Votiaks and Cheremiss, sacri-

ficed also to the spirits of alien rulers, is shown by the name

mentioned earlier, Soltan, or Salhta. The hero cult of the
Mordvins is further described by Paasonen as follows:
“ Among the Erza in the Kazan and Samara Governments,
we find a deity called Staka Pas (“ the heavy god ”), who is

honoured with special sacrifices, and entreated not to launch

“ his heaviness ” (evil generally) upon the people. In some
parts, a divine couple, popularly supposed to be husband and
wife, and bearing many names — e.g., Onto and Bonto —
 , ,

158 FINNO-UGRIC MYTHOLOGY

are invoked by the epithet of Staka Pas, while elsewhere the
“ heavy god ” is addressed in sacrificial prayers as Kan Pas,
Kuvan Pas, and regarded as living “ in the black earth.”
The word Kan the signification of which isnow unknown to
the people themselves, is simply the Tatar Kan (“ prince ”),
so that Kan Pas means “ god-prince ”j Kuvan again is most
probably derived from the Turkish title kagan y which in Chu-
vash or Bolgar would be pronounced kugan and in Mordvin
may easily have become kuvan. The Mordvins having been
at one time under the rule of the Volga Bolgars, of whom the
present day Chuvash are a descendant people, it is quite prob-
able that “ theheavy god ” was originally the spirit of some
Turkish ruler. Similarly, the other heavy gods, Onto and
32
Bonto, etc., are perhaps the rulers of an earlier age.
Of a corresponding sacrificial cult among the Baltic Finns
we have no reliable information. We need not doubt, how-
ever, that they also had their heroes whom they worshipped.
The Esthonians and the Finns have preserved a common name
hiisi, which originally meant “ forest ” but later also “ sacri-

ficial grove.” Hiisi, as the spirit dwelling within these was

also called, is generally regarded as an evil spirit, like the lud
of the Votiaks. An
old tale has been recorded in Esthonia,
according to which the “ Thunder god ” thrived best in a
forest of leaf-trees, but Hiisi best among coniferous trees.
Here the same difference is made between the worship of
the Nature god and the underground spirits, as the Cheremiss
observe today. The old folk-traditions relate further, that
groves of this descriptionamong the Baltic Finns were fenced
in. That they even possessed sacrifice buildings in their sanc-
tuaries, is shown by the Papal Bull of Pope Gregory IX in

the year 1229, in which he allows Bishop Thomas to accept

the sacrificial groves and image-houses ( lucos et delubra),
33
presented to him by the converted heathen.
Doubtless also among the ancient heroes of Finnish song
were many who at one time were worshipped.
 CHAPTER X
HOUSEHOLD SPIRITS

T HE
Finno-Ugric
anthropomorphic household
pean peoples was unknown
race. Even now it is
to the

rare or
spirit of many Euro-
forefathers of the
unknown among the
Ostiaks and Voguls. A later spirit is the Russian Lapland
Kyode jielle (“the One who dwells in the tent”) or Port
hozjin (“Household ruler”). Of this latter, it is related
that he lives under the fireplace, and may sometimes appear
in the shape of a dog. To appease him the Lapps offer up
sacrifices to him and are glad when he leaves the house. By
the fireside where he dwells, there is a spot where women are
afraid to go or to step over. This household spirit is without
doubt borrowed from the Russians ( horzjin = Russian hoz-
yain). Through Lapps have made the ac-
the Finns, the
quaintance of the Tonto (Finnish Tonttu Swedish Tomte ).= 1

The spirit dwelling in the house is called by the Votiaks

Korka-murt (“ House man ”) or Korka-kuzo (“ House
ruler ”). His chief dwelling-place is under the floor, for which
reason he is sometimes called “ the Ruler dwelling under
the floor.” As may be concluded already from the word murt
(“ man ”) this spirit has the outward form of a man. The
“ House man ” shows himself very seldom when this happens,
;

it is a forewarning of death or other misfortunes. When he

does appear he resembles sometimes the master of the house.
Generally speaking, he is a kindly and useful spirit, pro-
tecting the inhabitants of the house from strange spirits and in
every way looking after the interests of the house. He may
even at times take part in the household duties. The Votiaks
i6o FINNO-UGRIC MYTHOLOGY
relate that he sometimes spins
in the night, if for some reason

or other, the womenfolk have been hindered from finishing

their day’s task. When the “ House man ” is given cause
for anger, he annoys sleepers in the form of the nightmare,
tangles hair and beards in the night, and hinders the success-
ful conclusion of tasks. Little children are never left alone in
the house, as it is believed that the “ House man ” can substitute
2
changelings for them.
Whenever the “ House man ” in one way or another shows
signs of being offended, he must be appeased by sacrifices.

The which with the Votiaks generally takes the form

sacrifice,

of a black sheep, must be killed under the floor, where the

spirit dwells. In the ceremony, in which the master of the
house plays the part of the sacrificing priest, only members of
the family may take part, as the flesh of a sacrifice may not
be offered to strangers. Pieces of the meat and the bones
of the sacrificed animal are buried in a hole dug under the
floor, into which the victim’s blood is also allowed to run
during the slaughtering. The flesh of the sacrifice is cooked
and eaten, as a rule, in the house itself. Besides occasional
offerings, regular sacrifices are made at certain times to the
“ House man.” Usually, the Votiaks sacrifice to him in the

autumn, after the conclusion of agricultural work, a goose or

duck and also porridge} the bones of the bird together with

the porridge and a spoon are placed under the floor. The
person carrying out the sacrifice reads out the following prayer:
“ Thus do I sacrifice to Thee, O Spirit dwelling under the
floor, a goose. Do not frighten us. Be pleased to accept the

sacrifice offered. Give to me and my family and dependants

peace and happiness.” In some places offerings are also made
during the summer, at the time when the sheep are driven in
to be clipped. Where a suitable victim is not to be found in
the flock, the ceremony is postponed to a later date, and at

the time a promise only is given along with the porridge,

3
part of which must be buried under the floor.
 .

HOUSEHOLD SPIRITS 161

Above all, the Votiaks regard it as a duty to sacrifice to the

“ House man ” when they first establish themselves in a new
house. We find Georgi already relating that the Votiaks, on
4
moving into a new house, sacrifice a black sheep . The re-

moval into a new house has in certain Votiak territory acquired

a festival character — the “house-wedding” {korka-suan )
All the relatives and friends gather in the house, bringing
gifts. The most important ceremony is the killing of the
sacrifice under the floor of the new dwelling. In the Sarapul
District it is the custom for the master of the house, accom-
panied by his wife, to step under the floor, bearing pancakes
and home-distilled spirits and a young fir about a yard high,
and there deliver a promise of sacrifice. The master of the
house sets up the green fir tree in a corner, takes a branch of
the tree in his hand and kneels down beside it. His wife
spreads a tablecloth before him on which she places a pancake.
She then pours spirits into a goblet and offers it to her hus-
band. The latter, with the goblet in his right hand and the
branch in his left, reads out a prayer, in which he prays that
the dwelling now completed may be comfortable to live in
even until old age and death, and he promises to sacrifice

a black sheep. After the prayer he drinks up the spirits and

tastes also of the pancake. The promised sacrifice is made
later. While its flesh is being cooked, the master of the
house prays on his knees for happiness, riches, and everything
that is good for the new home, pointing out that he is now
fulfilling the promise given. At times even a bull may be
sacrificed. On the day of the sacrifice, nothing may be given
away from the homestead, and the animal to be sacrificed may
5
not be killed on the bare earth, but on twigs of fir .

Besides the “ House man,” the Votiaks sacrifice also to the

“ Cattleyard man ” (Gid-kuzo). This also is an anthropomor-
phic, kindly spirit, which, in the sheds, looks after the cattle

and duly increase, protecting them from beasts

sees that they
of prey and sickness. The “ Cattleyard man ” also looks after
i 62 FINNO-UGRIC MYTHOLOGY
the provender of the cattle, as the Votiaks believe that he
drives away strange spirits of like kind, when these come to
their neighbours’ sheds to steal provender. He dwells chiefly
in the stables. The horses that please him are cared for and
fed by him; he will even, at times, plait their manes and
tails ; but others which he hates, he tortures by riding them to
exhaustion during the night. A folk-tale relates how a farmer
spread resin on his horse’s back, and in the morning, coming
into the stable, saw a little old man, about half-a-yard long,
6
sitting stuck fast there . As in the case of the “ House man,”

both occasional and regular sacrifices are offered up to the

“ Cattleyard man.” The Eastern Votiaks are in the habit
of sacrificing a capercailzie in the cattle sheds when a cow is

sick, and a brace of pike for horses. In some districts it is

customary to offer up once for each foal the above fish-sacri-

fice, so that these may, as horses, shine like the pike. The fish,

however, is not cooked, but burned as it is in the cattleyard.

The yearly sacrifices in honour of the “ Cattleyard man ”

occur both in the spring, when the cattle are let loose to pas-
ture, and in the autumn, when they are shut up in the cattle-

folds again. In most places, it has now become the rule to

give only a promise of sacrifice together with bread or porridge
in the spring, the autumn if the
promise being fulfilled in the

cattle have been healthy out in the pastures and have in-

creased. The sacrificial ceremony, in which only members

of the family may take part, greatly resembles the ceremony
under the floor, described earlier, the only difference being
that the sacrifice intended for the “ Cattleyard man ” is burned
in the cattleyard. Even the animals used are the same as in
the sacrifice under the floor. In the prayers, the appeal is

for fat horses and milch-cows, enough to fill the whole yard,
or one may also say: “ Be vigorous and strong, drive out the
strange spirit, protect the cattle and banish all evil from the
yard !
” 7

“ Bath-house man ”
The bath-house spirit is called the
 HOUSEHOLD SPIRITS 163

(Munt'so-murt) or the “ Bath-house ruler ” (Munt'so-kuzo).

He lives in a dark corner of the bath-house and resembles
in appearance a tall, middle-aged man, clad in a white shirt
and shoes of lime-bark, or he may also be tall and have only
one eye. Sometimes this being speaks and cries like a suckling
babe. He appears to human beings only before some mis-
fortune.
The “ Bath-house man ” plays pranks with the bathers,
sometimes hiding their underclothing, at times binding together
the sleeves of their shirts or turning them inside out, in this
way hindering their dressing. His nature is more evil than
that of the spirits described above. It is not advisable to go
alone into the bath-house, neither is it wise to quarrel there or
speak loudly. Like the “ House man,” the “ Bath-house man ”

can also substitute changelings in the place of rightful infants.

In both the foregoing cases, a piece of iron or some other
8
metal is used as an amulet. This spirit is rarely sacrificed to .

In the threshing-barn lives the “ Threshing-barn man ”

(Obiri-murt). up to him in the autumn,

Sacrifices are offered

so that he may refrain from becoming angry and frightening

folk, but instead protect the threshing-barn from fire and
storm. For these sacrifices a goose or a duck is chosen, or,
at times, a sheep, which is killed by the head of the family in

the threshing-barn, or on the threshing-floor, on to which the

blood is also allowed to drip. The flesh of the sacrifice is

cooked at home, after which all return to the scene of the kill-
ing for prayers, the food being also brought there. In the
end, the remains of the sacrifice and the bones are buried under
the threshing-barn. Besides blood-offerings a sheaf of grain
is often left on the beams of the threshing-barn after the
conclusion of the threshing, for the use of the “ Threshing-
9
barn man.”
If one compares the household spirits of the Votiaks with
the corresponding ones of the Russians, one cannot detect any
difference even in the nature of the sacrifices. The “ Korka-
164 FINNO-UGRIC MYTHOLOGY
murt ” of the Votiaks is identical with the Domovoy of the
Russians. Sometimes he is also given the Russian name
Susetka, which is used especially by the Siryans, whose folk-
lore has generally adapted itself to the Russian. The Siryan
Susetka dwells under the floor, like the Votiak “ House man,”
where sacrifices in his honour must be placed. Like these he
is a kindly spirit, which looks after and protects the prosperity
of the house. If he becomes angry, all kinds of misfortunes
aremet with, manual labour turns out badly and the cattle
grow thin, as the Susetka neglects to feed them. Sometimes
he attacks human beings in the shape of a nightmare or kisses
them in their sleep so that painful blisters appear on their lips.
At times, he spins and makes a noise as though he were building
something, but this is never a good sign, being followed by
death, fire, or other misfortunes. When the Siryans remove
into a new house, they also endeavour to appease the house spirit
with sacrifices. Rogov relates that at a removal, the master
of the house takes a picture of a saint from the corner of his
old dwelling, goes down with this under the floor and calls

to the house spirit in the following words: “ Susetka, my

brother, let us dwell also in the new. Love my cattle and my
family.” In the new home, the picture is placed in a corner,
and the house spirit is bidden to take up its dwelling under
the floor. According to a general belief among the Siryans,
the household spirit does not move into the new house until
10
the fireplace is ready .

As with the Votiaks’ “ House man,” foreign models are

to be found for “ Cattleyard man,” “ Bath-house
their man ”
and “ Threshing-barn man ” among the Russians, from whom
the Siryans also here have borrowed their spirits. The
“ Threshing-barn man ” of the Votiaks corresponds with the
Siryan Rynys olysa (“ the one who lives in the threshing-
barn ”) or the Rynys-aika (“ Threshing-barn man ” ), the
“ Bath-house man ” of the former with the Pyvsan olysa
(“ The one who dwells in the bath-house ”) or the Pyvsan-
 HOUSEHOLD SPIRITS 165
11
aika (“ Bath-house man ” ) of the latter. As the buildings
themselves inhabited by these spirits are not originally Finno-
Ugric, the spirits also must be of later origin. The dwelling-
place of the “ House man ” under the floor points to the
assumption that the Votiaks cannot have worshipped this spirit

at the time when they still lived in the old /£«#/#-dwellings,

where there was no floor. It is worth mentioning in this
connection, that the “ House man ” has never had the kuala ,
in which the Finno-Ugric family gods are considered to dwell,

ascribed to it as a dwelling-place.
The anthropomorphic spirit dwelling in the house is called
Port-oza (“ House ruler ”) by the Cheremiss, but when pray-
ing to it, two names are used, Port-kuguza (“ House man ”)
and Port-kuva (“House woman”). The spirit appears at
times, especially before some important event, in the form of
a man or woman clad in the old Cheremiss fashion. If, for

some reason, it becomes angry, it can bring about many kinds

of misfortune among the family or in the home 3
thus it may
cause illness. The Cheremiss sacrifice to it, so that it will
not be angry or bring troubles upon the house. When ap-
peased, or otherwise contented, it protects the home from
robbers, fire, and spirits of sickness, and brings happiness and
prosperity to the family. For this reason the Cheremiss pray
very often to it. Every evening, when their women retire
for the night, they offer up, in the name of the family, the
prayer: “ £
House woman/ give success and
House man,’ £

health! ” Besides those made for accidental reasons, annual

sacrifices are offered up to the household spirit. In some dis-
tricts it is the custom to go under the floor every autumn, bear-
ing beer, porridge, bread or pancakes, to beg for happiness
for the home from the spirit, or a sheep may also be annually
sacrificed. Sometimes, a black ram is sacrificed to the male
spirit, and a black sheep to the female.
Above all, the “ House man ” and “ House woman ” are
worshipped with bread and pancakes at the removal into a
1 66 FINNO-UGRIC MYTHOLOGY
new house, when they are implored to make the new house
happy, to give children, and to bring riches and other good
things. They are also often prayed to for happiness when the
first layer of logs is laid in its place. Even at the grove-
sacrifices, when all the gods and spirits are remembered, a
drink-offering is presented to the household spirits.

An evil household spirit of Tatar origin is the Suksendal,

which is believed to disturb the peace of the people of the
house. It creates disturbances in the night, troubles people in
the guise of nightmares, and has sexual intercourse with people
in their sleep, appearing in the form of a man to women, and
in the form of a woman to the men. Further, it deposits
changelings in the place of children left alone in the house.
To from harm, the Cheremiss mother places
protect the latter
some other iron object in the cradle. The
a pair of scissors or
Suksendal can not only do harm in the house, but can also
molest human beings in the bath-house, where it may even kill
a person paying a late visit there.
The cattleyard spirits are the Vit'sa-kuguza (“ Cattleyard
man ”), and the Vit'sa-kuva (“ Cattleyard woman ”), believed
by the Cheremiss to protect the cattleyard. They can appear
to the inhabitants of the house in human form. If the
“ Cattleyard woman ” likes the cattle, she causes them to in-

crease, but where the cattle are displeasing to her, she refuses to

protect them, neither does she cause their increase, but is instead
cruel to them in many ways during the night. Thus, she
drives them from place to place and prevents them from
grazing in peace. In order to cause her to care for the herds,
and refrain from molesting them, the Cheremiss offer up a

hen to her. According to their statements, the cattleyard spirit

is an old woman, who appears clad in white in the folds among

the cattle in the evenings.
A spirit who feeds some animals and worries others —
especially horses — by riding on them the whole night
through, so that these appear quite worn-out and limp in the
 HOUSEHOLD SPIRITS 167

morning, is called by the Cheremiss generally Vit'sa-oza

(“Cattleyard ruler”). The name is, however, never men-
tioned by the Cheremiss in their prayers, who turn instead to
the “ man ” and “ woman.”
The “ Bath-house spirit ” (Mot'sa-oza), most often re-
garded as an evil spirit which disturbs the bathers, is not wor-
shipped by the Cheremiss. Only when a new bath-house is

heated for the first time, do they set a little butter on the
benches, “ so that the bath shall be good.” The person offer-
the butter utters during the ceremony: “
£
ing up Bath-house
man,’ eat up the butter! ”
The watermill spirit is the Vaks-oza (“ Mill ruler ”), which
has also the power to appear in human form, sometimes as a

man, at others as a woman. This last is decorated over the

breast with silver coins. The mill spirit lives in the mill under
the floor, or behind the water-wheel, and is friendly to the
miller, whom it helps. Old millers, notably, are in league
with the mill spirit. When the mill spirit is angry and the
grinding goes badly, the miller sets out a dish of porridge as
a sacrifice under the floor of the mill or in some other suitable
spot. In the porridge-offering a pat of butter must be placed
and a spoon given along with it. The Cheremiss declare that
from the nature of the difficulties that beset him, the miller
can interpret the present needs of the mill spirit.

A spirit in the shape of a human being dwells also in the

threshing-barn. The “ Threshing-barn man ” (Idem-kuguza)
or “woman ” (Idem-kuva) shows itself early in the morning,
disappearing when one approaches it. In the ritual in the
sacred grove a drink-offeringis made to the “ Threshing-barn

man ” and “ woman,” and they are remembered also in the

harvest-festival ceremonies. A blood-offering may even be
made to them at the threshing-barn 12 .

These Cheremiss household spirits bear also plain marks of

Russian influence, which is equally evident in the correspond-
ing beliefs of the Turco-Tatars in East Europe. Another
1 68 FINNO-UGRIC MYTHOLOGY
anthropomorphic spirit is the Kardas-sarko (“ Yard-sarko ”) of
the Erza Mordvins, which lives beneath a stone situated in the
courtyard and is generally represented as a male, though some-
times also as a female. But coincidently with these beings who
clearly possess human characteristics, certain more primitive
beliefs are found among both the Cheremiss and the Mord-
vins, which may perhaps throw some light on the origin of the

household These peoples had animated the buildings

spirits.

themselves. in Mordvinian folklore j

This appears plainly
while the parting words of a newly-married girl are: “ Dear
house, I have sojourned long in thy warm shelter.” The
household spirit Kud-ava (“House mother”) or Kud-
azerava (“ House mistress ”) is originally the house itself,
although these terms may at times be also used with a similar
meaning to that of the Russian Domovoy. The more primitive
meaning is discernible in the following examples: In a Mok-
sha magic prayer the passage occurs: “ House mistress, pardon
him who built thee and heats thee.” And in an Erza petition
of a similar character we read: “House mother, above
is thy lime-bark (the roof is thatched with this material),
beneath are thy beams.” The dwelling-place as a whole, i.e.,

with the adjoining buildings, designated as jurt by the Mord-

vins, has a special spirit of its own, the Jurt-ava (“ Dwelling-
place mother ”), known also among the Moksha as Jurt-
azerava (“Dwelling-place mistress”). In addition, they
speak of the “ Bath-house mother,” the “ Mill mother,” etc.
The protectress of a whole village is the Vel'-ava (“ Village
13
mother ”). The Cheremiss, amongst whom the dwelling-
place and all objects connected with it are also regarded as
animated beings, impressionable and capable of feeling, believe
that the kudo ,
their ancient dwelling-house, and the more
modern port ,
are fitted like human beings with a “ soul ”
(ort) which can depart from its habitation. If one quarrels,
shouts, smokes too much tobacco in the house, or keeps the
place untidy, the “soul” disappears. “You drive away the
 HOUSEHOLD SPIRITS 169

soul from my house,” say the Cheremiss when anyone disturbs

the peace of their homes. Has the soul departed, then the
house no longer “ happy,” “ life begins to be wearisome in
is

it,” and “ the building has received hurt.” When the building
creaks in the night, the Cheremiss say “ the building’s ‘ soul ’
moves.” In empty dwellings, which have been deserted for
some time, there is no “ soul,” as they no longer “ live.” The
soul of the building cannot in this primitive state take on any
definite appearance, but is, as the Cheremiss say, merely
the “ prosperity,” the “ happiness,” or the “ comfort ” of the
house. An equally indefinite soul have the cattleyard, the
threshing-barn, etc. As the “ soul ” of buildings was believed
to be able to deliver itself from its material dwelling-place,
it is hardly to be wondered at that gradually the thought
arose, that these, like other souls, might at times become
visible, e.g., in the shape of some domestic animal, a cat or a
14
dog . Later, the “ soul ” of buildings may have become
identifiable with those of departed human beings or family
gods, and thus have borrowed from these last also their human
characteristics.

Among the Cheremiss and the Mordvins the bee-garden has

also its special tutelary genius. The former call this the
Miiks-ort (“ Bee-soul ”). The Moksha Mordvins worship
the Neskeper-ava (“ Bee-garden mother ”) as the protective
spirit of the bees; the Erza Mordvins use the name Neske-pas
15
(“ Beehive god ”).
The Baltic Finns, who form a group by themselves, call

the household spirit “the Ruler” (Finnish Haltia, Esthonian

Haldja). Without doubt, this “ Haltia,” which according to
the Ingrians was “ not made nor brought, but was in and
through itself,” has the same origin as the ort of the Chere-
16
miss . Like this last, the Finnish Haltia needs no food. But
one must do honour to him in every way. When settling in
a new dwelling, and even when staying anywhere for the night,
permission must first be begged of this “ Ruler.” If any
170 FINNO-UGRIC MYTHOLOGY
rapping sound be heard in the house, it is regarded as a sign
of permission to do so. Similarly, when entering a room for
the first time that day, one must always remember to say:
“ Good morning, Ruler.” In this case, also, the answer is
17
a rap.
Every room with a roof-tree had its own Haltia, as this
last was supposed to live in the roof -tree. According to
another report, he took possession of the house as soon as
three logs had been crossed, and when the building was de-
molished and the logs laid in a pile, the Haltia cried with
fear lest he became homeless. But ifeven one log was taken
into use, he removed with this into the new house. “ In order
that the Haltia should not feel lonely in the new house,”
the ashes from all the hearths were taken over to the new
18
fireplaces .

According to the prevalent view, the Haltia could become

visible at times, but he appeared only before some misfortune.
In Ingria the Haltia is said to have appeared at such times in
the shape of a dog or a mottled or striped cat. This was a
19
sign of fire . The Haltia of a house was also pictured as a
human being. According to a belief prevalent in Finland,
the person who died first in the house, or the one who lit the
first fire there, became the Haltia of the house. Especially
was it supposed to appear in the shape of the first departed
master or mistress of the house. As such, it was generally
kind to everyone, and had special care, in particular, of the
provisions. The male Haltia was of higher rank than the
female, just as in life the master had stood above the mistress;
but children grew up better where the Haltia was a woman.
Both the male and female Haltia were better at the tasks

which they had carried out while alive; under the care of a
male Haltia the horses flourished, and similarly, cows, sheep,
pigsand poultry under that of the female. Other buildings
also,and even vessels, had their Haltia. That of the latter

was intimately connected with the keel of the vessel. The

 HOUSEHOLD SPIRITS 171

Haltia of a church was sometimes regarded as being of equal

20
height with the church .

The Baltic Finns have to a very great extent been under

the influence of the Scandinavians. The Finnish Haltia and
all the beliefs now connected therewith find their counterpart
in the Swedish Ra or Radare (“ ruler ”). Of Swedish origin,
as may be seen from its name, is the Finnish Tonttu (Swedish

Tomte) with human characteristics, concerning which Bishop

Agricola says, that he “ guided the house.” In some districts
a special, clean room was furnished for the Tonttu. The
room had to contain a table laid with untouched food, which
was renewed a few times each week. With the exception of
the person who looked after the food, no one was allowed to
21
live in this room .

Of the outhouses, the Tonttu occupied the bathhouse,

stables, mill, and above all, the threshing-barn. Every thresh-
ing-barn had its Riihitonttu (= Swedish Ritomte) who stole

grain from the neighbours’ fields and carried it to his own

threshing-barn. The threshing-barn Tonttu looked after the
threshing-barn, but if he was offended, he began to carry away
grain from the house or would soon burn up the whole thresh-
ing-barn. He was wished a good-morning in the mornings,
and in the evenings, when the fires were lit there, the Tonttu
was begged to keep an eye on them, and wished good-night.
Should one desire to stay overnight in the threshing-barn, one
had to request permission of the Tonttu, and on no account
could one lie down near the hearth. He appeared sometimes
in grey clothes and wearing a grey hat on his head. Porridge
and milk were offered up to him behind the threshing-barn
fireplace.

According to some beliefs, the threshing-barn Tonttu was

born of the last sheaf of grain that was cut in the fields. The
sheaf was placed on the rafters of the barn for the whole
year. At times, it was left for many years ; and “ during this
period the spirit was supposed to come forth.” When it was
172 FINNO-UGRIC MYTHOLOGY
desired to ask on Christmas Eve what the next year’s harvest
would be the master of the house had to proceed to the
like,

threshing-barn and ask: “ Good Tonttu, say what kind of year

we may expect.” If the threshing-barn creaked in reply, a
good year might be hoped for."
Among the household spirits may also be included a being,
which gathers all kinds of good things from other places for its

owner. The Votiaks, who perhaps have appropriated this spirit

from the Russians, call it the “ Bearer.” It is said to resemble

a cat, and assists its owner by bearing grain to him from other
people’s granaries. The animistic character of this being is

shewn by the belief that if the “ cat ” is killed, the owner of

23
the same dies likewise .

The Finns call this spirit the Para, after the Swedish Bjara
or Bara (“Bearer”). In Ingria there are Money-, Bread-,
and Milk-Paras. In some districts in Finland also, the Para
has brought its owner money and rye, and even, at times,
manure from the fields of neighbours. Generally, however,
the Para is regarded as the bearer of milk, cream and butter.
24
As such, was usually believed to have the shape of a cat
it .

The Butter-cat ” of the Scandinavians is identical with the

“
25
Smierragatto of the Lapps Anyone who desired to own
.

such a spirit, could, according to the Finns, create one for

himself. body was fashioned, for example, out
Its material

of cast-off female garments, the head of a thread-ball, and the

foot of a spindle. Each of these objects had to be stolen.
The milk, or other commodities brought by the Para to the
house, was carried by it either in its mouth or in its intestines.
If the door of the milk-closet was left open during the night,
empty milk and butter dishes would be found full in the
morning. The Seed-Para left a narrow track through the
25
fieldsfrom which it had stolen grain .

The same spirit is called Puuk by the Esthonians (Platt-

deutsch Puk; Latvian Puhkis). The Money-Para of the
Ingrians, which flies through the air like a meteor, is identical
 ;

HOUSEHOLD SPIRITS 173

with the Esthonian’s Tulihand (“ fire-tail ”), or Kratt (ancient

Scandinavian skratti, “ ghost”). The Esthonian Kratt, which,

like the Finnish Para, could be manufactured of certain ma-

terials, carried money, etc., in a sack. Food was offered up to
it — generally porridge and milk. If, during its flight through
the air, one succeeded in unloosing all the bindings and buttons
of one’s garments, the Kratt fell down upon the ground with
27
all its In Finland also the Kratti was known,
treasures .

where, as Bishop Agricola relates, it “ had the care over

property.”
A spirit flying through the air like a “ fire-worm ” — a
meteor — the Votiaks call by a Tatar name, Ubyr. It is en-
tirely evil in its ways, drinking the blood of sleeping persons
where this has happened blue marks are left on the body.
The Ubyr may be either the soul of a living sorcerer, or that
of an evil dead person. It can be brought to the ground in
28
the same way as the Kratt of the Esthonians .

On the boundary between the property of two neighbours,

dwelt, according to the Finns, Raja-aija (“ Boundary man ”).
In West Finland they have a saying: “ shouts like the Bound-
ary man.” It is believed that when the “ Boundary man
”

shouts, there is no echo and that he appears when

in response,

boundary lines are dishonestly moved. In East Finland, ac-

cording to ancient report, the people sacrificed on the boundary
29
stones .

The treasures hidden away in the earth had also their

“ Ruler ” (Finnish Aarnion Haltia), and over them, on cer-
tain holyday nights, Midsummer’s Eve in particular, one
30
could see blue flames .

All the above mentioned beliefs have their counterpart

among the Teutons and Slavs.
The Esthonians in Krasna, who have continuously wor-
shipped their old “ land gods,” sacrifice to the a Father of
the home ” (Kodojeza) in a corner of their orchards. This
holy or “ purified ” spot could be entered by women once
174 FINNO-UGRIC MYTHOLOGY
only in their lives, i.e., after their wedding ceremony. It

was the duty of the master of the house to look after the place
and offer up sacrifices there, choosing as assistant a “ pure ”
person. Besides occasional offerings for some reason or other,
the ceremony of the “ family-beer ” ( 'perekahi ) was per-
formed every autumn. A portion of all the flesh cooked in
the house from sacrifices, would be taken over to the “ puri-
31
fied spot.”
In order to understand the genesis of the “ pure spot ” of
the Esthonians, it is necessary to glance at a similar custom
among peoples related to them. The Votiaks, who no longer
possess their older dwelling-house, kuala , have the same sacri-

fices in a corner of their yards as the other Votiaks in their

kuala. The site of the old kudo is also regarded as “holy”
32
by the Hill Cheremiss . May
one assume that the family-
sacrifice of the Krasna Esthonians to the “ father of the
home ” (a “ village god,” Kiilajumal, is also known) is
identical with the autumn sacrifices of the Volga Finns to their
family gods? In that case one could understand also the Finns’
habit of offering up all kinds of first-fruits at the root of a
holy tree or a holy stone in the vicinity of the home. Old
sacrificial ceremonies often continue to exist under changed
circumstances.
In the offerings to household spirits by the Finno-Ugric
peoples would appear that they most of all felt the need of
it

appeasing the underground spirits. Traces of an old Indo-

European custom of sacrificing a human victim under certain
buildings, are to be found among the Volga Finns, who sacri-
33
ficed children under a new watermill The Mordvins are .

said to have expressed the following wish at this ceremony:

the Ruler of the mill, the Mill mother! ”
34
“Be But from
this the conclusion can by no means be drawn that the house-
hold spirits of the Finno-Ugric peoples, the majority of which
spirits are direct loans from neighbouring peoples, were
originally human beings sacrificed under their buildings.
 CHAPTER XI

FOREST SPIRITS

A
ral that
S IN olden days, hunting was one of the chief means
of existence of the Finno-Ugrian tribes,
they should have peopled the forests with
it is

all
but natu-
kinds of
spirits.

Missionaries relate that the Scandinavian Lapps worshipped

a Forest spirit, which was called Leib-olmai (“ Alder man ”).
The Lapps honoured him “ in order that he might give them
luck in hunting.” The following description by Randulf
shows that the above mentioned spirit was especially the pro-
tector of bears: “ Leib-olmai is a bear-man or bear-god, who
protects the bear, the holy animal, and who also presents it
to the Lapps when they pray and call to him for it.” He re-
lates further that where the Lapps had not asked for the as-
sistance of Leib-olmai, they not only lost their prey, but in
addition the god might help the bear, when it would rush
upon its assailants. Therefore the Lapps consult their magic
drums before hunting the bear and pray the spirit not to
1
take the bear’s part .

The older sources of information do not mention actual

offerings to Leib-olmai nor anything about the manner of
offering. Randulf only states that hunting equipment, bows
and arrows, were offered up to him. According to J. Kildal,
Leib-olmai looksdown on the female sex. A woman may not
walk round a tent where there is a gun, this being regarded
as in some way connected with the Forest spirit. Forbus says
further, that the custom of sprinkling extract of alder-bark
on the hunters’ faces at the bear-feasts, was carried out in
2
Leib-olmai’s honour . The name of the Forest god, “ the
176 FINNO-UGRIC MYTHOLOGY
Aider man,” has probably been derived from this magic cus-
tom. Judging by this, “ Leib-olmai ” would seem to be neither
more nor less than the genius or race-soul of the bear.
According to Charuzin the Russian Lapps worship a Forest
spirit which they call Luot-hozjik {hozjik = Russian choz-
yaika , “hostess”). She looks after the reindeer when
they wander in freedom in the forests in the summer, keeping
them together, showing them good pastures, and protecting
them from beasts of prey. From human beings she cannot,
however, protect the flocks. She helps the hunters to catch
the wild reindeer and the Lapps are not afraid of her. When
they drive their reindeer out to pasture in the spring, they
pray to this Forest spirit — “Luot-hozjik, protect our rein-
deer.” And in the autumn, should they recover all their
flock, they say: “We thank thee, Luot-hozjik for protecting
our reindeer.” This Forest spirit, which lives on a mountain
covered with lichen, resembles a human being in having a
human face and walking on human feet, but the body is hairy
3
all over like a reindeer’s .

The same Forest spirit may be the one spoken of by Genetz,

Mintys. In one tale a being named Mientus appears which
at times is like a male reindeer, but by casting off its horns is
4
turned into a human being Originally Mientus meant .

“ wild reindeer,” and is probably their genius as Leib-olmai

is that of the bear. Their reindeer spirit the Russian Lapps
call Pots-hozjin (“ Reindeer-master ”) and Pots-hozjik
(“ Reindeer-mistress ”), who have the same duties as Luot-
5
hozjik .

The Russian Lapps also speak about the tutelary genius of

the wolf} by treating a wolf very roughly, one could scare
this spirit into keeping its wards in check.
Among the Western Lapps the tutelary genius of the migra-
tory birds is the Barbmo-akka {akka = “ old woman”} cf.

barbmolodde , “ migratory bird”), who brings back the birds

to the northern countries from the warm south. Further, the
 FOREST SPIRITS 177

protecting spirit of birds is called “ Loddis-edne (“ Bird-

6
mother ”).
A Forest spirit resembling the Russian Lesiy is the Eastern
Lapps’ Miehts-hozjin (“ the Master of the forest ”) who
according to Genetz is also called Vare-jielle (“Forest-
dweller ”). He is and does not do
a black being with a tail,

any harm to human beings unless provoked. When anyone

shouts, sings or makes a noise in the forest, he becomes of-
fended, and bewilders the culprit so that he cannot find his
way out of the forest. The “ Master of the forest ” loves
7
silence above all .

The Western Lapps’ belief in “ Forest people ” has been

influenced by that of the Scandinavians. Leem mentions a
Ganis (according to Friis, Lexicon Lapponica, = “ echo,”
“ daemon montanus ”) which is probably the same being whom

Randulf, in his records, names Gidne (Pite Lapp Kinej Lule

Lapp Kani). This appears in the forest, and seen from the
front resembles a beautiful maiden, but has a long tail behind.
The Forest maiden serves the Lapps, bringing the reindeer
together when they are spread among the hills and assisting
in the milking of reindeer-cows. Sometimes she will even
8
wish for sexual intercourse with a In appearance and Lapp .

conduct she reminds one of the Scandinavian “ Forest maiden.”

Alien already in name is the Gufittar of the Scandinavian
Lapps, an underground dwarfish being, who lives in the forest

or on the mountains. At times he appears on the earth with

fine herds of cattle. He will at such times hang a bell round
the necks of the cattle, when one can easily hear where he
wanders. One must then go boldly towards him without
glancing to either side and show him a piece of iron, or else
throw the iron over the cattle, when the Forest spirit will at
once disappear under the earth and the cattle become the
property of the enterprising person. The Lapp Gufittar
corresponds to the Norwegian Go (d) vetter (“a good spirit ”). 9
The Uldda of the Scandinavian Lapps is a similar un-
178 FINNO-UGRIC MYTHOLOGY
derground being, which also appears on the earth with its

cattle. It is said to change children left alone and in va-

rious ways to disturb people who have settled on its ter-
ritory. The Lapps generally pour a drink-offering on the
ground for it, either coffee or spirits. The name Uldda shows
10
it to be identical with the Swedish Huldra .

It is uncertain whether the Forest spirits of the Lapps were

the object of a special sacrificial cult. Their custom of pre-
serving the bones of certain kinds of game by burying them
in the earth or hanging them in trees, cannot truly be de-
scribed as being of the nature of an offering. On the other
hand the Lapps made offerings to their Seides to secure good
luck in hunting.
All the Samoyed stocks also know of a Forest spirit, gen-
erally called “ the Master of the forest.” According to Don-
ner the Ostiak Samoyeds sacrifice, among other things,
peculiarly shaped arrows to the Forest spirit. A human-like
image, often carved on an old tree, is made of the “ Master
of the forest.” When is made,
an offering of anything eatable
11
the food is rubbed into the mouth That there
of this image .

”
was some connection between the “ Master of the forest and
the spirit of the “ holy places ” appears from the notes made
by Lehtisalo among the .Yuraks. “ The Samoyed may wander
freely in the forest, but when passing a holy place, he must
5
sacrifice something, as otherwise the ‘ Master of the forest

will be offended.”
The Ostiaks call the Forest spirit Unt-tongk (“Wood
spirit ”), which resembles a human being but is said to be

hairy like a wild animal. A spirit of this kind lives in every

forest. He gives game to those who remember him with
offerings. The usual time for these is in the autumn or in

the early spring, at the beginning of the two hunting periods.

At Vasyugan an image of the Wood spirit is made. The
Northern Ostiaks do not seem to have made offerings to him.
In tales the family and daughters of the Forest spirit are
 FOREST SPIRITS 179
12
spoken of, the latter being able to marry human beings . The
Mis-khum ( khum “man”)
,
of the Voguls can appear as tall
as a tree} he leads wanderers astray in the forest .
13
A more
evil spirit is Mengk, known to both these related stocks. Of
these there are many, both male and female, in the forests.
Their way of living resembles ours, and they are often re-
garded as people from older times, while tales are told of
14
their strength Over a wide territory and also among the
.

Yuraks the evil Parne is known, dwelling deep in the fast-

nesses of the forest, and said to have three fingers on each
16
hand, and on each foot three toes with sharp nails .

The Votiaks call the Forest spirit Nules-murt (“ Forest

man ”). In appearance and customs he is like a human being,
but he is often imagined as one-eyed, and is believed to have

the power of lengthening or shortening his body at will.

Generally he holds his head on a level with the highest tree,
and on account of his great height he is called “ Great uncle ”
in the Glazov district. In the forest where he lives he has
his household and family, and many treasures — gold, silver
and cattle. He moves from place to place in the guise of a
whirlwind. Forest spirits also celebrate weddings, which are
held twice a year, in the summer and in the winter, the Forest
spirits moving then as whirlwinds so that great trees are up-
rooted. The Forest spirit entices people, more especially
children, into his power. Sometimes he will also entice cattle
to become lost in the forest, or drag them long distances in
the whirlwinds. He is enormously strong, but being a stupid
spirit, he is neither dangerous nor dreaded. Very often he
is even of great help to people, giving game to hunters and
protecting the cattle in the forest.
The Votiaks make offerings to the Forest spirit in the
forest during the autumn, preferably under a fir-tree. All the
hunters take part in the ceremony. As offerings, brandy,
bread, and a bull or a goat are used. In some districts bread
is placed on the branch of a tree for the “ Forest man.”
18
A
1 80 FINNO-UGRIC MYTHOLOGY
prayer to the Forest spirit discovered by Aminoff runs: “Give
me, ‘
Forest man,’ of thy forest-animals, squirrels, wolves,
bears. Give also of thy bees, drive them into my bee-hives.
17
If thou doest this we shall give thee gifts.”
The Votiaks also sacrifice to the Forest spirit in order that
their cattle may thrive and increase. In the spring when the
cattle are driven out to pasture, the head of the family prays
to him: “ Great uncle, Forest uncle, now drive we our cattle

out to pasture and begin our ploughing. Therefore, we sacri-

fice to thee. Accept our offering. Protect the cattle from

beasts of prey and evil people. Our cattle go over twelve
rivers, behind twelve meadows. Save and protect them from
disease and from all evil.” The porridge prepared as an
offering for the Forest spirit is taken to him in the forest in a
basket made of birch-bark. Also in the autumn when the
cattle return home, another offering is prepared, viz., a goose.
The Forest spirit is thanked for having taken such good care
18
of the cattle in the forest during the summer.
Occasional offerings are also made to the Forest spirit,

as when the foresters go out hunting. In the district of Sara-

pul, offerings are sometimes made during stormy weather.
At these times the offering is an animal, generally a duck.
Offerings are further made in cases of sudden illness, accord-

ing to the directions of the magicians. This last reminds one

of the worship of the dead. The number of pancakes, made
specially by the hostess for the occasion, must absolutely be
an odd number, three, five or seven. When going to perform
the offering, it is regarded as a bad omen to meet anyone,
for which reason great care is taken to avoid this. After
the person making the sacrifice has returned from the place
of offering, he must go direct, without speaking, to the fire-
place, where he washes his hands in the ashes, after which
19
he may approach his family.

Besides the above mentioned Forest spirits, which are wor-

shipped by the Votiaks, these have still many others to whom
 FOREST SPIRITS 181

offerings are not made. One of this latter kind is the Pales-
murt (“ Half-man ”) known to all the Votiaks. It resembles
a human being, but has only half of a human body. Thus,
it has only one eye, one foot, one hand and one breast, which is

so large that it can suffocate people with it by pressing it into

their mouths. In the twilight it frightens the lonely wanderer
20
in the forest with its shrieks .

More evil than the former is a spirit known in the South-

ern Votiak area, called Surali, which is also anthropomorphic,
but naked and hairy. It has only three long fingers on its

hand (cf. Ostiak Parne). It calls all night in the forest,

causes people to lose their way, them and entices to itself.
At times it rushes suddenly upon people, tickles them or dances
with them until they are completely exhausted. Often it will
mount a horse in the meadows and ride it madly round the
21
fields until the horse nearly falls .

The Yskal-pydo-murt (“ Cowfooted man ”) belongs also to

the evil Forest spirits, and from its name one can imagine its
appearance. To the waist from above it is dressed in ordi-
nary peasant costume, but from there downwards the legs,
22
which are hairy and end in hoofs, are naked .

Fully coinciding with the Forest spirit of the Votiaks is

the Vorys-mort (“ Forest man ”) of the Siryans. The Siryans

fear to callhim by his correct name, and so all kinds of mys-
terious names are used for him. Generally, like the Russians,
they call him Dyadya (“ Uncle”). Like that of the Votiaks,
the Siryan Forest spirit also resembles a human being, having
his house and family in the forest. He is large in size and
taller than the highest tree, for which reason the Siryans often
call him “ Tall uncle.” He rushes from place to place like a
whirlwind and sometimes carries both people and cattle with
him. Women fear him greatly, as he is believed to seek
amorous adventures with them. The Forest spirits of the
Siryans celebrate weddings, gathering then, as at human wed-
dings, in great companies. On the whole the “ Forest man ”
182 FINNO-UGRIC MYTHOLOGY
is a good spirit, being often of great use. To huntsmen,
especially, who live on good terms with him, he shows the way
through the wilds, sits by their camp-fires to warm himself,
and drives game into their snares. Wherefore the hunters
now and then make small offerings to him; sometimes a little
tobacco, which they place on a stump in the forest, as “ Forest
uncle ” is known to like tobacco. But other offerings are also
made to him, such as squirrel-skins and bread and salt, when
23
the cattle have happened to go astray in the forest .

On making comparisons, one notices that the Siryan and

North Votiak ideas of the Forest spirits have been borrowed
from the Russians to a very great extent, and resemble the
popular beliefs of these down to details, the Russian names
being also the local ones. Similarly, Tatar influence is per-
ceptible in As appears already
the Southern Votiak area.
from the name, the evil Surali is a loan from foreign sources.
The “ Half-man,” who seems to have been known also among
the Ostiaks, corresponds to the Chuvash Ar zori, which has
the same meaning, and the “ Cowfooted man ” to the Tatar
24
Syiyr-ajak (“Cow-foot ”).
An anthropomorphic Forest spirit, who can change his height,
so that he can be as tall as a pine, is also the Cheremiss Kozla-ia
(“ Forest spirit ”) or as he is sometimes called Targeldes. In
some districts he issaid to have only one eye in the centre
of his forehead. Sometimes he appears as a forest-animal, a
dog, an owl, or also as a hay-stack, a stump, etc. He moves
from place to place as a whirlwind. The usual abode of the
Forest spirit is the forest, but often he visits the fields and
meadows. In the forest he shrieks, or roars with laughter,
so that the cattle become frightened. He can speak human
languages and call the traveller by his name, and by pretend-
ing to be his friend, entice him into his power. People be-
lievehim and follow him until they can no longer find their
way again. Thus the Forest spirit causes people to become lost.
When lost in this way in the forest, one must change the right
 FOREST SPIRITS 183

boot on to the left foot, and vice versa , to find one’s way
home. To fall into the power of the Forest spirit is danger-
ous, as he tickles people to death. When in a good mood he
will go to the huntsmen’s log-fires to warm himself, but when
angry he puts the fires out. Often he rides full gallop on
a horse, frightening people who are picking berries or mush-
rooms. In stories we are told that the Forest spirit also goes
to the villages, where he sits down with the people and takes
part in their feasts. He also arranges feasts and weddings
in the forests,where he has a magnificent home and a large
family, servants and cattle. To see the Forest-people is not
a good sign, as very often some accident, sickness, or death
25
follows .

Ovda is another evil Forest spirit who has descended from

the Chuvash to the Volga Finns. Besides living in the forest
it is said to dwell in chasms in the rocks and in the ruins of
old castles. These named, one often hears called “ Ovda’s
last

village.” Ovda wanders in the forest in the shape of a hu-

man being, but its feet are turned backwards. It is naked,
with long hair and large breasts which it sometimes throws
over its shoulders, and it is also covered with hair. Sometimes
it appears as a man, sometimes as a woman. It has a home and
property in the forest. In the same way as Targeldes cele-
brates a marriage, Ovda also moves then as a whirlwind, so
that the trees bend to the ground. Often one may hear it

laugh and clap its hands in the forest. Ovda is feared be-
cause it approaches people, enticing them to dance or wrestle
with it, when it tickles or dances them to death. A human
being can overpower the Forest spirit if he knows how to
touch it on the left armpit, where there is a hole, the Forest
spirit becoming powerless immediately when touched there.
Ovda tortures animals out at pasture, as well as people, some-
times mounting a horse and racing it nearly to death. In some
places the people say that Ovda will mount a horse and make
the poor animal run backwards. The Cheremiss call this
184 FINNO-UGRIC MYTHOLOGY
spirit also by the Tatar name Surali. A foreign name for an
20
evil Forest spirit is Alvasta .

When a Cheremiss makes offerings to the Forest spirits he

addresses them mostly by the names Kosla-Kuguza and Kosla-
Kuva (“ Old man ” and “ Old woman of the forest ”). He
asks them for protection in the spring when he sends his cattle
out into the forest. When a hunter goes out hunting he cuts
a little opening in a tree and puts in a piece of bread for the
Forest man, in the hope that the latter will help him by
driving game into his path. The “ Old man and Old woman
of the forest ” are further appealed to when a person is lost
in the forest or wishes to spend the night there, and in the
sacred groves, the people never omit to pour a drink-offering
27
on the ground for the “ Forest man and Forest woman.”
To the Mordvin Vir-ava (“ Forest mother ”) alien features
have also become attached later, which are obviously loans from
the Forest spirits of the Russians. More especially in tales,
the “ Forest mother ” is a humanlike being as high as a tree.
She has a particular habit of sometimes slinging her large
hanging breasts over her shoulders. She has long, freely
flowing hair and her legs are as thick as logs. Besides appear-
ing in human guise the “ Forest mother ” shows herself also
in other forms, e.g., as a flame burning on the ground, as a
whirlwind, or as any of the forest animals. She visits the
villages in the form of a dog, a cat, or a wolf. A general
belief is further that the Forest spirit appears at times as a
horse flying at full speed through the forest. In stories it

is said that the Forest spirit comes to the log fires to warm her
28
long hands .

Among the Baltic Finns also, a Forest spirit resembling a

human being is met with. Usually the Finns call the Forest
spirit Metsanhaltia (“ Forest ruler ”), every forest possess-
ing one of these beings. In some places he is believed to be
an old grey-bearded man with a coat of lichen. Here also

the Forest spirit can lengthen his body so that his head is on
 FOREST SPIRITS 185

a level with the highest tree. When seen, he is of the height

of an average human being but on being approached he be-
came longer, so that at a distance of nine paces, he was six

yards in height, and at six paces nine yards in height. Accord-

ing to other reports the Forest spiritgrew smaller on approach.
Sometimes the Forest spirit appears as a woman. In West
Finland the Metsanneitsyt (“ Forest virgin ”) is said to look

like a very beautiful, well-dressed woman, but from behind

she is like a stump, a bundle of twigs, a pole or a trough.
Sometimes she is fitted with a tail like an animal. The Forest
virgin is in love with men, and entices them to cohabit with
29
her .

The Finnish Metsanhaltia has its counterpart in the Skogs-

radare of the Swedish Finns, and likewise their Metsanneitsyt
in the Skogsjungfru of the latter. The Mets-haldijas
(“ Forest ruler ”) is known also among the North Esthonians,
his cry in the forest meaning that something special is about
to happen, — a death, —for example .
30

Bishop Agricola mentions two Karelian Forest or Game

spirits —
Nyrckes (in folk-poetry, Nyyrikki, “ Tapio’s son”),
who “ gave squirrels from the forest,” and Hittavainen, who
“ brought hares from the bushes.” The latter is even today
known in East Finland ; the people say, for example, of a good

hunter that: “ Hittavainen will bring him game even if he set

his traps in the stable-loft.” Etymologically these names are
not clear.
A peculiar idea of the Finns is that one must make offerings
to the Forest spirit at some ant-hill. Here, however, one can
note traces of the former belief in certain small anthropo-
morphic beings, who were supposed to live under the earth
(Maahiset, Esthonian Maa-alused, Swedish Alva). It is be-
lieved that “ those who live under the earth,” and who can
cause skin-diseases in one who sits down near their abode, are
small ant-like beings. Similar beliefs are also met with in
31
Sweden, where such ant spirits are called Alv-myror Un-.
1 86 FINNO-UGRIC MYTHOLOGY
derground people and Forest spirits often play similar parts
in folk-belief.
If the forest people were angered, they could keep one in

the forest, so that it became impossible to find one’s way any-

where. Especially if, when wandering in the forest, one hap-
pened to hit on the Forest one was sure to be-
spirit’s track,

come lost. Those who had thus been bewildered by the

Forest spirit were called “ forest-bewitched.” To find one’s
way out of the forest the reversing of one’s garments was
employed. Cattle which had become lost in the forest, were
said to be “hidden by the forest” ( metsan peitossa ). The
Swedes in Finland called this skogen halier (“ the forest
keeps ”).
According to the Cheremiss the anthropomorphic Forest
spirits were originally human beings. It is believed that those
who die in the forest become Forest spirits or their assistants.

When anyone dies in the forest, he becomes a Forest spirit,

who on the site of his death frightens people and causes

them to lose their way so that they too may die 32 Even a
.

horse that dies in the forest is believed to move in the night

and to attack wanderers. The Cheremiss call it “ horse-

33
Targeldes.”
The ceremonies attached to the making of offerings to the
Forest spirit by the Votiaks also bring into mind the cult of
the dead. In certain districts it is an old custom at the worship
of the Forest remember the dead. Aminoff relates
spirit to

that in the District Vjatka, where hunting still plays an im-

portant part in the nourishing of the tribe, offerings are made
at the beginning of the autumn hunt to the dead, coincidentally
34
with those to the Forest spirits It is hardly to be wondered
.

at that the dead should gradually have changed into Forest

spirits, when one remembers that burials took place in the
forest at an earlier time. A relic of this old custom can still

be traced among the Votiaks, who believe the dead to in-

habit willingly the depths of the forest. And further, it is
 FOREST SPIRITS 187

only natural that those who have found an unknown grave

in the forest should remain there as feared, ghostly beings.

One must, however, also recollect that the ceremonies in

honour of the fallen bear and other more remarkable forest

animals are of a similar character. That among the Forest
spirits there should actually be found the race-souls of tutelary

genii of animals appears, e.g., from the beliefs of the Lapps.

Originally these animal spirits moved in the material shape
of the animal they represented 5 little by little they became,
in the imagination of these people, more humanlike. But
even thus changed, they cannot hide their origin — they are
hairy, like animals, they have the feet or tails of beasts, etc.

The Ingrian wolf-spirit is described in the following tale:

“ To Sombra there once came a being, who
a village tavern in
was in all else like a man
except that he had a wolf’s head,
and asked for spirits to drink. He was offered a small bottle
which, in the host’s opinion, was quite enough for a man.
The guest was, however, unsatisfied, and drank first a whole
can,and then several small bottles in addition. When he was
about to leave, the host, wondering greatly, asked him who
he was. The guest answered that he was one. who would lead
36
all the wolves out of their country.”
But the forest itself and the separate trees contained therein
were also regarded as animated among the Finno-Ugric
peoples. Charuzin relates that when the Lapp goes to the
forest to fell trees, he strikes the trunks first with the back
of the axe before beginning to chop them down, or, as the

Lapps themselves say,

“ kills the tree first.” Should they
omit to do this, they believe that the wood from these trees
36
will crackle and throw out sparks when burning. Mrs. De-
mant-Hatt, during her travels among the Lapps, observed
that the Lapp girls, when returning from the heights to the
forest districts, hurried to embrace and greet the trees. Ac-
cording to the missionary Lundius, the Lapps also worshipped
trees, as when they had shot down game from a tree, they
1 88 FINNO-UGRIC MYTHOLOGY
laid the feet of the animal in the tree, smearing it also with
37
the blood.
In the same way the Cheremiss also regard the forest in
animistic fashion. When they go into it, they greet the trees,
ask them the way, and pray to them for a peaceful resting-
place for the night. In the morning they give thanks and
offer their hands to the tree under which they have spent
the night. “ The tree understands what men say, and the
forest listens to the song of the hunter.” The trees are afraid

of the lumbermen and tremble when one of these goes by with

his axe on his shoulder. When felled, the tree attempts to
kill its murderer by falling on him. It is even believed that
trees can change their sites. As elsewhere one may
in nature,

not use ugly or rough words in the forest. The Cheremiss

speak also of the tree’s “soul ” ( ort ). While the soul is in

the tree, it is glad and prospers, but when the “ soul ” moves
away, the tree withers. At festivals for the furthering of
bee cultivation, an offering of a duck is even made to the
“ tree-soul.” When hanging up a bee-hive in a tree, they
say: “ Tree-soul (Pu-ort), give luck to the bees,” or: “ Gather
38
the bees around thee.”
Whether the Finno-Ugric peoples worshipped special kinds
of trees as such is uncertain. The Baltic Finns, however, seem
to have known tutelary genii for the different trees. The
Esthonians believe that the spirit of the birchwood never goes
39
into a forest of alder or oak. Milkovic relates of the Erza
Mordvins when they prayed for rain, they turned towards
that
an oak, saying: “ Oak god (Tumo-pas), give rain.” While
doing so, a man would conceal himself in the foliage, whence
he would sprinkle those praying with a drink made from
honey. The food-offering was hung in a vessel of bark on a
40
branch of the sacred oak. It is possible, however, that not
the oak itself, but the Thunder god in the shape of the oak
was the object of worship at these ceremonies. The rowan also

played a prominent part in the beliefs of the people. Both

 FOREST SPIRITS 189

the Baltic and the Volga Finns believed in its protective

powers, though offerings were not made to this tree. Accord-
ing to the Flill Cheremiss evil spirits could not approach the
rowan, and for this reason, when anyone was obliged to spend
the night in the forest, branches of rowan were placed under
the head, and if one were even then afraid of ghosts, one
41
could run to the shelter of a rowan. The same idea is met
with also among the Russians, etc.
The common representative of all the trees is the forest
itself when worshipping it the Mordvins call it Vir-ava
j

(“ Forest mother ” or “ Mother forest ”). The Tapio of the

Finns, of whom Agricola says: “ he gave game from the
forest,” and who in folk-poetry appears in anthropomorphic
guise, meant originally merely “ forest,” as may be seen even
today from countless expressions in folk-songs, e.g., “ the
twig-filled Tapio,” or “ oak Tapio.” This would seem to have
been taken over by the Russian Lapps, whose Tava or Tava-ajk
42
(“ Tava mother ”) is a Forest spirit. Originally, the Hiisi
of the Finns, who, according to Agricola, “ gave victory over
the forest dwellers,” meant also “ forest ” 3 but, in a more
restricted sense, hiisi also signified a sacred grove. Often in

magic prayers and songs, the forest itself is appealed to:

“ Good forest, pure forest,

Watch over my herds of cattle.”

Like the animal spirits dwelling in the forests, the animated

forest itself aspires to anthropomorphic features. In attempt-
ing to simulate a human being, however, it cannot hide its

original self. Standing among tall pines, the Forest spirit

is as long as these, and moving in the underbrush it again

shrinks to the height of this. The Mordvin Forest mother,
when in the shape of a human being, has still feet as clumsy
and thick as logs, and the Forest virgin of the Finns, beautiful
from a front view, appears from behind as a rotted stump or
a bushy tree. In the folk-poetry of the Finns, “ the King
190 FINNO-UGRIC MYTHOLOGY
or Lord or Mistress of the forest ” has “ a hat of pine-
needles,” a “ blue mantle,” and a “ beard of leaves.”
An extremely wide-spread belief is that the Forest spirit,
having bewildered human beings and enticed them into its

power, tickles, dances, them to death. The ex-

or smothers
planation of this curious idea is to be found in the psychic
state that overwhelms the individual, when lost in the forest,

and, in desperation, he sees no chance of ever finding his way

 CHAPTER XII
WATER SPIRITS
OMPARATIVE
C research shows that the ideas of the
Finno-Ugric peoples regarding Water
large extent been influenced by impressions
spirits

from other
have to a
sources.
In remote times, the Lapps, for success in fishing, seem to
have offered chiefly to their gods of stone or Seides, which
the Fisher Lapps always put up on the coasts of rivers and
seas. Such a Seide stone was called also a “ Fish-god.” The
spirits living in the water itself have never had sacrifices

offered up to them to the same degree.

A god, known only at the coasts, is Akkruva, the upper part
of whose body the Lapps imagine to be human, the head
covered with long hair, the lower part of the body that of a
fish. She rises at times from the sea and, sitting upon the
water, rinses and combs her hair. Sometimes Akkruva walks
up to the mouths of the rivers taking fishes with her, and at

such times the catch is excellent. What this sea-spirit, called

by Friis Avfruvva, really is, is shown above all by her name

— a distortion of the “ Havfru ” of the Scandinavians, which,

like the above mentioned being, had a human upper body
1
whilst the lower body was fishlike .

Limited also to Scandinavian Lapland is the Ravgga,

which lives in the water mostly in human shape, its appearance
or voice predicting misfortune, tempest or shipwreck. Meri-
lainen, who calls it in Finnish, Meriraukka, tells that it ap-
pears on the shore examining the accessories of a boat, from
which, later, somebody will be drowned. When it is seen
walking on the shore, the duty of the beholder is to walk
round it with a firesteel, when it will stop, or, if it disappears
 j

192 FINNO-UGRIC MYTHOLOGY

on approach, to wait for its reappearance. It should then
be asked why it has appeared, who will be drowned and when.
That the Meriraukka is the spirit of a drowned person, is
shown by the fact that it keeps in the neighbourhood of the
2
body, the boat, the clothes, etc., of the drowned .

As already pointed out by Fritzner the Ravgga of the Lapps

3
is the same being as the Old Norse draugr ,

As will be seen from the name, the Lapps have also re-
ceived from the Scandinavians the evil Nekke or Nik (Swedish
Nacken), which is known also in Finnish Lapland, and is fur-
4
ther met with among the Finns and the Esthonians .

A Water spirit with a Lapp name, to whom offerings are

sometimes made, is the Cacce-olmai (“ the Water man ”).
He is the god of fishing, who brings fish to the hooks or in
the nets and lines. In the notes made by S. Kildal we read
that at sacrifices men made an image of the Water man and
put it might give them more luck.
into a crevice so that he
On the otherhand they sacrificed to the “ Water man ” so
5
that he should not do them any harm on the water .

The Cacce-olmai of the Scandinavian Lapps corresponds

to the Cacce-jielle (“ Water dweller ”) of the Russian Lapps.
This is a dangerous spirit who calls upon and then tries to
drag people into the water. The sight of it predicts disaster.
A woman who saw this spirit while fetching water from the
sea asked him whether his appearance predicted good or bad.
She was told that her son would die, which happened also
within three days.
Cacce-jielle presents itself to people in different shapes
as an old man, a pretty woman, a naked child, or often also
as a fish, which somehow differs from other fishes. It is

considered dangerous to kill such a fish. When seeing it

one has to sacrifice something, a piece of bread, a coin or

brandy. Strange fish are said to be the children of the water
8
spirit .

The “ Water dweller ” of the Russian Lapps corresponds

 PLATE XX
The Aino Episode in Kalevala (V. 45-133)

(See page 210.)

Illustrated by Akseli Gallen-Kallela.
 WATER SPIRITS 193

completely to the Vodyanoy of the Russians, whose Water-

Nymph, the Rusalka, is called by the Kola-Lapps Cacce-
jienne (“Water mother”). In the shape of a naked woman
she emerges from the water at dawn to comb her long black
hair. When frightened, she throws herself into the water
so quickly, that she leaves her comb on the shore in the
place where she was sitting. She loves men and entices them
to her. The
Saiva-neida (“ Sea maid ”) of the Western Lapps
7
is a loan from Scandinavia .

A Water spirit is also found amongst the Samoyeds, who

call it the “ Master of the water.” Generally he is looked
upon as a dangerous spirit, sometimes bringing disease. Ac-
cording to Donner they sacrifice money, etc., to him, espe-
cially at the mouths of rivers. In cases of illness they hang
clothes on bushes near the water for him. During certain
seasons the “ Master of the water ” is offered sacrifices that
8
he may give fish . As a rule, images are not made of him,
only the Yuraks worshipping him in the form of a fishlike
image of wood, or choosing a specially shaped dried fish to
9
represent him .

The Ostiaks call the Water spirit Jengk-tongk (“ Water

spirit ”). Patkanov tells that sacrificial feasts are held on the
shore, before the beginning of the fishing, to honour the
Water spirit and to influence him in the fishermen’s favour.
Although their Water spirit has no image, almost all the
usual sacrificial ceremonies are gone through. For the spirit
itself the blood of bigger animals and of cocks ispoured into
the water. Polyakov says that the spirit was offered brandy
and a cock, a lamb or a calf, and that only some drops of the
blood of the victim were poured into the water. Also in the
autumn, as soon as the rivers are frozen, the Ostiaks sacrifice
10
to the Jengk-tongk on the ice .

Like the Lapps, the Ostiaks sacrificed in older times for

luck in fishing chiefly to the spirits of the dead, which are
believed to live in certain holy places. Karjalainen points
 194 FINNO-UGRIC MYTHOLOGY
out that the Forest spirit as well as the Water spirit is sacri-

ficed to chiefly in such districts where foreign influences may

be noticed. Except in tales, where the Water spirit has been
given special features, the idea entertained regarding it, espe-
11
cially in more remote territories, is very vague . At Vasyugan
they sacrifice to a certain Fish spirit, Kul jungk (“ Fish
spirit ”), that lives in the water and is said to give fish to its

favourites. When the ice has broken up, a fish-like image

is made of wood or birch-bark and taken along to the fishing
place. Especially of the first catch is the Fish spirit given
12
its share .

The Water spirit of the Voguls, Vit-khan (“ Water Khan ”),

appears to be still less than that of the Ostiaks an object of
sacrificial worship, although it is mentioned in folk-lore, e.g.,
13
that the spirit or his daughter may marry human beings .

A loan from the Siryans is the Water spirit Kul, an evil

being living in deep waters and known both in the western
districts of the Ostiaks and in the northern part of the Vogul
14
territory. It has a human shape .

In leaving the Lapps and Ugrians and turning to the other

tribes, we pass at the same time from hunting and fishing
peoples to agricultural ones. Fishing is no longer of the same
importance, although it is in places pursued next to the chief
occupation as a good second industry. The importance of the
water is nevertheless not diminished by the development of
agriculture. The villages are still, as far as possible, situated
near to the waters, which besides ways of communication are
used also to afford power for mills. Agriculture, moreover,
has drawn the attention of man to an important feature of
water, namely its secret power of fertilization, without which
no vegetation can exist. Man being thus in many respects
dependent upon this important element of nature, the result
is that the water itself becomes an object of sacrificial cult.

Before considering the animated water itself, we will first

glance at those Water spirits, found amongst other Finno-

 WATER SPIRITS 195

Ugrian tribes, to which the imagination of the people has

given distinct features.
The Votiaks call their Water spirit Vu-murt (“ Water
man”). In some places he is also called Vu-kuzo (“Water
master ”). He is a human-like, often naked being, with very
big eyes and long black hair. They speak also of the fingers
of the “ Water man ” ; these are stones resembling thunder-
bolts which they believe to be found on the shores of rivers.
Usually, the “ Water man ” lives in deep waters, such as the

big rivers and seas, but he also likes to dwell in little brooks
and especially in mill ponds. The “ Water man ” has a house
and a family in the water. According to folk-tales he may
also seek the company of people, especially at the time of the
great fairs. The “ Water man ” then appears dressed as a

peasant, but is easily recognized by the left side of his coat

being always damp. Often the “ Water man ” is an invisible

being, and woe to the unfortunate person to whom he then

appears, as this is a foreboding of death or other misfortune.
Like the male Water spirit, the female has also features
which betray her foreign origin. She is beautiful and her
naked body is glistening white. Sometimes in the twilight

the wife or daughter of the “ Water man ” will emerge on

the shore to comb her long black hair. In some places she is
said to have breasts as big as buckets. The male spirit, like

the female one, is who immediately throws him-

a shy being,
self into the water on being observed by a human eye.

Besides appearing generally in human form, the “ Water

man ” may sometimes become visible in the shape of a fish.
Fishermen have seen him as a pike, differing from other
pikes by his enormous size and by his sleeping with his head
in the opposite direction to that of other pikes.
Twice a year, in the spring and in the autumn, the Water
spirits have weddings, during which they move in the water
merrily and noisily, causing inundations, so that the mill
sluices break. The Northern Votiaks have, further, the idea
 •

196 FINNO-UGRIC MYTHOLOGY

that they come during the winter before Christmas to the vil-
lages and occupy the bath-houses ; one may sometimes meet
them in the twilight on the village street. For this reason
the Votiaks are afraid to go out alone without a light. It is
also dangerous at these times to make a noise near the water,
to rinse dirty clothes, or to ferry singing people over any
river. While they move they are called the
are thus on the
“ evil spirits.” When Twelfth Day is over, the Votiaks
accompany the Water spirits back to the water where they
live. On account of this the feast of Epiphany is also called
“ the following of the Water During Twelfth Night
spirit.”

the young people wander with torches from bath-house to bath-

house, to hear their fate and to call to the “ Water man ” —
“Leave us! ” The following morning men supplied with
axes, sticks, or branches go down to the river, where they knock
on the ice saying: “ Go away from us.” On this occasion they
turn to the river itself with offerings: “Preserve us. from all
disease and accidents.” A piece of bread, a spoonful of por-
ridge and a piece of meat are thrown into the water. In some
districts it was the custom to sacrifice a duck to the “ Water
man ” through an ice-hole.
The Votiaks’ impression of the “ Water man ” is more that
of an evil than a good spirit. He brings ruin to both people
and animals, and is dangerous in the winter, because he breaks
the ice under the feet of the wanderers so that these sink
helplessly into the depths. The “ Water man ” can also send
sickness. If appeased he can, however, be of very great use.
For example, he helps the miller in his work, and fishermen
by driving fish into their nets. He is also believed to protect
and increase the water birds.

Sacrifices are made to the “ Water man ” for accidental

reasons, but also at fixed times. In the autumn the Votiaks
sacrifice a duck or a goose in the river, so that no one will
drown or be taken ill with ague. At the same time the “ Water
man ” is prayed to, to protect the geese and ducks, and to
 WATER SPIRITS 197

increase their number. The blood of the bird, its bones and
a piece of the meat are thrown into the water, along with

bread. Sacrifices are made in addition when sickness occurs,

a bird often sufficing for this offering. If the mill sluice is

out of order, or if there is fear of a flood, offerings are made

15
to the “ Water man.”
Among the Siryans the usual name of the Water spirit is
Kul, but it is also called Vasa (“Water dweller”). As
among the Votiaks the Water spirit possesses here distinct
features that hint at a longer period of development. This
is true of both the male and the female spirit. The male one
is a black, hairy and wet being, who at times sits on the shore
shaking himself and sometimes seizing the mill-wheel. Some-
times the people imagine him to be a being with a big head
and big round eyes, who at times emerges from the water and
comes ashore to comb his dark green hair. He is dressed in a
green robe or his body is naked. When he throws himself
from the shore into the water a tempest arises and the waves
rise high. He swims thus, especially in bad weather, in the
water, but at other moments he has been seen rocking on the
water or on fishing nets or standing on some pier. Sometimes
the water spirit haunts the night, slapping the washing hung
out to dry, or crying loudly on the river-bank. He has also
been seen at the fish-spearing and recognised by the sudden
disappearance of his boat and torch.
As with the male Water spirit, the characteristics of the
female one differ in different districts. She is also a long-
haired being, who combs her hair with her big paws. There
is a tale about a peasant, who found a Water maid sitting
naked on a hill, combing her hair, and frightened her so that
comb on the hill.
she threw herself into the water, leaving her
The peasant took the comb to his house, but in the night the
Water maid came to claim it back.
The Water spirit may also appear in the shape of a small
child, according to the Siryans. The children of the Water
198 FINNO-UGRIC MYTHOLOGY
spirit are, while young, hairy and of a peculiar appearance,
often like fishes, but become later more human in shape.
Now and then a child of the Water spirit may stray into the
net of a fisherman.
Like the Votiaks the Siryans also know the stony fingers of
the Water spirit. These are belemnites, found near the beaches
in the land of the Siryans.
At times the Water spirit takes another shape than that of
a human being. Thus it may appear, as among the Votiaks,
in the shape of a big pike. In the collected works of Nalimov
the Water spirit is mentioned as a pike that could speak and
had long white hair on its head. By mistake it had gone into
the net of a fisherman.
The Siryans also believe the Water spirits to have weddings,
when they make much noise and break down the sluices of mills,
and that they go and dwell amongst human beings at Epiphany.
The Water spirit of the Siryans is a being much feared.
The mere sight of him means tempest, death or other dis-
aster. He entices both mankind and animals to his home.
From the notes of Wichmann it appears that the Siryans
offered the “ Sea spirit ” butter and bread in order that he
might give them fish. When fishing one had to be careful
not to use bad words, as this incensed the Water spirit, who
in his anger would seize the net so firmly, that the fisherman
could not move it. Like the fisherman, the miller also has
to keep on good terms with the Water spirit. For other pur-
poses also, the Water spirit is sometimes given small offerings.
No Siryan will go over water without giving the Water
spirit a gift: if nothing else he throws at least a thread from
10
his belt into the water .

According to the Siryans the Water spirits have their origin

in the spirits of the drowned, which continue living in the
water, where they have entered the service of the Water spirit.
Even the name Kul is, as is proved by Setala, the old name of
a Finno-Ugric god who lived under the earth, the cult of
 WATER SPIRITS 199
17
which was obviously connected with the cult of the dead .

When comparing the present highly developed characteris-

tics of the spirit Kul, which the similarly-named spirit of the
Ob peoples, borrowed from the Siryans, does not possess, with
the corresponding features of the Water spirit of the Great
Russians, it is evident that the first mentioned, even to its de-
tails, is a copy of the latter. The name Vasa seems to be only
a translation of the Russian Vodyanoy.
A fully corresponding Water spirit of the Cheremiss is their
“Water master” (Vut-oza). He is said to dwell in such
waters as do not dry up during the hot season. Usually the
Water spirit is here also an evil and feared being. Especially
is it dangerous to swim at midday. Where he does not
succeed in kidnapping a man, he will take cattle. The male
Water spirit appears usually as an old man who is often seen
before dawn on the surface of the water near the shore. He
is dressed sometimes in rags, and sometimes in splendid
clothes ; his chest being, for example, sometimes covered with
silver coins, but at times he is also naked. The Cheremiss
say that the greater a river is in which a Water spirit lives,

the richer it is. Should a human being cast his eye on him,
he throws himself immediately into the water. Besides his
human form, the Water spirit can also show himself in the
form of a horse or a bullock. The Water spirits living in the
sea show themselves mainly as bulls, and the bellowing of
the “ water bull ” has often been heard from the sea. But
the Water spirit can also take the form of a fish, or of other
miscellaneous objects. But in whatever form he shows him-
self, the sight denotes disaster — often death — to the one
who has seen him, or some one belonging to him.
to
The female Water spirit, “ Water master’s daughter,” has

been seen on the shore combing her long hair with a gold
or silver comb. Sometimes she becomes entangled in a fisher-
man’s fishing-tackle. Once some fishers found a great being
in their net, which dragged it here and there. With great
200 FINNO-UGRIC MYTHOLOGY
labour they managed to keep hold of their net, and when they
finally succeeded in dragging it nearer to the boat, they saw
a pretty dark maid, who, however, disappeared immediately
from sight. The net became at once lighter and was found
to contain no at all. Sometimes people are fortunate
fish

enough to get a Water master’s daughter ” into their power.

“
This happens only when they throw a piece of iron at her or
touch her with their hands, as then the water-maid cannot
move an inch.

In prayers, the Water spirit is often referred to as “ Water

old man ” (Vut-kuguza) and “ Water old woman ” (Vut-
kuva). The Cheremiss worship the “Old man” and the
“ Old woman ” of the water when they go swimming or fish-
ing. The fishermen offer up to these spirits bread or brandy,
sometimes even a duck, a goose, or a hen, as they are supposed
to drive fish into the fishermen’s tackle. In the spring, when
the first fish has been caught, the Eastern Cheremiss generally
boil it immediately, and eat it without breaking the bones,
the latter being thrown back into the water with the following
words: “‘Water man,’ come and eat fish; I have tasted it
18
already, give us still more fresh fish.”
Similar beliefs in human-like Water spirits are met with
among the Mordvins. The spirits living in the water are
here called Ved-eraj (“ Water dweller ”) or Vetsa-eraj (“ He
who inhabits the There are many such spirits, and
water”).
they are malignant beings, who, like Vampire spirits, lie in
wait for newly born children, and devour grain that has been
19
cursed by an enemy .

The Baltic Finns have been under Germanic influence.

The Nacken of the Swedes is called Nakk by the Esthonians,
and they believe it to live in all deeper waters, such as the
sea, rivers, lakes and wells. The deepest spot in the water
is particularly its dwelling-place, and also any whirlpool.
The Nakk presents itself in different shapes, as a human
being, an animal, or even some inanimate object. Neverthe-
 :

;: -i : i

"
• [f. jiJ Oj fj - i r,

I--:--';.-: : - -
•
'

-J -
.
l
r t;
-
:<<; :..<• )
jq
•
.

.giadrnf-iH .U '{d rlq^oloiiq -utfik

 PLATE XXI
Votiak sacrifice to the River Buj after the break-
ing-up of the ice. (See pages 214—15.)
(Government permission.)
After photograph by U. Holmberg.
 WATER SPIRITS 201

less, it lives in the imagination of the people mostly as a

human being. In this shape, according to the idea of the
Esthonians, it is may appear full
both male and female, and
grown or The people believe the male spirit to be
as a child.

a grey old man, who at times swims in the water with his
enormous, widely opened maw, swallowing everybody who
comes in his path, sometimes lifting his head above the water,
sometimes seating himself on the shore of a river, lake or
sea, or on the cover of a well to watch for people. When ap-
pearing in human shape he executes human work. Now and
then he is found by night at the fish-spearing places and is

recognized by having his torch not in a boat but on a stone

slab. One of the most remarkable features of the Nakk is
his song, by which he bewitches his hearers, who in this way

become his prisoners. In the neighbourhood of Hapsal the

belief prevails that when the Nakk sings or plays, men and
animals begin to dance in gradually increasing tempo until
they at last fall into the sea. Although the Nakk appears in
human shape, he has, in the tales of the people, fish teeth.
Like the male spirit, the female human-like Water spirit

has also the pronounced character that proves development.

To distinguish her from the male, the Esthonians call her
Nakineiu or Nakineitsi (“ Nakk’s maid ”), Veeneiu (“ Water
maid”) or Mereneiu (“Sea maid”). Usually, Nakineitsi
is a pretty young girl, who sits on the surface of the water,
or on a stone on the shore, or in the shadow of a tree growing
near to the water, combing her long hair with a golden comb.
Her hair is wonderfully pretty, now golden yellow, now
grass-green. Occasionally she appears naked, at other times
dressed. In some districts the Nakineitsi has a human body
and a fish tail.
As with the Nakk, one of the most important features of
the Nakineitsi is her song and her music. On the coasts they
speak also of the cattle of the water-maid, which are beautiful
and fat. The colour of the animals is usually grey, like the
202 FINNO-UGRIC MYTHOLOGY
sea. Suddenly emerging from the sea, the cattle come ashore,
where they are tended by the Nakineitsi until she again dis-
appears with them after awhile. The Livonians tell of blue
sea-cows j some of these sometimes go astray from the other
cattle and remain on the shore, falling thus into the hands of
men.
Besides his human form, the Nakk of the Esthonians also
appears in the shape of a young, usually grey horse, sometimes
also as a white foal. This emerges from the water, runs all
round the shore, approaches children and entices them to sit
on its back, whereupon it immediately rushes back into the sea at
a gallop. At times it can also appear as an ox, now black, now
brown or grey, or as a white calf. The Nakk that has changed
himself into an animal, is recognized by his coming from the
sea and disappearing into the water. Sometimes he even
changes himself into a startled hare, which by running to
and fro on a pier tries to entice its pursuer so far, that the
latter is in danger of falling into the water. He may also
appear as a waterbird, a swan, a goose or a duck. Further,
the Nakk is seen in the shape of a fish, which at times comes
ashore, winds its tail round a fisherman, and drags him into
the water. Often the Water spirit appears also as a big
strange-looking or one-eyed fish. Two fisherman had once
fished a long time without catching anything when one of
them saw two strangely shaped gold-glittering fishes in the
water. Neglecting the warning of his comrade he set about
catching these fish and got one in his net, but as he was about
to lift it from the water there suddenly arose a strong tempest
and snowstorm, and at the same moment the fish disappeared

from the net. The Nakk can also take the shape of a lifeless
object.
In whatever shape the Nakk appears, he is always a danger-
ous and feared being, whose mere appearance predicts drown-
ing or other disaster. Even if the one who sees him is not
himself doomed, one of his relatives will perish in the water.
 WATER SPIRITS 203

Some people believe that in all waters where a Nakk dwells,

a man will be drowned every summer. When the time for
this approaches, a voice is heard from the water: “The hour
has struck, a man is wanted.” Against his will somebody
will then go and bathe and lose his life in the water. Be-
fore he drowns, the water becomes agitated, boils and seethes,
but calms down as soon as it has got its victim. The Nakk
can drown people not only in deep but in shallow places, where
the water is only a foot deep.
The Nakk takes his victim either by enticement, by be-
witching songs, or by appearing in the shape of the animals
or object that a man desires. At times he bewitches the eyes
of people so that they no longer recognize their surroundings,
but lose themselves and at last are at his mercy. The cattle

he entices by changing himself into an animal, mingling with

them on their pasture ground, and, on his return into the
water, enticing the other animals to follow him.
One who notices the danger in time, may protect himself
against the menace of the Nakk. An effective remedy is to
mention his name, as on hearing this he flees at once and throws
himself into the water. To protect themselves, the inhabitants
of the island Mohn, before going into the sea, take a stone
from the beach, spit on it and throw it into the sea, saying:
“ A cake to the Nakk.” Women also do this when they go
to the sea-shore to watch the sheep, as they believe that the
Nakk will not touch them or their cattle if they throw him a
20
cake into the water .

The Nakki of the Finns closely resembles the Nakk of the

Esthonians, only a few new features being met with in the
former. In West Finland the Water spirit is represented as
a man of unusual size. He has been seen in the shape of an
immense, long and stout old man standing over the water,
so that one foot was on the one shore and the other foot on
the other shore of the sea. A miller saw him thus standing
over a waterfall, like an unusually big, grey man. Probably
204 FINNO-UGRIC MYTHOLOGY
this latter type of the Water spirit has been influenced by the
traits of the Forest spirit, which appears mythology more
in

regularly than the Water spirit as a lone being. At times the

Water spirit also appears as a dwarf. So he was once seen
by fishermen: “ in the bag of the net was a small human-like
old man, not longer than two spans, with long hair reaching
to his throat.”

Sometimes he is half-man, half-animal: the upper part

human, with horse-feet. He does not seem to appear in com-
plete horse form in the imagination of the Finns. On the
other hand he has been seen as a dog with a long beard; some-
times as an enormous buck, which wears net-pouches on its

horns. Often Nakki appears also in the shape of an object,

at times as a big balk or log, which differs from an ordinary
one by. having an eye as big as a plate and a mane on its back, or
as a tree, fallen into the water, which sinks when one tries to

sit on it.

The female Nakki has also many other names such as

Nakinneito, Nakinpiika (“ Nakki maid ”), Vedenneito (“ Water
maid”), Merenneito (“Sea maid”), Vedenemanta (“Water
mistress”).According to the ideas of the people this Water
spirit is a pretty being. In Osterbotten they believe that the
female Nakki is a beautiful woman with glittering white body
and very long curly hair. On the coast of Osterbotten and in
Nyland the Water maid is known by her breasts as big
further
as buckets, which are thrown over the shoulder when bathing.
When the Water maid appears, she is always busy in some
way. Now she washes her face or her breasts, now she combs
her hair, splashes gaily in the water, washes her clothes on
a stone on the shore or on a rock in the sea, or goes sometimes
on land to watch the water cattle in the grass on the beach.
The idea that the Water spirit possesses magnificent cattle
in the water is very general in Finland. Often it has been
noticed how stately cows emerge from the sea, which on the
approach of a man go back into the water and dive down.
 PLATE XXII
The Sacrificing “Upward”
The Eastern Votiaks sacrifice a white goose to the
Ilcaven god. (See page 220.)
Water-colour by U. Soldan-Brofeldt.
 WATER SPIRITS 20 5

When the Water spirit disappears with his cattle at sun-

rise, it may happen that an animal is left on the shore. Ac-
cording to the general belief of the people, this can be seized
by walking round it once or thrice with a piece of iron in the
hand, as then it can return no more to the water, but belongs
to man. In vain the from the water for his lost
spirit cries

animal. It is very advantageous to possess a cow of the Water

spirit, not only because it is pretty, but also because it gives
much milk ;
it is however to be noted, that it always gives
only the same quantity that was milked the first time.
At times the cow of the Water maid is like a fish. Once in

Karelia a fish with horns and feet was caught in the net of a
fisherman, who, after some wondering at its appearance, threw
it ashore, with the result that in the night the plaintive cries
of the Water woman were heard.
According to the Scandinavian Finns, besides the Water
spirits, the Maahiset (“ those living under the earth ”) also
possess big cattle that man may seize, if he throws something
made of steel upon them. As the Water spirits rise from the
water, so the “ Undergrounders ” emerge from the earth and
disappear therein. In North Finland and in Russian Karelia
the same power is given to the cows of the Manalaiset (“ the
deceased ”).
Now and then the Water spirit also appears in the shape of
a big fish of unusual species or strange shape. Once some
boys caught a big salmon-trout, which had lost itself on a low

river-bank. At home they were told, however, that the fish

was a Marras, and they were instructed to take it back to the

water, because they would otherwise drown on the same spot
where they had caught the trout. Lencqvist already mentions
the Marta as an omen of death.
The Finnish Nakki is, like the Esthonian Nakk and the
Swedish Nacken, always an evil and feared being. That
children may take care when near the water, they are fright-
ened by words such as “ Nakki comes.” A usual means of
 20 6 FINNO-UGRIC MYTHOLOGY
protection against Nakki when bathing is a form of witch-
craft in connection with certain words. On stepping into the
water the bather once, thrice, or even nine times, scoops water
on to the beach with his hand or throws a stone, taken from
the water, or earth from the sea-bottom, on the shore, saying:
“ Nakki ashore, I into the water.” After bathing the pro-
ceeding is reversed, the water or the object used previously
is now thrown back in the river or the sea, with the saying:

“ Nakki into the water, I on land.” Another means of pro-

tection against Nakki is to put into the water a piece of metal
or a metal object while one is bathing. Similarly, animals
also have to be protected against the evil caused by Nakki.
When bathing a horse they used to put into the water some
one of the above-mentioned metal objects or bind a fire-steel

to the tail, or hang a bell on the neck of the horse. More

particularly had this to be done with an unshod horse, be-
cause Nakki is believed not to seize a shod horse.
Similar ideas and means of protection are general also
amongst the Swedes.
Of foreign origin is also an idea of the Finns, that the
Water spirit is a musician, whose wonderful music anybody
can learn. The proper moment to approach it for this purpose
isMidsummer Night, or before the Eves of Lent and Easter.
The spirit may be seen on a rock in a waterfall, on one that
has never been under water, or on one that is always sur-
rounded by water. The person wishing to learn has to take
a violin with him. When the Water spirit has emerged from
the waterfall, he will seat himself on the same stone as the
man, turning his back to him, and start to teach him. As a

reward the man has to promise himself to the Water spirit

and during the lesson bind himself fast to the master, but with

caution, so that the ties break or become undone when the

spirit suddenly precipitates himself into the water. Should
the fetters not loosen, the pupil falls into the power of the
Water spirit. The one who succeeds in passing through the
 WATER SPIRITS 207

trialbecomes a great player, who can make people dance even

against their will. Sometimes his violin develops the wonder-
ful quality of playing by itself and even its pieces will play
when the violin is at last broken.
The wonderful music to be learnt from the Water spirit is

known round all the Scandinavian countries.

Corresponding to Nakki is the Vetehinen (“ Water
dweller”), known originally only in Russian Karelia, Ingria,
and East Finland, who in the imagination of the people ap-
pears as a human-like being with marked characteristics.

Vetehinen is also regarded as a malignant being. He causes

a disease (eruption) and, like Nakki, seizes people and
animals as sacrifices. Protection against him, as against Nakki,
is found in metal objects. The idea of Vetehinen does not
however completely cover that of Nakki, which latter is ex-
clusively the cause of drowning, because the Karelians worship
21
the former also as the giver of luck in fishing. Foreign in-
fluence is to be noted already in the name of Vetehinen, of
which Castren says that both in idea and etymologically there
is a correspondence to the Water spirit, which the Russians call
22
Vodyanoy.
The Mordvinian Ved- or Vetsa-eraj corresponds in name to
theWater spirit of the Votes, the Jarv-elaj (“ Sea dweller ”). 23
Only through their literature do the Finns know anything now
of the old Water spirit of the Tavastlanders, Ahti, about
whom Agricola says, that he “ brought fishes from the water.”
In the old popular poetry he appears as a water dweller, and
in a song about the origin of frost, the following description
occurs: “ then when thou made Ahti
thou caused a strong frost,
24
freeze in the sea.” The etymology of the name is not
clear. According to Daniel Juslenius (1745) Wainamoinen
was also a Water spirit Agricola does not, however, mention
;

him thus, but says only that he “ composed songs.” Both Ahti
and Wainamoinen appear in folk-poetry as mighty heroes.
Over all Finland and also amongst the Finnish Lapps and
208 FINNO-UGRIC MYTHOLOGY
Northern Esthonians the dark Vedenhaltija (“ Water ruler”)
is known. He is supposed to appear before a disaster in hu-
man shape, and he corresponds completely to the Swedish
Sjora, Sjoradare, etc.
The belief that the drowned are transformed into Water
spirits is general among most of the Finno-Ugric peoples.
The Esthonians, for instance, believe that the size and shape
of a Nakk depend upon the person drowned. If an adult
had fallen victim to the water, his Nakk would appear as a
full-grown person 5
if a child, the spirit would appear as a
child. When swimming in places where people had been
drowned, one might easily get cramp, because the spirits of
the dead seized the living by their feet and dragged them
down. Like the Siryans, the Esthonians sometimes call the
water spirit by a name that originally meant the spirit of the
dead: Kull or Koll (cf. the Lapp Ravgga). The spirit living
25
in a river is called Joe Kull (“ River Kull ”).
A similar being, although not originally of Cheremiss origin,
is their Pele kolese (“ Half-dead ”), which floats on the sur-
face of the water with its face turned upwards like someone

drowned. A person w hor

tries to save it falls a victim himself

to the water. The Cheremiss have a general idea that where

a corpse lies, there its “ soul ” (ort) remains. The fishermen
at Belaya told me how a young Cheremiss mother, who, on
her way back from a feast, had been drowned by falling
through thin ice, rises early in the morning on the beach to
express her sorrow for the babe she had left. The fishermen
had heard her plaints: “ My breasts are filled with milk, my
little child cries at home!
” 28

Further evidence of the transformation of drowned people

into Water spirits, to whom one sacrifices for luck in fishing,
are the Soiem tongk (“ River spirits ”) of the Konda Ostiaks,
“ which are drowned people.” According to Paasonen, every
family has a common idol-house for its members lost thus,

where they are given offerings twice a year, in spring and in

.n'jrJsIsini^ .'•I ,>i yd liqmiioJodq tort/.
 PLATE XXIII
Ostiak sacrifice of a white animal, or of one cov-
ered with a white cloth, to the Heaven-god. (See
page 220.)
After photograph by K. F. Karjalainen.
 WATER SPIRITS 209

autumn, before the beginning of the fishing season 5

the latest
of the deceased receiving a cock, while to those transformed
earlier, clothes are given. The drowned appear during the
course of the year following their death to the priest and
are then escorted to the god-house, receiving at the same time
2
a shirt or a kerchief as an offering. But from the examples
'

given it becomes evident that the “ souls ” of the different

species of fish, or their tutelary genii are also contained in the
Finno-Ugric Water spirits. The Yurak Samoyeds make an
image of a fish-like “ Water master ” or they choose as such a
dried fish of peculiar appearance. The Ostiaks make an image
of a fish when they worship their “ Fish spirit,” and with other
peoples also the Water spirit often appears in the form of a
28
rare fish. The Pite Lapps speak of a Water spirit with horns.
Sometimes these “ spirit-fish ” can be detected only by their
position. The Water spirit of the Permian tribes appears as
a large pike which is recognised by the fact that it is larger
than others, and that when sleeping it holds its head against
the current of the water, or towards the shore, or contrary
to the other fish. The “ Water dweller ” of the Russian
Lapps often appears as a turbot or a flounder, which contrary
to the habit of these fish comes inshore. Sometimes the Fish
spirit strives aftermore human-like features.
The Siryans say that the “ Water dweller ” when young
resembles a fish, but as it grows begins to resemble a human

being. A “ spirit-pike ” could speak and had long light hair

29
on its head. In Pite Lapland a white fish was caught that
had scales all over its body, except on its breast, which re-
minded one of a woman’s breast. 30 In a tale from the Finnish
coast, a Water spirit was found by the people, which from the

front was like a most beautiful young maiden, but on its back
was covered with scales and had also fins. It is believed in ad-
dition that in the Baltic there are water-dwellers with a human
body and a fish-tail. Even when a spirit appears altogether
as a human being, it has generally some fish-like feature,
210 FINNO-UGRIC MYTHOLOGY
such as the large maw of a fish, fish-teeth and round eyes.
Another significant fact is that it moves with the other fish,
taking them with it from the sea to the rivers, and also that it

wanders into the fishers’ traps. There is a story of such a half-

fish, half-female being in the Karelian folk-songs which Lonn-
rot uses in the Aino episode in Kalevala (viii. 45—133).
The Finno-Ugric peoples also envisage the water itself
animistically. The Cheremiss say that the “ water lives,” it
moves from one place to another, serves people and carries
their boats. Donner relates, that the Samoyeds, when they
are out in their boats and come to a new river, wash their
heads with its water. A large river they call “ Mother.”
31

This custom is met with also among the Siryans, who, when
they go out fishing, sacrifice bread to the Vorikva River say-
ing: “ Vorikva-mother, carry us without danger, protect us,
32
and give us a whole boatful of The Votiaks and fish.”

Mordvins, when praying, use also the name “ Mother ” to

their rivers and brooks as the Russians speak of the “ Volga-
mother,” etc.

The Volga and Baltic Finns have the same belief, i.e.,

move from one place to another.

that lakes can This may
happen as a consequence of someone offending the water by
polluting it. They say that when the sea wanders, a black
bull goes bellowing before it, so that people may know to
33
get out of its way.
In a little village in the District of Birsk there is a lake
that has the same name as the village, Cherlak. The people
%

say it has two sisters, Azelekel and Kandralekel, which are

also two lakes in the District of Belebey. Cherlak Lake is

the youngest sister and is called the “ Cherlak girl.” Some-

times it is asked to visit the older sisters, and to take with it

water, fish and sea birds. Some time ago it paid a visit to

them, the lake being in the meanwhile so dry that cattle we’re

able to pasture on its bed, the only water being in a hole.

The village was quite unhappy over the shortage of water and
 1

WATER SPIRITS 21

decided to offer up a sacrifice to the “ Cherlak girl.” They

thought first of offering her a black bull, but this did not
please the lake as the animal did not shudder when water
was poured over it. In the end they offered a black heifer,
which she accepted with pleasure. Clad in clean clothes,
the people around sprinkled water on one another from the
water that was left in the hole, praying to the “ Cherlak girl ”
to return to its old place. The heifer’s bones and pieces of
its flesh were wrapped hide and hidden in the water
in its

hole. On this occasion the following prayer was read: “ Water-

mother, protect the water, give the Cherlak girl good

health, bring her and all kinds of fish back to her place,
bring her with all kinds of sea-birds, give the water good
health. Make
Azelekel and Kandralekel return her former
riches to the Cherlak girl! ” When it had received the sacri-
fice, the water began to return, but in the beginning it was
muddy and foul. The village sacrificed a black lamb for the
health of the water, and then “ the water became clean and
even fish and sea-birds began to appear.” Sometimes, the
elder sisters also come from Belebey to visit the “ Cherlak
girl,” when it becomes flooded. An old Cheremiss related that
during his lifetime it has happened twice that a strange lake
has visited another.
The Cheremiss and Mordvins generally call the animated
water “ Water mother.” Probably the Esthonians’ Vete-ema
(“ Water mother ”) and Mere-ema (“ Sea mother ”) have the
same origin, although the ideas connected with them are now
in close relation to the Wasser-mutter of the Teutons. The
34
Livonians’ Mier-iema (“ Sea mother ”) is a similar goddess .

Agricola says that the Karelians worshipped Veden ema, who

“ drove fish into their nets.”

In the magic prayers of the Mordvins the “ Water mother ”

has already certain anthropomorphic features: silky hair, and
a plait decorated with silver wire, at times also her children

and family are mentioned. One finds, however, in some

212 FINNO-UGRIC MYTHOLOGY
prayers words like these: “ Water mother, Boyar mistress, thou
comest from the sea and spreadest thyself over the whole
country, thou wanderest over thine own land, thou floatest
over thine own ways, thou doest much good, thou receivest
many genuflexions, thou flowest glowing like gold, shining
35
like silver.”

It is quite evident that the “

Water mother ” in the votive
prayers is the animated water itself. As an example one might
give the following prayer written down by Melnikov among
the Christian Mordvins. “ Water mother, give all Christian
people good health. Give health to those who eat thee and
those who drink thee, to those who bathe in thee a light and
merry heart ;
give the cattle also who drink thee good
36
health.”
Smaller offerings are also made to the water when going
out to fish, or in sickness, i.e., ordinary skin diseases which are
believed to come from the offended water. The real water-
cult is, however, connected with agriculture. Mutual sacri-

fices have been made to the Water mother, chiefly to obtain

fruitful rains. Like the earth, the water is given a black
sacrificial animal, generally a bull or a sheep. The Cheremiss
have a custom of sprinkling water on one another at such
ceremonies. Black sheep, or hens that happen to be near the
water, are also sprinkled with it. A part of all the sacrificial
food is thrown into the water, in addition to the bones and a
portion of each part of the carcase, which, wrapped in the
hide, are also thrown in. At the close everything used at the
sacrifice is rinsed in the water. If a sacrifice should bring too
much rain, the offerings that have been thrown into the water
must be taken up again, and buried in the earth to make the
37
rain cease.
A water cult of this description was known among the Vo-
tiaks, Mordvins and Baltic Finns. J. Gutslaff (1644) relates
about the Esthonians that they worshipped a brook (Woh-
handa), which they believed could produce a fertilising rain,
 PLATE XXIV
The “ World-pillar ” of the Lapps, consisting of

two high stones and a squared log of wood. (See

page 222.)
According to Leenis.
 WATER SPIRITS 213

or when the brook so desired, torrential rains, hail, or frost.

An old man said that the weather could be arranged with the
brook’s help. If one wished for rain and stormy weather,
one threw something into the water, but if one wished for fine

weather, one cleaned out the brook. An example was given of

a pair of oxen which, while out at pasture, fell into the water
and were drowned, with the result that a terrible rainstorm

arose and only ceased when the carcases were dragged out of
38
the water . Often, “ rain is made ” without sacrifice, by
wetting people, the walls of houses, cattle, and the fields.
Among the Votiaks, the “ Thunder mother ” has in many
districts usurped the place of “ the Water ” at the large com-

mon sacrifices. Among the Mordvins it has been noted that

in some places they had a custom, when sacrificing for rain,

of going round a little lake three times, carrying a duck, which

was afterwards cooked and eaten in honour of the water.
Sometimes the finding of rain-giving springs is difficult. But
if rain comes soon after a sacrifice to a spring or brook, one
can be certain of having found a good sacrificing-place.
Droughts are often caused by rain-giving springs becoming
choked. These have then to be cleaned out in order to obtain
* 39
rain.

When the fructifying powers of rain were noticed, the

belief arose that rain could also fructify human beings and
animals. To the general custom of taking a newly married
woman to the brook near her husband’s home, in order to
conciliate the strange water, the rite of sprinkling her with
water has been added. This custom can be explained partly
by the belief that one must come into contact with the new
water oneself in order to become acquainted with it. The
Siryans have a custom according to which a newly married
pair should go to the nearest stream three days after their
wedding, when the wife sacrifices money and pieces of cloth
and thread, or bread and cheese to the “ mother ” river, after
which she washes her hands and face in the water. With
214 - FINNO-UGRIC MYTHOLOGY
most of the agricultural Finnish races it is regarded as neces-
sary to drench the bride completely with water. If weddings
are celebrated in the winter, when it is of course too cold to
do this, the Votiaks and Ingrians consider it their duty to
drench all the winter’s brides together in the spring. It is

not quite clear why this wetting is done, but some light may
perhaps be thrown on the matter by a Mordvinian custom.
According to this the bride goes the day after the wedding to
the stream or well, not only to pour water over herself, but
to beg the “ Water mother ” to give her children. Bishop
Makariy says that when the bride sacrifices money, linseed,
bread and salt to the water, she begs it to wash her clothes
and give her children. The same author says that barren
Mordvin women also pray to the “ Water mother ” for her
assistance. Usually such sacrifices were made at midnight,
when both husband and wife went together in secret to the
shore. According to Butuzov the Erza woman also prayed
in the following words: “ Water mother, pardon me, if I have
offended thee and therefore cannot give birth to children.”
The German belief that children come from the water
40
(“ Kinder-brunnen ”) is also explained by the above.
Rivers and seas were also prayed to for an increase of water-
birds. Aminoff says that the Votiaks sacrificed a duck to the
41
water, so that it might richly increase their geese and ducks.
Wichmann has discovered the following prayer: “To Mother
Ybyt (a river) I give a goose. Produce many geese when
42
their time comes.” The Mordvins also pray to the “ Water
mother ” to increase their cattle.
The Votiaks and Mordvins, like the Russians earlier, each
spring when the ice begins to break up, celebrate great festi-
vals with sacrifices of horses in honour of the water. Among
the Votiaks this feast is called “to follow the ice.” In 1911
the author had the opportunity of being present at one of these
feasts at the river Buy, one of the tributaries of the Kama.
After a young foal had been killed and cooked on the shore
 WATER SPIRITS 21 5

of the stream, the people knelt down with their faces towards

the water, while the officiating priest read out a long prayer,
begging prosperity from the river. During the prayer the
bones, hide, and small pieces of the different parts of the
carcase were thrown into the water, together with the animal’s

new halter, the blood having been already drained there by

means of a channel dug into the bank. The animal sacrificed

is changed each year, being one year a brown foal, the next

year a black bull. The people believe firmly that if they do

not sacrifice to the river, it will flood their corn-fields, or make
great gaps in the banks, or cause fogs, storms and disastrous
hail-storms. In one village this same spring, the sacrifice

had been neglected, and in punishment hail had ruined the

corn-fields.
The Cheremiss believe that the water has also a “ soul ”
(ort) that can depart to other places. They say that when
the water’s “ soul ” disappears, the water becomes muddy and
foul. from drinking such water. The close
Illness follows
relation between the Water spirit and the water itself with its
“ soul,” is shown by the belief that if the “ Water master ”
leaves, the water dries up, and that a spirit can rule over two
different waters, causing each to fill or dry up as it removes
from one to the other. The undefined Pamas-oza (“ the
Spring’s master”) of the District Ursum is also apparently
a nature-soul. It becomes angry if anyone comes to take
water from the spring with unclean vessels, or if any one
shouts, quarrels, speaks indecently or spills water over his
clothes. It punishes such people by giving them boils or
some other skin disease} and they must then cook porridge
43
at the edge of the spring and ask for pardon .

Doubtless the undefined Veden Haltia (“ Water ruler ”) of

the Finns is of the same origin. An indication of this is the
strange magic custom, that when the water in a well is spoilt
or run dry, fresh water is brought from another well, in the
belief that by thus renewing the water in the well, a new
ii6 FINNO-UGRIC MYTHOLOGY
Haltia is secured. To lakes also in which the fishing water
is spoilt or where the Haltia is not good, “ new water ” and a
“ new Haltia ” are brought. Considering that in the above-
mentioned proceeding, which is also known among other tribes,
e.g., among the Chuvashes, the water, by the addition of new
and better water, is provided with new soul-power, we may
assume that the Haltia here is to be understood in the sense

of the nature-soul. It is further to be observed that origi-

nally each sea, lake or river had only one Haltia.
These examples should show, that besides the spirits of
those drowned and the tutelary genii of the fish, the water
itself, furnished with a soul, is included among the Water
gods of the Finno-Ugric stocks.
 r
;
(':
/i. l it : \ j :('h ir -f :>,

.sifal ••• '(d

 PLATE XXV
Sacrificial Meal Among the Russian
Karelians
(See page 229.)
After photograph by I. K. Inha.
 CHAPTER XIII
GODS OF SKY AND AIR

T HE SUPREME
is

the original
the
deity among the Finno-Ugric stocks
Heaven god, who is called by different names,
signification of which is the same among all the

peoples.
In the Finnish language there are two words, Jumala and
Ilmarinen, both of which were originally names for the god of
the sky. The former, which is found in Icelandic literature

as early as 1026 (Jomali), has in our time come to denote

“god” in general ( deus ), like the loan-word Jubmel or Ibmel
in the Lapp tongue, except among the Cheremiss, where in
its present form of Jumo it has preserved its original meaning.
In this language the word has also a third meaning which
last

may be taken to be the very oldest, i.e., the “ sky ” or the

“ air.” A similar example of a word meaning “ heaven ” or
“ the Heaven god ” gradually coming to denote generally
“ god,” is provided by the Turco-Tatar Tangere. The second
Finnish word also, Ilmarinen (diminutive of ilmari ), which
later became the name of a hero in the Kalevala , comes from
a word originally meaning “sky” or “air” ( ilma ). The
word Ilmari formed by adding a suffix, is met with also among
the Votiaks, Inmar (the god of the sky), and originates there-
fore from the Finno-Permian period, over a thousand years
before the birth of Christ. Contemporaneously, and with the
same meaning as the word Inmar, there is another word in the

Votiak,In(m) (= Finnish lima); the same word being also

found among the Siryans, Jen (now meaning the Christian
God), and among the Ostiaks, Ilem or Item. These last-named
218 FINNO-UGRIC MYTHOLOGY
have also other names for this god, such as Num-Turem
(Turem =
“ sky,” “air,” “world,” etc.), which has its
counterpart in the Vogul Numi-Torem. The word Turem
has been compared by Castren with the Lapp Tiermes (the
god of thunder). Both the sky and the Heaven god are called
Num by the Samoyeds.
Knowing that the highest god, as appears already from his
names, was at one time merely the animated sky, it is not sur-
prising that, especially in earlier times, the people’s ideas of
him were dim and uncertain. The most usual qualities at-
tributed to him are “ great,” “ high,” “ good ” in the south- }

ern districts the Ostiaks call him Sangke (“ light ”), prob-
ably a shortening of Sangke-Turem. As there was no actual
conception of his being, there were no attempts to materialise
him. Characteristic for all the above-mentioned peoples is

the following description of the Samoyeds: “They never

make images of Num, therefore they do not know how to
1
sculpture him.”
Only in folk-poetry do we find the Sky god anthropo-
morphised. Here, we find the Cheremiss relating that he is

a man-like being, living in the sky. Like the people down

below, he practises agriculture, he has green pastures and much
excellent cattle. As befits a good Cheremiss farmer, he even
keeps bees. In the sacrificial prayers he appears as a worldly
ruler with a large train of lesser deities, to whom at times

made. Like a rich and powerful ruler, the

sacrifices are also

god of the Ostiaks and Voguls dwells in the highest story of

heaven in a house glittering with gold and silver} he is said
to have seven sons and many assistant spirits, some of which

have wings. The idea of a heavenly suite is, however, of

later origin, a fact that appears also from the names borrowed
2
from the Turco-Tatar .

It is quite natural that the sky with its light and rains, and
other wondrous forces and phenomena affecting so closely
the whole of our earthly existence, should have early become
 GODS OF SKY AND AIR 219

the object of the curiosity of primitive peoples. would It

seem, nevertheless, that however animated the sky was re-

garded as being, no sacrifices were originally offered up to it.
This is witnessed to by the fact that even today, sacrifices to the
Heaven god are extremely rare among the more northern
peoples, e.g., the Eastern Samoyeds and the Northern Ostiaks,
for whom the god himself is too far away to be at all interested
3
in human life .

The worship of theHeaven god is more closely connected

with agriculture, which, more often than any other occupation,
raises its glance to the sky. That he is a god of agriculture,
is shown plainly by the fact that sacrifices are made to him
chiefly that the fields may become fruitful. According to cer-
tain peoples, his period of worship is the summer months
only; as the Votiaks, for example, believe that Inmar may be
sacrificed to, like the “ Earth mother,” only up to the begin-
ning of winter, after which it is regarded as unsuitable to do
4
so . Quite apparent is the opinion that the sky is a pro-
creative power. In their prayers, the Votiaks call Inmar,
“ the procreator and nourisher,” the Mordvins address their
“god dwelling on high” (Erza: Vere-pas) generally by the
name “procreator,” Moksha: Shkaj or Shka(j)-bavas, Erza:
Shki-pas (from ska-ms, “to procreate,” “to give birth to,”
words to be found now only in folklore ; bavas or pas , “ god,”
an Indo-Iranian loan-word). The word skaj may at times
denote only and solely “ the sky,” as in the phrase, skajs
mazems (“the sky reddens ”). 5 The Voguls believed that
the Heaven god “sends down” even animals in a prayer ;

to Numi-Torem occur the words: “ Send down, our father,

the fishes of the sea, let down the game of the forest! ”
6

In later times the Heaven god among the Volga Finns has,
under the influence of Christianity and Islam, become a much
more powerful god, to be worshipped in all the necessities
imposed by life. Even now, however, he is turned to solely
in the case of material needs. Extremely characteristic is the
220 FINNO-UGRIC MYTHOLOGY
belief of the Votiaks as described by an unknown author:
“ Inmar is, according to them, only a good spirit, who pro-
and gives them food and clothing, having
tects their lives

nothing whatever to do with the mutual relations between

7
mankind.” Thus, the Heaven god did not originally, in the
view of the Finno-Ugric stocks, watch over the morality
of the people, as the spirits of the dead were supposed
to do.
By* the side of the male Heaven god, generally termed the
“ Father,” the peoples by the Volga and the Ob speak in their
sacrificial prayers of a female deity, the “ Mother of heaven,”

regarded as the guardian-spirit of child-birth and as such

later merged into the Virgin Mary. This “ Mother of heaven,”
pictured in folk-tales at times as the wife of the Heaven god,
and met with also among the Turco-Tatars, originates from
8
pagan times .

In sacrificing to the Heaven god, the peoples by the Volga

and the Ob follow similar customs, previously common also to
the surrounding peoples, of keeping the faces, both of the
sacrificing priests and the sacrificial animal, turned in the direc-
tion of the rising sun, contrary to the custom in the worship of
the dead of turning in the opposite direction j the Cheremiss
and the Votiaks having also different expressions for the two
ceremonies, i.e., “ sacrificing upward ” and “ sacrificing down-
ward.” The sacrifice to the Heaven god must, as far as possi-

ble, consist of a white animal. Where this is not possible, the

Ostiaks place a white cloth over the animal’s back. A feature

of note is Heaven god,
also that the sacrificial-tree of the
must, as with other Nature gods, be a leaf or “ white ” tree,
”
those of the dead being invariably coniferous, or “ dark
9
trees Most often burnt offerings are offered up to the
.

Heaven god, but there are traces of other methods having been
used. As the smoke from the sacrifice could not reach the
sky from the plains, the sacrifice was performed on a hill or

other high place. In the oldest accounts of the Samoyed re-

 PLATE XXVI
Old Sacrificial Grotto of the Thunder-
God Among the Finnish Lapps
(See pages 230—1.)
After photograph by T. I. Itkonen.
 GODS OF SKY AND AIR 221

ligion it is stated that the Yuraks offered up white reindeer

to Num on the highest mountains. When the animal was
slaughtered, it was held, as during the rest of the ceremony,
with its head turned to the east. The flesh was eaten uncooked.
The skull, together with all other bones, was left on the place
of sacrifice} the first-named being generally stuck on a pole
10
with its nose towards the east .

In looking at the night sky, the attention of people was

drawn to a certain fixed point, round which the heavens, as
seen from the earth, seemed to revolve. This regular motion
of the sky, which we know to be due to the movement of the
earth round its axis in the opposite direction, awakened among
primitive peoples the idea that the sky at this point, i.e., at the

North Star, issome object bearing or supporting the

affixed to
heavens. For this reason, the Samoyeds (Turuhansk District)
call the North Star the “ nail of the sky,” “ round which the
11
heavens revolve.” The ancient Finns had also a correspond-
ing but now forgotten term, as proved by the name of the
North Star, borrowed by the Lapps from the Finns, Bohi-
navlle (“ the nail of the north ”) }
its counterpart among the
Esthonians being the Pohjanael. The connection of these
is described by Holzmayer in the follow-
beliefs with the sky
ing words: “ In the middle of the sky, or in the north, the
heavens are affixed to a nail in such a manner that they are
able to revolve round the nail, the revolving causing the
movement of the stars. As the North Star is situated in the
very centre, it is called the £
nail of the north.’
” 12
This nail
is, at the same time, regarded as supporting the sky. Turi
relates that the Lapps believe the Boahje-naste (“ north
nail,” “ north star ”) to support the sky, and that when Arc-
turus, supposed to be an archer, shoots down the Boahje-naste
with his arrow on the last day, the heavens will fall, crushing
13
the earth and setting fire to everything .

The Lapps believed also, however, in a more reliable sup-

port for the sky than a nail. Missionaries relate that the
222 FINNO-UGRIC MYTHOLOGY
Lapps sacrificed to their highest god Veralden rade (“ Ruler

of the world ”) so that “ he should not let fall the sky,”

erecting at the altars a tree either split in two or forked nat-
urally, or also, at times, a high pillar, called the “ pillar of
the world” (Veralden tshuold) god to “support the
for the
world with, and keep it form and condition,
in its present
that it might not grow old and fall from its former nature.”
The tree was besmeared with blood from the sacrifice 14 A .

“pillar of the world” of this description was seen by Leem

in the vicinity of the Porsanger Fjord at an old site of sacri-
fice, where there were two great stones and, on their eastern
side, a very high square log with its lower end stuck in the
15
ground. In the top of the log there was an iron nail . That
these pillars of the Lapps had a heavenly counterpart is
shown by the some places, the name of the North
fact that in
16
Star is “pillar of the world” (Veralden tshuold ). It is

probable that the Lapps obtained both their ideas and their
sacrificial customs from the Scandinavians (Cf. Teutonic Ir-

minsul, “ world-pillar ”); the “ nail ” may be compared with

17
the Scandinavian Veraldar nagli, the “ world-nail.” The
corresponding belief of the ancient Finns is found nowadays
only in the phrase, known also to the Esthonians, and used
of people living to a very old age, that these live “ to be a
pillar of the world ” (Finnish Maailmanpatsas or Maasampa,
Esthonian Ilmasamba). The Ostiaks, amongst whom this
“ pillar ” was also known, and who even worshipped it as a
deity, have, as we shall see, in this respect been under Turco-
18
Tatar influence .

Like the sky itself, the heavenly bodies and certain

phenomena in the air were regarded as animated beings, al-

though not of them were the objects of worship.

all In Ostiak
poetry “ the Sun mother ” and the “ Moon old man ” are
often mentioned, but sacrifices to them are rare; only at

Vasyugan was a piece of cloth with a ring attached offered up

19
to the sun, when the latter had caused a sudden fainting fit .
 GODS OF SKY AND AIR 223

Among the Samoyeds, only the Y uraks, according to Lehtisalo,

worship the sun, “ the kindly eye of the heavens,” and the
moon, “ the evil eye of the heavens,” to which they even
sacrifice at the New Year’s Festival in July, “ when the

wild geese arrive again.” A “ shadow ” (image) is made of

them, similar in form to these bodies. Besmeared with
the blood of the sacrifice, these images are set up on long
20
poles .

Much more general is the worship of the sun and the

moon amongst the agricultural peoples. The Cheremiss and
the Votiaks sacrifice white animals to the sun (“ the Sun
mother ”), both at annually recurring ceremonies, and also for
occasional reasons, e.g., when a long drought dries up the
grass and ruins the harvest, or for certain sicknesses. During
the prayers, the priest keeps his face towards the sun .
21
Why
the Eastern Cheremiss should sacrifice animals to the moon
(“ the Moon mother ”) very important part
is uncertain .
22
A
is also played by “ the rising and setting Sun god ” and “ the
wandering Moon god ” in the religion of the Mordvins. In
honour of the former, public sacrificial festivals were held,
but the Mordvins worshipped it at other times also, bowing
whenever a ray of sunlight fell on the window. Sacrifices to
the sun were set up in high places, so that the sun on rising
could take possession of them. The Mordvins also took oath
23
before the sun . Of sun-worship by the Finns, there are no
reliable accounts. The custom of the East Karelians of going
at dawn to the eastward slopes of their fields, to a “ purified
place,” where they bowed three times, saying: “ My dear sun,
my provider, give peace, health, look over everything, watch
24
over everything,” may, however, be mentioned . The new
moon was also accorded a welcome by many Finno-Ugric
peoples. The Mordvins say, like the Russians: “Be greeted,
new moon; to me health, to thee a whole loaf.” The silver
25
and golden horns of the Moon god are also spoken of . Ac-
cording to Agricola, the Finns believed that at eclipses, the
224 FINNO-UGRIC MYTHOLOGY
“ animals ” “ ate up the moon,” and lunar markings
( kafeet )

were explained by saying that Rahkoi “ makes the moon black

in parts.” In Northern Finland “ the man in the moon ” is
called Rahkonen.
More apparent is the worship of sun and moon among the
Scandinavian Lapps, on whose magic drums they are often
pictured. When the Lapps sacrificed to the sun they made a
wooden image, one end of which they formed like a globe
and furnished with thorns, or they used only a large, wooden
ring decorated with figures} these objects were besmeared
with the blood of the sacrifice. The animals offered up to the
“ Sun virgin,” were always female, and where possible, white.
At the very least, a white thread had to be sewn through the
right ear of the sacrificial reindeer. When the sacrifice had
been killed, the Lapps cut a piece from all its quarters, thread-
ing them on to a switch bent into a ring. This object they then
hung up on a high sacrificial-board behind the tent. The
Lapps also sacrificed to the sun by taking three switches of
birch, plaiting them together up to about half-way, where

they bound a tape. These switches they besmeared with blood

from the sacrifice. Afterwards a ring was made of a birch-
bough and laid in the middle of the board as an image of the
sun, and inside this a small piece of the lungs, heart, tongue
and lips of the sacrifice. On the ring they set up the blood-
smeared switches. The bones of the sacrifice were also often
26
placed within a ring on the offering-board .

Like the Norwegian peasants, the Lapps living inNorway

had a custom of besmearing their doors with butter when the
sun, after the darkness of winter, first threw its rays on them
27
from the horizon . Another annual sacrifice was performed
at the lightest periodof the summer. On Midsummer’s Eve
the Norwegian Lapps hung up a ring of leaves or grass,
called the “ sun-ring,” in honour of the “ Sun virgin.” A
porridge of meal, mixed with butter, “ sun-porridge,” was
also cooked and eaten. On beginning this sacrificial meal,
 IIVXX HTi jq

of bm<uiorx)A Mu.qC! maJ a ko vo^wa^CI

nnrm;fig sj
4
T 4 .neai- >I< -bniV/ .£ bhow 3ftt

-iJi.2 .\—d .bo-g-ygfi3'i'b .? .nsvBsrt srfj to

.p .jcjvcari aril \o .IT 8 . .tiki,, tcioHn

r • -
-
•
ri K . .n .
-n/
-ehrfO ‘.riTT^. r; 3 I.T Vj ; rri [svpS 3»'± o :
f
.gl" .J og' b:;': /> • cbr^d: .. : r b n dt

-r.bjju srfj 'to ncmr f! Ti .3; A . TBit.

..i-'.or I kg Hrru;b s ri:,w i vnsbnU '
: .bh '

,i : . ’-! dmobfisT A :>dr j7

' „4£ TsmlotlisJ .oiB. qqn. i .££ .rfgft Aa'vn at'A

(.0££ 3§sq 338) -[:7?d 9I’!T

 PLATE XXVII
Drawings on a Lapp Drum According to
Randulf’s Description
i. The Thunder-god, Hora-galles. 2. “Man of
the world.” 3. Wind-old-man. 4. The shaman
of the heaven. 5. Rutu, disease-god. 6—7. Sac-
rificial animals. 8. The bear of the heaven. 9.

Two lines separating heaven from earth. 10—12.

The festival men. 13. The sun. 14. The Chris-
tian’s cow and goat. 15.
road with church, house,
Sacrificial horse. 16. The shaman of the under-

world. 17. Underworld with a church and a house.

18. Juksakka. 19. Sarakka. 20. Madderakka. 21.

Sea with fish. 22. Lapp village. 23. Leibolmai. 24.

The bear. (See page 230.)
 GODS OF SKY AND AIR 225

eaten by the men together with their wives, the Lapps bowed
their knees and prayed the sun to “ pour its merciful rays
over the reindeer, and everything else they needed to live on.”
After the meal, they did the same, praying for “ a merry
28
milking-summer and good luck for the reindeer herds .”
Besides reindeer, sheep and goats could be used for sun-
sacrifices. At times even a spinning-wheel and flax were set
29
up on the Sun goddess
altar to the .

Magic acts were also at times connected with the prayers.

Missionaries relate that Lapps who had gone astray during the
day among the mountains, would go on their
knees and call to the sun not to set, using at the
same time a wooden object with a handle, in
which a round hole had been cut. This object
they held up in their hands against the sun, so
30
that it might shine through it .

Without doubt, much in the sun-worship of

Fig. 6.
the Lapps may be referred to the corresponding
Sun Ring
customs of their Scandinavian neighbours. Thus,
for example, the “ sun-porridge ” and the spinning-wheel
and the flax are certain proofs of foreign influence.
The Lapps turned to the moon as well as to the sun with
worship. The Christmas new moon, in especial, called
“ the

holy moon,” was worshipped with separate ceremonies. Im-

mediately the new moon had risen, complete silence was ob-
served in the Lapp home, the women being forbidden to spin,
the men to perform any noisy labour. As an offering to the
moon a ring of copper was placed in the roof-hole of the tent
so that the moon could shine through this into the tent. If
for any reason this old custom was broken, it was believed that
the moon became angry, and had then to be placated by sacri-
31
fices . In some districts it was the custom to sacrifice a half-
year-old reindeer calf, the hide of which was hung up in the
tent in honour of the moon. Of the reasons for this worship,
an unknown author writes the following: “ The Lapps hang
226 FINNO-UGRIC MYTHOLOGY
up a ring of copper tied to a copper chain in the roofs of their
tents before the door, in such a manner that the rays of the
moon can fall on the ring of copper; believing, i.e., that the
moon can help the reindeer-cows to give birth easily to calves
and also protect them from all injuries during the time they
32
are with calf.”
Besides the Christmas new moon, the Scandinavian Lapps
formerly worshipped with special ceremonies the February-
moon also, which they called Kuova-manno. Hogstrom re-
lateshow he heard from an old Lapp woman in Swedish
Lapmark that in earlier days it had been the custom at a
certain time in February (probably the time of the new moon)
to bind hay, used by the Lapps in their foot-wear and mittens,
to the horns of the reindeer. The Kuova-manno was then
33
adjured with alarm and din to eat . Certain marks of honour
have also in other districts in the northern lands fallen to the
first two months in the year, e.g., in Iceland the first ( thorn )

and the second (goa, Lapp kuova) new moons were wor-
34
shipped .

These, the coldest months of the year, are also mentioned

in a Finnish tale, in which January is called Iso tammi (“the
great oak”) and February Pikku tammi (“the little oak”),
the latter saying to the former: “ If I were in thy place I

would freeze the foal in its mother’s womb, the hands of

the housewife to the dough, and the feet of the swine to the
ground, but though I freeze in the night, water runs from my
eye during the day.” A similar myth seems
have existed to
among the Teutons. In one of their proverbs “ the little
Horn” (das kleine Horn = February) says to the “great”
(das grosse Horn == January) :
“ hatt ich die Macht wie du,
iJ
der Kuh.”
'

liess ich erfrieren das Kalb in

When the Scandinavian Lapps sacrificed to the moon, they

acted in the same manner as when sacrificing to the sun; the

sacrificial animals were also similar, never black and never

males. The magic act mentioned earlier, appeared also in
 GODS OF SKY AND AIR 227

their moon-cult, the wooden object, however, being furnished

with a smaller hole for the moon to shine through, for the
purpose of preventing the moon from withdrawing
36
its light during the long, dark winter-time.
Among the Baltic Finns and the Lapps, the
Thunder god had waxed more and more power-
ful, until at the close of the pagan period in Fin-

land he had pushed aside even the Heaven god 5

this development has, however, in the light of

Fig. 7.
comparative research, taken place under foreign
Moon Ring
influences.

Like the North Siberian peoples in general, the Samoyeds

regard the Thunderer as a great bird, in the company of which
the soul of the shaman can travel over sea and water. Sacri-
fices to this Thunder bird have not been noted, excepting
among the Yuraks, who sacrifice to it during the before-men-
tioned New Year’s Festival at about the time of the first

thunderstorms, making then out of birch-wood, a goose-like im-

age of the Thunder god. 37In some districts the Ostiaks also
believe the Thunderer to be a “ black, loudly-screaming bird,”
but call it also “ the winged old man,” to the honour of whom,
in the more southern districts, they devour “ thunder-por-

ridge,” when the first thunder is heard, bowing in the direction

in which the thunder travelled.
38
We know also the Siryans
39
to have greeted the first thunder of the Spring. The Vo-
tiaks call thunder “ the Thunder mother,” but have no definite

idea of its form. In their sacred groves, they sacrifice horses,

as the Cheremiss do, in order that the Thunderer may spare

their fields from hail and give fruitful rains. The last-named
speak of two separate beings: the “Lightning god” and the
“Thunder god ”j a common sacrifice is, however, made to
them. The so-called “ summer lightning ” they believe to
ripen the crops. A magic means of stilling a thunderstorm is

used by the Eastern Cheremiss, who, during the storm, throw

an axe into the yard, sacrificing at the same time the wool of
228 FINNO-UGRIC MYTHOLOGY
a white sheep in the fire, and praying that the thunder should
40
pass by.
The Mordvins have a Thunder god with anthropomorphic
characteristics. The Moksha call him, like the phenomenon
itself, At'am (a derivative of at'a, “ grandfather,” “ old
man”), the rainbow At'amjonks ( jonks “bow,” “cross- ,

bow ”). The Erza, who worshipped thunder in the communal

sacrificial feasts, and at oaks or other trees struck by lightning,
call the Thunderer Pur'gine, a word derived from the Lithu-
41
anian Perkunas. Probably through the Letts this word has
travelled also to the Esthonians, who called the thunderbolt,
according to an old lexicon of the year 1660, perckun nohl.
Together with the old name of the Scandinavian Thunder god
Fjorgynn, the Finnish Perkele (“ devil ”) comes from the
same root. The Esthonians’ kou> kouk (“ thunder ”) must be
regarded as cognate with the Lithuanian kaukas (“ ghost ”)
and kauk-spennis (“thunderbolt”). The Norse Thor has
been recognized in the battle-cry of the Esthonians about
1200 a.d.: “Tar abitha! ” (“Tar help! ”) and in the name
Tuuri, which appears in a Karelian magic song. It is uncertain
whether Turisas (? “father Tur”), who, according to

Agricola, “ conferred victory in war,” is also the same god.

Like all the other peoples dwelling around, the Esthonians
(Ai, “old man”; Aia-hoog, “ thunder-shower ”j Aikene,
“the little old man,” “thunder”) and the Finns (Isanen,
“ the little father ”; Ukko, Ukkonen, “ grandfather,” “ thun-
der ”) have regarded the Thunderer as an old man. Descrip-
tive names are the Finnish Pitkainen, Pitkamoinen (from
42
puka, “ long ”), the Esthonian Pitkne, Piker, etc.
The cult of the Thunder god played so important a part
in the life of the Finns, that we find Agricola describing it as

follows: “ Ukko’s goblet was drunk at the sowing of the spring

seed; Ukko’s chest was also brought, and then maid and wife
drank moreover, many shameful things were
to excess, and,

done there, as was both heard and seen.” This god was wor-
 ~ s

:: tzx zta ::

I j'J- C \ ji'~~

s T , . 51 .£ . 2 ..vTrj;Q .£ .si-ismll .1

• .
lifijf -

srf'T .i.1 : In err. "A a f £ .--i/.-R'

sr!T .Hi , no i oj op a’f'o- .-/I .••

~?i . .
-
n
. ( :
'
:•!
•
*
'.oi .

:r
- 'lo 3 ‘iri sr.T .££ .If ?oh ,p':toi:-o''.of;“ 34 i '^ x

'

. • .

(.&££ 3p:;q :.:o) rb iivZ 3 ;; T

 PLATE XXVIII
Drawings on a Torne-Lapp Drum
I. Ilmaris. 2. Diermes. 3. Reindeer. 4. The
sun. 5. The son of God. 6. God-Father. 7. The
cathedral. 8. The angel. 9. St. Anne. 10. St.

Mary. 1
1
— 13. The lords of Christmas. 14. The
moon. 15—17. Peasants go to church. 18. The
church. 19. The wife of devil. 20. Disease-devil.

21. The loose-going devil. 22. The fire of hell.

23. The tar-kettle of hell. 24. The grave. 25.

The devil in chains. (See page 232.)
 GODS OF SKY AND AIR 229

shipped because “ brought thunder showers and the

it year’s
harvest.” Dating from Agricola’s time (c. 1550) is a petition
still preserved, written in Swedish by peasants from the east
of Finland, in which the fine for drinking “ Thordns gilde ”
is described. “ Ukko’s chests ” (Ukon vakat) are also men-
tioned in the report of an ecclesiastical inspection held in
1670. Vestiges of the sacrificial feast connected with the
same, described by Agricola, have been noted in quite recent
times. The “ chests ” were made of birch-bark, and sacrifices
of food intended for Ukko were placed in them and carried
to “ Ukko’s mountain.” For the sacrifice itself the best sheep
in the flock was taken and slaughtered on a given day. Its

flesh was boiled and portions of the meat, together with other
victuals, were put into the chests, and along with a large quan-
tity of beer and spirits, taken to the holy mountain, where they
were left untouched until the next day. Ukko was supposed
to eat his share during the night, and in the morning what
remained of the victuals was eaten by the worshippers, part
of the liquors, however, being poured on to the ground to
43
ensure a summer free from drought. These festivals have
been held in Finland very nearly to our time. The most
detailed accounts come from Ingria, where the Ukko festival
was held on the days of St. Peter and St. Elias (twenty-ninth
June, twentieth July, old style). Sacrificial beer was poured
on to the ground to Ukko to invoke fruit-giving rains, or the
44
ground was sprinkled with water with magic ceremonies.
Sacrifices of bulls are reported from Esthonia in an account
of the year 1644, which contains the following prayer: “ Piker,
we, praying, give a bull, two-horned, four-footed, for the
sake of the ploughing and the sowing: stalks of brass, ears
of gold. Push elsewhere the black clouds, over the great
swamp, the high forest, the wide plain air of mead, rains of ;

honey to our ploughmen, sowers! Holy Piker, look after

our fields: fine straw beneath, fine ears above, fine grain
within! ”
46
230 FINNO-UGRIC MYTHOLOGY
Agricola mentions also the wife of the Thunder god,
Rauni, whose name occurs in a song as Roonikka, and was also
known Lapps as Ravdna. In the same manner
to the Finnish

as to the Thunder god himself, the Lapps sacrificed reindeer

to Ravdna, most often in grottoes in the mountain consecrated
to her. Just as, among many peoples, the oak was the favour-
ite tree of theThunder god, the rowan was Ravdna’s
46
favourite, growing in her grottoes In Finnish folk-poetry
.

also the rowan and its berries are described as being “ holy.”
The name of the Thunder goddess seems originally to have
applied to the tree, being, as such, a loan-word, from the
i7
Scandinavian (Icelandic reynir, Swedish rdnn ).

Fig. 8. Lapp Sacrificial Board of the Thunder-God

According to Rheen

In the Finnish magic songs the Thunder god, like the

Scandinavian Thor, is given a hammer as a weapon. Armed
in same manner was the Tora-galles or Hora-galles
the
(“ Thor-man ”) of the Scandinavian Lapps, who was pic-
tured on the magic drums with one or two hammers in his

hand. In their own language, the Lapps called the Thunder

god Tiermes, who had a “ bow ” ( tiermaz-juks , “ rainbow ”)
 GODS OF SKY AND AIR 231

and an “ arrow ” as arms. With either his hammer, or with

his bow and arrow, the Thunder god was regarded as driving
away evil spirits who everywhere hide themselves at his ap-

proach. When the Lapps, to frighten away these beings, in-

voked thunder, they beat on their drums and shouted. At
48
times, Hora-galles had as assistant a man-servant .

The missionaryRheen describes how the Swedish Lapps

sacrificed to the Thunder god: “When the magic drum has

indicated that a sacrifice to Thor must be made, the reindeer-

bull chosen as a sacrifice is bound fast behind the tent, where
the women The animal is killed by
are not allowed to go.
being stabbed with a knife in its heart. The blood is pre-
served to be smeared on the image of Thor. As many rein-
deer as the Lapp sacrifices, so many images of Thor does he set
up. The images are prepared out of the stumps of birch trees,
the root being made into the head, the trunk into the rest of the
body; a hammer is placed in its hand. After the slaughtering
of the votive reindeer, the Lapps build up behind their tents
an offering-board, about three yards high, setting pretty birch
branches around it. These are also strewn on the ground from
the tent to the board. On this board the blood-besmeared
images of Thor are set up, certain marks resembling crosses
being also made on the latter. Behind the images, the horns
and skull and the feet are set up. At the same time a small
piece of flesh is cut from each quarter and placed in a little
wooden case, into which also a little fat is poured, on the dais
before the image. In the right ear of the reindeer chosen for
sacrifice to Thor, a grey woollen thread must be sewn as a
49
mark.”
At times the Lapps offered up, besides reindeer, large
wooden hammers to the Thunder god. Forbus says that a
hammer, two fathoms long and beautifully carved, was made
50
in his honour and smeared with blood from the sacrifice;

S. Kildal relates that such hammers were laid in mountain

51
grottoes . The Finnish Lapps regarded clefts in the moun-
232 FINNO-UGRIC MYTHOLOGY
tains as suitable places in which to sacrifice to the Thun-
52
derer.
The Wind god is called by the Votiaks in their prayers,
simply “ the Wind.” A goose is sacrificed to it in the sown
fields at the time of the general field-sacrifices, and it is ap-
pealed to not to blow overmuch, spoiling in that way the
seed, but to blow mildly over the sown fields. The colour of
the votive goose is not particularized, but it is not seemly to
sacrifice to the wind anything black or white. In some places
it is the practice to sprinkle blood in the air. Occasional sacri-
fices are also made to the wind, particularly during storms.
Besides this cult in the fields for the sake of the seed, it is

worshipped at times in the stock-yards, to the intent that the

violent autumn storms of the steppes should not destroy
53
the straw-roofed cattle-sheds or do injury to the cattle.
For similar purposes, the Cheremiss and the Mordvins sacri-
fice to the “ Mother wind ” or “ Wind mother.” The last-
mentioned say: “ When the children of Wind mother are
54
noisy, the storm begins.”
The Esthonians say that the Wind god dwells in the forest
on a shaded branch, whence it sets the wind blowing ;
accord-
ing to its dwelling-place, it is called Metsmees (“ Forest
man ”). A more general name is, however, “ Wind mother,”
who “ weeps ” when the rain falls during a storm, and
55
“ dances ” in whirlwinds. At the sowing of flax, doves or
50
a cock are sacrificed to the “Wind mother.” In Finnish
magic prayers the appeal is to the wind itself, though, some-
times, also to the “ Wind woman,” etc. According to Agri-

cola, Ilmarinen was, later, worshipped as the Wind god,

“ giving calm and bad weather, and furthering travellers.”
A figure of Ilmaris, “ the ruler of the storm, and of bad
weather,” has been found also on the magic drum of a Finnish
Lapp.
57
Usually, the Lapps called the Wind god the “ Wind
man,” in the cult of whom one can discern Scandinavian in-

fluence. The missionary Randulf describes the Wind god

 PLATE XXIX
Ostiak Sacrifice

(See page 233.)

After photograph by K. F. Karjalainen.
 GODS OF SKY AND AIR 2 33

of the Lapps as follows: “ Their third great god the Lapps

call the ‘
Wind man,’ who is identical with Aeolus. They
picture him magic drums) with a spade in his right
(on their
hand, with which spade he shovels back the wind to blow.
This god they call on both when out with their reindeer on
the mountains for the stilling of a wind harmful to their herds,

and when, while fishing out at sea, a storm arises that places

them in danger of their lives. They promise then to lay

58
sacrifices on his altar.”

At the sacrifices to the Wind god, a peculiar bundle of

twigs, sometimes formed of birch (Finnish timlenpes'd, “ the
nest of wind”), had to be set up at the sacrificial altar, and
smeared with blood from the sacrifice. Boats and spades were
59
also offered up to him.
Randulf speaks of a kind of wind-magic, formerly invoked
very often by the Lapps: “ When they are angered with any-
one, they call to the Wind god to blow, binding this appeal
by incantations into three bundles. On opening the first of
these, a moderate storm arises ; with the second, a storm strong
enough to make sailing dangerous even for a vessel with a
main-sail reefed half-way 5 but when they open the third, a
shipwreck is the inevitable result.” This magic means of in-

voking wind, reports of which are found as early as the thir-

teenth century, and which was used both by the Finns and the
60
Esthonians, is obviously adopted from the Scandinavians.
The wind is personified also among the Ugrians, the Ostiaks
calling it the “ Wind old man,” to whom huntsmen sacrifice

at Vasyugan a small piece of white cloth at a birch-tree, to

61
secure good luck for themselves in hunting.
The agricultural peoples sacrifice also to the Frost god.
The Votiaks sacrifice a grey lamb or a duck to the “ rime-
frost,” when during the cold spring nights the rime appears
on the fields. In some districts, an annual sacrifice is even
62
made at Easter-time. In their prayers, the Cheremiss speak
of the “ Frost man ” and the “ Frost woman.” But despite
234 FINNO-UGRIC MYTHOLOGY
these names, they are not regarded as anthropomorphic beings.
Some morning-frost the “ Frost man,” and
districts call the

the evening-frost the “ Frost woman.” They sacrifice a grey

ram to the “ man,” and a grey sheep to the “ woman.” Sacri-
fices are made to them both annually and also at other times
for accidental reasons. The appeal in the prayers is for the
03
frost to refrain from spoiling the seed .

The Mordvins had a custom of placing porridge for the

“ Frost man ” in the smoke-outlet on the Thursday before
Easter. The prayer recited on this occasion runs: “ For thee
have we prepared porridge, protect our spring-sowings! ”
The Russians had an absolutely identical custom 64 .

There are no reliable accounts of sacrifices to the Frost god

among the Baltic Finns, although the frost is personified in
the Finnish magic songs. But the most Southern Lapps in

Scandinavia worshipped the “ Frost man,” who is said to be

a the god of weather, snow and ice,” and to whom they sacri-

ficed, so that “ the ice should not harm the reindeer and that
65
the blizzard should cease.” The word, recurring in the
name, which means “ rime-frost in the grass ” and is found
only in the more southern dialects, points to a connection with
the customs of the agricultural peoples.
With the gods of the air, the “ Cloud mother ” of the
Cheremiss should also be reckoned, being remembered at the

great sacrificial feasts with a drink-offering, which is poured

into the fire. The clouds are living beings, according to the
Cheremiss. “ If they were not alive, how could they move
about and wander whither they will? ” they say. “ One can
call them towards oneself, or beg them to travel away to
60
other neighbourhoods.” The “ twilight ” they worshipped
only by not performing any work, or at least any work that
causes a din, after sunset, lest the “ twilight ” should punish
07
them. A similar belief exists among the Volga Tatars .
 CHAPTER XIV
FIRE
IRE the friend of man,” say the Cheremiss, “ warms
F
angered,
is

the house and cooks the food, but

it jumps from the fireplace
if it

and burns up the house

it

has reason to be

and the village.” One cause for the fire’s anger, is the spitting
into it by any person, another the “ wounding ” of it by any
sharp instrument, another the stirring of it with an u unclean
”

stick. Further, if one throws the wood on to the hearth, or

addresses the fire with evil words, it may become vexed.
Probably, from the very earliest times, fire was regarded as

something pure that cannot endure defilement. The most

common punishment to befall the culprit is a kind of skin-
disease. The fire must then be appeased by small sacrifices.
The Cheremiss use the following words: “ Forgive me, Fire £

mother,’ perhaps I have spat in thee or wounded or defiled

thee. Make me well again.” The worst punishment the fire
is capable of is the breaking loose of fire. At such times,
the Cheremiss go round the fire, sacrificing to the “ Fire
mother ” a black hen, or milk from a black cow. During this,
the “ Fire mother ” is prayed to not to destroy the village, and
also in the future to protect the people from loss through its
1
agency .

The Ostiaks call the fire

<c
Fire girl ” or “ Fire woman ”

in their prayers, this deity being as easily wounded as the

Fire god of the Cheremiss and the other Volga peoples. To
appease it, the Ostiaks sacrifice to the fire victuals, cloths of
red or a fire-like colour, and pieces of stuff. Despite these
sacrifices, intended as clothing for the “ Fire girl ” or the
“ Fire mother,” it is merely the animated fire itself that is
 )

236 FINNO-UGRIC MYTHOLOGY

2
the object of worship. The Mordvins say: “ the Fire mother
‘ flames/ ” the Ostiaks speak of “ the many-tongued Fire
mother,” and in a Cheremiss prayer the passage occurs: “Fire
3
mother, thou whose smoke is long and whose tongue is sharp.”
The Cheremiss speak also, at times, of the soul ( ort of
the fire, which disappears if water is poured over the fire, a
method of putting it out which is regarded as unseemly,
among them the wood being merely drawn to one side so
4
that the fire goes out of its own accord. This “ soul ” of the
fire can appear to men in some shape or other. According to
the Finns, the “ Ruler ” of the fire appeared in the night as

glittering sparks before some accident. The Esthonians be-

lieve that the “ Fire mother ” appears in the shape of an
animal as a warning of a coming fire a “ Fire cock ” or “ Fire 5

cat ” has been seen to move over the roof of a house shortly
5
before a destructive fire.

In the tales of the Ostiaks, the “ Fire spirit ” can even take
on human form. A man who had used the fire badly, saw
the “ Fire girl ” sitting naked and covered with wounds on a

stone. According to another tale, every hearth has its own

“ Fire maiden ”; these can visit one another, tell each other
6
their experiences and ask advice of one another. Similar
tales are met with among the Turco-Tatars.
The holiness of the domestic hearth is seen from the custom
of bearing fire, burning brands, or ashes from the old home to
the new. According to an earlier view, the fire should never
be allowed to go out, and even today the Cheremiss light
their sacrificial fires with brands from Were the
the hearth.
fire to go out of its own accord, it was deemed an omen of
misfortune. The people seem, however, to have believed
that the power of the fire diminishes, if it is allowed to burn
too long. The Volga Finns had therefore a habit of renewing
their fires once a year by lighting a “ new fire,” or a “ wood
fire,” by rubbing two dry sticks against one another. The
“ new fire ” is supposed to contain a specially purifying magic
 FIRE 237
power. For this reason, the Cheremiss extinguish all their
village hearth fires on an agreed date in the hottest part of the
summer, at the close of the u evil time,” draw forth a “ new
fire,” and make a fire of logs somewhere on the edge of the

village, over which the people have to jump; the cattle, even,

are driven through it. To

more easy, the site
render this last

for the fire is chosen at the gateway to some meadow, the

gate itself, having for reasons of magic, branches of rowan
bound to it. From this log-fire, which generally burns for
two or three days, every householder carries home “ new
fire ” to his hearth, smoking out his stockyard at the same
7
time .

For occasional reasons also a similar fire may be made.

The Mordvins sometimes lit such fires even at the forty days’
feast for the dead, at which those present cleansed themselves
by jumping over the fire .
8
A more widespread custom is to
use this method of purification during the course of some
epidemic in the neighbourhood. At such times a furrow is
also ploughed round the village, or a plough carried round
it. That also the Spring and Midsummer-Eve bonfires of
the Finns originally possessed a prophylactic significance ap-
pears from an account from Ingria, according to which the bon-
fires were intended to be made on the pasture land visited by
9
the cows .

The stocks living along the Volga have further a custom

of worshipping fire as an intermediary between the gods
and men. Sacrifices thrown into the fire are not always in-
tended for the “ Fire mother,” but it is intended that she
should hand on these offerings to their true recipients. In the
sacred groves of the Cheremiss one can hear the priests say to
the fire: “ Bear with thy smoke our sacrifices to God, and re-
cite to him our prayers! ” As a reward, a sacrifice is then
10
given to the fire also . These beliefs and customs are un-
doubtedly, however, like so much else in the fire cult of the
Finno-Ugric peoples, of foreign origin, probably Iranian. A
238 FINNO-UGRIC MYTHOLOGY
more original custom is that of the Lapps, as described by
Randulf: “To none of their idols do the Lapps offer up
burnt sacrifices, i.e., they do not destroy their sacrifices by fire,

excepting those to the sun, which are burnt up to show the

heat and fire of the sun, and are made on a particular stone,
11
consecrated for the purpose.”
In their magic songs the Finns describe how mankind came
to obtain fire. In some, the origin of fire is said to be from
heaven, as appears from the following words: “Where has
fire been cradled, where rocked the flame? — Over there on
the navel of the sky, on the peak of the famous mountain.”
Its birth there is also pictured in the following: “ Fire struck
Ismaroinen (Ilmarinen), fire flashed Vainamoinen, he struck
fire without a flint, tinderlesss he secured it, struck it with a
black snake, with a mottled serpent, on the open plain of
water, on the wide-spread waves.” In a variation the Thun-
derer appears as the giver of fire: “ Pitkamoinen struck fire,
12
among the rocks of the sea, from a many coloured serpent.”
That the serpent here is the lightning is obvious.
In another song it is described how a net is woven to catch
a “ red salmon ” in the bowels of which fire is bound. That
this tale is shown by the method of preparing
very old is

the net as described in the Finnish song: “ A net was made of

lime-bark, it was woven of heather,” or “ the net was woven of
13
bast, of juniper threads was it spun .” An interesting
counterpart to this tale is to be found among certain North
American tribes on the North-West coast in which fire is also
11
found in the bowels of a salmon . The colour of the salmon
has perhaps, in the fantasy of these people, awakened
the idea of connecting it with fire.
 CHAPTER XV
DEITIES OF THE EARTH AND
VEGETATION
MONG
A the non-agricultural Finno-Ugric peoples, of-
ferings to the earth are rare.
tion in their folk-poetry
The Ugrians
“ the black or hairy Earth mother,”
often men-

but sacrifice to her only when suffering from certain sicknesses,

1
believed to come from the earth. Much more important
is the “ Earth mother ” among the stocks living along the
Volga these
5
sacrifice to her black animals, most often cows and
sheep, the bones of which are carefully buried in the earth
“ so that the earth shall be able to produce corn and grass.”
The blood is also allowed to run into the earth. Besides
annual sacrifices, additional ones are performed when, for
example, the fields do not grow in spite of rain. When sacri-

ficing to the earth, the Cheremiss say: “ Eat, Earth mother,

2
and give us corn.” The following prayer has been taken
down among the Votiaks: “ O Earth mother, we thank thee
for that thou hast nourished us during the past year, be not
grudging now either with thy gifts, produce corn for us also
during this summer.” These last also pray that the earth
might not be offended, when men are obliged to wound her
with their ploughs. Very late in the autumn, may
sacrifices

not be made to the earth, as then, the Votiaks say: “ the earth
3
sleeps.” Equally primitive is the “ Earth mother ” of the
Mordvins, who is turned to in the following words: “That
4
which we sow allow to come up.”
in thee, The Mountain
“ ”
Cheremiss worship also the Yard mother and the Mordvins
5
the “ Field mother ” and the “ Meadow mother.”
240 FINNO-UGRIC MYTHOLOGY
“ Earth-luck or field-luck ” can be stolen from another by
bearing to one’s own field a from the field
sod or a little earth
of some one more fortunate. When the Siryans do this, they
0
say: “Good luck, follow me, give me a good subsistence .”
As soon as the Cheremiss sees that his “ field-luck ” has been
stolen, he finds out who has robbed him of this. Should he
discover that a field which formerly produced a scanty harvest
has improved, he believes he has found the culprit and goes in
the dusk to carry the lost “ field-luck ” back with him in a

bark-shoe, saying to it: “ Let the corn grow, do not go away

if someone tries to steal thee, but remain always in my fields.”
7

The Chuvashes “ ” with wedding-like ceremonies,

steal earth

choosing even a living “ bridegroom ” for the Earth mother

8
.

This custom would seem to have been known also among the
9
Votiaks According to Mordvinian folk-lore, these were afraid
.

that even in the hoof of a horse, the “ Field mother ” might

10
be taken to a strange field .

Coincidently with these material views, the Cheremiss talk

also of the
“ c soul ’ ort of the earth,” which may disappear
( )

from the tilled earth, taking the fruitfulness of this away

11
with it . Like the Votiaks, they believe this also of the
“ field-soul.” When this happens, it is essential to discover
whither the “ field-soul ” has gone, and if possible, procure
its return. The
Votiaks also call the productive power of the
field, which can free itself from the latter, the “ corn-soul,”
and they believe that this can, like the soul of a human being,
12
become visible in the shape of a little, grey butterfly .

In the course of the author’s sojourn among the Eastern

Votiaks, he had the opportunity of hearing how the vanished
“ soul ” of a cornfield is sought after. Besides the actual
“ seer,” six other persons are chosen for this purpose, three
youths and three maidens, who, clad in white, ride round the
village fields on white horses, to seek the above-mentioned
butterfly. Having found this, the whole suite returns well-
pleased, singing and playing a song special to this occasion, to
 DEITIES OF THE EARTH 241

the sacrificial site on the edge of the field, where the oldest
men in the village have, meanwhile, slaughtered a white
sheep as a sacrifice. After the completion of the sacrificial

meal, during which the soul-butterfly is kept enclosed in a

white cloth, the onewhom the butterfly had most obviously
neared during the search, receives the “ corn-soul ” into his
care, taking it to his granary for a time, after which the butter-
fly is again ceremoniously escorted to the cornfield and there
set free. After the recovery of the u corn-soul,” it is believed
13
that the badly-grown corn will improve .

The “ soul ” of the corn can easily develop into a separate

deity of corn. In the “ Corn mother ” of the Mordvins, to
whom a duck of a yellow, or corn-resembling, colour is sacri-

ficed, there are already noticeable signs of a change into an

anthropomorphic goddess. But in no case need one be un-
certain as to the origin of this goddess, for though the “ Corn
mother ” appears in a popular lyric as singing songs in the
festive attire of a Mordvin woman, she goes on to speak of
herself thus: “ I was sown in the morning twilight, reaped in

the evening twilight, thrown into the granary in order to be

brewed into small beer at Easter, and baked into pastries at
14
Christmas.”
That the corn-seed as such was worshipped appears from a
Votiak custom connected with the feast of the spring seed.
After having sowed the first measure of oats in his field, the

Votiak farmer fills his measure again, sets it on the ground

before him, and, addressing the measure of seed, prays, with
a loaf in his hand, for a good harvest. To assist the growth
of the crops, magic is also used in this ceremony. Into the
first measure, besides the seed, hard-boiled eggs are placed.
Whilst sowing, the farmer flings these also into the air, where
they are caught amid much competition by young girls.
Lucky the one who gathers most in her lap, as this is regarded
as a good omen. Should the gatherers of the eggs often trip
or fall, it is regarded as a sign that the grain will also bend
242 FINNO-UGRIC MYTHOLOGY
over during the summer on account of the heaviness of the ears.
The sowing of eggs in this manner is an old custom common to
all the East European and many other peoples, and one can
discern in it a wish expressed in terms of magic, that the seed
sown should give grain of the size and the agreeable taste of
15
hen’s eggs, a wish often expressed also in prayers .

Other means of magic, for the growth of the corn and the
bringing forth of fruitful rains, are connected also with the
spring seed festival of the Cheremiss. After the offering up
of sacrifices at a “ pure spot ” in the fields, the people gather
closely together, holding their shirts or their blouses stretched
out before them, while the sacrificing priest sows oats over
them. The one who receives the biggest share of the seed
as his part will reap the biggest harvest in the autumn. It

is, further, customary to sprinkle water over the crowd “ in

order to ensure warm and refreshing rains during the

16
summer.”
The Votiaks sacrifice early in the spring “ to the honour
of the grass.” At a spot where the bare earth first showed
through the melting snow of the past winter, porridge in a
dish is laid on three such places. In these porridge-dishes hay
and a spoon are placed. During the ceremony prayer is made
to Inmar for a good harvest of hay. The Votiaks living in
the Glazov District sacrifice at the same time a white bull, the
tail of which is cleaned of hair and soaked in water until it

becomes tough. It is then taken by one of the young men

who, pressing his chin on his breast, waves it behind him, bel-
lowing meanwhile like a bull. This youth, who is called the
“ bull-calf,” is offered home-distilled spirits to drink by some
of the surrounding crowd, while others again try to prevent
him from drinking it. The “ bull-calf ” becomes incensed at
this and charges at the crowd, waving the tail behind him,
17
pursuing the flying people .

A perfect counterpart to the Russian Polevik (field-spirit)

is the anthropomorphic a Meadow man ” of the Votiaks, who
 3T/ H
; ^aoO-GJ:ii Girr fir :r>i :\>i . v: ;iJ
 PLATE XXX
eremiss Sacrifice to the Field-Gods
Ufa Government. (See page 242.)
After photograph by U. Holmberg.
-Jkr'%

f
 DEITIES OF THE EARTH H3
is supposed to be of the size of a child, but has the power, like
the forest spirit, of becoming longer or shorter according to
the length of the grass. For this reason it is difficult to see

the spirit. It is said to be clad in a white garment, and to

live chiefly in the pastures, where it looks after and protects
the animals. The only sacrifice to this spirit is one when the
cattle are first let out to pasture, offered up with the words:
“ Protect the cattle well, follow them nicely to the meadow,
18
do not give them into the power of the beasts of prey.”
The Baltic Finns doubtless also, as an agricultural people,
worshipped the “ Earth mother,” who appears in the folklore

of both the Finns and the Esthonians. In the Finnish magic

songs, the “ Field old woman,” the “ Meadow old woman,”
and others, are spoken of. That the “ Earth mother ” re-
ceived here a black sheep as sacrifice, is indicated by the belief,
that, if a field produces too little, the milk of a black sheep
19
must be sacrificed to it . The “ Earth bridegroom ” men-
tioned in many poems may
be a relic of some ancient ceremony
in which the “ Earth mother ” was honoured with a wedding.
At the Ingrian festival of the Thunder god, a song was sung of
some deity of vegetation, called Sampsa or Pellervo (from
-peltOy “ field ”), in the absence of whom nothing could grow.
;

The “ Winter son ” was first sent after him, who driving with
his wind-horse, caused only disaster, and was, therefore,
killed; the “ Summer son ” finally succeeding in bringing
Sampsa. In Finland this god was represented as being con-
veyed from an island, sleeping upon a corn-ship, with his
mother as his wife. These ideas seem to emanate from the
Scandinavian cult of Frey. The name Sampsa (a Teutonic
loan-word, German Simse or Semse , “ bulrush ”) signifies a
species of fodder-grass ( Scir-pus sylvaticus , the wood club-
rush), one of the earliest products of the spring, which is

gathered for the cattle when the snow melts, and the roots of
20
which are readily eaten by children .

According to Agricola, the Karelians worshipped deities of

244 FINNO-UGRIC MYTHOLOGY
the different kinds of grain: Rongoteus who “gave rye”;
Pellon Pekko (the “ Pekko of the fields ”) who “ furthered
the growth of barley Virankannos who “ tended the oats
Egres who “ created peas, beans, and turnips, and brought
forth cabbages, flax and hemp Kondos who “ reclaimed land
and tilled fields.” Of these names, the first is to be found in
several old songs, as Runkateivas or Rukotivo, the name being
regarded as a Teutonic loan-word (cf. Icelandic rugr , “ rye
tivar, “gods”). Later the Rye god is associated with St.

Stephen (Ruki-tehvana or -tahvana, “ rye-Stephen ”) in

;

a magic prayer Rukotivo appears beside St. Stephen as the

“ ruler of horses ” (cf. Halmstaffan, “ straw-Stephen ” in the
21
Christmas customs among the Swedes). Agras or Agroi is
known even today to the people, who call by that name two
turnips growing together. When a double turnip was found,
it had to be carried by itself, on the shoulders, or in a basket
of bark, to the turnip-cellar. On the way, one had to fall
three, or in places, even nine times on one’s knees or flat on
to the ground, as though one were tottering under the weight
of some too heavy burden, and each time one had to shout:
“I cannot bear it, holy Agroi, oh, how heavy it is! ” In the
prayers recited at the turnip-cellar, a good turnip year was
22
asked for.
Originally, Agr5i was not only the deity of turnips, but the
god of twins in general. Ceremonies resembling the above
are also performed by the Votiaks when they find a double
ear of grain in the fields. Gavrilov relates that the custom was
to hang the ear over a stick, round which clean, white linen
was wound, and then bear it by two men to an empty chest
in the granary, the men acting during the journey as though
they bore something heavy. Spectators and passers-by had to
be avoided on the way. If this was done, one became rich
23
little by little, said the Votiaks.
Pekko, the god of barley, was worshipped by the orthodox
Esthonians under the name of Peko, his image being prepared
 DEITIES OF THE EARTH 245

in wax and preserved as the common property of the village,

in each farm in turn for the duration of a year. The feast
of Peko was held in the spring, when vegetation awakes to
life. Before Whitsuntide, each worshipper of Peko had to
bring corn, from which Peko’s host prepared festival-beer.
On the eve of Whitsuntide, after sunset, the worshippers
gathered, bringing food with them, in a room, in the corner of
which Peko stood on a beer-barrel surrounded by burning wax
candles. On separate sides of the corner beer-vessels and
loaves of bread were spread in rows along the walls. In the
front row of the kneeling congregation the host of the feast
and grouped themselves. After all had prayed,
his assistants

each for himself, the host took a little beer in a cup from each
vessel, pouring it back again with a prayer of blessing for its

owner and his family. Afterwards the congregation ate and

drank to the honour of the god. A mutual prayer against
hail was finally sung The remains of the feast were
at dawn.
divided amongst the poor. The wax remaining in the candles
was added to Peko’s head; the greater the amount of wax
gathered there, the more prosperous the summer became.
According to another report the worshippers of Peko
gathered together after sunset with their food-knapsacks on
their backs at the who had previously
house of Peko’s guardian,
carefully closed all thewindows and lit the roof-lamp. The
guardian, followed by two men, went to bring in Peko with a
sheet in his hand, Peko being kept in the granary. The god
was wrapped up in the sheet, brought into the house, and
placed under the hanging-lamp. Everyone sat down with
his back to Peko and began to eat out of his food-sack. Hav-
ing finished, all rose up without even then turning towards
Peko, and made fast their food-sacks again. They then
marched nine times round Peko, singing: “Peko, our god,
shepherd our herds, look after our horses, protect also our
corn from snow, from hail! ” Leaving Peko in the room,
they then went on to wrestle. The one receiving the first
246 FINNO-UGRIC MYTHOLOGY
bruise cried out with a loud voice that blood was shed, on
which all hurried to acclaim him as the guardian of Peko for
the next year. The image of Peko was taken the same night
24
in the dark to the new guardian’s granary .

The name Pekko or Peko is to be traced to the same Scan-

dinavian word from which Beyggvir or Byggvir, the name
of Frey’s servant, and the Swedish bjugg (“ barley ”) are
derived.
In North Tavastland in Finland, it was believed that the
hop-field also had its own “ruler”} the Esthonians calling it

the “ Hop king ” or the “ Hop-field master.” This last

people still speak of the “ Flax mother,” preserved in the
2B
linen-chest “ in order that the linen should flourish well.”
Counterparts to these deities of particular kinds of plants of
the Baltic Finns are met with among the Teutons.
A very general belief amongst the majority of European
peoples is that the cornfield is protected by its tutelary spirit,
especially during the period of ripening. During the ripen-
ing-time of the rye, the Volga Finns say that one may not
dig in the earth or go into the rye-fields, and that one must
avoid all noisy work and work causing evil smells, such as,
for example, the carting of manure or the making of tar.
Neither may one dress in startling colours. The most
exacting time is noon, when one may even not talk aloud.

As a punishment for unseemly behaviour, hailstorms and

thunder, which ruin the crops, are dreaded. The hot
“ evil time,” said to last a couple of weeks, is concluded
among the Cheremiss (Kazan Government) by so-called
j«V<?/;2-ceremonies, in which occurs an odd custom of blow-
ing long horns of wood made specially for the occasion.
These are taken later to a tree, round which one goes in a

procession with the horns held in the hand, and where the
sacrificing priest with cakes in his right hand and a vessel of
beer in his left, recites a prayer. Should one of the horns
break during the ceremony, it is regarded as a sign of hail.
 DEITIES OF THE EARTH 247

The more Northern Cheremiss blow these horns later in

the autumn after the conclusion of field-labour, keeping them
for the next year in a secret place. During the “ dangerous
time ” one may not blow them. It is further related that the
members of a wedding-procession, when escorting the bride
to the village of the bridegroom, attempt to
horns steal these

from her home, believing that they carry with them “ corn-
26
luck.”
The Mordvins believe that if absolute silence is observed
during the flowering of the rye, one can hear from the u corn-
mother ” what kind of a harvest to expect. One has only to
go out in the stillness of the night and listen ; should one hear
whistling from the field, then a good year may be expected,
but if one hears weeping and wailing, it is a sign of a year of
27
famine .

According to the Siryans a female spirit dwells in the rye-

fields, called PSloznitsa (from Russian Poludnitsa, “ Mid-
day-goddess ”) and punishes all who in any way harm the
rye during the time of flowering. A blue flower {Centaur ea
cyanus) which grows among the corn, is called “ Poloznitsa’s
speak of the spiteful “ Corn virgins ”
28
eye.” The Esthonians
who wander in the fields, and of a “ Corn wolf ” (also “ Pea
wolf” and “Bean wolf”), with which they frighten the
29
children The Finns also represented the corn-spirit in the
.

form of an animal; in Osterbotten, they say that the person

to cut the last stalk of the crop on the rye-field or oat-field
30
“ catches a hare .” Among
the Esthonians the animated
31
last sheaf goes by the name of “ rye-pig.”
Like the Teutons and Slavs, the Baltic Finns have retained
a habit of preserving the last sheaf of the corn-field, regarding
this as a kind of corn-deity. The Finns are said to have
placed a sheaf left from the previous autumn on the rafters
of the threshing-shed whence it was brought at Christmas-

time into the dwelling-house. There the grain was separated

from the ears and the straw thrown up to the ceiling, where
 ,

248 FINNO-UGRIC MYTHOLOGY

part of it remained clinging to the rafters. The spring sow-
ings were begun with the grain obtained in this way; the
straw which adhered to the ceiling being also hidden in the
32
corn-field. A more widespread custom found also among the
Volga Finns, was to preserve the last sheaf undisturbed till
the next year, in order that the corn should thrive. Among
the Esthonians such a sheaf was called “ threshing-shed
33
father.” The Swedes in Finland constructed a human-like
“Christmas old man” (Jul-gubbe) of straw at Christmas-
time, which was then put in the place of honour at the head
of the table and was treated with drink.
34
A corresponding
straw doll was prepared by the Finns on Kekri or Keyri (All
Saints’ Day) and was called the “ Keyri old man ” (Keyri
35
ukko). At both festivals there was further a custom of
placing straw on the floor of the dwelling-room and of baking
of new flour an especially large cake, sometimes faintly re-
sembling an animal (Esthonian “ Christmas pig ” or “ Christ-
mas bull ”) ;
the cake being kept on the table during the
holiday, but afterwards taken to the granary, where it was
preserved among the grain until sowing-time. According to
an older custom this loaf was baked from grain dried in the
38
open air. Compared with Christmas, the Kekri of the Finns
represents an older festival of new bread and a new year, as
the agricultural peoples, also of Finnish stock, earlier cele-
brated this festival as the time for the baking of the fruits
of the new harvest (Finnish vuodenalkajaiset, “ the beginning
of the year”; Votiak, viVar “New Year”). A straw doll
isknown also among the Esthonians. According to a state-
ment made in 1694 the peasants on Shrove Tuesday evening
made of straw a human-like figure, metsik dressed as a man ,

or a woman, which was put upon a stick and carried to the

wood, where it was bound on the tip of a bush in order “ that
the corn and flax should grow well.” The custom was in
37
some districts connected also with New .Year and other times.

The Cheremiss conclude their harvest with a ceremony,

 PLATE XXXI
The “ Feeding ” of the Sickle Among the
Cheremiss
(See page 249.)
Water-colour by V. Soldan-Brofeldt.

%
 DEITIES OF THE EARTH 249
called “ the feeding of the sickle.” The people of the farm
take bread, cheese, etc., out with them to the field, and kneel
down before a few remaining stalks of oats, the master of
the house reading a prayer in which a good harvest is prayed
for from the gods. After this, the food brought out is tasted,
and then all kneel down again. The master of the house
now collects all the sickles used in the harvest, piles them up
on the unreaped stalks, which he thus presses to the ground
and then, beginning at the point, winds them round the sickles
down to the root. Finally, by lifting the sickles he pulls out
the oat-stalks by the roots, saying meanwhile: “Sickles, the
whole summer have you laboured, may the food you now
to you,” or “ Sickle, take strength,
have eaten bring strength
the whole summer hast thou laboured, take strength. Thy
share have we spread out, our share mayest thou not touch! ”
The master of the house, followed by the family, then takes
wrapped in oat-straw, to some attic in the house or
the sickles,
a barn, whence they are taken out first at the next summer.
38
The last stalks are called “ the sickle’s share.”
It is quite natural that among the more northern peoples,
who exist chiefly by hunting and fishing, deities of vegetation
are not found. The “ grass mother ” of the Russian Lapps,
seeing that grass is of very little consequence even to the
reindeer, who live on moss, is probably of late origin. This
may also be true regarding the Rana-neidda (“ Rana virgin ”)
of the Lapps, who lived in heaven and ruled over the moun-
tainswhich first became green in the spring. When sacrificing
to her “ in order that the reindeer should get grass in time,” a
spinning-wheel or a spindle was placed against her altar, both
of which were besmeared with sacrificial blood. The spin-
ning-wheel sacrifice, which cannot originally have been a Lapp
custom, shows that “the greatest of all goddesses,” who be-
sides the grass, called forth also the leaves in the spring, is a
39
Scandinavian goddess (Frigg ).
The Norse Frey can be recognised in the Scandinavian
 250 FINNO-UGRIC MYTHOLOGY
Lapps Veralden-olmai (“ Worlds man ”). The missionary
Randulf compares him with Saturn and says that the Lapps
“ paint him on their magic drums in such a manner that
a
curved line with many
little outspringing thorns is drawn
over his head; this symbolizes the fruitfulness of sea, land
and cattle. They pray to him to make the earth fruitful with
corn, that they might on reasonable terms brew beer and

Fig. 9. Drawings of Heaven on Shaman Drums

Left: c and e, Thunder-gods; d, God of Fertility; f, Wind-god.
Right: d and f, Thunder-gods; b, God of Fertility; e, Wind-god.
From Rudbeck’s Atlantica.

spiritsand everything prepared from corn. This is indicated

by the hoe which they fit into his hand. At the same time they
pray that he would render the sea bounteous in order that they
might procure much fish (this is done especially by the Sea
Lapps), and that he would make their reindeer fruitful, so
that they might bear many and that he would make
calves,
the moss of the uplands, which is eaten by their reindeer,
grow richly, that they might obtain much reindeer butter,
cheese, etc. Altogether they pray to Veralden-olmai or Saturn,
40
for everything that grows or is born.”
In the cult of this god of fruitfulness the sexual organs
played an important part. Noraeus relates that the Swedish
Lapps sacrificed to it on St. Matthew’s Day in the following
manner: “They gathered together the horns of the reindeer
they, had slaughtered, but the bones of one reindeer, from

the smallest to the biggest, were extracted and the blood of

the same reindeer sprinkled over these bones, which were then
buried in the earth; erecting thereafter amongst them an
 DEITIES OF THE EARTH 251

image made of birch-wood, also sprinkled with blood, on the

breast of which, under the face, the membrum genhale was
attached.” When the Lapps were asked why they did this,

they answered that they were following the ancient habits of

their forefathers and sacrificing to the earth, firstly, because

the earth kept alive their reindeer; secondly, that it might

not send diseases that hurt the feet of the reindeer in summer;
and thirdly, that the earth, besides nutrition, would give their
reindeer a powerful pairing-lust, sacrificing for this purpose
the above-mentioned organ, in order that the number of rein-
deer might increase greatly, as the time of the feast of St.
41
Matthew was the best pairing-time of the reindeer .

Besides reindeer, in the ear of which a red thread was tied,

the Scandinavian Lapps sacrificed also the implements needed
in agriculture — hoes and spades, to the “World’s man.”
42

Even without these customs, one can see from the name of the
god that he is none other than the Scandinavian Frey, who is

also called “ Veraldar god ” by Snorri Sturlason.

 CHAPTER XVI
DEITIES OF BIRTH

T HE DEITIES of birth among the Lapps were

Uksakka.
akka and her three daughters Sarakka, Juksakka and
Madder-

Madderakka (akka, “ old woman ”) although called the

mother of other deities, seems at least in later times to have
been regarded as of less importance than these others. Si-
denius says that the Lapps sacrificed to her only “ so that she
would allow her daughters to serve women.” He points out,
however, that among some she was believed to help her
1
daughters herself in their duties . Jessen relates that she
2
creates the body of the child , and Randulf tells that she
3
renders both women and cattle fruitful .

On certain magic drums appears also a male counterpart to

Madderakka, the so-called Madderatshe (“ Madder fa-
ther”), who is, however, little known and has most probably
4
only later appeared at the side of the female Madderakka .

This latter — the first part of whose name, according to

Setala, corresponds to the Finnish word mantere (“ the
earth ”) — lived, according to the Lapps, together with her
three daughters, in the earth beneath the Lapp tent. For this
5
reason, sacrifices to them were placed in the ground .

At the birth Sarakka of Saredne (“ Sar mother ”) seems

to have played the most important part. Her name may
possibly be derived from the Lapp word saret (“ to cleave ”).

Skanke gives Sarakka another significant name, Sadsta-akka,

in which the word sadsta is said to be identical in meaning with
the Lapp word suorek-muora (a piece of wood split at one
6
end into two parts ). Both names of this deity remind one of
 DEITIES OF BIRTH 253
a magic method of assisting childbirth and rendering it easier,
a method palpably touched on by Forbus when he puts the
following question to the Lapps: “Have you not chopped
wood in honour of Sarakka in time of birth? ” 7
From the questions by Forbus it is further apparent that
these pieces of wood, cleft in honour of Sarakka, were re-
garded as holy j they were not used as fuel, and were not
even allowed to be touched.
Sarakka was worshipped chiefly in childbed. Besides
Women, she helped also reindeer at the birth of their calves,
assuaging their pains. For this reason the Lapps endeavoured
to stand well in the favour of the deity. How intimately
Sarakka followed the course of the birth-pangs of her wards
is seen from the Lapps that she felt the same
belief of the
agony as the one in childbed. Like Madderakka, Sarakka was
8
also believed to create the body of the infant .

The protection of Sarakka was sought by the Lapp women

also during menstruation. According to Forbus the women
took off their collars and belts at such times “ in honour of
Sarakka.” This custom is unquestionably derived from the
magic belief that during these periods, as also during child-
birth, nothing knotted may be worn on the body. During
menstruation women were regarded as unclean and were not
allowed to move about freely. When the said period was
over, a woman would wash her head in water, in a pan which
she then scoured with meal and used for the baking of a cake
9
which women only were allowed to eat .

A purification-meal in honour of Sarakka was eaten also

after the successful birth of a child. Jessen relates that women
in childbeddrank “ Sarakka’s brandy ” before deliverance and,
together with other women, ate “ Sarakka’s porridge ” after
giving birth. In the porridge three sticks were placed ; the
first one was cleft and had three rings hanging from it, the
second was black, and the third white. These were all laid
for three days at the door of the tent. If it were found that
2 54- FINNO-UGRIC MYTHOLOGY
the black stick had disappeared, it was believed to indicate that
either the mother or the child would die. If, on the other
10
hand, the white one was lost, both would live . S. Kildal
relates that in some districts a miniature bow and arrow were
placed in the porridge so that the child, if a boy, would be-
11
come a good hunter when grown up Forbus explains that .

the weapons were placed in the porridge in three different

parts, the shaft, the bow, and the arrow. The accident of
lifting out any of these parts with the spoon while eating was
fraught with significance. The bow was hung later on the
child’s cradle j
but if the pieces placed in the porridge had
unluckily not been fished out in the spoons, they were thrown
away. Among the questions written by Forbus is the follow-
ing: “ Have you still the little bow that you had to bear on
thy body? ”
12

Just as the cleft stick seems to be connected with the name of

Sarakka, the bow placed in the porridge is connected with an-
other name, Juksakka (“Bow old woman”). Of this last-

named deity Solander says that she helps women at the pro-
duction and birth of children. The most important duty of
Juksakka was to change the girl-child in the womb to a boy-
13
child . To gain her help in this, sacrifices had to be offered
up to her. According to Leem the Lapps sacrificed contin-

ually to her because they desired boys rather than girls, as

these last were of no use in the chase. Juksakka, who is some-
times pictured on the magic drums with a bow in her hand,
seems to have taken care that the Lapp boy became a good
14
hunter .

The third of Madderakka’s daughters was Uksakka (“ Door

woman ”), who was believed to live in the ground under the
door of the tent. As a watchman at the door she protected
people at their goings in or out. At childbirth she received
the newcomer on his arrival in the world. Later she watched
over the first steps of the child to prevent its falling and
hurting itself. The Lapps sacrificed drink to her in the
 DEITIES OF BIRTH 255

ground at the door of the tent, where she was supposed to

15
dwell .

Jessen adds that a special, consecrated building was erected

for Madderakka and Sarakka. On some magic drums Sar-
16
akka’s tent can be seen As . the Lapps do not customarily
erect special dwelling-houses for their deities, there is reason
to believe that the so-called “ tent of Sarakka ” is a relic of
the times when a woman in childbirth was not allowed to stay
in the common tent, but had a special tent erected for her.
Such, for example, is the custom among the Samoyeds and
Ostiaks even today.
When the Lapps sacrificed to the deities of birth, they did
this in a manner differing from the ordinary sacrifices. Olsen
tells us that the Lapp mother, when convinced that she was
with child, secured beforehand a little dog, which she kept
by her until the time of giving birth had come. A little while
before lying down dog had to
for the approaching birth this
be sacrificed “ in order that God might help her and every-

thing go well, and that both she and the child would preserve
17
their lives and health, and live merrily and well afterwards.”
After the birth a reindeer or some other domestic animal
bought from the neighbouring peasants was sacrificed. Among
such animals, goats, calves, sheep, lambs, pigs, cats and
18
cockerels are mentioned On the head of the sacrificial
.

animal “ a linen kerchief or a woman’s linen hat ” had to be

19
bound . Jessen points out that the sacrificial priest also wore
on these occasions a white linen hat, besides the linen apparel
20
usually worn at votive ceremonies in Norwegian Lapland .

The dog, together with the other animals, had to be buried

alive in the ground, only the cock being shut in in a grotto of
stone, where it could live and crow for a time, before dying
21
of hunger . With the exception of the cock, male animals
22
were never sacrificed to the deities of birth . From Randulf’s
notes it appears that the Lapps also sacrificed spinning-wheels
23
and spindles to them .
256 FINNO-UGRIC MYTHOLOGY
Certain customs had also to be observed after the calving
of a cow. According to Leem, the “ first milk ” had to be
milked on to the ground. In the purification ceremonies flour
was used, being scattered over both the cow and the calf,
and flour had to be added also to the milk, before a male
24
person might partake of it Doubtless, the flour was here
.

of the same significance as at the ceremony for women. The

custom here pictured by Leem can only have prevailed among
the more Southern Lapps, who had, in places, begun to keep
cows.
Many features in the above beliefs and customs show plainly
that they cannot have been of Lapp origin, for instance, the
special dress of the sacrificial priest, but, above all, the use
of flour in so important a degree, points to derivation from an
agricultural people. There would seem to be, therefore, good
grounds for comparing Sarakka’s porridge with the Old-
Scandinavic “ Norna porridge” (Norna greytur), the first
meal eaten after childbirth by the women of the Faro-Islands.
Troels Lund shows that among the Scandinavians also it was
the custom to place in the porridge for women in childbed,
“ three sticks,” with which the luck of the child was supposed
25
to be intimately connected . The sacrifice of spinning-wheels
and animals bought from the neighbouring peasants, and clad
with linen kerchiefs, points, too, with certainty to the fact
that these customs have been borrowed by the Lapps. On
several of the Lapp magic drums the deities of birth are seen
pictured as three females, their number corresponding with
that of the Scandinavian Norns. It should be observed also
that Madderakka’s three daughters are known only among
the Scandinavian Lapps. One of the daughters, Uksakka, has
a counterpart in the Swedish Dorr-Karing (“ Door old
woman”), who even our times lives in the beliefs of the
to
people in Vasterbotten, as “ a light-fearing spirit, dwelling
near the door.” One had to be careful of her in going out
28
with a lighted candle, as she would blow it out .
 DEITIES OF BIRTH 257
More widely known also among the Finnish Lapps, is the
27
mother, Madderakka . She might also find her counterpart
in theSwedish Jordegumma (“ Old woman of the earth ”),
which word now means “ midwife,” but in earlier times may
well have been the name of a deity who, dwelling in the
earth, assisted at childbirth. Similar changes in the meaning
of a term may be observed in the At Gellivara Lapp tongue.
28
the word sarak has been noted as meaning also “ midwife.”
It is not, however, necessary Lapp customs connected
in all the

with birth to see only borrowed beliefs. The Yurak Samoyeds

also worship a deity living in the earth and assisting at births,

and, like the Lapps, they bury a dog alive to secure her help
29
at the said event .

Among the ancient Finns the deities of birth were called

Luonnotar ( luonto ,
“ nature ”) or Synnytar
( synty ,
“ birth ”),
and were three in number, corresponding thus with the Scandi-
navic Norns and the Roman Parcae. In a magic song a man
says: “ I am created by three Luonnotars.” These three deities
appear also in the songs on the origin of iron, in which it is

described how their milk was allowed by them to run into

the earth, one dripping forth black milk, the second white,
the third blood-red ; the first giving birth to smithy-iron, the
30
second to steel, and the third to refuse iron . Often, the
Virgin Mary, who in the Catholic period has played an im-
portant part in the beliefs of the people, is also in the magic
songs given the name Luonnotar and Luojatar ( Luoja>
“Creator”), and is appealed to in childbirth; the “sweet
milk of Mary ” is supposed to cure all kinds of sickness. At
times she is imagined to have many breasts, like her prototype,
the Ephesian Artemis, and is said to have “ a hundred horns
31
on her forehead, a thousand nipples to her breast.” In magic
songs she “ spins a blue thread with a blue spindle.” It is

difficult to distinguish how much in the above beliefs is from

an older time, and how much from the Catholic period (“ the
three Maries”). Both the origin and the name of the
258 FINNO-UGRIC MYTHOLOGY
Esthonian Rougutaja, of which all that is known is that she
32
was believed to help at births, are uncertain .

The Cheremiss and the Votiaks have a custom of sacrificing

a white sheep at the birth of a child to the deity of birth,
called Kugu shotshen-ava (the “Great birthgiving mother”)
by the former, by the latter Kildisin ( kildlni , “ procreate,”
“ give birth to ”; in, “ heaven, god ”), or Kildisin-mumy,
(“Kildisin mother”). According to an account from the
eighteenth century, the Votiak women prayed to the goddess,
Kaldyni-mumas, for children, and virgins for a happy mar-
33
riage . Another account from the same period states that
34
this deity was the fructifier of women and animals . Gen-
erally, however, the Votiaks speak of special deities of fruit-
fulness, the Kildisin of the earth, of the corn, and of children,
who receive their own special sacrifices. Similarly, the Chere-
miss worship the Shotshen of children, animals, corn, bees,
etc., as separate deities. In the place of Shotshen (= Hill
Cheremiss Shatshektshe), the Turco-Tatar loan-words Puir-
sho (“ procreator ”) and Perke (Kazan Tatar, bara gat, “ suc-
35
cess ”) are used with the same meaning .

From the sacrifice of the white sheep, one may conclude

that both the Cheremiss and the Votiak deities of birth, who
“ carried the soul to the child,” were deities of Heaven. The
word Kildisin means also literally the “ procreating Heaven.”
According to Ryckov the female Kildisin was the mother or
wife of the Heaven god, Inmar. In their folklore mention
30
may also be found of “ Inmar mother.” The Jumon-ava
of the Cheremiss ( jumo “ Heaven,” “ Heaven god ”j ava,
,

“ mother,” “ wife ”), to whom female animals were sacrificed

in the sacred groves, was worshipped also as the deity of

37
childbirth Another heavenly deity was the
and marriage .

Nishke-ava (properly, Ine-shki-ava, “ the Great birth-giving

mother ”), probably identical with the little-known Azer-ava
(“ Mistress ”) of the Moksha Mordvins, who was, according
 DEITIES OF BIRTH 259
to an old account, a “ corn-begetter ” and “ a dweller in the
38
high place, in the upper parts of the atmosphere.”
The other deities of fruitfulness were sacrificed to in the
same manner as to the “ souls ” of the things they were sup-
posed to fructify, thus, for example, a black sheep to the
“ Earth-fructifier,” the bones being buried in the earth. The
“ Cattle-fructifier ” was worshipped by the Cheremiss espe-
cially when the cows had borne calves 5 friends and neighbours
being invited to a “ cow’s-milk feast.” The host poured water
on the oven and prayed that the calf might grow to be the size
of the oven. The bystanders were also sprinkled with water
with an accompanying prayer that god would cow give let the

much milk. At the sacrifice-porridge, which was mixed with

butter, the host prayed that the “ Cattle-fructifier ” would
give “ as much cattle as there are hairs on the cow, so that one
end of the herd might be still on the village-road when the
39
other end had entered the cowsheds.”
Other magic ceremonies are also connected with the cult
of procreation. As an example of these, the following custom
of the Eastern Cheremiss may be described. When the sheep
have not increased satisfactorily, a festival is proclaimed, to
which boys and girls are invited. As a sacrifice a wild bird
is shot, but for lack of this a hen may be used. The host
takes the bird and the hostess the implements necessary at the
sacrifice, and a journey to the sheepfolds is made, the boys and

girls following them, creeping on all fours. The hostess

induces the children to keep after her, enticing them like

sheep, the movements and voices of which the children seek

to imitate. The boys butt at the girls, imitating rams. Ar-
rived at the sheepfold the host makes a fire, round which
the so-called sheep crawl baa-ing three times, following the
hostess. They then rise, and the bird is cooked and eaten in

the sheepfold, the bones being thrown on to the roof of the

fold and prayers offered up to the “ Sheep-fructifier.” The
26 o FINNO-UGRIC MYTHOLOGY
Cheremiss, from whom the author took down the above ac-
count, remarked that is not customary to invite many boys to
this ceremony, but chiefly girls, lest too many rams be born in
the flock.
A being dwelling in Heaven is also the deity to whom the
Ostiaks and the Voguls pray for children, and who gives aid
to their wives in childbed. At Vasyugan she is called Puges,
“ daughter of the Heaven god,” and is said to live in the heights
in a golden house, in the roof of which hang seven cradles.

When she rocks one of these seven times a “ soul ” is created,

but if the cradle should overturn during its movements, a
“ soul ” is born that will not live long. The road to this
dwelling goes over seven seas to a mountain consisting of
seven stories. In the around Surgut, this deity with
districts

the seven cradles is called Vagneg-imi (imiy u old woman ”),

said in the old stories to be “ the mother of the seven sons
of the Heaven god.” In her hand she holds a wooden staff,
from which hang threads for each person born. When a
child is born the goddess makes a knot in one of the threads,
the distance between this and the staff indicating the length
of the child’s matter not to be altered whatever sacrifices
life, a

are offered up to the deity. The “ Kaltas mother ” of the

Northern Ostiaks and the “ Kaltes mother ” of the Voguls,
who and the child, and
protects both the one giving birth
who is “ write down in a golden book,” or
said at a birth to
on a “ gold-embroidered seven-forked tree,” the fate of
the child just born and the length of his life, reminds one,
as far as the name is concerned, of the Kildisin of the Votiaks.
In folklore, the “ Kaltes mother,” often furnished with the
epithet “ the golden,” appears as the daughter or wife of the
Heaven god Torem, and as the mother of his children. Un-
der the name of “ Turem mother,” the Northern Ostiaks also
40
worship their great soul-giving deity .

In certain districts images are made of this deity of child-

birth. Possibly an idol of this description, worshipped for

 DEITIES OF BIRTH 261

long distances around, has given rise to many exaggerated

talesof the “ Golden old woman,” mentioned for the first
time in an old Russian Chronicle, and afterwards, often under
the name of Zlota baba, in the older geographical accounts.
In the seventeenth century she is seen pictured, sometimes
with a child in her arms, on many maps, on which she repre-
sented the districts round the Northern Ural, little known at
41
that time .

Of the ceremonies observed by the Ostiaks at the birth of a

child, only the fact that special consideration is attached to
the placenta need be mentioned. We find Pallas already re-
lating that it was laid in a basket of birch-bark, together with
fish and meat, as a sacrifice, and carried to the forests where
it was hung up in a tree. This custom survives today. Kar-
jalainen says that the Ostiaks around Tremyugan call the pla-

centa, in which they believe they can make out human features,
“ the nourishing-mother of the child,” and, before the birth,
sew a little shirt for it, to which is further attached a kind of
belt and a headdress, the whole being placed together with
the placenta in the above mentioned basket. Before the bas-
ket is carried into the forest, fish, meat, and other victuals are
set before and the women bow, saying: “Nourishing-
it,

mother of the ” The food used at this ceremony

child, eat!
may only be eaten by women. At Vasyugan, if the newly-born
is a boy, a little bow with two tiny arrows is tied to the
42
basket .
Similar beliefs about the placenta were prevalent also among
the Slavs, and are met with even today among many primitive
peoples.
 CHAPTER XVII
SACRIFICES TO NATURE GODS AMONG
THE VOLGA FINNS

A LTHOUGH sacrifices to Nature gods are not bound

to be

formed anywhere,
made at particular

in the
holy places, but
farm-yard, or at a
may be per-
“ pure ” spot in

the fields, generally certain sacred groves are kept also for
them. These groves resemble very much the already described
keremet-g roves, though they are not always fenced in like
these last. Among the Cheremiss, who call them kils-oto
(“sacrifice-grove”), they are often very large in area. As
far as possible, groves to the Nature gods consist of leafy
trees 5 the Cheremiss say that the most suitable tree is the lime,
though oak and birch will do at a pinch. Sacrifices are made
with the face turned to the east, or “ upward.”
Often, each village has its separate grove, called “ the vil-
lage-grove.” In addition, the Volga Finns have had more im-
portant groves, in which the villages of a whole district offered
up mutual sacrifices. Both the Votiaks and the Cheremiss call
a district,bound in this way to sacrifice together, by a loan-

word mer (Russian mir, “village-community”), but the

latter (Urzhum District) also by their own word tlste-kerge

{tiste, “ownership-mark,” kerge “ district ”), probably from

,

the fact that the villages connected therewith have had a

common ownership-mark. From this, one may conclude that
the greater sacrifice-district originally consisted of villages and
families belonging to the same clan. Even today, one may
observe in certain neighbourhoods, that although the villages
belonging to one of these sacrifice-areas may be relatively
distant from one another, similar usages and customs are ob-
 IlXZr 3TAvH
3'
O’tdOM .
'

: 2 :

riSiMa^anO sht
(.£di 3 gr>q 338)
.rniorir;!3>I .A oi ^iiiL-'iox.A

N*

•H
 PLATE XXXII
The Sacrifice-Grove (Kus-Oto) Among
THE CHEREMISS
(See page 263.)
According to A. Reinholm.
 SACRIFICES TO NATURE GODS 263

served, while in a much nearer village belonging to another

sacrifice-area, widely differing customs are followed. Each
mer has its special name, often after the village near which
the grove is situated. It is possible that these villages were
the mother-villages of the clan. Besides its connection with
sacrifices, communal significa-
the term tiste-kerge has also a
tion among During periods of great trouble,
the Cheremiss.
war, or famine, several mer may, according to the directions
of a “ seer,” assemble to still greater mutual sacrificial feasts,
lasting sometimes for a week or two, in some very old grove,
where the number of animals sacrificed may rise to a hundred
and the sacrificing congregation to a thousand or so. It is
obvious, that such great gatherings have great significance
politically j even today the often very widely-scattered vil-

lages are bound together and prevented from being assimi-

lated into the foreign tribes living around them by these
gatherings.
In the groves sacred to Nature gods there are no buildings
for the preservation of sacrificial offerings or idols. It is

probable that these peoples never made images of their Nature

gods.
The great festivals in honour of the Nature gods are gen-
erally held during the most beautiful time in the summer,
before the hay-making, or also after the harvest. Often the
mdT-festivals are not annual like the village-festivals, but are
celebrated after the lapse of a longer period, e.g., after three
or five years.
When intending to hold a mutual sacrificial festival, the
different villages belonging to the area send representatives,
i.e., priests, to a meeting, at which the precise day for its

is fixed upon, as well as the animals to be sacrificed

celebration
and the procuring of these. The animals must be of one
colour, healthy,and not too old, at the most in their second
year. Moreover, they must be “ untainted ” animals, i.e.,
animals that have not been used for labour or for procreation.
264 FINNO-UGRIC MYTHOLOGY
According to the Cheremiss, not even a goose or duck may be
used that has sat on eggs. Should an animal shiver when it
is looked at, this is regarded as a good omen. When the
sacrificial animal has been decided on, a long, narrow towel
is bound round its neck, as a sign that it has been set aside for
a sacred purpose. The towel is not taken away until the
sacrifice begins, when it is hung up in the sacrifice tree for
the period of the ceremony.
Funds for the procuring of the victim are collected from
all the farmers belonging to the area, regardless of whether
these intend to be present at the festival or no. Although
there is no question here of an obligatory tax, but of voluntary
gifts, each head of a family deems it his duty to subscribe to
the mutual sacrifice, according to his means and present con-
dition. The handling
of and accounting for the funds is en-
trusted to a special functionary, the so-called “ cashier.” The
number of sacrifices depends on the prosperity of the people;
the sacrificing priests discuss together and decide which of the
gods is to be sacrificed to in each separate case.
In every village there are one or more priests, called among
the Cheremiss kart (“old man”). In the choice of these
karty who keep their positions until their death, or until the
weakness of old age, the trustworthiness of the candidate, his

knowledge of the sacrificial ceremonies, and his ability, to

recite prayers are taken into consideration. Often, a former
assistant to some karty who has already filled a lower position
in the priesthood, is chosen to be the follower of one of these.
Where there are several priests, the Cheremiss call the oldest
or most capable of these the “ great kart” the others being
“ small kart” At the sacrifices of several villages, the many
priests of the area are, without further choosing, participators
in the ceremony, discussing among themselves the order of
the same and which god each separate priest shall pray to.

When one of these priests, who in the sacred grove stand in

line, each under his own sacrifice tree, resigns, the new-comer
 SACRIFICES TO NATURE GODS 265

does not take his place, but instead the neighbour to the one
leaving moves up one place in his holy office, followed by
those coming after him, so that the newcomer may step into
the place at the end of the line. Each priest has the right
to choose his own assistant.

To obtain a clear and complete view of the ceremonies at

a great festival in honour of the Nature gods among the agri-
cultural Volga Finns, we should follow closely the programme
of one of these festivals at any one place. As the old heathen
customs have best been preserved among the unbaptized Chere-
miss, we shall consider a great m<?r-festival among these
(Birsk District, Tsherlak village) at which the author was
1
present in 1913.
On the morning of the festival the functionaries concerned
in the same go earlier than the rest of the congregation to

the grove. They do not, as yet, step right into the sanctuary,
but remain at first in a kind of forepart to the grove itself,
where a provisional little tent-like hut has been erected.
Here the treasurer accounts for the means collected during the
festival. This forepart is chiefly intended for the congrega-
tion, who remain here during the holy ceremonies, discussing
the news of the day, telling fairy-tales, enjoying refreshments,
etc., or drying their garments, washed in the brook in the
vicinity of the grove. Into the sanctuary itself no one may
go who has not previously bathed in this brook and clothed
himself in clean, preferably white, holiday garments. This
is a daily duty to each participator in the festival for the
whole period of the same. In the forepart may also be seen
the sacrificial animals and the sacrificial objects awaiting their
turn to be put into use.
In a Cheremiss grove, in which several gods are offered up
to, each god has his own “ sacrifice tree these trees stand
in a row a few paces distant from each other. On the extreme
east is the tree of “the great Jumo,” at which the ceremonies

are begun. As the ceremonies at each tree resemble one an-

266 FINNO-UGRIC MYTHOLOGY
other closely,, we shall follow only the one at the tree of the
Heaven god.
Having bathed in the brook, the sacrificing priests bear all

the objects needed at the ceremony to the foot of the tree of

the Jumo.Every one has his own particular duty, one bring-
ing water from the brook, another chopping down old stumps
and gathering fallen branches for fuel. Others prepare from
lime-bark sacred objects necessary at the sacrifice, a girdle, a
bridle, a peculiar “ tassel,” etc. At the beginning a fire must
be made on the site of former fires. Fire must be brought
from the village in a pot, as the Cheremiss believe that one
may not light a sacrificial fire with a match. Over the fire-

place an erection of young limes is set up, on which in earlier

times, as one may judge from the name “cauldron-holder,”

cauldrons for sacrifice were hung, but in the present time it

is generally so weak that it can hardly bear a small pan for

porridge j the meat-cauldrons are placed on a foundation of
birch-logs. The trunks of both the above-mentioned trees
must be laid so that the thick end is towards the sacrifice tree.

The chief priest now digs up the copper coins, buried during
the foregoing festival in the ground at the foot of the tree.
To the left, before the tree, a candlestick of wood (“ silver
candlestick ”) is stuck into the ground, in which a little yellow
candle, formed in the grove, is placed. Although this candle
is thin and unpretentious, it is called in the prayers “ the
great silver candle.” To the right of the sacrifice tree, a little

round pillar is also stuck into the ground, and a little wooden
bowl placed on it. Into this, a drink made of honey is poured,
but, judging from the name “resin-bowl,” must formerly it

have contained resin. Further, against the living “ great ”

sacrifice tree, a “ little ” one is set up, which is bound to the

former with bast; the “ little ” tree is a young lime chopped

off at the root. If the “ great ” sacrifice tree is an oak or a
birch, the “ little ” tree should also be an oak or a birch.

Before the great sacrificial cauldrons are laid on the fire,

 SACRIFICES TO NATURE GODS 267

porridge is cooked in a smaller vessel, which is then lifted

on to the roots of the sacrifice tree, being placed next to the
“ resin-bowl.” In the vessel a small spoon like a shaving of
lime-bark is placed, called, despite its unpretentiousness, “ the
silver spoon.” Before all this, white cloths are spread on the
ground bestrewed with lime-branches, and on these, in rows,
the sacrificial “ butter and milk ” loaves are placed touching
one another. Of the sacrificial bread, baked by the priest
himself early in the morning at the
village, theremust be nine loaves,
one “ large ” and eight “ small.”
In the middle and at the edge these
loaves have a mark made by the
three finger-tips ; the mark on the
edge is called the “ nose ” ( ner )
and the one in the middle “ the
body” {kaf). On the “large”
loaf there are also lines, those
Fig IO Sac „ fic1al Bmad
on the sides being called “ wings,”
and those on the opposite end to the “ nose ” the “ (bird’s)
tail.” On this loaf, formed.
therefore, aThe bird is

loaves are placed on the cloth with the “ noses ” towards

the tree, the “ large ” loaf on the extreme right. Behind the
loaves, nine wooden bowls are laid parallel with these. Later,
a drink made of honey is poured into them, the drink being
prepared for the festival by young maidens. Sometimes the
loaves and the bowls are arranged in two rows. Both are dedi-
cated to certain deities: the “ large ” loaf and the bowl behind
it to the “ great Jumo,” the others to other gods who do not
seem to be exactly defined, but vary, even at different festivals
in the same grove.
The candle is now lit with a brand from the fire and a
young foal is led into the sanctuary. To the right of the
fire, about ten paces away from this, a post of birch-wood is

driven into the ground and to this the sacrificial horse is

268 FINNO-UGRIC MYTHOLOGY
bound fast with a bridle made solely of lime-bark (“ the
silver bridle ”). To this ceremony belong also a footsnare
of plaited lime-bark with which the forefeet of the sacrifice

are bound during the sacrifice.

The first sacred act is the casting of pewter. The kart

places himself to the left of the fire, holds the blade of an
axe vertically over a vessel of water and says: “ bless and O
protect us, great god, give us health, prosperity and riches!
We on our side brought and set up for thee a sacrifice ; if thou
on thy side wilt accept a horse with shining hair and gleaming
mane, with silver tail and silver hoofs, may its head and
feet be formed in the cast pewter! ” Here the assistant
pours the molten metal on the blade of the axe, having heated
the former, praying as he did so, in a little iron ladle. With
great curiosity, the priest examines the shape formed by the
metal as it fell into the water. Should there be nothing in
its shape that resembles the sacrifice it is thrown into the fire

and a new lot melted ; but if there is, this shows, as the Chere-
miss believe, that the god is willing to accept the animal.
The pewter figure which is called the “ picture ” or “ shadow ”
of the sacrifice is set for the while on the “ large ” sacrificial

loaf.

The axe is now laid on the ground before the sacrifice tree.
The kart takes a knife in his right hand and a burning brand
in his left, and places himself by the axe with his face towards
the tree. Swinging the brand in the air, he speaks now also
of the shining sacrificial horse, adding: “With the scent of
smoke and the clang of iron, we call thee to our feast, thou
merciful! ” When he has finished this prayer, he rings three
times on the axe with the knife. Thereafter he goes to the
horse and touches its forehead and neck three times with
the brand, saying: “ Accept a good foal, with shining hair and
silver tail!
”
He then takes the knife and a green lime-branch and stands
to the left of the fire, where he whittles a little of the thick
 PLATE XXXIII
Cheremiss Sacrificial Loaves, Bowls and
Coins at the Festival to Nature-
Gods
Ufa Government. (See page 267.)
After photograph by U. Holmberg.
|Lil -j ^ i A , ,
 SACRIFICES TO NATURE GODS 269

end of the branch, after which he moves over to the sacrifice

tree where, with the knife in his right hand and the branch
in his left, he recites the following prayer: “O blessand
protect us, great god! With a large sacrifice loaf and with
a great vessel filled with honey-drink, with a great silver
candle, with a great resin-bowl, with a great sacrifice tree,
e J
with a great sacrifice girdle, with a great tassel and with
a great sacrifice pewter we approach thee. If thou art satisfied
with thy people and the priests, let the shaving of lime-wood
fall right.” As he says this, he shaves off a piece from the
branch, the position of which on the ground is then closely
examined by the priests together. Should the thicker end be
towards the sacrifice tree or to the east, it signifies that the

god is kindly disposed and satisfied with the people and

the priestsj in the opposite case, the sacrificing priest, follow-
ing the direction of the sun, goes round the fire, placing
himself again to the left of it, where he whittles the branch
again and, standing before the sacrifice tree, does as before.
Where the shaving has signified good luck, it is placed
first

in the porridge-pan, to the right of the “ silver spoon.” As

the kart whittles the second he pronounces a prayer, the be-
ginning of which is the same as in the foregoing, but finishes
with a new wish “ : If thou art pleased with the work of our
hands (i.e., with the objects needed at the ceremony) let the

shaving fall right! ” Its position is examined again, and if

a lucky omen is now also discovered in it, it is laid beside
the other in the porridge-pan. A third shaving must still

be whittled. With the help of this the sacrificial foal, which

has to shiver when sprinkled with water, is examined to see
whether it is acceptable to the god. The prayer accompanying
this begins also like the former, but ends with the words:
“ If thou art satisfied with the shivering horse with shining
hair and gleaming mane, with the silver tail and silver hoofs,
let the shaving fall right.” The third shaving also is laid in
the porridge-pan.
270 FINNO-UGRIC MYTHOLOGY
The assistant of the sacrificing priest now pours fresh water
into a wooden bowl, takes this in his right hand and green
lime-branches in his left and goes to the foal, after having en-
circled the fire in the direction of the sun. The head of this,

on which the u silver bridle ” has been set, should be turned

towards the sacrifice tree. The kart himself stands before the
tree and prays again: “ O bless and protect us, great god! We
on our side have brought and set up a sacrificial horse, with
shining hair and gleaming mane and silver tail, accept it on thy
side with good feeling, and shake from it the touch of human
hands! ” During the prayer the assistant pours water on the
animal’s back through the lime-branches, beginning from the
head. That the purpose of this is to purify the animal appears
from the accompanying prayer. During this ceremony, as

during all others, the other participants kneel with bared heads
and wait reverently for the shudder which the touch of the
water is bound to cause in the animal, and which is regarded as

a sign of acceptance of the sacrifice by the god. Should the

desired result not be accomplished at the first attempt, it is

repeated a second, third, or even more times. Each time the

kart recites the same prayer before the tree. While waiting
for the sign, the reasons why the god will not accept the
offering are examined. The assisting priests look to see that
the fire is made on exactly the site of former fires, that the
erection over the fire is rightly placed, so that the saplings
have their thin ends upward, and the horizontal ones their
roots towards the sacrifice tree. The positions of the objects
on the altar are also looked to. Finally, the bridle is set

right on the foal’s head. If the candle has gone out, it is

lighted anew. The assistants of the officiating priests try

their luck at sprinkling, one after another, even attempting to

obtain the desired result by sprinkling in the animal’s ear.

While the kart prays, the person from whom the animal was
brought, kneels also before the tree. While waiting the result,
all present, kneeling, pray half-aloud: “ O good, great god,
 SACRIFICES TO NATURE GODS 271

let the sacrifice shake and shiver! ” The sprinkling may not,
however, be repeated an unlimited number of times, but the
animal, after a ninth attempt, is taken out of the grove and
a new one procured in its place. When the victim, some-
times at the first attempt, does shiver, all rise from their knees,
thanking the god, and the slaughterers begin their work imme-
diately. The animal’s feet are bound together with a rope
of lime-bark, and it is then thrown over on to its left side ; the

head must also now be in the direction of the tree. A smaller

hole is dug in the ground at the head, and, in order that the
blood shall not flow on the ground, is covered with lime-
branches. The kart now places himself before the tree and
says: “We on our side have brought and set up a sacrifice for
1 ’
thee, accept thou it on thy side and let the rising soul

( ts on ) be a foal with shining hair, etc.” Meanwhile the

slaughterer cuts the veins of the neck open, with an old-
fashioned knife used only at sacrifices, so that the blood
streams through the lime-branches into the hole. The first

warm drops are taken by the kart in a little wooden spoon,

after which he goes as before round the fire to the tree and
prays: “ O
good, great god, with fresh blood we turn to thee.
Send peace and justice to all peoples living under the sky! ”
Having said which, he throws the blood up into the tree,

goes again to the foal and fills the spoon with blood as this
continues to flow out of the wound.
This time he steps to
the left of the fire and with his face to it says: “ Thou, ‘Fire-
mother,’ with fire and steam, with thy sharp tongue carry
up the sacrifice to the great god! ” At the same time he
throws the blood into the fire. Afterwards, the offering-girdle,
intended later to be placed round the tree, is drenched with
blood 5 both sides of the girdle are drawn over the wound.
The “ and the “ footsnare ” are taken off and for the
bridle ”
time hung up on the post to which the foal had been tied,
and the flaying of the foal, in which four men take part,
begins. Now also, the head of the victim must be kept towards
272 FINNO-UGRIC MYTHOLOGY
the tree. The candle at the foot of the tree burns all this
time, a new one being used to replace the old one as soon as
needed.
Immediately the flaying is begun, the nose or the part con-
taining the lips is cut off as a special sacrifice, and purified by
being scorched in the fire. The head, from which the lower
jaw has been removed, is similarly scorched. The flesh is
cutfrom the limbs without damaging the bones. Regarding
the different parts of the meat, the Cheremiss follow a certain
order. The so-called iww-pieces are placed separately in the
cauldron at the cauldron-stand which is nearest to the sacrifice
tree. These are the nose, or the parts around the mouth, the
tongue, the brain, the throat, the back of the neck, the breast-
bone, the heart, five ribs from the right and three from the left

side, a piece from each hip, the knees of the hind legs, the
stomach, liver, kidneys, and the intestines. The remainder
is boiled in two cauldrons behind this first. When the flesh
has been divided among the cauldrons, the hide is spread on
the ground to the right of the sacrificial altar, with the head
towards the tree. Spread on the ground, the hide resembles
a horse, thrown over on its left side. The parts unfit to eat
are placed in the hole with the blood. Later, the contents
of this hole are burned up in a fire which is built over it.

While the flesh is being cooked, this taking about two or three
hours to do, the people remain in the forepart of the grove,
to which new people continue to come from the surrounding
villages. Only the kart with his assistants remains at the
sacrificial fire. This is the time to gird round the “ little
”

tree with the sacrificial “ girdle,” which must be twisted three,

five, seven,or nine times (an odd number) round the tree.
Between the tree and the girdle a bunch of green twigs is
placed and the above-mentioned “ tassel ” is attached to the
same, the pewter figure being made fast to this.

A separate sacrifice must now be made to the “ messenger

of Jumo.” A white sheep is led into the grove and bound
 yixxi-: jir

. . .. .. .
.
1

'
. 0
(.c.\ ' J '
0
fl
, ,
. ESdlA
 PLATE XXXIV
Cheremiss Sacrificial Prayer
Ufa Government. (See page 276.)
After photograph by U. Holmberg.
 ,

SACRIFICES TO NATURE GODS 273

fast to another post. The sacrifice of this is made before the

same tree and is performed by the same kart. The ceremonies
are also the same as with the foal, except for the casting of
the pewter, the clinking of the knife against the axe, and the
whittling. At the slaughtering the blood is thrown into the
tree and fire. For the flesh of the sheep a fourth cauldron
is laid further behind on the stand. The skin is stretched
out against that of the foal, with the head towards the tree
and the legs stretched out to the right. At this time the kart
pours the honey-drink in the wooden bowls on the altar and
cuts out from the loaves the marks made on them by three
fingers, leaving them still, however, in their places.
When the sacrifice flesh is at last ready, the iww-pieces are
laid in a row in a special trough. From each piece of flesh a
piece is cut out and placed in a round wooden dish, which is

then placed at the foot of the tree. The pieces laid in the dish
are called orolek. In addition, quite small pieces are cut from
these parts of the flesh, and laid in two small wooden bowls
( suvo-korka ) of which one is dedicated to the accepter of the
Jumo, and the other to the intermediary, the Fire
sacrifice,

god. Pieces are cut from the tongue at its root and from its
apex, from the head at several different places, such as the
upper and lower jaws, the parts round the eyes, and from the
gullet. In each of the bowls the loosened pieces of bread
are also placed, the ^p-parts in the first, and the ner- parts in
the second. A little porridge is also placed in each. Small
slices are also cut from the following parts in this order and
threaded on to a thin pointed stick of lime-wood: the after-
intestine, the right and left hips, the kidneys, the middle of
the breast, the heart, the aorta, the back of the neck, the
throat, the tongue, the lips, and from the liver. On examining
more closely the order of these twelve parts one notices that
they stand towards each other pretty much in the same rela-
tion as in the body of the animal. This stick with meat-
slices, called so'psar the kart places in the sacrificial girdle with
274 FINNO-UGRIC MYTHOLOGY
these words: “ O, bless and protect us, great god! The shining
sacrificial horse, etc., etc. — accept it with good feeling ; with
the great iopw-meat we approach thee, give us health, pros-
perity, riches, and peace! ” The flesh remaining in the trough
from the first cauldron, together with the left part of the
“ large ” loaf and five small ones, is cut up at once to be eaten.

Fig. ii. Sacrificial Accessories

a, Silver Candlestick, b, Silver Spoon, c, Sacrificial Tassels, d, Sopsar.

e, Suldes.

The right-hand part of the “ large ” loaf and three small ones
are placed in the orolek - piece dish. When the sheep’s flesh is

ready, pieces are cut from it as in the foregoing and placed

in two silvo- ladles. No flesh-stick is made from them, nor is

oro/ek-He sh divided from the rest.

The sacrificing priest begins again to recite a prayer, holding

a knife in his right and a burning brand in his left hand, at
the close of the prayer ringing three times with the knife
against the axe, which lies on the ground before him, and
saying: “ O bless and protect us, great god! With the large
sacrificial loaf, with the great mead-dish, with the great silver
candle, with the great candlestick, with the great resin-bowl,
with the great sacrificial tree, with the great sacrificial girdle,

with the great ‘ tassel,’ and with the £

great pewter,’ we ap-
 SACRIFICES TO NATURE GODS 275

proach thee; grant to us health, happiness, riches and peace.

Give family-happiness in the house, cattle-luck in the stock-

yards, grain-luck in the threshing-barn, bee-luck in the hives,

money-luck in the money-chest, give all kinds of luck and
progress! ” After which he throws the brand into the fire

and seizing the lime-branch which he had earlier whittled,

goes as usual round the fire, whittles a little from the end,
and placing himself before the tree, says: “ If thou wilt grant

family-luck in the house, let the shaving fall right.” As he

says this, he lets fall a shaving, the position of which is then
examined as before. The fifth shaving is whittled to a ques-
tion regarding cattle-luck. The sixth for the threshing-barn,

the seventh for the bee-hives, the eighth for the money-chest;
whereafter the kart whittles a ninth, saying: “ If thou, like
the rising morning mist, wilt give all kinds of blessings to us,
likewise long life, let the shaving fall right! ” These six

shavings are also laid by the others in the porridge-pan with

the bark upward.
The bough from which the shavings have been pared is

taken by the kart a third time round the fire, after which he
stands to the left of the fire, saying as he stares into the fire:
“ O great, good god! As the lime-bush in the meadows is

glad, grant to us health, happiness, wealth and peace! But

to those who regard not god as a god, the Czar as a Czar, a
man as a man, and to the one who says he can work evil to
others, give not, O god, to him that which he prays for. They
who pluck ears of rye (for magical reasons), they who pluck
out hairs from the cattle, they who 1 cut the heart and liver,’
hound them from one end of the world to the other. Health,
happiness, give; peace and riches present to all the peoples
living under the air!
”
Having said this he strikes off with the knife the top of
the bough, so that it falls into the fire. Thereafter he splits
both branches of the bough, threading on them (see Fig. 1
1, e)
the afore -mentioned shavings in the order in which they were
276 FINNO-UGRIC MYTHOLOGY
whittled. The object thus obtained, suldes , is besmeared with
the porridge and placed in the girdle next to the meat stick.

As he fastens it to the tree, he says: “ With the sacrificial por-

ridge, with the great suldes , we approach thee.”
When both the meat and the shavings have been placed in
the girdle, the congregation is called into the grove itself. In
front of the altar, a great white cloth is spread on the ground,
before which four assisting priests place themselves to pray
for every person, who, with his sleeve over his hand, brings a
sacrifice coin.While praying the priest also keeps the coin on
the sleeve drawn over his hand, as the Cheremiss believe the
naked hand defiles the coin. In these prayers, in which the
donor is always named and kneels behind the priest, the words
are as follows: “ Good, great god! (then the person’s name)
comes with a sacrifice coin to the great sacrifice tree to worship,
give him health, happiness and wealth, let him live happily
in his house with his playful family! Give him family-luck
— and all the different lucks up to money-luck — protect the
cattle in the pasturesfrom wolves, bears, evil sicknesses, and
from the thieves who move in the night. Protect the seed
from destructive frosts, from heat that might wither it, from
heavy storms, from violent thunder-storms, and from all
insects, that he might have bread to give also to the needy.
Give all kinds of blessings to him! ”
As he finishes the prayer,
the priest allows the coin to fall from his sleeve to the cloth.
Those who have been hindered from coming to the festival
send money by others, and prayers are read for them also.
When each donor has been prayed for, which, although there
are four priests, takes some time, the congregation fall on
their knees in parallel rows behind the sacrificing priest. The
essential festival-prayer of the day, often lasting half an hour,
is now begun, the kart praying for all that is good in the eyes

of the Cheremiss, chiefly for children in the house, cattle in

the yard, but mostly for great stacks in the threshing-barn.

Having prayed for all blessings, he prays to the god for
 ktj :

HYBiq Jashq eeimenariD srfj jnsmniwoO nl

; mi; it ij . 1 - n
.
ra o . :
. biw I
§
nj

(,\^S sgsq 352) .(9 !h;J)

.5 blolto! '1-ndAoc. ,V \c! urolcc-* k:1':

—j
 PLATE XXXV
In Government Vyatka the Cheremiss priest prays
to god with accompaniment of a stringed instrument
(kiisle). (See page 277.)
Water-colour by V. Soldan-Brofeldt.
 SACRIFICES TO NATURE GODS 277
many kinds of protection. Further, he thanks the god for
having attended the sacrifices with fortune and accepted the
offerings in good feeling. Finally he prays for pardon,
should he have said last that which should come first, or vice
versa. After each prayer the congregation bow their fore-
heads to the ground. The kart then makes a speech to the
people, urging them to live in harmony, to avoid quarrels,

not to take another’s property, also not to lie, not to bear false
witness, not to drink too much spirits, etc. The congregation
y
then rises and the elder people go to shake the kart s hand in

thanks.
Soon the congregation go on their knees again. The kart
takes Jumo’s drinking-bowl and two assistants the .wud-bowls,
after which they follow one another, keeping to the right,
round the fire, stopping on the left side of the same, where the
contents of the bowls are thrown into the fire. The kart pours
twice from his bowl, the first time to Jumo, the second to the
Fire god, to whom also the /wvd-bowls are sacrificed. As he
sacrifices to Jumo he says: “ O great, good god! the great
sacrificial drinking-bowl, the Jzwo-bowls have we
great
brought. Accept them with good feeling! ” To the Fire god
he says: “ Fire god, thy smoke is high, and thy tongue sharp,
take the sacrificeup with the smoke and steam and bear it
to the great god! ” Immediately afterwards a drink-offering
and a r^o-sacrifice is made in the same way to “ Jumo’s mes-
senger,” and the Fire god. From the great meat-trough, an
assisting priest takes a piece also to the fire built on the place
where the foal was slaughtered, and sheep’s flesh to the fire

on the place of the sheep’s slaughtering. In both cases he

turns to the Fire god and prays that the last drop of blood
might be burned up, those also that possibly have spattered
further.
The kart now gives to eight assisting persons (“ goblet-
bearers ”) each his bowl, saying in which god’s honour each
shall cast the contents into the fire. The “ goblet-bearers ”
278 FINNO-UGRIC MYTHOLOGY
pass round the fire in the direction of the sun, stopping to the
left of the same. This round is made several times, the sacri-
ficing priest refilling the bowls each time and naming new gods
to be remembered. Thus, all the Cheremiss gods and spirits,

from the highest to the lowest, obtain their share of this sacri-
fice. After this drink-sacrifice the bowls are replaced in their
former order.
The now
prays alone, with a bowl in his hand, casting
kart
three times from it also on to the sacred tree, saying: “ Accept
our prayer, give justice and peace to all the peoples under the
heavens! ” Repeating this prayer he throws soup from the
trough on to the tree with a ladle. The assisting priest does
the same also once.
The congregation then seat themselves on the grass. Two
assisting priests go three times in the direction of the sun
round the fire, shaking heartily all the sacrificial objects on the
trough, the bowls, the dishes, the cloths, the “little ” sacrifice

tree, the animal’s skin, etc., saying: “This is for thee.”

It is nearly evening when the sacrificial meal is begun.
First, the porridge and the honey-drink are tasted, everyone
wishing each other happiness and prosperity. After this the

bread and meat in the Hw-dishes are shared out, and lastly
the rest of the food, excepting the orolek , the people sitting
on the ground and eating greedily after nearly a day’s fast.

All the remains and the bones are gathered together. When
the meat from the head has been eaten, the kart places the
bones in their natural order in the fire. The “ little ” sac-
rifice tree with the objects attached to it is also burnt up.
More wood is then laid on the fire, and over the crackling
flames assistants hold the skin by sticks fastened to the head,
the tail and the feet. The round the burning skin
kart goes
with a fire-brand in his left, “
and a resin-bowl ” in his right,
and stands to the left of the fire, saying, as he pours the con-
tents of the bowl into the fire: “ Say not, that we burned an
empty hide 3
a great resin-bowl we set up on it.” The already
 SACRIFICES TO NATURE GODS 279

mentioned “ silver bridle ” is also thrown upon the burning

skin. Finally, the “ stand ” for the resin-bowls is also burnt
up. The sheep-skin is not burnt by the Cheremiss, but given
to the kart, who receives no other honorarium for his services}

or it may be sold for the benefit of the sacrifice fund, or some-

times, the former owner of the animal may have reserved the
right to it.

Together with the orolek- pieces, the candlestick, the other

half of the “ large ” loaf, and three small ones without
“ noses ” are left at the foot of the tree, as sacrifices have still

to be made on the following morning. Neither is the fire ex-

tinguished with the fall of evening, but allowed to illuminate
the grove through the night. Early in the morning, at sun-
rise, the so-called cwA^-sacrifice is carried out, in which those
who have passed the night in the grove, take part. From the
pieces of meat left over to this day, a small piece is cut again

into two bowls as on the preceding day. The rest is sliced

into a larger dish. From the large half-loaf a piece is also

added to each smaller bowl. Besides these a bowl of drink is

placed on the cloth before the tree, together with three small
loaves, and the coins which were dug up on the day before.
The candle is lit. The kart takes a brand in his left and a
knife in his right hand, ringing as before three times on the
axe, and reminding the god again of the shining sacrifice foal.

Having encircled the fire and thrown in the brand, he stands

before the tree and reads a prayer nearly as long as that said
on the preceding day. After the prayer everyone shakes his
hand in thanks. The priest himself now sacrifices the drinking-
bowl, and two assistants the meat-bowls as on the day before,
the prayers also being the same. The presenting of the sacri-
ficial and the eating of the orolek-ft.t sh follows, with
objects
the former expressions of good wishes. All remains, even the
candlestick, are thrown into the fire. The coins dug up
( onapit-oksa ,
“ the sacrifice tree coins ”) to which a few copper
coins have been added, are hidden again in the earth. While
28 o FINNO-UGRIC MYTHOLOGY
doing this, the kart says: “ Sacrifice tree, do not say we left
thee empty! ”
The ceremonies at the other trees are similar, the gods of
the sun, thunder, wind, or some other god being the object
of worship to be sacrificed to either on the same day or later
in the festival. The tokens of honour to the different gods
do not end, however, with the sacrifices, but during the whole
of the festival, the fires burn before the different trees, as
well as those lit quite early, a long prayer being read at them

each day. Sometimes the “messenger of Jumo ” is not sacri-

ficed to until the close of the festival. Then, from all the
priests standing under the sacrifice tree, a peculiar murmur
of prayer is heard, the echo of which in the centuries-old grove
cannot but awaken reverence.
When the sacrificial fire, after the finish of the festival, is

allowed to go out, the priest who has sacrificed at the same,

sweeps together the ashes, saying: “ Should a man blunder
on to thee, may he become happy ; if a dog, may he obtain
a good weather-sense; if cattle, may they increase greatly.”
Those who wish, may still go to a specially reserved room in

the village, where pancakes are eaten and mead and beer
drunk, and the deities, to whom sacrifices have been made,
are remembered.
It is only natural that divergences may occur in the dif-
ferent mer. This need not, however, depend on the distance
between them; among the Western Cheremiss the same cus-
toms as were described in the foregoing are followed. As an
example of different usages, it may be mentioned that in some

places, the “girdle” is bound fast, together with the objects

attached to it, to the living sacrifice tree, on which it remains as

a pledge until the following festival. The number of shav-

ings inserted in the hddes - branches also varies (cf. the Scan-
dinavian blotsfan). While the shavings are being whittled, it

is noted in some places which side of them falls upward.

Likewise the number of slices of meat and their order on the
 ire
O v JAvr: 1

..

r' A / ./I

'
: X
’

a/ 1 - .
'

k X'
 PLATE XXXVI
Cheremiss Priests at the Festival to
Nature-Gods
Vyatka Government. (See page 280.)
After photograph by U. Holmberg.
 SACRIFICES TO NATURE GODS 281

stick vary. Why the piece of liver should be placed on the

point of the stick, while the others are placed insome kind of
natural order, the Cheremiss could not explain. Could it be
connected with the custom in some places of commencing the
eating of sacrificial flesh with the liver? The most important
incident in all sacrifices among the Volga peoples, as among
the ancient Greeks, was the trial by water of the sacrificial
animal.
 CHAPTER XVIII
THE SHAMAN
N THE earlier beliefs of the Lapps, the shaman ( noidde )

I played a part important enough to justify the application

of the term “ shaman religion.” Everywhere, and in every-
thing where the wishes of the spirits had to be consulted,

the shaman was a necessary medium. In addition, he filled

at times the post of sacrificing priest. His fame was therefore

great and his position among the people a leading one. The
more powerful shamans possessed titles such as
u the ruler
of the mountains ” or “ the king of the mountains.” Their
fame spread wide among the Lapp villages and their names
were preserved from generation to generation.
The high reputation and position of the shaman among
the Lapps appear also in an account from the beginning of the
eighteenth century, in which it is stated that the shaman, on
arriving at the tent of the Lapp, was met by the members of
the family who, with heads bared, came out to meet him and
thank him for the help he had already given them. He was
given a new reindeer-skin to sit on, the best available food and
drink were set before him, and when he remained overnight,
the best sleeping-place was given up to him. It is further re-
lated that the shaman received a tax, paid biannually. Be-
sides this, he received a special reward for each service, its

size depending on whether his aid had been requested for the
finding of some lost object, for the curing of the sick, or to
offer up sacrifice. In addition to money, articles of silver,
or clothes, he was also given reindeer. Were he not served
and looked after in every way, it was believed he could bring
1
about many kinds of misfortune .
 THE SHAMAN 283
But though the office of shaman brought thus both honour
and riches, it was not open to everybody to take up this pro-
fession, certain psychic qualities being necessary in its service.
The gifts essential for a shaman often ran in thesame family,
appearing either early in childhood or also after some severe
2
illness . The Arctic peoples would seem to be specially, in-
clined to nervous diseases. The merest trifle scares them,
they faint on the slightest provocation or become furious,
3
when they act like maniacs . The shaman uses at times arti-
ficial stimulants to assist the coming of a trance. The Lapp
shaman-drink was prepared of soda boiled from birch-wood
ash, or of seal-fat, or from many other materials. By drink-
ing such liquids it was believed that the shaman could harden
his body so that not even the sharpest knife could penetrate
it. Neither could fire or water destroy a great shaman. He
could even seat himself naked on a glowing fireplace and
scatter fire and burning cinders over his body without the
4
least danger .

People with shamanistic talent were believed to be able to

converse with the spirits living under the ground, these last
appearing also in material form to them, in particular on the
occasion of their being first called to the office of shaman.
When these spirits, called noidde-gadse (“ shaman people ”)
by the Lapps, offered their help to a young shaman, they
laid stress on the fact of having served also his father and his
forefathers. Should he evince disinclination to accept their
services, they would use threats and even force, stories being
related in which spirits pressed the persons in questions to such
an extent that an early decay and even death resulted. Where
the Lapp listened to their call, the spirits were extremely
devoted to him, helping him and teaching him the arts of
shamanism. This schooling generally took place either on
the ground in some lonely place, or the pupil was led to the
underworld to imbibe there the wisdom of former shamans.
At the first call of the spirits, the missionaries relate that the
284 FINNO-UGRIC MYTHOLOGY
Lapp behaved like one mentally afflicted, was unable to bear

his wife, his children, or his servants, but forsaking these

6
wandered around in the forests or on the mountains .

The shaman could not, however, keep up his practice for

the whole of his life. Generally he became unfit for office in
his fiftieth year and was never employed afterwards in any
important task. But he might lose his position even earlier,

as abody free from any disfigurement was demanded of a

shaman as sacrificer, even the losing of a tooth disqualifying
6
him for office .

As soon as a shaman had begun to practise, the spirits began

to live more freely in his company. That these were the
spirits of the dead is shown by the fact that they lived in the
“ holy mountains,” from which the shaman could at will call
them to his service. When travelling in strange districts they
formed reliable guides. On hunting or fishing trips they were
his trusty protectors, proving their allegiance by giving him

rich hauls. Even his property and herds of reindeer were

looked after by these willing servants. In addition, the shaman
would seem to have possessed a special tutelary genius, as it
is said that when about to proceed to a distant market-place, he

would send a spirit to see whether the buyer had arrived.

After a while this spirit would return and relate the circum-
stances there. In the same way, when the shaman was away,
the spirit would bring news of his family and herds. Coming
events were also foretold by it to its owner. This spirit, which
procured all manner of news for the shaman, was obviously
the shaman’s own mobile “ soul.”
7

This tutelary shaman could also use against his

spirit the
enemies. When two shamans quarrelled, e.g., at some fair
when both were drunk, they would attempt to show one an-
other which of them owned the more powerful spirit. They
sat down opposite one another and began their arts. It was

believed that their spirits fought with one another in the guise
of reindeer-bulls. The one possessing the strongest “ rein-
.

-
«! . .
-

...

(,;U yq *
'
 PLATE XXXVII
1. Lapp shaman’s bowl-drum. Front, back and
side views.

2. Lapp shaman’s sieve-drum. Front, back and

side views.

The drum was used as a medium of excitation by

the shaman or of invoking a trance, and also for

divination. (See page 287.)
 THE SHAMAN 285

deer-bull ”emerged from the contest as the winner. “ Sha-

8
man-birds ” were also used in these contests.
The spirit of the shaman was called sueje (originally
“ shadow ”) by the Scandinavian Lapps. 9 The fact that this
is supposed to be able to take on the shape of a reindeer, a fish,

a bird, or a snake shows that the sueje- animal in Northern Lap-

mark, corresponds with the shaman-animals which, according
to the Southern Lapps, assist the shaman when, during a period
of unconsciousness, he visits the underworld. Such animals
were the “ wuo-reindeer-bull,” the “ saivo- bird,” the “ saivo-
10
fish ” and the “ .ww-snake.” The missionary J. Kildal,
who assumes that these animals lived in the holy mountains,
points out how they differed from the other inhabitants of the
mountain, the shaman possessing several of the latter, but
only one “ holy mountain bird,” one “ holy mountain fish ”
11
and one “ holy mountain reindeer.” Another missionary
draws attention to the fact that “ the c
salvo- fish ’ is not one
of the gods of the underworld, although its services are called
12
into account when journeying there.” One can plainly see
that these animals were soul-animals, in the shape of which
the shaman’s soul moved during its separation from the body.
Like a reindeer-bull it hurried over the land, like a bird it

flew through the air, like a fish it swam through the water, and
like a snake it wriggled into the earth. The same idea is con-
tained in the following account by J. Kildal: “When two
shamans send their 1 reindeer-bulls ’ to fight together, the re-
1
sult is that according as the competing reindeer ’
win or lose,
£
the shaman owning the same wins or loses should one rein- ;

deer ’ break off a horn from the other, the shaman owning the
injured one becomes ill; should one ‘reindeer’ kill another,
the shaman, whose c
reindeer ’
is killed, dies. In these combats
it occurs also, that the shamans owning the ‘ reindeer ’ become
as tired and exhausted as their ‘
reindeer.’ ” The same author
relates also that when the shaman falls into a trance, “ he
journeyed in his 1
saivo- fish ’
to the underworld, and when
286 FINNO-UGRIC MYTHOLOGY
‘
he wakes from his trance, the fish ’
has brought him back
13
uninjured to his body, again.” Jessen is able further to affirm
that “ the louder a shaman can sing, the longer is his snake.” 14
The Finns also relate in their tales how the Lapps fly in the
shape of birds through the air; when one of these is shot
down, the Lapp tumbles to the ground. These soul-animals
were sometimes pictured on the magic drums.
The power of thus taking on different forms is essential for
the shaman’s soul to overcome difficulties particularly in the
underworld, and especially when bringing back the soul of
someone sick, which during the time it moved about without
a body has been carried off to the underworld by the spirits.
These last give back with great reluctance the souls falling
into their power. The Lapps believed them to know before-
hand when the shaman had decided to visit them. On such
occasions they bolted their doors well, but a clever shaman
could always upon some little crevice through which his
hit

soul could creep in. Often a severe fight was waged between
the inhabitants of the underworld and the shaman, until the
former, against a fixed sacrifice, were willing to compromise.
When the bargain had been concluded, the shaman’s soul
brought the soul in question back to its home “ over mountains
and valleys, with such speed that the stones and sand flew
15
about.”
The shaman must also go to the underworld when accom-
panying the soul of some dead person, and when he had to
bring thence the soul of some departed relative, e.g., to herd
16
the cattle .

Besides taking the form of the above mentioned animals,

believed also by the Samoyeds to be the method of super-
natural journeying adopted by their shaman, the Lapps be-
lieved that the soul of the shaman could fly in the form of a
whirlwind, relics of a similar belief having also been noted
in Finland.

Of flying in the form of fire, an interesting report comes

 THE SHAMAN 287

from the Norwegian Lapp territory. When two Lapps quar-

relled, they sat down on the ground and began to sing that
their salvo would send them their “ light,” which was believed
to be a flame of the Aurora Borealis. When these M lights ”
met in the sky, they fought with one another, during which
battle the shamans lay on the ground, practising intensely their
art. A terrible noise and crackling in the sky accompanied
these duels. The one whose “ light ” gradually, faded, fell
17
ill j
were it totally extinguished, the shaman died . From this

method of flying through the air like a flame, the Finnish

term “ Fire -Lapp ” is derived.
The most important instrument of the shaman was his drum,
the skin of which during the close of the heathen period was
always furnished with numerous drawings and figures, painted
on with the juice from alder-bark or with reindeer blood.
Often, the heaven with the sun and moon and other gods,
the earth with tents and storehouses, forest and domestic
animals, fishing-waters, etc., and the underworld with its in-

habitants were pictured on the drum. The pictures were not

always alike, neither was their order the same on all drums.
In the shape of the drum, not only in regard to size, but also
to construction, dissimilarities may be found. G. Hallstrom,
who has studied Lapp drums inmany museums, classifies them
according to their construction into two chief groups, of which
18
one may be called sieve-shaped, and the other bowl-shaped .

The sieve-shaped drum, which seems to have been much

more widely used than the bowl-drum, was prepared by
stretching the skin over a band of wood of about the width
of the palm of the hand. The wood had, if possible, to be
without knots, and the ends were bent together and fastened
with wooden plugs or twisted twigs. The form of the sieve-
drum was generally oval, one end being seldom broader than
the other. The handle was a narrow cross-piece of wood
fastened to the back.
The bowl-drum was fashioned out of a hollowed piece of
288 FINNO-UGRIC MYTHOLOGY
wood so that this formed a rounded bowl, over the open
mouth of which the skin was stretched. Two long, narrow
holes were cut in the bottom, leaving a handle between. It

was further decorated with carved figures and small holes,

which strengthened the sound. The body was oval in shape,
of an egg-form. The size of the bowl-drum varied little, as
it was always made of one tree, while the sieve-shaped drums
were at times extremely large.
The variety of these drums appears also in the pictures on
the skin. On the sieve-drum these usually formed acommon
circle in the midst of which the sun was placed. The latter
is generally square, four fine rays reaching out from each
corner ; only seldom is its shape round. The surface of the
bowl-drum is again divided by horizontal lines into two or
more parts. Over these lines figures stand in a row, the upper
being the Heaven gods. On these drums the sun does not
take a dominating position as it does on the sieve-drums.
Mixed forms are also to be found.
Further, the drums vary in their ornamentation. The sieve-
drum, which resembles the Siberian drums, is, like the latter,
often furnished with small metal-wire belts or chains, on
which various silver, brass, and iron jingles are hung. These
belts and chains are fastened to the back of the drums either
to the wooden band or the handle. The ornaments fastened
to the bowl-drum are generally the claws of wild animals, the
ears or hair of forest animals, etc. Often these decorations
are missing, when they are replaced by the figures cut in the
handle. This last-named drum would seem to be a Lapp
original, and according to our present knowledge, was known
chiefly in Lule and Torne Lapmark.
Besides ornaments and bells, a beautifully carved hammer
with two branches, made of reindeer-horn and often covered
with skin, belonged with the drum, and at least in later times,
also a ring or bunch of rings or another metal object called
arpa (“ die ”) by the Finnish Lapps.
 PLATE XXXVIII
In some places among the Cheremiss the sacrifice

girdle is bound fast, together with the objects attached

to it, to the living sacrifice tree, on which it remains
as a pledge until the following festival. (See page
280.)
According to water-colour by A. Reinholm.
i
 THE SHAMAN 289

The shaman held his drum in great respect; to prevent it

being looked on by anybody, it was often kept in a case of skin

in the inner part of the tent. According to the Lapps, the

drum was desecrated should a woman touch
it. These last were not even allowed to go
over a road, along which a drum had been
transported, for the next three days. Were
a woman to doLapps believed death
this, the
or some other misfortune would follow.
But, if for some reason or other, a crossing
could not be prevented, the woman must Fig. 12.
sacrifice a ring of brass to the drum. As a Shaman Hammer
matter of precaution, the drum was taken out
through the backdoor and, in removal, it was placed in the last
sleigh. Where possible it was taken along roads never trav-
elled before by anybody. Were the sanctity of the drum
violated in any way, it was regarded as useless. Were it
angered, it was believed to be able to express its dissatisfaction

by weeping or threats. The older a drum handed down from

one generation to another became, the greater the honour ac-
19
corded it .

At the heathen period, the magic drum became

close of the
general in use. As Christians with the Bible, says Friis, so
nearly every Lapp family possessed a drum. From the Lapps
converted by him, von Westen received over a hundred magic
drums. Yet every Lapp who owned a drum was not actually
a shaman, but used it for purposes of divination, for his own
benefit. Whatever the Lapp was about to engage in, removal,
hunting, fishing, or if he desired to know the whereabouts of
his reindeer lost in the mountains, or the source of some trouble
in his life, or whenever he wished to appease his gods by
20
sacrifice, he turned always to his drum, asking its advice .

When a Lapp thus wished to divine the future in some mat-

ter or other, he clad himself as for a feast. He washed,
combed his hair, and put on his best clothes. The same was
290 FINNO-UGRIC MYTHOLOGY
done by the others taking part in this holy act. The
also
neighbours came in their red and blue jackets, ornamented with
rings, gleaming neck-chains, etc. When beginning the act

the questioner knelt down on his left knee, holding the drum
horizontally in his left hand, and placed the above mentioned
ring first on the picture of the sun, beginning then to tap
carefully round it with the hammer so that the ring danced
gently up and down. At the same time he sang a song. If
the ring now moved round in the direction of the sun, it was
regarded as a good sign, the opposite foreboding an accident,
sickness, or other misfortune. From the figure on which the
ring remained for a longer period towards the end, the answer
to the question asked of the spirits was decided. On hunting
or fishing trips a good haul was assured if the ring paused at
the figures of a forest animal or a fishing-water. Where the
ring paused at the drawing of a god, it was a sign that this god
wished a sacrifice. In asking whether a sacrificial animal was
pleasing to a god, a hair from the animal’s neck was wound
round the ring. Should the ring not pause now at the figure

of the god in question, it was believed that the god would not
accept the animal. Another was then chosen, and still others,
the same procedure being gone through until the ring showed
the sacrifice to be pleasing. When the ring moved over to
the figures representing the underworld or jumped off the
21.
drum, meant death or some other great misfortune.
it

The above was not, however, the original purpose of the

drum. Certain of the missionaries relate that when the sha-
man earlier acted as above, he excited himself by banging
violently on the drum with the hammer to such an extent that
at last he would fall into a trance. In a description written
down in Swedish Lapmark it is stated that when a Lapp
wished to know of something happening in a distant neigh-

bourhood, he laid the brass ring on the figure of the sun and
commenced beating the drum with the forked drumstick. As
the ring jumped from one figure to another, backwards and
 THE SHAMAN 291

forwards, the shaman sang a peculiar song in which all the

other Lapps present, male or female, joined in. The men
had, however, to sing louder than the women. In the song,
the name of the mountain in which the spirits capable of giving
the desired information were supposed to dwell, was repeated
every now and then; similarly, the name of the district from
which news was desired. As the shaman beat longer on his
drum and sang louder and louder, he became more and more
excited until the ring paused at one spot, the face of the drum-
mer darkened, and he sank on his knees still increasing the
volume of his song, until finally he dropped to the ground
like one dead. At this point care had to be taken that no
article touched the shaman’s unconscious body, as, if this

happened, the Lapps believed that the would no longer

spirit

return to it. The men and women present had to continue

singing until the shaman returned to consciousness. He was
then reminded of the case in question and the matter concern-
ing which knowledge was required. The shaman was at this
time tired out and perspiring, as though he had performed
some heavy task, and he now began to relate all he had dis-
22
covered during his trance .

According to this last description, the Lapps used the drum

for two different purposes at the same time, but generally
the two uses were kept separate. As an instrument of divina-
tion, the drum was used only for unimportant questions, e.g.,
success on hunting or fishing trips. For these, any male
person could make use of his drum, without being an actual
shaman. But in the case of serious misfortunes, such as severe
sickness, the cause of these was sought in an unconscious con-
dition, in the attaining of which the drum was used as an
excitant. Here a real shaman had to be applied to, as he
only could visit the spirits dwelling under the earth, from
whom sickness and misfortunes in general were supposed to
emanate. The cause of an illness was either the desire of
some earlier departed person for the company of a relative,
292 FINNO-UGRIC MYTHOLOGY
or a punishment for some misdemeanour or the omitting of a
duty. The was due to the stealing
collapse of the sick person
of his soul by the underground spirits, or the carrying away
of some article in close contact with him, e.g., a shoe, headgear,
or a mitten. It was the duty of the shaman to discover what
the spirits of the departed required, why they were angrv,
and by what means they could be appeased, so that the sick
would be left in peace 23 .

When, in cases of sickness, the shaman was about to under-

take a voyage to the underworld, he called together, according
to Leem, his helping spirits, which latter arrived invisible to
others. It was necessary that two women should be present
in holiday costume, with kerchiefs over their heads but with-
out belts, a man without cap and belt, and a half-grown girl.

When all these were assembled, the shaman bared his head,
opened his belt and unfastened his shoe-strings, covered his
face, and placing his hands by his sides bent his body backward
and forward, shouting: “Harness the reindeer! — Push out
the boat! ” Intoxicated with gin he began thereafter to pluck
brands out of the fire with his naked hands, strike himself on
the legs with an axe and swing the latter with both hands
over his shoulders} then running three times round the as-
sisting females with the axe, he sank unconscious to the floor.

In this state, no one might touch him, and he must be watched

over so closely that not even a fly could settle on him. The
soul was believed to be wandering in the underworld, some-
where in the holy mountains, while the body lay unconscious.
The women present whispered together, trying to guess where
the spirit at that moment was. Should they hit on the exact
place while going through the names of the holy places, the
shaman moved either an arm or a leg. At the same time they
tried by intensive concentration to follow all that the shaman
might hear or see. When the latter at last began to awaken
to life and with a weak voice faltered the beginning of the
song, the women also raised their voices and joined in. Fi-
 THE SHAMAN 293

nally, theshaman declared the cause of the sickness, and the

deity to whom sacrifice had to be made, and informed them
of the nature of the animal and the place for the sacrifice,
guaranteeing that the sick would recover within a certain
24
period .

Leem does not, however, make any mention of the magic

drum, whereas Jessen expressly says that the shaman used this
25
instrument as a means of invoking the trance . In this way,
the missionary Olsen also describes the Lapp shaman’s falling
into a trance, or “ diving,” as they themselves call it. The
latter further points out that the shaman had always to have

as assistant another person to awaken him out of the trance.

This assistant was a woman, where possible, a virgin. The

duty of the woman was to seek out the soul of the shaman
as it wandered in the interior of the mountains or under the

lakes, and lead it back to the body. Should the awakener be

incapable of fulfilling this duty, the shaman would never
wake again from his trance. Other antagonistic shamans
could also lead the shaman’s soul astray during its wanderings
in the underworld and in this way prevent it from returning.
Many shamans are said to have remained on their dangerous
journey. It is not therefore surprising that the shaman, on
his return to life, praised his awakener with many flattering
26
terms .

Like the Siberian shaman, the Lapp noidde used his drum
originally only as a medium of excitation. The use of the
magic drum as a method of divination is obviously of later
origin.

In the oldest accounts of the shamanizing of the Lapps

which have been preserved, dating from the thirteenth century,
the magic drum is spoken of solely as a means of excitation.
In these accounts the wonderful manner of the Lapps of
prophesying coming events, of following events in distant
places, of finding hidden treasures, of resisting sickness —
even, at times, death, are all described. The following in-
294 FINNO-UGRIC MYTHOLOGY
cident is related as an example. Certain Norwegian merchants
had once visited the Lapps and were when the
sitting at table

hostess was suddenly stricken by While the

illness and died.
guests were expressing their fear that some envious shaman
had caused her death, and even the Lapps in their confusion
did not know what to do, a shaman rose, spread out a cloth
Under which he placed himself, and began to shamanise.
Soon he lifted up an object like a sieve on which was portrayed
a whale, a reindeer with a sleigh, and a boat with oars, these
being the means used by the shaman’s soul in hurrying over
the high snow-clad mountains and the deep seas. Having
sung and danced a long time on the floor, he finally fell down,
becoming black in the face. Foam appeared on his lips, his

stomach burst open, and, with a fearful cry, life left him.

The visitors then turned to another shaman for knowledge

of the fate of the two lying dead. This shaman accomplished
his task with such success that the hostess arose quite whole
and related the fate of the first shaman. When the first

shaman, in the shape of a whale, had hurried over a lake,

an antagonistic shaman had seized the opportunity to lie in

wait for his enemy in the form of a sharp post, with the result
that the belly of the whale was split. This accident had
27
shown itself on the body of the shaman .

The objects mentioned in the above as being portrayed on

the drum are probably the very earliest pictures on the Lapp
drum, their object being originally, like the pictures on the
Siberian drum, to give wings to the shaman’s fantasy by re-
minding him of the means of locomotion which his soul was
believed to need, and the forms of the animals in whose
shape he was supposed to make the journey to the underworld.
On some of the Lapp drums, these pictures may be seen to
occupy a central position, round which, during the develop-
ment of the drum as an instrument of divination, later draw-
ings have gradually been grouped.
Shamans, who with the help of magic drums have fallen
 PLATE XXXIX
Samoyed Shaman
(See chapter XVIII.)
After photograph by K. Donner.
 THE SHAMAN 295
into trances, have been met with also among the Ugrian
peoples. Here also the shaman possesses a special protecting
spirit, “ head spirit,” said to protect him on his journeys to
In “ spirit ” of the
the other world. tales, the bear-like
shaman is often mentioned, this being doubtless a metamor-
phosis of his soul. Images of such “ soul-animals ” are very
likely the animal-like objects of wood or metal found in the
graves of shamans. The Ostiak shaman, like those of the
Samoyeds and of the majority of the Siberian peoples, seems,
at least in the more northern districts, to have attired himself

for his functions in special apparel, a fact unknown in the very

oldest accounts of the Lapp shaman. From the scanty existing
accounts of the earlier Ostiak shamans it would seem that
they, in general, and even in the matter of their drums, were
nearly related to those of the Samoyeds and the other Siberian
28
peoples.
The other Finno-Ugric peoples who possibly possessed
shamans at an earlier date have for a long period used more
modern methods of prophesying their fate. Not even the
earlier accounts contain any mention of the use of magic drums
among them. And yet, the author of the “ Life of St.

Stephen ” (d. 1396) mentions that the Siryan magicians could

“ on that same day, and at the very moment ” know “ what was
happening in a distant neighbourhood, in another town, in the
29
ninth land.” Most probably this happened in an ecstatic

state. A similar condition is perhaps intended by the phrase

in a Russian Chronicle, in which it is related how a Nov-

gorodian visited a Chudic magician in 1071, the latter w lying

dumb ” while he invoked the spirits to his aid. 30 For the
shaman’s falling into a trance, the Finns have to this day a
special expression ( langeta loveen , “ fall into trance ”) which
may, however, have been used originally with regard to the
Lapp shaman. Further it may be pointed out that the Lapp
name noidde (“ shaman ”) occurs also in the Finnish noita.
 SIBERIAN MYTHOLOGY
BY

UNO HOLM BERG

PH.D.

DOCENT OF THE UNIVERSITY OF FINLAND, HELSINGFORS

 INTRODUCTION

M OST dominant among the Siberian peoples

Altaic race, the original dwelling-place of which ap-
pears to have been in the vicinity of the Altai Mountains, but
is the great

which at the present time is distributed over an enormous

stretch of territory in Central and North Asia, the Near East
and Eastern Europe. The languages spoken by these scattered
peoples are divided into three large groups: Turco-Tatar,
Mongolian, and Mandshu-Tungus.
Besides the Turks proper, or Osmans, the closely related
Turkomans to the east of the Caspian Sea and in the Stavropol

Government, and the Eastern Turkish tribes in East Turkes-

tan, the Turco-Tatar group comprises further, the Tatars
around the Volga, whence pioneers have migrated as far as
to Western Siberia, the Tatars in the Crimea and other dis-
tricts in Russia, the Bashkirs in the central Ural districts, the
Nogaiyes in the Crimea and Northern Caucasia and other Tatar
tribes up to south of the Caspian Sea, the Kirghis in Russia
and Turkestan, the Altai Tatars in the neighbourhood of the
Altai, where they form a number of smaller groups with dif-
ferent dialects, —
Soyots, Karagass, the Abakan, Cholym, and
Baraba Tatars, —
the Teleuts, the Lebed Tatars and the Ku-
mandines, and also the .Yakuts by the River Lena in North
Siberia, and the Chuvash from the bend of the Volga in

Russia.
The Mongolians, whose original home was by Lake Baikal,
and from whom Mongolia derives its name, have assimilated
different Turkish tribes, which have appropriated the Mongo-
lian language. In the course of raids of conquest the Mon-
golians have also overflowed to other districts, amongst others,
300 INTRODUCTION
to Afghanistan, where they are now termed Moghols. Closely
related to the Mongolians are the Kalmucks to the south of
the Altai, in the southern stretches of the Tientshan Mountains
and by the Volga in Russia, whither inner disturbances caused
them to wander in the seventeenth century. Further, the
Buriats around the Caspian Sea belong to the Mongolian group.
The Mandshu-Tungus stocks, which are composed of many
closely related lesser groups with different languages, appear
to have migrated from the districts around the Amur River.
At the present time tribes belonging to these stocks dwell over
wide stretchesin North-East Siberia, reaching from the Yenisei

Valley to the Pacific Ocean, and from Northern China and

Lake Baikal to the Arctic Ocean. The Tungus stocks dwelling
in the Amur Valley include the Goldes, the Orotchones, the
Manegres, etc., and also the more distantly related Solones,
Mandshus and Dahurs, of which the last-named have for the
most part appropriated the Mongolian language. The Tungus
dwelling on the shores of the Northern Arctic Ocean and the
Pacific are called Lamutes. The Dolgans dwelling around the
Khatanga River, and at present wholly under the influence of
the Yakut language and culture, appear also to have been
originally Tungus.
The primary cause of the present widely scattered state of
the Altaic race would seem to be found in their restless, migra-
tory mode of life, and their lust for war. Tribes belonging to
this race first appeared in Europe with the great migration of
the Huns, whose barbaric advance-guards are described al-
ready by Ptolemaios in the second century. When these re-
turned to Asia after their martial exploits, certain Turkish
tribes remained behind, the remains of which are the Bolgars,
or, to call them by their present name, the Chuvashes by the
Volga. Early in history, Turkish peoples in Asia have built

up powerful empires, attaining a certain, though short-lived,

prosperity. Their chiefs have ruled everywhere in Asia.
An important centre of development seems to have existed
 INTRODUCTION 301

at some period south of Lake Baikal on the Selenga River and

its tributary, the Orkhon, where a number of ancient Turkish

inscriptions on the gravestones of departed chiefs have been

discovered. These inscriptions, translated in 1893 by Prof.
Vilhelm Thomsen, originate from the Turk dynasty (Chinese,
Tu-kiu, 680-745' A.D.) and the subsequent period of pros-
perity among the Uigurs (745-840). The Uigurs came at
that time into contact with missionaries from Syria, who
preached the Nestorian and Manichean doctrines, and also
with Buddhist missionaries from China. When, later, a part
of the Uigurs moved to the districts around the Tientshan,
where they took up agriculture and commerce, an important
centre of culture arose in East Turkestan (900-1200 a.d.).
Through the Uigurs other Mongolian tribes came into con-
tact with the Christian Faith. The influence of Syrian culture
is evident in the Syrian characters of Uigurean literature, re-
mains of which were dug up in excavations commenced in 1905
at the town of Turfan in East Turkestan. During the period
of Manicheanism, and probably during a still earlier period,
ancient Persian culture affected the religious views of the Mon-
golians and the Turco-Tatars dwelling at Sajan and the Altai,
as will be seenfrom certain mythological names ( i.e ., Mon-
golian Hormusda, Kalmuck Hormustan =
Persian Ahura-
Mazda; Buriat Arima =
Persian Ahriman; Altai-Tatar and
Kirghis Kudai (“God”) =
Persian Hudaij Altai-Tatar Aina
(“ an evil spirit dwelling under the earth ”) = Persian
Aenanh).
Great upheavals and new groupings of tribes took place
when the great Mongolian ruler Temudjin, or as he is more
often called, Jenghiz Khan or Chingiskan (1162-1227), ac-
complished his ambitious schemes of conquest. These migra-
Turks farther west, gradually
tions of tribes pressed also the

even to Europe. After the Mongolian conquest, different

Tatar tribes remained behind in Russia, represented by the
Tatars at present dwelling there. Jenghiz Khan himself was
302 INTRODUCTION
extremely liberal in religious matters, tolerating all the dif-

ferent religious sects. His successors, notably Kubilai ( 1 260-

1294), whose became Pekin, were, however, more in-
capital

clined towards Buddhism, which seems also to have exercised

a great influence over the Mongolians. But with the fall of
the Mongol dynasty in China in 1368, Buddhism appears to
have gone out of fashion, and paganism blossomed anew, until
Buddhism again, in the shape ofLamaism, won over in the
seventeenth century fervent disciples among both Mongolians
and Kalmucks, the last-named setting up during their war in
Thibet the Dalai Lama as their spiritual leader. Eager mis-
sionaries arose also in the ranks of the people, and gradually,
by fines and other punishments, the pagan sacrifices were over-
come. For political reasons, however, many old folk-customs
were tolerated by giving them a new meaning. At the present
day, the orthodox people abhor their old shamanistic religion,
the “ Black Religion,” which has almost entirely been sup-
planted by Lamaism, the “ Yellow Religion,” with Thibetan
books of devotion. Since the beginning of the nineteenth
century, the Buriats south and east of the Baikal, and a part of
theTungus dwelling there, have also been led to accept the
“Yellow Religion.” The older Buddhistic culture, which
penetrated from China, has left among the Central Asian
tribes a number of myths, in which the Buddhist names of the
gods appear borrowed from the Sanscrit and not from the
Thibetan.
Of the tribes belonging to the Turco-Tatar group, the ma-
jority have gradually declared for Islam, which had already
in the eighth century penetrated to a Turkish tribe, forcing its

way via Turan into the Near East. Only the Soyotes in Mon-
golia and the Uigurs, the latter lapsing little by little into
Chinamen, are Buddhists; the Yakuts, part of the Tungus in

Trans-Baikal and the Chuvashes, being, like many of the

Tatars in the Minusinsk District and on the Volga, members of
the Russian Orthodox Church.
 PLATE XL
An Old Turkish Image and Memorial
Stone with Inscription in North
Mongolia
(See page 301.)
After photograph by S. Palsi.
f->4#
 INTRODUCTION 303
Traces of the religion conformed to at one time by the whole
of the Altaic race, shamanism, have adhered to many of the
converted tribes, such as the Yakuts, Buriats, part of the
Kirghis, etc. In its primitive state, this religion still flourishes
among the Tungus and the tribes related to them among the
more Northern Yakuts, among the Buriats west of the Baikal,
and among a few small Tatar tribes at the Altai.
An important field of investigation is moreover found
among all the peoples who, in different ways, have been in close
contact with the Altaic race. The peoples, related to the Finns,
on the River Ob, the Ostiaks and Voguls, have been at least
in their southern districts influenced by the Tatars. The
Tungus, again, have transmitted many of their beliefs and
customs to the eastern Samoyeds and to some Old Asian tribes,

such as, for example, the nearly extinct Yenisei Ostiaks and
the Yukagires. Asiatic shamanism exists still among the
Chukchee, Koriaks and the Kamchadales. The Kamchadales
have, however, to a great part become Russianised in recent
times. Among the Tungus tribes by the Amur River, and
equally among the East Mongolians, Chinese culture also has
in some degree left traces.

Concerning the means of existence of the Altaic races, with

which the religious beliefs stand in connection, the tribe most
completely adhering to its primitive mode of life is the Tungus.
They exist in the great primeval forests by hunting, or wander
about with reindeer, riding on the backs of these ; on the banks
of rivers and on the sea-coasts, fishing is also an important
means of existence On the same plane of civilization are also
the otherNorth Siberian peoples. The tribes dwelling on the
great steppes of Central Asia have from prehistoric times been
nomads; part of the Soyots near the Altai are reindeer-nomads.
For the majority the horse and the sheep are the domestic
animals of most importance. In some districts, chiefly in the
south, agriculture has recently been taken up.
The oldest information concerning the Mongolian and
304 INTRODUCTION
Tatar religions, is found in accounts of travels by, certain Euro-
peans, sent out in the thirteenth century to Central Asia. One
of these was the Franciscan monk, Johannes de Plano Carpini,
sent by Pope Innocent IV to the land of the Mongolians. He
journeyed over the Volga Karakorum on the
as far as to
Orkhon, the capital founded by Ogedei, the son of Jenghiz
Khan, in which town he remained over one winter. His
experiences he describes in his Historia Mongolorum. An-
other important book of travel of the same period was written
by the Franciscan Vilhelm Rubruquis (Ruysbroeck), who
travelled in 1253-1255 as the ambassador of the French King,
Louis IX, in nearly, the same districts as did Carpini. Of
the accounts mentioned above, a critical edition appeared in
Recueil de voyages et de memoir es fublie far la societe de
Geographie } tome IV, Paris, 1839. The well-known travel-
ler, Marco Polo, sojourned also for a longer period among
the Mongolians, going out in 1271 as the Pope’s ambassador to
visit Kubilai-Khan ; serving the latter at one time in the capacity

of governor, until in 1292 he was accorded permission to return

to his native country. His De regionibus orientalibusy touch-
ing in some degree also on the religion of the Mongolians,
has been translated into many languages. A few older frag-
ments of knowledge concerning Mongolian religious beliefs are
to be found in certain Chinese, Mohammedan, and Mongolian
sources, amongst Mongolian Chronicle of
others, in the
Ssanang Ssetsen, translated into German by the Academician
I. J. Schmidt ( Geschichte der Ost-Mongolen und ihres Fiir-

stenhausesy 1829).
The oldest reports are, however, so few and insignificant,

that it is not possible to build up any clear representation of the

ancient religion of the Altaic race by their aid alone. But as
the majority of the scattered peoples have retained the old
traditions handed down by their ancestors nearly to the present

day, even in many cases right on to our time, it has still been
possible to gather together an imposing mass of material for
 INTRODUCTION 305
investigation. The foundation of these, at present compara-
tively large, collections, was already, laid in the seventeenth
century, and later, after the Russian migration to Siberia.
Among some of the tribes, notably the Buriats and Yakuts,
native investigators have played an important part in this work.
Some of the northern tribes, in particular the Tungus living in
their inaccessible primeval forests, are, however, up to the
present day, still very little known.
SIBERIAN MYTHOLOGY
CHAPTER I

WORLD PICTURES

T HE VARIOUS
ferent times and
streams of civilization, coming at dif-
from different
crossed and recrossed Central Asia, have brought with
sources, which have
them
differing conceptions of the world we live in and the universe.
The newest arrivals, usurping as they; do the supreme authority,
have either altogether brushed aside the old beliefs, or, finding
in them some point of contact, have assimilated them. Matters
being thus, it is often extremely difficult to decide which fea-
tures represent older views, and what the original world pic-
ture of the Altaic race was like.
To some idea of how primitive peoples form their
obtain
idea of the world, we will examine the strange, but to them
quite natural, conception of the world of the Yenisei Ostiaks.
According to their ideas, the world is divided into three parts:
Above, the sky; in the middle, the earth peopled by men;
below, the kingdom of the dead; but all these parts are united
by the “ Holy Water,” which, beginning in Heaven, flows
across the earth to Hades. This water is the great Yenisei
1
River The Samoyeds also, who have learned to speak of
.

different storeys in the sky, declare the Yenisei River to flow

from the lake in the sixth storey of Heaven. In their tales,

the Yenisei Ostiaks describe how the shaman rows his boat in

Heaven and how he returns along the river at such terrific

2
speed that the wind whistles through him . It may be diffi-

cult for us to understand these pictures, but to the Yenisei

308 SIBERIAN MYTHOLOGY
Ostiak nothing can be more natural. Do they not know from
experience that the earth is slanting, that the rushing river
which is the dwelling-place of this fisher tribe comes from
“ above ” and flows “ down ” into the depths of Hades? The
south, like many other North Siberian peoples, they call “ that
above,” the north “ that below.” The Yenisei is to them
the centre of the world, as on its banks or tributaries they place
all the peoples known
and thus would they draw a
to them,
map of the world, had they a Ptolemy amongst them.
The peoples living in Central Asia imagine the world some-
times as a circular disc, sometimes as a square. In an Altaic
tale in which a Lama creates the earth with his staff, the world
is said to have been originally circular but later to have altered,
3
so that it is now square . Thus do the Yakuts also imagine
the world. In their folk-poetry the four corners of both
Heaven and Earth are often mentioned. The winds, for ex-
4
ample, are said to arise in the four corners of the sky . Georgi
relates how the Tungus made a picture of the earth which
5
was in the form of a little square of iron plate . This idea,

common to many peoples, is closely connected with the four

cardinal points. Even in the world pictures of the civilized

peoples of Southern Asia it is quite general. In a certain Yakut

tale, which speaks of the octagonal earth, the points of the
8
compass have been doubled .

Side by side with this idea of a square world, the idea

of a circular one is equally common. It is often pictured
as round, and as such it appears also to the eye. Similarly
shaped is the sky stretching over the earth. In the hero
tales of the Yakuts the outer edge of the earth is said to
touch the rim of a hemispherical sky. A certain hero rode
out once to the place where earth and sky touched. Simi-
larly, in some districts, the Buriats conceive the sky to be
shaped like a great overturned cauldron, rising and falling in

constant motion. In rising, an opening forms between the

sky and the edge of the earth. A hero, who happened at such
 ‘

. J
 PLATE XLI
Boat-Gods and Boats of the Yenisei
O sTIAKS
(See page 308.)
After photograph by U. Holmberg.
 ;

WORLD PICTURES 309

a time to place his arrow between the edge of the earth and
the rim of the sky was enabled thus to penetrate outside the
7
world .

Between Heaven and Hades, the earth peopled by men

Often the earth is called
forms the centre of the universe.
“ The Middle Place.” Sometimes this “ Middle Place ” is,
in a more confined sense, the country of the people using the
term. Mongolia, among other regions, is a world-centre of
this description. The Chinese also call their country “ the
Central Empire.” Examples of this belief, born in the begin-
ning from the anthropocentric view of the world peculiar to
man, are to be found also among the ancient civilized peoples.
From the fact that Mongolia is a plateau in which number-
less rivers flowing in different directions have their sources,
the Mongols derive their belief that they live on the peak of a
world, imagined to be like a great mound, other peoples liv-
ing on its sides below them.
In addition to the simplified idea that the world is three-
storeyed: Heaven, Earth and Hades, Altaic folk-poetry
speaks often of a many-storeyed world. Especially is the
sky believed to contain hemispheres, one higher than another
generally three, seven, or nine are spoken of, but sometimes
even more. Most common is the conception of a seven-
storeyed Heaven, obviously derived from the Babylonian pic-
ture of Heaven, in which the sun and the moon and five planets

are situated in hemispheres placed one over the other. As

the complement to these seven heavens, an equal number of
storeys are pictured down below. Where the sky is regarded
as nine-storeyed, Hades is also divided into nine gradually de-
scending parts. That a belief of this description has actually
sprung from a belief in layers of stars, appears from an Altai
Tatar tale, in which the sun and moon are placed in different

storeys of the sky. The Moon old man lives in the sixth and
the Sun mother in the seventh Heaven 8 The primitive.

peoples of Siberia do not, however, know the reasons for this

3io SIBERIAN MYTHOLOGY
division, neither can they explain the significance of any
Heaven. The most northern peoples place in the different
storeys of Heaven, landscapes from the earth mountains, —
lakes, tundras, snowfields, etc. The Samoyeds relate in their
shaman tales that there is a lake in the first storey of Heaven,
a flat plain in the second, the third is covered with numerous
heights like little volcanoes, the fourth is formed like a roof
of little icicles, the sixth contains a great lake, from which
springs the Yenisei. Of the remaining storeys, of which there
are in some districts altogether nine, they have very little
9
knowledge The Yakuts believe that in the lower regions of
.

the sky there are also animals, kept by the inhabitant spirits
as food.
Although the conception of fixed storeys in the sky, among
the primitive peoples of Siberia, bears without doubt the im-
press of foreign influence, we cannot with any certainty declare
that the conception of higher and lower storeys in the sky
might not also originate amongst a people living in a state
of nature. The Chukchee speak of several Heavens, placed
one above the other, so that the floor of the highest is the
roof of the next. All these worlds are joined by holes situated
10
under the Polar Star .

Whatever the original idea of the edge of the earth may

have been, later the idea became general that the earth is sur-
rounded on all sides by an ocean. This is an essential feature
in all the world pictures of the Asiatic peoples. The Greek
Oceanos corresponds to it, and in Snorri’s Edda we read: “ The
earth is circular in shape and outside it is the deep sea.”
But if the flat earth has around and under it the deep,
mysterious, primordial ocean, what is it that prevents the earth

from sinking into the depths? To this question also, the folk-

tales attempt to give an answer.

When the mighty Ulgen, so say the Altaic peoples, created
the earth on the waters, he placed under the disc of the earth,
in order to support it, three great fish, one in the centre and
 WORLD PICTURES 3ii

one at each side. The head of the middle fish is directed

towards the north and thus, when it presses its head down,
floods occur in the north. Should the fish sink too low, the
whole earth will be inundated. A rope is attached to the gills
of the fish, the end reaching to Heaven, where it is attached
to three posts. In this way, whenever desired, the head of the
fish can be lowered or raised. This is the special duty of
the Bodhisattva Mandishire. When he takes the rope from the
first post, the earth slants towards the north, causing floods
there, but were he to slip the rope from the third post, the
11
flood would reach over all the earth .

In certain Buriat districts, one large fish only is mentioned

as the supporter of the earth. When for any reason it changes
12
its position, earthquakes occur .

The idea of one or more giant fish as supporters of the

13
earth is general also in East European legends , while in
Jewish myths the fish-shaped Leviathan bears the foundations
of the earth. This belief, as the name Mandishire (
= Man-
jucri) hints at, has come to Central Asia from India, where a
similar belief has prevailed for ages.
Probably with a current of civilization from India through
China, tales have reached Central Asia of a world-supporting
frog, which animal here takes the place of the unknown turtle.

If its “ finger ” even moves the earth quakes. This belief has
14
spread even to the Tungus beyond the Baikal .

In the tales of the Kirghis, and among the West Siberian,

Volga, and Caucasian Tatars, it is related that the world is sup-
ported by a great bull. This idea has spread even among the
Finnish tribes along the Volga. Under this bull there is often
a support on which the bull stands. The Crimean Tatars say
that in the world-ocean there is a great fish, and on the fish
15
a bull which carries the earth on its horns A similar belief .

is found among the Votiaks of the Jelabuga District 16 The .

world-bull is known also to the Votiaks of the Sarapul Dis-

trict, who believe that earthquakes are caused by the bull some-
312 SIBERIAN MYTHOLOGY
times starting to move. It is said to be afraid of sunlight, as
17
the light rays kill it . The Kirghis relate that the world-bull
stands on a stone arising out of the dense fog on the cosmic
18
ocean . According to the Cheremiss at Ufa, there is a giant
crab in the ocean on which stands the bull, supporting the earth
on its horns. Earthquakes are believed to occur when the bull
shakes its head. The Cheremiss say that on account of the
weight of the world, one of the bull’s horns is broken and that
19
when the other breaks, the end of the world will come .

It is extremely probable that the idea of this world-support-

ing bull has reached the Tatars with Islam. In the tales of
the Jews a bull-shaped Prince of the Depths is also spoken of.
The primitive peoples of North-East Siberia believe the
underground mammoth to cause earthquakes and landslides.
20
In the winter it is even supposed to break the ice of the rivers .

The local Tatars say that as the earth was not strong enough
to bear the mammoth, God ordered this animal to bear the
21
earth Possibly the
.
“ bull ” has here changed into the
“ horned ” mammoth.
For the sake of comparison it may be mentioned how the
inhabitants of North-East Siberia, where earthquakes are com-
mon, explain these phenonema. The Kamchadales say that
thedog of Tuila, on which this spirit rides under the ground,
22
makes the earth tremble when it shakes the snow off its back .

According to this view, therefore, the actual supporter of the

earth is not the causer of earthquakes.
In Central Asia the idea of a world-supporting being is gen-
erally connected with the belief in a cosmic ocean. Those tales,

which seek to explain in a popular manner the origin of the

earth, seem also to have been formed out of a similar world
picture.
 CHAPTER II
THE ORIGIN OF THE EARTH

T ROSC AN SKI Y

that the question of its

says that, according to the original con-
ception of the Yakuts, the earth has always existed,
creation does not interest them .
1
and
Stories
have, however, been gathered among all the Altaic peoples,
the Yakuts also included, which tell that in the beginning
there was no earth, only a deep and shoreless primordial ocean.
This idea of a primordial ocean is common to most Asiatic
creation myths, although the forming of a flat earth on the
surface of the great water is described in different ways.
The most prolific cycle, possessing many variants, is that
of the tales which relate how some being, diving into the
water, brings up earth-matter from the depths of the ocean.
When great Yryn-Ajy-Tojon
the (“ White Creator
Lord ” ), so runs a Yakut tale, moved in the beginning above
the boundless ocean, he saw a bladder floating on the waters
and inquired: “Who and whence? ” The bladder replied
that it was Satan and lived on the earth hidden under the
water. God said: “If there really is earth under the water,
then bring me a piece of it.” Satan dived under the water
and returned after a while with a morsel of earth. Having
received it, God blessed it, placed it on the surface of the
water and seated himself on it. Then Satan resolved to drown
God by stretching out the land, but the more he stretched,
the stronger it grew, covering soon a great part of the ocean’s
2
surface .

The sharp dualism appearing in this tale, God and Satan

as opposites, cannot represent the original beliefs of a primitive
people. Clues showing which way to turn in tracing the ori-
3H SIBERIAN MYTHOLOGY
gin of this myth are found name “ Satan ” and in the
in the

following variant noted down among this people: “Satan

was the elder brother of Christ, but the former was wicked, the
latter good. When God wished to create the earth he said to
Satan: ‘ Thou boastest of being able to do everything and sayest
thou art mightier than I. Good, bring me sand from the
bottom of the ocean.’ Satan dived immediately to the bottom
of the ocean, but when he arrived again at the surface he saw
that the water washed the sand out of his hand. Twice the
devil dived without succeeding, but the third time he changed
himself into a swallow and managed to bring up a little mud
in his beak. Christ blessed the morsel of mud, which then
became the earth, at first flat and smooth as a plate. Intend-
ing to create for himself a world of his own, Satan deceitfully
hid a part of the mud in his throat. But Christ understood the
wile of the devil and struck him on the back of the neck so that
the mud squirted out of his mouth and formed the mountains
3
on the originally smooth surface of the earth.”
When comparing these Yakut tales, in which the names
“ Christ ” and “ Satan ” especially attract attention, with the
apocryphal creation tales of Eastern Europe we see that they
coincide in every detail. Knowing, besides, that exactly the
same tales are to be found among the Russians who have
migrated to Siberia, it seems probable that the Yakuts, who
according to statistics are Christians, have learned at least the
above mentioned tales direct from the Russians. Before be-
ginning to prove the fact in detail, we will examine a few
more Central Asian tales belonging to the same cycle, which
contain interesting additions.
When there was no earth and no Heaven, but only water,
Ulgen (“ the Great ”), according to an Altai Tatar tale, de-
scended upon the water to create the earth. He thought and
thought but could not conceive how to begin. Then “ Man ”
came to him. Ulgen asked: “Who art thou? ” “I also
came to create land,” answered Man. God became angry and
 THE ORIGIN OF THE EARTH 3i5

said: “ Even I cannot create, how couldst then thou? ” Man

remarked But I know where to get earth-matter from.”
God urged him to get some, whereupon Man dived imme-
diately into the water, finding at the bottom of the ocean a
mountain, from which he wrenched a piece and put it in his

mouth. Arriving again on the surface Man gave God a part

of it. The other part remained in his mouth between his
teeth. When at last he spat it out, the swamps and bogs ap-
4
peared on the face of the earth .

A creation tale in which God and the devil work together is

met with among the Alarsk Buriats. When Burkhan

(= Buddha) came down from Heaven to create the earth,
the devil (Sholmo) appeared beside him to give advice how
the earth was to be made from the earth-matter and stones
under the water, offering at the same time to fetch the earth-
matter. God scattered the earth-matter, which the devil had
brought him, on the surface of the ocean and said: “Let the
world be born! ” As a reward for his trouble the devil begged
for a part of the land, receiving enough to plant his staff on.
The devil at once pushed his staff into this, and from the hole
there crept forth all manner of reptiles, snakes, etc. Thus
5
he created the harmful creatures of the world .

In all the above tales, even before the creation of the world,
we meet with two beings of whom one was good, the other
wicked. This dualistic conception reaches its height in the
teachings of the Persian Zarathustra, in which Ahura Mazda,
the god of light and truth, is the promoter of all good and
happiness, and the devil, Angra Mainyu, of the evil and misery
which mar the good earth created by Ahura. Thus far back
must we trace the dualistic features of our tales. But for com-
plete coincidence with these we search the sacred books of the
Mazda religion in vain.
Later, we meet with the same antagonistic original beings in
the teachings of the Persian Mani and in the legends of other
semi-Christian sects which have made their influence felt in
316 SIBERIAN MYTHOLOGY
Northern Syria, Palestine and Caucasia, and in which, besides
Iranian, old Babylonian fancies and beliefs are also mingled.
In a Yakut tale, Satan, appearing before God, declares that
he lives under the water. This idea also seems to be of great
age among the people of Caucasia and Asia Minor. With
Zarathustra also the Evil One “ arose from the depths.”
According to the creation tales of a later period, in which the
conception of a primordial ocean has become fixed, the devil
appears on the surface of the water, sometimes in thick foam,
as in a Galician tale, sometimes in a floating bubble, as in the
Yakut. The Voguls explain that this bubble was formed by
God spitting into the water while coughing. The bubble grew
and grew until God heard the voice of Satanael inside it. The
same story is told of the devil in a White Russian creation
6
tale.

An Altaic story relates in addition how Ulgen saw some mud

with human features floating on the ocean. God gave a spirit
to it, and to the being thus born he gave the name Erlik. In
the beginning, Erlik was God’s friend and brother, but be-
came later his enemy. Mostly, the Altai Tatars call the being
who helps God in creating the world “ Man ” or “ First

Man,” but always, this Man develops into the devil, Erlik. 7
The reasons for his fall are his most obvious qualities, pride
and boastfulness. On account of these God drives him down
into the depths, where he now lives as the ruler of the spirits
in the kingdom of death. This reflects the old Iranian con-
ception of the first man, who, by falling into sin, was the first
to die, and thus became leader of the spirits of the dead.
In Caucasian tales also, the devil chooses the dead for his
property, and in a Bulgarian creation story he says to God:
8
“ The living be thy property, the dead mine.”
In the legends of the Bogomil sect, formed in Bulgaria
about the year 1000, God is said to have had two sons, of
whom the elder was Satanael, the younger Christ. It is owing
to this conception, which is met with already among earlier
 THE ORIGIN OF THE EARTH 3i7

sects, that in Yakut tales Satan is called the elder brother of

Christ. In the corresponding Votiak, as also in many Russian
tales, God and the devil, Keremet, are brothers. A sect of the
Iranians, the Zervanists, believed that Ormazd and Ahriman
were born of the same mother, in whose womb they took shape
9
at the same time, but that the latter was brought forth first .

In all the above creation tales the devil appears in human

shape, only in the Yakut variant he takes on the shape of a
swallow in order to be able to hold mud in his mouth. In an
10
Altaic tale the swallow is also the earth-bringer . Mostly,
however, the devil, in changing his shape, takes on the form
of a water-fowl. A water-fowl is actually better adapted both
for diving and for seeking earth on the bottom of the deep
ocean. Again, in Eastern Europe the devil helps God both in
human shape and as a diver-bird, loon, goose, or some other
water-fowl. He appears in the form of a goose, as does God
himself, in the following Altaic tale:
In the beginning when there was nothing but water, God
and the “ First Man ” moved about in the shape of two black
geese over the waters of the primordial ocean. The devil,
however, could not hide his nature, but endeavoured ever to

rise higher, until he finally sank down into the depths. Nearly
suffocating, he was forced to call to God for help, and God
raised him again into the air with the power of his word. God
”
then spoke: “ Let a stone rise from the bottom of the ocean!
When the stone appeared, “ Man ” seated himself upon it,

but God asked him to dive under the water and bring land.
Man brought earth hand and God scattered it on the
in his

surface of the water saying: “Let the world take shape! ”

Once more God asked Man to fetch earth. But Man then
decided to take some for himself and brought a morsel in each
hand. One handful he gave to God but the other he hid in
his mouth, intending to create a world of his own. God threw
the earth which the devil had brought him beside the rest on
the water, and the world at once began to expand and grow
318 SIBERIAN MYTHOLOGY
harder, but with the growing of the world the piece of earth
in Man’s mouth also swelled until he was about to suffocate so
that he was again compelled to seek God’s help. God inquired:
“ What was thy intention? Didst thou think thou couldst
hide earth from me in thy, mouth? ” Man now told his secret
intentions and at God’s request spat the earth out of his
11
mouth. Thus were formed the boggy places upon the earth .

This story, in which God and the devil appear as birds, may
be compared with a North Russian creation tale, in which God
and the devil are in co-operation, the former as a white, the
12
later as a black pochard .

Even when appearing in the shape of a water-fowl, the

devil does not quite lose his human features. Thus, among
other things, his hands are spoken of. In the creation tales
of the Voguls also it is often mentioned that the fetcher of
earth, sometimes the devil, sometimes the son of the first

people, dresses himself for the occasion in water-fowl’s garb.

When in one tale the devil makes three unsuccessful attempts
to reach the bottom of the sea in a duck’s skin, he winds a
13
goose’s skin about him and at last succeeds in bringing earth .

The Voguls, like the East Europeans, often imagine the earth-
fetcher to be a real water-fowl, for which the bringing of earth
in its mouth is much more natural than for a human-like being.
But mostly, this bird is the antagonist of God, Satanael, who
endeavours to deceive God by hiding a part of the earth in
his mouth, where, like the earth of God’s creation, it swells
so terribly that the devil is forced to spit it out, thus forming
sometimes mountains and hills, sometimes swamps and bogs
on the smooth surface of the earth.
When the devil acts altogether in a human-like manner,
the tales sometimes describe the hiding of the earth in a way
more suited to men. Thus in a Buriat story, the devil hides it

under his heel and thence scatters it as mountains on the smooth

earth created by Burkhan. To God’s question, why the devil
wished to spoil his earth, the latter replies: “When man de-
 THE ORIGIN OF THE EARTH 3i9

scends a mountain he is afraid and calls upon Thy name, but

when he ascends he swears in my name. Thus he is ever
14
mindful of us both.” Similar words are uttered by the
15
devil in both a Mordvin and a Russian creation tale .

The devil mars the earth in a human-like manner in the

following Yakut tale: In the beginning, God created a small,
smooth and even earth, but the devil injured it sadly by kicking
it with his feet and tearing it. God urged the earth to grow in
spite of this and so the unevennesses caused by the devil be-
16
came great mountains, valleys and lakes .

In the first of the creation tales given, it is said that the

devil intended to drown God, who had seated himself on the
little formed upon the surface of the water.
earth-disc just
In a corresponding Bulgarian tale the devil has the same idea.
He tries to coax God to lie down and sleep upon the earth-
disc in order to be able to push him into the sea, and to become

supreme in the world. Although God well knows the inten-

tions of his enemy, he lays himself down and pretends to sleep.

The devil then seizes him and begins to carry him to the edge
of the earth in order to pitch him into the depths. But
when he approaches the shore the earth begins to expand so
that he is unable to reach its edge. He turns towards the other
side but even there he can no longer see the ocean. The third
17
and the fourth direction give the same result .

This same story, has been added to an entirely different

creation tale in Central Asia. Here the earth is also brought
from under the water and placed on the surface of the ocean,
but the devil takes no part in the creation. The creator is

Otshirvani (= the Buddhist Bodhisattva Vairapani) and his

assistant Chagan-Shukuty. When these mighty beings de-
scended from heaven they saw a frog (= turtle) diving in
the water. Otshirvani’s companion raised it from the depths
and placed it on its back on the water. “ I shall sit on the
stomach of the frog,” said Otshirvani, “ dive thou to the
bottom and bring up what thy hand finds.” Chagan-Shukuty
320 SIBERIAN MYTHOLOGY
dived twice, and the second time he succeeded in bringing up
some earth. Then Otshirvani told him to sprinkle it on the
stomach of the frog (turtle), on which they frog sat. The
itselfsank out of sight and only, the earth remained visible
above the surface of the water. Resting there, the gods fell
asleep and while they were sleeping, Shulmus, the devil, ar-
rived and saw the two friends lying on the earth which they
had just created and which was yet so small that there was
scarcely room for a third on it. The devil decided to make use
of his chance and drown these beings together with their earth.
But when he attempted to seize hold of the edge of the earth,
he no longer saw the ocean. He took the sleeping friends under
his arm and began to run towards the shore with them. But
while he ran the earth grew. When he saw that his attempt
was vain he dropped his burden and barely succeeded in escap-
ing when Otshirvani awoke. The latter then explained to his
companion how the devil had meant to destroy, them but how
18
the earth had saved them .

But although the devil did not succeed in destroying God,

he was able to mar the earth, as we have seen, and, according
to the Buriats, to create many useless and harmful animals on
it. This last tale has also been recorded in other parts of
Siberia, e.g., among the Voguls. Here the devil makes a
hole in the earth with his staff, from which frogs, lizards,
worms, beetles, gnats, wasps, mice, etc., arise, until God closes

the hole with a fiery stopper. The same description is found

19
even in East European creation tales .

There would thus seem to be no doubt that these Asiatic

stories of the origin of the earth, which correspond in all their

details to the East European creation tales, are closely con-

nected with a common cycle of tales, rich in variants. Outside

the boundaries of the former Russian Empire, with the excep-
tion of certain Balkan States and the Gypsies who have been
influenced by the Slavs of Austria, we do not meet in the west
with this myth, which is unknown on Roman Catholic territory.
 THE ORIGIN OF THE EARTH 321

In the Greek Catholic Church, on the contrary, and especially

among certain sects, it has been greatly favoured. This fact
can also be proved in Finland, which has been a meeting-
point for the currents of both Western and Eastern culture.

Tales have been recorded only in Eastern Finland, in which

the devil, sometimes with the aid of a diver-bird, fetches earth
from the bottom of the sea, hides a part of it in his mouth,
and adds the stones, rocks and mountains to the surface of the
earth by being compelled to spit it out when it swells between
his jaws. In one variant, where God sat in the beginning on
a golden pillar in the middle of the sea, the devil is said to
have appeared in the world when God told his reflection, which
20
he saw in the water, to arise . Bulgarian legends also relate
21
that the devil was born of God’s shadow .

Veselovskiy, who has made comparative researches on a large

scale into the legends of the last-named church, is of the
opinion that this tale is a creation of the Bogomil sect in Bul-
garia. We do not, however, meet with the story of the
fetching of the earth in either the Bogomil literature or in the
teachings of those Armenian Gnostics from whom the Bogomils
inherited their dualistic conception. This tale of the origin
of the earth appears first in a Russian manuscript of the
fifteenth century, but seems already at that time to have been
very widespread. Schiefner, who is acquainted with the stories
of the Russian sectaries, assumes that our dualistic tale has
wandered into Northern and Central Asia with Russian fugi-
tives and from Europe 22 Sumcov doubts, however,
settlers .

whether the Russian newcomers could have implanted their

tale so deeply into the beliefs of the Central Asian peoples in
such a comparatively short time. He assumes, therefore,
Nestorian influence, this sect having won much territory in
23
Central Asia before Islam . To Persian influence points the
fact that God in one Altaic creation tale calls himself “ the
true Kurbystan ” (= Ahura Mazda ). 24
But in districts where
Buddhism is common, names derived from this religion, such
322 SIBERIAN MYTHOLOGY
as Burkhan, etc., are also met with, although the appearance
of the devil here hints at Iranian influence. Might it therefore
be assumed, as Dahnhardt also supposes, that the dualistic tale
of the bringing-up of earth has its origin somewhere in the
vicinity of the Iranians, e.g., among the Syrian Gnostics, whence
it has wandered both to Russia and Bulgaria and through
Persia to Central Asia? As no proof for this assumption can
be found in the literary sources on the subject, we should have
to add a further supposition, i.e., that in addition to the written
teachings, verbal stories corresponding with our tale have also
been handed down. However this may be, it is at least cer-
tain, as we have shown, that many features in this tale have
their origin in the Near East. It is also probable that this

cycle of tales is no single creation, but a collection of ideas

and stories of different content and gathered from various
places.
Especially interesting is the bird which fetches the earth
from the bottom of the primordial ocean. Whence has this
peculiar feature come into our tales and how shall we account
for it?

In some Russian legends and also in North-West Siberian

tales the fetching of the piece of earth is spoken of in con-
nection with the story of the flood. The Samoyeds in the

District of Turukhansk relate the following: Seven people had

been saved in a boat and, when they saw that the water rose
and rose and that there was no help, they begged the diver-
bird to fly into the water and seek land there. After seven
days the diver-bird returned bringing a grassy piece of turf
in its beak, and of this they asked God to create for them an
25
earth . Also in a Russian variant God sends the devil to bring
sand from the water when he wishes to make a new earth after
26
the flood .

In the flood story of the Samoyeds, the diver-bird reminds

one of the bird sent by Noah from his ark, which brought him
news of the appearance of land in its beak, but from this we
 THE ORIGIN OF THE EARTH 323

cannot yet be certain that Noah’s bird has been the original
of the water-fowl appearing in our tales. For quite simple
reasons, two myths, both treating of great floods and of a bird,
may have become confounded.
In a Vogul creation tale, which mentions several birds, these

have work of two kinds to perform The red- and the black-
throated diver fetch earth, but the raven is sent out to see how
large the earth has grown. On
day the bird is away
the first

but a short time, on the second it returns toward midday, on

the third not until the evening. Every day its journey takes a
longer time and from this it may be guessed how the earth
27
grows from day to day . The raven in this tale has thus in
some degree the same duty as the dove in the flood story of

the Bible, but this feature can hardly be traced back to the
Bible.
It is to be noted, in addition, that stories of the creation and
of the flood are often met with separately among the same
people.
Besides the preceding versions, in which God and the earth-
bringer are antagonists, a creation tale without this dualistic
idea is met with in Asia. In this the Creator uses quite simply
an ordinary water-fowl in order to bring up earth from the
waters.
The Yenisei Ostiaks related to me that in the beginning the
water flowed everywhere. The Great Shaman Doh hovered
over the waters in the company of swans, looms, and other
water-fowl. As he could nowhere find a resting-place he
asked the diver-bird to bring him a piece of earth from under
the sea. The diver tried twice before it succeeded in bring-
ing up some earth in its beak. Of this Doh made an island
28
in the sea .

According to Buriat tales, at the bottom of the shoreless

primordial ocean, there were black earth and red clay. When
Burkhan decided to create an earth he asked the white diver
to fetch him earth-matter from under the water. The diver
3H SIBERIAN MYTHOLOGY
brought both earth and clay in his beak and sprinkled them on
the water. Thus was created a world floating on the waves,
29
on which trees and grass soon began to grow .

The Buriats of the District of Balagan have the same story

in the following form. In the beginning when there was yet
no land, Sombol-Burkhan moved over the waters, where he
saw a water-fowl swimming with its twelve young. God then
said: “ Water-bird, dive down and bring me earth black —
soil in thy beak and on thy feet red clay! ” Having thus ob-
tained earth-matter, God scattered the red clay on the water,
and upon it the black soil. Thus was made the earth which
soon became covered with beautiful vegetation. Thankful,
God blessed the water-bird saying: “ Thou shalt have many
young and shalt ever swim and dive in the water.” That is
how this bird has such a wonderful ability to dive deep and
30
remain long under the water .

In these tales we find no being akin to the devil appearing as

God’s opponent. We cannot, however, conclude from this,

as Dahnhardt, who knows only the first mentioned Buriat tale,

does, that this form of creation tale is only a deformed variant

of the dualistic stories. Hardly, again, has the devil any part
in thefollowing story, which was recorded among the North-
ern Yakuts, although the “ Mother of God ” is mentioned in
it: The Mother of God decided to create a world, but having
no material she first created a diver-bird and a duck, both of
which she commanded to dive under the ocean and fetch
earth. The first to appear was the duck who brought some
mud in her mouth. Then the diver came up, but without
mud, explaining that it was impossible to find earth in the
water. The Mother of God became angry and said: “Thou
deceitful bird, have I not given thee more strength and a
longer beak than the duck? But thou deceivest me and pitiest

the ocean. For this thou shalt never live on the sacred sur-
face of the earth, but shalt ever dive in the waters and seek
all manner of refuse there for thy nourishment.” Then the
 THE ORIGIN OF THE EARTH 325

Mother of God created the earth from the mud the diver had
brought, and placed it upon the surface of the ocean. The
earth did not sink under the water, nor could the waves move
it or wash it asunder, but it remained fixed in a certain place
31
like a floating island and grew gradually into a great world .

In the tales of the Voguls also, we sometimes find two

water-birds, the black- and the red-throated diver, acting as
earth-fetchers.
A Buriat variant tells in addition how the
water-fowl, which
Sombol-Burkhan sent to fetch earth, met the “ crab ” in the
depths. The latter inquired of the bird where it was going.
The bird answered that it was diving for earth from the bot-
tom of the sea. Then the “ crab ” became angry and re-
marked “ I am always in the water and have never yet seen
:

its bottom, turn back quickly or I shall cut thee in two with my
scissors! ”
The bird was forced to return to the surface. See-
ing it, Sombol-Burkhan inquired why the bird had not brought
him earth. On hearing how the crab had threatened it, he
gave the bird magic words, by the help of which it at last
32
succeeded in reaching the bottom .

This interlude in the diving is mentioned also in the tales

of the Votiaks of the District of Sarapul. God’s assistant

meets a crab in the water, who inquires where he is going and
tellshim that he, the crab, though a sea-dweller for one
hundred and twenty years, has never yet met with land in
the ocean. The story continues with the fetching of earth, and
how an evil being hides sand in its mouth and then creates the
33
mountains .

Comparing these latter tales, we can scarcely remain in

doubt as to which of them represents a more original stage.
The crab as frightener in the dualistic story of the Votiaks is

as unnatural and unnecessary as it is natural in the Buriat tale.

This additional feature, which to the author’s knowledge has
not been met with further west,may have been added later
to the dualistic creation story from a simpler and more primi-
326 SIBERIAN MYTHOLOGY
tive creation tale, which has perhaps been known also among
the Votiaks.
If we assume, therefore, that the tales in which a natural
water-fowl and not the Satanael of the Bogomils acts as earth-
fetcher, are more primitive, we can easily, explain the bird-like
features of the devil, often appearing even in stories where
the devil dives into the water in human shape. In this way, the
problem of the fetching of earth, which can be explained in

no other way, would be solved: an old primitive tale has later

become embellished with the dualistic ideas of the sectarians
of the Eastern Church.
All depends thus on whether we can take for granted that
those Asiatic tales in which the devil is unknown, represent
an earlier stage.
A proof of the fact, that the creation tales in this simpler
form are both popular and original, is given by the innumera-
ble stories of similar content gathered among the Indian tribes
of North America. In these it is sometimes a water-fowl,
sometimes a fish or some amphibian that brings up mud from
the bottom of the primordial ocean, which mud is then placed
on the surface of the water and soon grows into a big world for
34
people to live in.

Sometimes this earth-fetching tale is intertwined with the

flood story even in America, where it is usually a musk-rat
that saves the people floating on the ocean in a boat, on a raft,
or on a tree-trunk, by bringingthem mud from the bottom of
the sea,from which mud a new earth then grows. Like the
raven in the Vogul tale given earlier, so in the similar North
American stories some animal, a fox or a wolf, is used for the
purpose of reporting on the growth of the earth. When
Nanabozhu, according to the Winnebago Indians, could no
longer follow the growth of the land with his eyes, he sent a
wolf to run round the earth in order to know its size. The
first time the wolf soon returned, the second journey took him
35
two years, the third time he returned no more.
 THE ORIGIN OF THE EARTH 327

Noticeable, further, is the part played by the turtle in the

tales of theNorth American Indians. There is a story among
the Sioux Indians of how the turtle and some water-bird swam
about in the primordial ocean with earth-matter in their

mouths, the one with mud, the other with grass. The grassy
earth formed by these was placed on the back of the turtle.
The Hurons also say that in the beginning there was nothing
but water, until from the depths a turtle appeared and sent,
one after the other, the otter, the musk-rat, the diver, and
other water-dwellers to fetch earth-matter. But only in the
mouth of the frog, the last to be sent, could the turtle find
mud. This was then sprinkled round the edges of the turtle’s
shell, and before long formed the earth. When the earth
grew, the turtle remained as its supporter, a duty it carries
36
out even today .

The part of the turtle in creating the world is especially

interesting on account of the corresponding idea in the Central
Asian stories.

In the beginning of time, so say the Buriats, there was noth-

ing but water, and a great turtle who looked into the water.
God turned this animal on its back and built the world on its

stomach. In another connection we have already mentioned

how, according to an Altaic story, the heavenly Otshirvani and
Chagan-Shukuty notice a turtle diving in the waters, and how
the latter dives down for earth while the former sits upon the
animal’s stomach, and how Otshirvani then sprinkled the earth
37
on the frog . In Central Asian tales we find in addition
Mandishire (= the Buddhist Bodhisattva Manjucri) as
who changes himself into a large turtle
creator of the earth,
and supports the earth he has made on the surface of the
38
water .

In these Central Asian tales we find an ancient Indian story

in a form coloured by Buddhism. As is known, the Creator
appears already in the ancient Indian tales in the shape of a
turtle. In this form he fetches mud from the bottom of the
328 SIBERIAN MYTHOLOGY
primordial ocean and makes of it a rapidly expanding earth,
which he supports on the surface of the vast surrounding
ocean. In later Buddhist tales a Bodhisattva, mostly Manjucri,
takes the place of the old and more primitive deity.
In Indian tales the earth-fetcher sometimes takes the shape
of some other animal. As the supporter of the earth, as we
have seen, a fish is also mentioned.
Our comparative research has thus at last brought us to
India. This is actually the only country in Asia where the
bringing of the earth from the bottom of the ocean is con-
nected already with the beliefs of an unknown, far-distant
past. The literatures of other ancient cultured Asiatic peoples
do not possess a similar tale. It is also impossible to assume
that the idea of a primordial ocean could have been born
among the Central Asian prairie-dwellers. Although it is

true that we can find among the information relating to India,

no mention of a water-fowl as the bringer of earth, we are
forced in the end to believe that this feature of our tales has
its roots also in that land of countless stories.
Besides the above tales about the origin of the earth, in
which the fetching of earth-matter from under the water is a
common feature, stories have been recorded among the peoples
of the Altaic race, which explain the appearance of the earth
on the surface of the ocean in a different manner.
The following Mongolian story is probably a product of
Lamaism: In the beginning, when there was yet no earth, but
water covered everything, a Lama came down from Heaven,
and began to stir the water with an iron rod. By the influence
of the wind and fire thus brought about, the water on the
surface in the middle of the ocean thickened and coagulated
39
into land . Certain syncretists of Nearer Asia also describe
how the earth was formed when God caused the cosmic foam
40
on the surface of the ocean to coagulate . Closely correspond-
is a Japanese tale: In the beginning
ing to the Mongolian story
one of the seven gods of Heaven stirred the chaotic waters
 THE ORIGIN OF THE EARTH 329
with his staff. When he raised his staff, muddy foam dripped
from it and, expanding and thickening, formed the islands of
41
Japan .

More than a hundred years ago a tale was written down

among the Tungus beyond the Baikal, describing how God
sent fire into the primordial ocean. In the course of time the
fire vanquished the power of the water and burnt up a part of
the ocean, so that it became quite hard. Thus the present land
and sea were formed. With this tale is connected a dualistic
conception of two antagonistic primitive beings. When God
stepped down upon the earth he met the devil, Buninka, who
also desired to create a world. Thus a dispute arose between
God and the devil. The devil wished to destroy God’s earth
and broke the latter’s twelve-stringed musical instrument.
Then God was angry and said: “ If thou canst command a
pine-tree to grow out of the lake I will recognize thy power,
but if I can do it, thou must admit that I am omnipotent.”
The At once, when God com-
devil agreed to God’s proposal.
manded, a from the water and began to grow, but
tree arose
the devil’s pine would not stand erect but tottered from one
side to the other. Thus the devil saw that God was mightier
42
than he .

In this story, which concludes with the creation of man,

God and the devil as rivals, the stringed instrument, etc., are
features which can by no means be reconciled with the original
circumstances and beliefs of the Tungus. A feature corre-
sponding to the tree-growing competition may be found in the
Central Asian creation tale in which Otshirvani and his com-
panion, Chagan-Shukuty, pour water into a vessel and wait
to see on whose side a plant shall appear. Similarly in the
Buriat tale, three Burkhans try which of them is to procure a
spirit for the people whom they had created.

The Tungus believe that fire played a great part in the

creation of the world. This conception appears already among
the syncretistic Mandaean sect, the influence of which was felt
330 SIBERIAN MYTHOLOGY
in Mesopotamia in the first centuries of our era. Their tale
had possibly been accepted by the Manicheans. It tells how
fire is slung into the water and how, with the ensuing steam,

dust rises into the air and in sinking again to the surface of the
43
water forms into solid land .

The presence of oriental learning is to be discerned also

in a conception met with in Central Asia of a primi-
tive chaos consisting of fire, water and wind. Burkhan-
bakshi (= Buddha-master $
£tfA^z=Mandshu fakshi ,
“ master,” Chinese fashi, “ teacher ”) separated them and
scattered the dust thus formed on the surface of the water,
where it gradually grew into an earth covered with grass and
44
trees .

In some Mongolian districts we meet also with an idea,

common in China and Japan, that heaven and earth were
joined together in the beginning, but later separated. At the
parting of earth and sky fire appeared, or, according to some
45
variants, the constellations in the sky . This belief evidently
originates in the Indian tale, which has spread especially to the
eastward of India, of a world-egg, from whose halves earth
and heaven have been formed.
Some most northern peoples of Siberia believe
of the
further that the earth came down from Heaven. Stories re-
ferring to this have been recorded both in the west, in the
Vogul districts, and in the far east,among the Kamchadales.
The Voguls tell that Numi-Torem let down an earth-disc
46
from heaven as a dwelling-place for the people he had made .

The Kamchadales say that the god of Heaven, Kutku, brought

the earth down from the sky and placed it on the surface of the
ocean. The latter also relate how the wife of the god of
Heaven bore a son while moving on the ocean, and that Kutku
47
created an earth out of his body .

The idea that the earth has come down from Heaven is
closely connected with those tales in which sometimes fire,

sometimes some animal, object, etc., is dropped or let down

 THE ORIGIN OF THE EARTH 33i

from the upper spheres. We may therefore assume that the

letting down of the earth from Heaven is of the same origin.
It is, however, to be noted that these tales take for granted
the existence of a primordial ocean.
Just as the idea of a vast ocean surrounding the earth is

natural to coast-dwellers, and the conception of the growing

of the earth, i.e., the shore, is founded on the actual experi-
ence of years, so these same ideas seem unnatural and unex-
pected in the central parts of a great continent. How entirely
different the conceptions of the nomads of the Altaic race have
been, is to be seen from a story of the Kirghis, in which it is

declared that in the beginning there was no water at all. Two

people tended a great ox, but having long been without drink
they were dying of thirst. The ox then determined to get
them water by digging into the earth with his great horns.
Thus were formed the lakes and the rivers on the surface of
48
the earth .

We cannot, then, consider any of the above mentioned crea-

tion tales to be the invention of the Altaic race. Without
doubt the idea of the Yakuts: “ The world has always been,”
probably represents the original belief of the whole Altaic
race. By this we do not mean to say that the peoples of this
race have not also had their own local myths, which try to
explain the causes of certain changes on the surface of the
earth. An example of this is the Kirghis tale already men-
tioned. The most northern peoples of Siberia, such as the
Tungus, Samoyeds, Ostiaks, etc., who often find, in the neigh-
bourhood of their homes, bones and teeth of the mammoth
in the ground, say that made the originally smooth
this beast
earth uneven with The mountains and chasms at
his horns.
least are said to have been thus formed. The valleys and de-
pressions were caused by the quaking of the earth under the
weight of this former giant animal when it walked. The
water, gathering into these depressions, afterwards formed the
lakes and rivers. God is said to have at last become angry
332 SIBERIAN MYTHOLOGY
and to have drowned the mammoth in a lake where it still lives
49
under the ground .

Local also is another North-East Siberian tale of the origin

of mountains and valleys. God lived in Heaven originally,
but settled later upon the earth. When he then travelled,
moving on skis, the thin earth bent under him like new, pliant
ice. That is the reason why the surface of the earth is
50
uneven .
 CHAPTER III
THE PILLAR OF THE WORLD

T HE REGULAR
an axis at the
diurnal
North
movement of
Star, the reasons for
ending rotation were earlier unknown, gave birth to an idea
the stars round
which never-

that this apparent centre of the universe was formed by some

object which could be represented in concrete form, and which
was, in addition, believed to support the roof of the sky. This
belief we have seen to be held by the Lapps, etc., and relics of
a similar belief are to be found among most of the peoples of
the Northern Hemisphere.
From this belief spring the curious names given by the Altaic
stocks to the North Star. The Mongols, Buriats, Kalmucks,
and the Altai Tatars and Uigurs call the star in question “ The
golden pillar ”; the Kirghis, Bashkirs and certain other Siberian
Tatar tribes call it “The iron pillar the Teleuts “The
lone post,” and the Tungus-Orotshons “ The golden post.”
From the similarity of the names given it by these widely
separated peoples we may conclude that the conception of a
sky-supporting pillar reaches back among the Altaic race to a
1
comparatively early period . In a tale of the Yakuts in which
the world is regarded as having gradually developed from a
small beginning, this “ iron tree ” boasts: “ When the heavens
2
and the earth commenced to grow, I grew with them.”
Although none of the available sources mention directly
that the peoples of the Altaic race made images of this great
world-pillar, we can still be reasonably certain that they did
so from the fact that several of the more northern peoples
•
have kept up this custom even to our days. These peoples
were under Turco-Tatar influence, and even offered up blood-
334 SIBERIAN MYTHOLOGY
sacrifices to these pillars. The Ostiaks call these wooden
images of the pillar, “ town-pillars ” or “ the strong pillars of
the town’s centre.” Those more simple in construction are

erected by being slightly sunk into the earth, and are hardly
ever observed to be shaped at all in any way. The pillar of
the village of Tsingala is about two fathoms in height, a
squared, slender log, not very old. Nowadays these pillars,
as the objects of reverential ceremonies, are here met with
only in a few of the coast villages of Irtysh, those of the other
villages having been swept along with landslides into the river.
The “ town pillar ” of the village of Tsingala, although it

stands among the buildings on a site incapable of awakening

respect, is worshipped with offerings like a god. Karjalainen
relates that “ the inhabitants of this and other villages of the
same district, gathered together for the paying of taxes, buy
mutually a cow or a bull and sacrifice it at the foot of the
pillar in order to obtain prosperity in their work and additions
to their families.” This pillar of Tsingala, which the Ostiaks
of that place regard as a deity, is called by them “ The iron

Fig. 13. Dolgan Shaman-pillars with Figures of Birds

pillar man,” a similar name being given to the post of another

village of Irtysh, resembling greatly the afore-mentioned

“ Iron pillar ” of the Tatars. It is therefore obvious that
 THE PILLAR OF THE WORLD 335
“ the strong pillar of the town’s centre ” of the Ostiaks, which
a certain tale describes as “ the tree planted by God,” cannot
be, as Karjalainen assumes, intended merely for the tying of
sacrificial animals and the hanging-up of offerings, but is a
3
representation of the pillar supporting the sky. This appears
also from the prayers read at the post.

Some peoples in North-West Siberia, who have a similar

custom, place on the world-pillar a wooden figure of a bird,
which sometimes has two heads. What this bird, which is
spoken of by the Dolgans as the “ lord of the birds,” and which
hangs on the breast of the Yenisei Ostiak shaman-dress, is

Fig. 14. Two-headed Birds of Iron which hang on the

Dress and Drum of the Yenisei-Ostiak Shaman

intended to represent, the people themselves do not know but

5

it is probable that this bird has flown here from the mythology
of the ancient peoples. The pillars, on which these birds are
placed and which have sometimes cross-pieces like branches,
are, according to the Dolgans, a symbol of the “ never falling
props ” before the dwelling of the Supreme God. On the
4
cross-pieces, so it is said, dwell the sons of God.
It would be interesting to know what the sky, which this
wonderful pillar was supposed to support, was originally be-
lieved to be. We can hardly be mistaken if we suppose it to
have been pictured as some kind of a roof, the purpose of
336 SIBERIAN MYTHOLOGY
which was to protect the earth and life on the earth. To this

points also the view still prevalent in some places, viz., that
the sky is a kind of great tent-roof stretched over the earth.
The Yakuts say that the sky consists of several overlapping
tightly stretched skins. The Buriats see in the Milky Way “ a
stitched seam,” and a certain being says with pride: “Long,
5
long ago, when I was young, I sewed the sky together .”
Sometimes the gods open slightly the sky-cover to see what is
happening on the earth. In this way the Chuvash, among
others, explain the flight of meteors. Lucky the one who sees
this “ crack in the sky,” as he obtains what he at that moment
6
wishes or begs of God . Similarly, the Ostiaks believe that
God him while “ the door of
grants everything desired of
7
Heaven ” is open The same phenonemon is also meant by
.

the Buriats when they speak of the “ door of Heaven,” which

the gods sometimes open for an instant. When this “ door ”
is open, which lasts only for a second, “ a wonderful light
shines from the sky, which makes the whole world glow in a
8
strange fashion .” This childish idea of the light-phenome-
non which follows the flight of a meteor through the belt of
air, has earlier been very general both in Asia and Europe.
Quite as general has been the habit of expressing at such times
some wish, which it is believed will be fulfilled.
The sky having thus been regarded as a kind of tent-roof,
which, stretched from a great post or pillar, covered the earth,
it is comprehensible that the stars should then have been only
a kind of hole in this cover. The worst hole was the Pleiades,
from which winds and cold were believed to stream over the
9
earth .

This conception of the sky as a kind of roof, is, without

doubt, of extreme age and the product of an extremely early
culture. Obviously, the primitive dwelling-house of man him-
self gave direction to his imagination, when he attempted to
create for himself a picture of the surrounding world. In
some of the descriptions in the Old Testament the sky appears
 THE PILLAR OF THE WORLD 337
tent-like, e.g., in the 40th chapter of Isaiah, in which God is

described as: “ He who stretcheth out the heavens as a curtain

and spreadeth them out as a tent to dwell in.”
Besides the above conception, in which the world-pillar ap-
pears as the supporter of the sky, another is met with, accord-
ing to which it is the tethering-post of the stars wandering in
the sky. The fact that, seen from the earth, the stars seem
to be eternally revolving round the sky-post, awakened the
idea of bonds attaching these to one another. As the peoples
related to the Turks sometimes imagined the stars to be a
great drove of horses, we can understand why, in the tales of
these people, the world-pillar is often called a mighty tether-
ing-post for horses. As such the Yakuts call it “ the horse-
10
post ruler.” The Buriats have tales of the nine sons of a
spirit named Boshintoi, living in the sky; these sons, as skilful
blacksmiths, taught men to prepare iron, and are therefore
worshipped and praised in the following words: “The nine
white smiths of Boshintoi . . . made of North Star a horse-
the
11
post and of the golden lake a race course.” In the same
way as the Nomads of Central Asia have a post for the tether-
ing of their steeds before their buildings, the gods are said
to fasten theirs to the heaven-post. Certain Siberian Tatar
tribes believe the gods to live in a tent in the sky, in front of
12
which is a “ golden horse-post.” As Karjalainen remarks,
the Ostiaks of Vasyugan, in their tales, have also adopted
from the Tatars “ the Iron post, the Stone post, on the side of
the sun, created by Torem (the god of Heaven), in which there
is an iron ring large enough to admit a sleeved arm,” and to
which the driving-reindeer is bound. Similarly, the Voguls
speak of “ The holy iron pillar of God erected for the tether-
ing of the holy animal with many-coloured thighs,” erected
before the dwelling of the god of Heaven. 13
In the folk-lore of the Ostiaks, as seen from the above,
a “ stone ” pillar is also mentioned. A strange, rectangular,
transparent pillar of stone, three fathoms in height, appears
338 SIBERIAN MYTHOLOGY
in the centre of an area of iron in the tales of the Yakuts. 14
Probably such world-pillars are hidden also among
the stone pillars on the prairies of Central Asia. At any
rate, traces have been found of high four-sided monu-
ments which were erected upon the back of the world-bearing
tortoise.

But especially interesting is the fact that many of these holy

pillars of the Ugrians were imagined to be seven-storeyed.
This was also true of the pillar at Tsingala, as although the
object itself had no signs pointing to the fact, the words in the
prayer, in which the god of Heaven is closely connected with
the pillar god, run as follows: “ My seven-divided high man-
father thou art, a six-divided high man thou art. My iron
pillar man-father, to the foot of the holy tree, my metal
pillar man-father, to the foot of the holy tree, to partake of a
generous dish of head-meat, to partake of a generous dish of
breast-meat, we called thee.” The word “ six-divided ”
or “ six-marked ” is here only a poetic reiteration. Another
prayer noted down in which a Heaven god called Sanke is

addressed in addition to the post runs: “ Seven-divisioned high

man, Sanke, my father, my in-three-directions-watching man-
father, my in-three-directions-protecting man-father. To the
holy ground of my iron pillar man-father, to the innocent
ground, at the foot of the holy tree erected by him, I stand my
15
blood-animal blood-sacrifice.”
The significance of the number seven in the beliefs connected
with the pillars of the Ugrians is especially apparent. The
Ostiak tales relate how a person setting out on a courtship has
to sacrifice at the foot of this “ God-faced holy tree,” or
“ to

hold up there the sacrifice of seven reindeer-bulls tied to one

rope,” and to make “ seven good bows of the head at the foot
of the god-faced holy tree.” The seven animals are mentioned
also in certain advice given to a hero setting out on a danger-
ous journey: “Call together the village full of thy many
men, the town full of thy many men 5
bring the seven animals
 '

.iov.' : 1

; ..
-
.o • '

.
1

-V.’ >i/, .

( a:.sq aa2) .jnaraimoria Ah'-, 'tu :•

.
.\di\H. Vj jk.jl'. ;r-
 PLATE XLII
Tortoise-shell shaped stone representing the world-
bearing tortoise and used as a foundation for an old
Turkish monument. (See page 338.)
After photograph by S. Palsi.
 THE PILLAR OF THE WORLD 339
16
bound to one rope and tie them to the strong town-pillar .”

In the Yakut tales the seven reindeer at the “iron tree”

17
are also mentioned Most probably these “ seven ani-
.

mals ” bound to one rope, like the pillar itself, have their
counterpart in the sky, and in this connection our thoughts
turn to the Great Bear, the “ seven animals ” of which are
imagined as being bound to the North Star “ by one
rope.”
But the number seven appears also in the names of the god
— “ the seven-divisioned or seven-marked man,” which points
possibly to the fact that the pillar itself was imagined to be
seven-storeyed. And examples for this are not lacking. Thus,
in sacrificing to a spirit called “ the Roach lake old man ” at
the sources of the Salym, the Ostiaks of that district erect on
the lake a pillar of fir-wood about a fathom in height, on
which they cut with a knife “ seven marks at seven places.”
To the head of the post they fix coloured cloths and place the
sacrificial runes before it, the sacrificial animal being also bound
to it for the duration of the prayers and genuflexions. In
slaughtering, a stream of blood has to be directed on to the
18
post . Similar pillars were erected in earlier times by the
Yenisei Ostiaks on the banks of their rivers to give luck in
fishing. Nowadays, to our knowledge, none are met with in
practice, although the older people still speak about them. In
the museum at Krasnoyarsk several are preserved, these being
thin posts about two fathoms in height, on which seven deep
cuts have been made one above the other. In the place of
these cuts, it was the custom in some districts to leave the
stumps of seven branches. In the same way it is related of the
Irtysh Ostiaks that when sacrificing at a hole in the ice they
19
erected a post beside it on which seven branches had been left .

Karjalainen assumes this to have been only an artificial sacri-

fice tree, but even these temporarily erected posts can probably
not be separated from the world-pillars. In any case, the

seven-divisioned “ iron pillar man ” has a heavenly counter-

340 SIBERIAN MYTHOLOGY
part, as the Vogul tales tell of a “ seven-divided pure silver
holy pillar ” to which the son of God ties his steed when
20
visiting his father .

On studying the Asian cosmography we find no difficulty in

explaining what these seven divisions or stumps of branches
signify. Without doubt, they represent the seven storeys of
the sky, an idea general also among the Ostiaks. The u divi-
sions ” appear also in the shaman rites of the Altai Tatars,
although here the storeys of Heaven are regarded as being
nine in number. When about to shamanize, a special tent is

erected on the Altai, in the centre of which a birch is erected

so that the crown of the tree sticks out of the air-hole in the
middle of the roof. Nine divisions are cut into the trunk of
the birch, and are described as being the symbols of the nine-
storied heavens. Risingby means of the tree into the highest
Heaven shaman has to travel through all the different
the
storeys. This is done in such a manner that while exercising
his magic the shaman climbs division by division upwards.
When he places his foot on the lowest notch he has reached
21
the first Heaven, and so on until he rises into the ninth .

The tree, along which the Altai shaman rises into Heaven,
though furnished with divisions, is not really a post, but a leaf-
crowned birch-tree. Thus, we find here an intermediate stage
between the above mentioned world-pillars and the branched
world-tree supposed to rise from the centre of the earth. As
the holy pillars of the Ostiaks had either seven divisions or
seven branches, so an Abakan Tatar hero-poem tells of “ the
white, seven-branched birch-tree on an iron mountain in the
22
centre of the earth .” But before describing in detail this

mighty tree reigning over the earth’s centre, we must first

turn our attention to the mountain in this same region, from the
summit of which, according to many tales, the tree arises.
 CHAPTER IV

THE WORLD-MOUNTAIN
HE MAJORITY of the peoples of Central Asia have
tales of a mighty world-mountain, which the Mongols

and Kalmucks call Sumur or Sumer, and the Buriats Sumbur.

In whatever form this mountain is imagined, it is connected

always with the cosmography of these peoples, forming its
centre. Assuming that the world was formerly small and has
gradually grown to its present size, the folk-tales tell of a
distant time, when Sumur was only a very little hill
1
Now .

its summit aspires to heights unattainable by man, offering

thus to the gods a dwelling-place worthy, of them.
Although the Altai peoples have worshipped their moun-
tains, especially the Altai, adored in many tales, which they
called the
“ prince,” 2
the conception of a central mountain of
the earth-disc was not bound to any of the Central Asian
mountains, but came from abroad, ready-shaped to a particular
cosmography. It is worthy of note that this mythical mountain
is often placed in Heaven itself. Thus, the Over-god Bai-
Ylgon (“ rich-great ”) lives in Heaven “ on a golden moun-
3
tain.” Similarly, the tales of the Yakuts tell of the “ milky-
white stone mountain ” of Heaven 4 Often this mountain is
.

described as rising in storeys, the number of which varies, but

is generally the same as the number of storeys into which

Heaven is divided among that particular people. A certain

Central Asian tale describes the central mountain of the earth-
disc as “ three-stepped .” The Ostiaks speak of the K seven-
5

storied mountain ” of Heaven 6 Even Heaven itself is some-

.

times imagined as a mountain of this description ; its underside,

which we mortals see, is like a rounded arch. An Altaic crea-
342 SIBERIAN MYTHOLOGY
tion tale relates how Ulgen when
creating the earth, sat on a
”
“ golden mountain where the sun and the moon always shine,
and how this mountain later descended, hiding the earth ; the
7
edges of the sky did not, however, reach to the earth itself .

The idea of a heavenly mountain appears also in the follow-

ing tale of the Goldes living in North-East Siberia: “When
the gods built Heaven, they made it of stone, but when it was
ready the people below began to be afraid that it would fall

down on them, wherefore the gods blew under the arch so

that the air thus formed hid the arch from the sight of men .” 8
Without doubt, this picture of Heaven is closely connected with
“ the mountain ” and has developed from it. This idea of
the stone arch cannot have arisen among the Goldes, as this
structure is quite unknown to them, as it is to all other North
Siberian tribes.
In the tales of the Mongols, Buriats, and Kalmucks the
world-mountain — Sumbur, Sumur, or Sumer — has a name in

which the central mountain of the inhabitants of India, Sumeru,

is easily recognized, and the beliefs connected with the same
have spread ready-formed along with a stream of civilization

from India to the peoples of Central Asia. Whether this

mountain Sumeru or Meru originated in India, in connection

with some actual mountain there, is difficult to say. As far
back as can be traced it has been a cosmologic belief.
Where then, is summit of this earth-mountain? We
the
might suppose it summit of Heaven, directly above
to be at the
us, and, as such, the apex of a hollow sky. It was not, how-
ever, envisaged thus, but instead, its peak rises to the sky at
the North Star where the axis of the sky is situated, and where,
on the peak, the dwelling of the Over-god and his “ golden
throne ” are situated. To this idea points also the assumption,
met with everywhere in Asia, that the world-mountain is in

the north. This appears quite clearly in a Buriat tale reflecting

Indian views of life: “ In the beginning was only water and a

frog (turtle), which gazed into the water. God turned this
 THE WORLD-MOUNTAIN 343
animal over and created the world on its belly. On each foot
he built a continent, but on the navel of the frog he founded
the Sumbur-mountain. On the summit of this mountain is the
North Star.” In another tale in which a temple is placed on
thesummit of Sumbur, the North Star is the golden spire of
9
the tower of this temple.
The cosmic mountain rising in this part of the sky was known
long ago to the great civilized peoples of Nearer Asia. This
idea appears also in the Bible. In the 14th chapter of Isaiah
a proud being, who wished to “ be like the most high,” is
described in the following words: “ For thou hast said in thy
heart, I will ascend into heaven, I will exalt my throne above
the stars of God: upon the mount of the congre-
I will sit also

gation, in the sides of the north.” As the throne of God is

believed to be on the summit of the world-mountain in the
north, this point of the compass was the direction of the prayers
of the Mandeans.
Although the idea of this wonderful, cosmic mountain, as
its name denotes, arose in India and travelled with a stream of
civilization to the Mongol tribes, the same belief reached the
Turco-Tatar peoples by other roads. The Suro (“ Majesty ”)
mountain, appearing in the tales of the Altai Tatars, has doubt-
less originated in Persia, as also the seven gods, who are be-
lieved to dwell on this heavenly mountain and whose name
10
Kudai is a loan-word from the Persian. That the idea of
the heavenly mountain was known also far away in Europe,
is shown by the Himinbjorg (heaven-mountain) of Scandi-
navian tales and by a Finnish poem on the origin of fire, in
which it is asked where fire was born, the answer being:
“ There on the navel of the sky, on the peak of the famous
11
mountain.”
In comparing the above traditions we notice in them two
leading ideas, one in which this world-mountain is merely
a giant mountain in the centre of the earth-disc with a summit
touching the sky, another in which the mountain itself is situ-
344 SIBERIAN MYTHOLOGY
ated in the sky, or the whole of the sky is imagined to be a
mountain. Unless these ideas have a separate origin, the
latter has in all probability developed from the former. The
world-mountains of the ancient peoples — at least the Sumeru
of India and the Hara Berezaiti of the Iranians — were cosmic,
central mountains of the earth-disc. The Bundahish explains
how all the stars, both fixed stars and planets, move round the
mountain, to which they are bound as to the world-post. In
a very interesting manner, both ideas are joined in the Sumeru
of Chinese pictures, the mountain here resembling an hour-
glass, comparatively narrow at its centre and widening both
upwards and downwards j the upper part widens to a sky cover-
12
ing the earth . Still stranger forms can be seen in Japanese
art, where this rather narrow central mountain widens at meas-
13
ured intervals to represent the different storeys of Heaven .

In this shape Sumeru resembles a tree rather than a mountain,

and is well designed to throw light on the manner in which
the branched world-tree may have developed from the world-
pillar.

A Central Asian tale places on this high, three-stepped cen-

tral mountain a still greater world-tree. That this mountain,
imagined as being three great steps, was rectangular, is shown
by the fact that the summit, on which the world-tree stood,
was “ a square-shaped area.” In addition, on each side of the
mountain, there are said to be four mounds, which are called
the four continents, believed by the inhabitants of India to be
situated round Sumeru, one at each point of the compass. How
impressive the view from the crown of the world-tree on the
summit of the mountain is, appears from the fact, that looking
from there, according to the tale, the earth floating in the
ocean is no larger than the hoof of a horse. The height of the
tree is pictured further by the idea that if a stone of the size
of a bull is thrown down from there, it will reach the earth
after the lapse of fifty years and then be no larger than a
14
lamb .
 THE WORLD-MOUNTAIN 345

To this heaven-mountain idea, there is thus also connected

the idea of a world-ocean. In an Altaic creation tale the moun-
tain and the ocean are said to have existed before the earth
15
peopled by men was created .

The same mountain and ocean appear in the tales of the

Mongols, in which an evil giant snake called Losy is spoken of,
the home of which is in the ocean under the earth. By squirt-
ing poison on the earth, this being attempts to crush out life
by killing men and animals. At the request of God the hero
Otshirvani engaged this sea-monster in battle, but his powers
were not sufficient to overcome it, and he nearly fell victim

himself to the monster. Seeing this he fled from the earth and
ascended the Sumer mountain where he changed himself to the
mighty Garide bird. In this form he attacked the monster
again, seized its head with his claws, dragging it three times
round the world-mountain, and finally smashed in its head
with a great rock. This giant snake is said to be so large that
though its head is on the summit of the world-mountain, round
which its body is wound three times, its tail is still in the
16
ocean .

This sea-monster, appearing in Central Asian tales also

under the name of Abyrga, was known already among the
ancient peoples of Asia. Along with Eastern myths and beliefs
it wandered to Europe. In Scandinavia there are tales of the
dreaded “ Midgard snake,” which “ squirts poison ” “ scatter-
ing this over air and land.” At the end of the world, “ when
the sea will rise over the land ” and “ the giant snake squirms
in its wrath and crawls on to the earth,” Thor will at last
succeed in killing it, falling dead himself from the poison

which the snake will have ejected against him.

As alien as the snake itself, is its vanquisher, the Garide
bird, which is said to live on Sumeru mountain and thus repre-
sents the heavenly powers in the tales of the Mongols. Its
name is identifiable with that of the Indian bird Garuda. The
hero Otshirvani, who changes himself into a bird, is the Bud-
346 SIBERIAN MYTHOLOGY
dhist Bodhisattva Vairapani, and is only an addition, taken
from legends, to this ancient tale.
Furthest developed is the cosmography with the Sumeru
mountain in its centre, found at the present time in the teach-

ings brought by Lamaism into Central and Eastern Asia. Ac-

cording to notes made among the Kalmucks the whole of the
proportions of the universe is strictly fixed. The height of
the central mountain is 80,000 leagues above the surface of the
ocean, and at the same distance is its foundation in the world-
ocean, where it rests on a stratum of gold, borne in its turn
by a turtle. Round Sumeru there are seven circular “ golden ”
mountain chains, divided from this and from each other by
seven seas. Naturally these seas also are ring-shaped. The
nearer a mountain chain is to the central mountain, the higher
it is. The first is 40,000 leagues, the second 20,000, the third
10,000, the fourth 5,000, the fifth 2,500, the sixth 1,250,
and the seventh, or last, 625 leagues above the ocean. As
with the height, the distance between these mountain chains
is also exactly defined. The higher the mountains become,
the further they are from each other. The distance of
each from the central mountain is the same as their height.
The water of each of these inland seas is fresh, but the
last mountain chain is surrounded by a salt ocean, which in
its turn is ringed in with an “iron” mountain chain 312 ^
leagues high. This iron chain, the circumference of which
is 3,602,625 leagues and which 322,000 leagues
is situated
distant from the nearest mountain chain, forms the outer edge
of the world. The circumference of the salt ocean is 3,600,750
leagues.
Sumeru itself is shaped like a pyramid slightly broken-off
at the top. Its circumference at the surface of the sea is 2000
leagues and at its summit 3^ leagues. The sides of the
pyramid facing the different points of the compass glow with
different colours. The southern side is blue, the western red,
the northern yellow, and the eastern white. These different
 THE WORLD-MOUNTAIN 347
colours are said to come from the jewel or metal coverings
of the different sides. On the south side there is a blue-gleam-
ing and on the west a red-glowing jewel covering, the north
side is golden and the east silver. These four colours are
reflected in the parts of the world facing them, and for this

reason the south is called the blue, the west the red, the north
the yellow, and the east the white point of the compass.
In each direction there is a continent in the salt ocean, or as

many as in certain tales already related. These continents are

pictured as great islands, beside which there is on each side a
smaller island, so that the total number of the islands sur-
rounding the centre of the world is twelve. Without doubt,
this conception, free from all geographical facts, reflects the

beliefs connected with the twelve pictures of the cosmologic

Zodiac. The Zodiac was already imagined by the ancient
Babylonians as the “ land of Heaven.” As above, so are there
twelve lands below.
The people dwelling in these four continents differ from
one another, above all, in the shape of their faces. The
dwellers in the southern, or
the continent in which India,
China, Mongolia and many
other lands are situated, have
oval faces j those of the west
round} those of the north
square} and those of the east
crescent-moon shaped faces.
The continents themselves, as
may be seen from the accom-
panying illustration, are of
17
the same shapes .
Fig. A Kalmuck World-picture
15.
This cosmography, which
prevails in Tibet and in other Buddhistic districts, has its roots

in the mists of antiquity. It is strange to find this colour idea

connected with the four cardinal points also among certain
343 SIBERIAN MYTHOLOGY
North American Indian tribes. Naturally, the colours of the
different points vary among different peoples. The Chinese
regard the east as blue, the south as red, the west as white, and
the north as black. The colours of the cardinal points in
America are black, white, yellow and blue, or, black, white,
18
red and blue (green). That these colour ideas have also had
their counterparts in the sources of civilization in Nearer Asia
is shown, e.g., by the belief, that when God created man he
gathered differently coloured materials from the four quarters
of the earth: i.e., red, black, white and brown.
 CHAPTER V
THE TREE OF LIFE

A T THE navel of the earth,

according to Altaic
giant silver-fir, raises its
tales,

crown
in the centre

to the dwelling of
of the universe,
the highest tree on earth, a
Bai-Ylgon .
1

Here we find the world-tree, situated in the earlier tales on

the Sumeru mountain, removed to the navel or centre of the
earth. Generally this tree is also imagined to grow on a high
hill or mountain, especially on the central mountain of the
earth, as appearsfrom the words of a folk-poem already cited:
“ In the centre of the earth there is an iron mountain and on
this iron mountain a white, seven-branched birch.” But as
this central mountain of the earth-disc is generally believed
to hide its summit among the storeys of the sky, the tree itself,
for very obvious reasons, has been raised into the sky, where,
according to different beliefs and tales it continues to exist.
In the beliefs of the peoples related to the Turks this tree,
which with the growth of the universe has grown from a small
sapling to its present height, is intimately connected, like the
2
world-mountain, with the construction of the universe . And
independently of whether it rises from the earth, a high moun-
tain, or some storey in the sky, its position always resembles
that of the world-pillar ; like the former, the gods use this

also to tether their horses to. In the fact, also, that it is often
pictured as many-storeyed, it resembles the world-pillar.
Thus, for example, in the shaman songs of the Vasyugan
Ostiaks, which contain images obviously borrowed from the
Tatars, this tree, like the heavens themselves, is said to be
3
seven-storeyed . More often, however, it is regarded as pierc-
ing the different floors of the sky, thrusting at the same time,
 :

350 SIBERIAN MYTHOLOGY

like the central mountain which is its foundation, its roots deep
into the underground depths.
This cosmic tree differs from the world-pillar chiefly in the
fact that it is always regarded as a branched, living tree, an es-

sential and at the same time most peculiar feature of which is

its freshness and sappiness. In most of the tales it is situated
on the brink of some spring, lake or sea, even at times in the
water itself. The Ostiaks speak of “ the watery sea of the
heaven-centre ” beside which this tree grows .
4
The water from
which the tree nourishes itself is described in a Minusinsk
Tatar poem as follows:
“ Piercing twelve heavens
On the summit of a mountain
A birch in the misty depths of air.
Golden are the birch’s leaves,
Golden its bark,
In the ground at its foot a basin
Full of the water of life,
In the basin a golden ladle. . .
.”

In the poem it is mentioned further that this “ birch ” is

watched over by the forefather of the Tatars, the old Tata,

5
who was given this post by the Creator himself .

The same wonderful birch is met with in the tales of East

European people. Thus, the Mordvins tell of a giant birch

growing on a hill in the depths of the forest, the roots of which
ring round the earth and whose branches surround the heavens.
Its leaves are of the size of the palm of a hand, and its buds

as long as the lash of a whip. At the root of the birch is a

spring, roofed over with carved boards and white sheets, on
its edge a red wooden can, in the can a sweet honey-drink, and

in the liquid a silver ladle, the bottom of which is decorated

with the sun and the moon, the handle with the smaller stars.

As the sun moves in the heavens, the handle of the ladle turns
6
with it .

More interesting is this tree glowing with life in the folk-

lore of the Yakuts.

I
 THE TREE OF LIFE 35i

On the yellow navel of the eight-edged earth, according to

one of their tales, there is a dense, eight-branched tree. Its

bark and knots are silver, its sap golden, its cones like nine-
cornered goblets, and its leaves wide as the hide of a horse.
From the crown of the tree runs foaming a heavenly, yellowish
liquid. When passers-by drink of this, the tired among them
7
are refreshed and the hungry become satisfied.

This life-giving tree is, according to the Yakut tales, the

dwelling-place of “ the First Man ”3 and therefore some sort
of paradise. When “ the First Man,” on appearing on the
earth, wished to know why he had been created, he approached
this giant tree, the crown of which “ pierces through the three-
storeyed Heaven ” and “ along
the branches of which a light-
coloured liquid flows ” bringing blessedness to the one tasting
it, and saw an opening appear in the trunk, from which opening
a female, visible only to the waist, informed him that he had
8
been created to become the father of the human race.
A same tale describes “ the First Man ” as
variant of this
“the White Youth.” “Above the wide motionless depths,
below the seven storeys, the nine discs of heaven, in the central

place, on the navel of the earth, in the quietest place, where

the moon does not decline, nor the sun sink, where there is
summer without winter and the cuckoo sings eternally, was
the White Youth.” He set out to walk to see where he had
appeared, and what his dwelling-place was like. In the east
he saw a wide, lightish plain, on the plain a mighty hill and
on the hill a giant tree. The resin of the tree was transparent
and sweetly perfumed, its bark never dried or cracked, its

sap was silvery, its leaves never withered and its cones were
like a row of reversed goblets. The crown of the tree rose
over the seven storeys of Heaven, being the tethering-post of
the Over -god Yryn-ai-tojon, and its roots went deep down
into the underground depths where they were the dwelling-
pillars of the strange mythical beings there. By means of its
leaves the tree talked with the dwellers in Heaven.
352 SIBERIAN MYTHOLOGY
Walking southward the White Youth saw a calm “lake of
milk ” in the centre of a green, grassy plain, which lake was
never rippled by, a breath of wind and on the shores of which
were curdled swamps. In the north was a dark forest, where
the trees rustled day and night and where all manner of
animals moved. Behind the forest rose high mountains, bear-
ing caps that resembled white rabbit-skin; the mountains
leaned against the heavens, protecting these from cold winds.
In the west grew a low tangle of bushes, behind these a high
forest of firs, and behind the forest solitary blunt-headed
mountains were just discernible.
Such was the world, in which the White Youth saw the
light of day. Tired of his lonely existence he approached the
tree of life and said: “ Honoured High Mistress, Spirit of my
tree and my dwelling-place, everything living moves in couples

and gives birth to descendants, but I am alone. I wish to travel

and seek a partner worthy of me, I wish to know other people
and measure my strength against them, I wish to live as a man
should. Do not refuse thy blessing, I pray to thee with
humbled, bowed head and with bent knees.”
Then commenced to rustle and a fine
the leaves of the tree
milk-white rain dripped from them upon the White Youth.
A warm zephyr was felt, the tree creaked, and from under its
roots a female being arose up to her waist. This spirit of the
tree and of the place by the tale as a grave-eyed,
is described
middle-aged woman with flowing locks and naked bosom. The
goddess offered the Youth milk from her swelling breasts, and
having drunk, he felt how his powers had grown a hundred-
fold. At the same time the goddess promised him every
happiness and blessed him so that neither water, fire, iron nor
9
anything else could harm him .

It is obvious that this tale cannot have originated among the

Yakuts in the cold atmosphere of North-East Siberia, but, as

the glowing description of Paradise hints at, in the lap of a

much richer and more fertile nature. With the help of the
 PLATE XLIII

Old Turkish Memorial Image in North

Mongolia
(See page 301.)
After photograph by S. Palsi.
 ;

THE TREE OF LIFE 353

description of nature in the tale, in which the mountains with
white caps resembling rabbit-skin appearing in the north are
obviously snow-clad mountains, we can endeavour to find the
birthplace of this story, which pre-supposes the knowledge both
of a fertile vegetation and of snow-clad mountains. We turn
naturally then either to India or Nearer Asia. But the para-
dise landscape cannot, however, as such be used as a guide, as
the “ lake of milk ” and other details belong to the beliefs
connected with the navel of the earth. In addition the land-
scape differs somewhat in the different variants.

Before examining the above tale more minutely, we will

glance at a few additional details throwing more light on the
tree of life, these details being contained in the examples of
the Yakut language published by Middendorff. In these the
first man, “ the ancestor of the Yakuts,” is called Ar-soghotoch

(“ the Lonely Man ”). His dwelling also is spoken of, which
is in the centre of the plain and has four silver-gleaming
corners, forty windows, fifty pillars, and thirty roof-trees
the walls and the golden floor are fourfold and the silver roof
threefold. Altogether this dwelling would therefore seem to
have possessed seven storeys. The tree of life itself is de-
scribed in the following words: “When he comes out of
his dwelling on to the balcony towards the east to see the land-
scape, he has before him the king of trees, which grows among
the grass. This tree over which swings the blue air, is so old
that its age cannot be reckoned in centuries. Its roots stretch

through Hades and its crown pierces the nine heavens. The
length of each leaf is seven fathoms and that of the cones
nine fathoms. From under its roots foams the ‘ eternal water.’
When its aged, starved and weary, white or dark cattle, its

flying or running game, drink or lick the sap and resin which
drip from this tree’s branches and cones, gathering and form-
ing a brawling stream, they acquire again their former youth
and overftowingness.” It is further related that when the
spirit of the tree, “ a white-haired aged goddess,” mottled of
354 SIBERIAN MYTHOLOGY
body like a woodcock and with breasts as large as “leather-
bags,” appears, the tree creaks and groans, growing smaller,
until with the re-entrance of the goddess it regains its former
size. From this spirit of the tree the Lonely Man receives
the knowledge that his father is the Heaven god Ar-tojon
(“ The High Lord ”) and his mother Kybai-Khotun (“ Kybai
Mistress ”), who had immediately after his birth lowered him
from the third heaven to the earth so that he might
become
the forefather of the human
At the same time the spirit
race.

takes water from under the roots of the tree and pours it into
a bladder, which she gives to her ward, saying: “ Fasten this

under thy left arm, in the uttermost danger it will save thee.”
Later, according to the tale, the hero fights a duel on a court-
ship journey with a wicked dragon, receiving a blow in the

heart, but the bladder bursting at the same time and its con-
tents flowing on to the wound, his heart becomes immediately
10
whole, giving him in addition his powers back ninefold .

Where and how the tree of life ideas in this Yakut tale
may have originated in the mists of antiquity, related tales are
already met with among the ancient peoples in India, in Iran,
in Mesopotamia, and in Egypt. As is well known, the corre-
sponding beliefs of the ancient Semites are reflected in the
Bible: “ And out of the ground made the Lord God to grow
every tree that is pleasant to the sight and good for food; the
tree of life also in the midst of the garden. .” As in the . .

Yakut tale the first man dwells here beside the tree of life.

Similarly the nourishment afforded by the tree gives eternal

life. The same conceptions appear from the following words
from the Book of Revelation: “ To him that overcometh will
I give to eat of the tree of life, which is in the midst of the
paradise of God.” And for the belief that the water of life

flows under the roots of the tree we find a counterpart in other

words from the same book: “ And he shewed me a pure river
of water of life and on either side of the river was there
. . .

the tree of life which bare twelve manner of fruits and yielded
 THE TREE OF LIFE 355
her fruit every, month: and the leaves of the tree were for the
healing of the nations.” Here we find also the health-giving
properties of the tree of life mentioned. It is thus obvious
that the Yakut tale and the images in the Bible are derived
from a common foundation idea. In the former there are
several additional details, such as the milk-breasted goddess,
which are unknown to the Bible and cannot be regarded as hav-
ing sprung from legends formed on the Bible stories, but must
have had some other tale related to this as model.
Just as many of the Central and Northern Asian tales place
the tree of life on a high hill or mountain, even in Heaven it-

self, so the Semitic paradise was imagined to be, sometimes on

the central mountain of the earth, sometimes in Heaven. From
the fact that the ancient Babylonians already in olden times
knew of the paradise-mountain of the gods, the tree, and the
water of we may conclude that this belief, relics of which
life,

have come down to us from ancient times, is of extreme age

among the civilized peoples of Nearer Asia.
The corresponding beliefs in Indian mythology are pointed
to further by the above mentioned Central Asian tale in which
the mighty world-tree is situated on the Sumeru mountain.
That this tree was the tree of life, the following tale, likewise
from Central Asia, shows: “In the beginning was no land,
only water out of which rose two great mountains. On the
summit of one were three temples, harbouring thirty-three
Tengeri or gods. At the foot of the mountain was a triangular
plain, from which rose the extremely high Zambu tree, with
its crown higher than the mountain. The Tengeri ate of its

fruit, but the beings living under the tree, the Asuras, shouted
to the Tengeri: £
Why do you eat from the tree growing on
our land? ’
The Asuras became at last so inflamed that they
commenced to war against the Tengeri ;
in this war, however,
they lost and were vanquished. The gods then threw down
sand from the mountain, and even gold, and in this way
the earth was created, on to which two gods, male and
356 SIBERIAN MYTHOLOGY
female, descended in order to people the earth with their
11
descendants.”
In the beginning of the tale, two eternal mountains are thus
mentioned, which appear thousands of years earlier in the cos-

mology of the ancient civilized peoples of Nearer Asia, but

only one is described in detail, the Tengeri dwelling on the
summit of which are the thirty-three gods of the Sumeru
mountain of Indian mythology. Similarly, the beings dwell-
ing at the foot of the mountain are the Asura giants of
India, who were believed to dwell in the bottomless chasms
of Meru, and from there warred against Indra and other gods.
The Zambu from which the gods were nourished is,
tree also,
as the name shows, life, Jambu. According
the Indian tree of
to Buddhistic mythology this tree has sixteen large branches
but a multitude of smaller ones. Its ruddy-grey leaves are as
fine as the purest silk and its flowers glowing like gold. In
its fruit there are hundreds of sweet lumps, of the size of

goose-eggs, which drive away all diseases. The golden-yellow

sap of the tree drips like melting butter. The beings living
12
around procure their nourishment from this tree of life.

It is probable that the idea of a tree of life among the

its roots in distant ages, as already in the poems of
Indians has
the Veda the immortality-producing nourishment of Soma,
which grew on a mountain, is mentioned. Corresponding to
this is the Haoma of Iranian mythology, imagined as a fertile,

golden-flowered tree of life and as such placed on the central

mountain of the world, Hara Berezaiti. The Rauhina tree
of the Indian poem Suparnadhyaya from which a mythological
,

eagle, the Garuda, known as the robber of Soma, breaks off

a branch, is probably also a relic of a tree of life, in which the
said bird, according to earlier ideas, was believed to live. In
the folk-poetry of the Iranians we meet with this mythological
bird in the crown of the tree of life.

The Indian tales cannot, however, be regarded as the model

for the Yakut tale mentioned. Their tree of life resembles
 ,

THE TREE OF LIFE 357

more the ancient Egyptian pictures, in which a date-palm de-
scribed as being partly a tree and partly a woman, gives to its
ward nourishment producing eternal life. Sometimes this
tree is seen pictured on the brink of the spring of the water of
13
life .

The tree of life of the Yakuts with its goddess appearing

from the roots resembles also the Yggdrasil of the Icelandic
Edda “ Which is the greatest and best of all trees,” whose

“ branches cover the whole earth and rise over the heavens,”
whose “ tall trunk is hidden by a white fluid ” and which will
“ stagger first when the world ends.” Under this “ openly
flourishing tree, dripping honey-dew” is a wonderful spring,
Urdarbrunn, beside which under the roots of the tree live the
three deities of birth and fate, the Norns. If we compare
Yggdrasil with the Yakut tree of life, it becomes obvious that
they are identical, even to their details, with the exception that
under the tree of life of the Scandinavian poem there are three,
and under the Yakut, only one goddess.
The eagle also of the Edda , which sits in the crown of the
tree, and the Nidhugg snake under its roots are details closely
connected with the tree of life of Central Asia. The Kalmucks
relate how a dragon in the sea at the foot of theZambu tree
lay in wait for the leaves dropping from Zambu. The leaves
which it failed to catch, sinking to the bottom, turned into gold
14
there . In the Buriat poems a mythological snake called
Abyrga is said to dwell at the foot of the tree in a “ lake of
15
milk .” In certain Central Asian tales the Abyrga snake
twines round the tree itself, while at the same time the Garide
16
eagle living in the crown attacks and pecks at it . This
Garide, which when flying furiously causes storms, is, as the
name indicates, the Indian Garuda, the well-known robber of
Soma.
The precursors of the Yakut tales have probably been the
paradise ideas of the ancient Iranians, like the beliefs of
the West Siberian peoples, who place this mighty tree on “ the
358 SIBERIAN MYTHOLOGY
iron mountain ” rising from the centre of the earth-disc. From
ancient Persian literature we see that they also called the cen-
tral mountain of the earth Hara Berezaiti, “ the iron moun-
tain,” on the summit of which they believed the tree of life to
be. On this mountain where, under the tree of life, is the
spring of the water of life, Ardvisura, and the paradise of the
Iranians, dwells the first man, Gajomartan, as in the Yakut
paradise. Like the latter the Iranians also pictured him as a
“ white ” being 17 With the help of these facts we can assume
.

that the tale in question has spread along with a current of

civilizationfrom the Iranians to the Turco-Tatar peoples, and
with the Yakuts wandered to the distant River Lena, where
their folk-lore was able to preserve it as near the original
as has been shown, and thus to hand down to the present
generation a valuable relic of the paradise ideas of the Iranians
and the whole East, of which ideas only scanty and scattered
fragments are to be found in ancient literature.
With the greater reason, therefore, do we turn our attention
to the Yakut conception of the tree of life. From the pre-
ceding tales we have seen that besides “ the First Man,” the
whole of the animals of creation dwell near the tree, and that
it is regarded as the nourisher of them all. But in the begin-
ning the tree would seem to have had a more marvellous still

significance. A variant of the tale describes how the Over-god

and the goddess of Birth and Fate, Kybai-Khotun, the name

also of the spirit dwelling in the tree, gave birth to the first

man in the third heaven, from which he was lowered down to

the earth} but despite this, the other version goes on to details
showing how the ancestor of the human race really appeared
in his life-giving surroundings. His curiosity as to where he
has come from leads him to the conclusion that he has been
born in those very surroundings. This appears, e.g., from his

words: “ If I had dropped down from heaven, I should be

covered with snow and hoar-frost, if I had come from the
south or the north, from the east or the west of the central
 THE TREE OF LIFE 359
place (the earth), I should bear marks of trees and grass and
I should give out the scent of the wind} if I had risen from the
bowels of the earth, I should have the dust of the earth on
18
me.” It appears probable, therefore, that the milk-breasted
goddess of the wonderful tree has given birth to him and that
“ the First Man ” is right in saying to her: “ Be my mother,
as though thou hadst given birth me} be my creator, as
to
though thou hadst created me.” Motherly care is also defined
in the words: “ Thou hast brought up me, an orphan, to man’s
19
estate, thou hast suffered me, the little one, to grow up.”

Further, we can hardly be mistaken in assuming that all

the living beings crowded round this tree have the spirit to
thank for their existence. Man at least confesses:
“ Thou hast
brought up my white cattle, for my black beasts hast thou
cared, protected my birds and my game, and kept together the
20
fishes of my black waters.”
With the Central Asian ideas of the tree of life, as an essen-
tial feature, we have seen the belief connected that under the
roots of the tree is a spring containing the water of life. In
the tales of the Yakuts the tree itself is sometimes said to drip
a sap-like fluid so copiously, that a foaming brook is formed.
Under the Iranian tree of life there is a spring in which all the
rivers of the earth have their source. Even the belief that
the tree of life rises out of a lake or sea of wonderful water
is met with.
Thus, e.g., the Kalmucks tell how the Zambu tree rises out

of the Marvo Sea, which is as deep as it is broad and contains

water of eight different elements. From this sea run four
great rivers. These are said to flow towards the different
points of the compass and, after having made seven turnings,
to return to their source of origin. On their journey, each
river receives the waters of five hundred tributaries. The sea
itself is regarded as a mountain-lake, as each river pierces a
rock, said to resemble some animal. The rivers flowing towards
the east, south, west, and north emerge from rocks which are
360 SIBERIAN MYTHOLOGY
respectively like the mouths of an elephant, a bull, a horse,
21
and a lion . The animals in this tale represent the points of
the compass, a belief extremely, old among the civilized peoples
of Asia, though the animals themselves may vary. Thus,
in the Chinese tale the east is represented by a blue dragon,
the south by a red bird, the west by a white tiger, and the
north by a black turtle. To prevent diseases the Mongols
are said to have built on the site of an old Chinese town a sanc-
tuary (o£o), at the four sides of which they erected wooden
images of the points of the compass, i.e., a tiger, a lion, an
22
and a dragon
eagle, .

That these four rivers of the Kalmuck tales have their

source at the very centre of the earth, is shown by the
fact that they are believed to carry with them the materials
decorating the sides of the central mountain. The eastern
river contains silver sand, the southern blue jewel sand, the
western red jewel sand and the northern gold sand.
There can be no doubt of the fact that these ideas of the
Kalmucks have come down to them from India along with
the currents of civilization, even though these four rivers of
paradise have, as the Bible shows, been known also to the
Semitic race.
 CHAPTER VI
DESTRUCTION OF THE WORLD
ESIDES the destruction caused by the subsidence of the
B pillar supporting the

lieved to threaten the earth peopled by men.

sky, other dangers also are be-
To the idea that
the earth is situated on the bosom of a great cosmic ocean is at-
tached the fear that the foundations of the earth may give way
or that it may become inundated. The Asian tales of the dif-
ferent periods of the earth relate how a great flood once de-
stroyed all life on it, and how a human being who escaped
became the ancestor of a new race of men. Tales of this

description met with also among the Altaic peoples.

are
Whether these are founded on ancient borrowings, and whether
they contain any direct remainders of such loans, is difficult to
conclude; in their present state, as known to us, they would
seem to represent later currents of civilization. One may as-
sume, however, that later arriving legends have been prone to
sweep aside the more ancient forms of this tale.

A very common modern form is found in the following

Buriat tale: Before the flood arrived, Burkhan advised a cer-
tain man to build himself a great ship. Following the advice
of God, the man went where he worked through-
to the forest,
out the days.At last his wife, becoming curious, wished to
know what her husband worked at so industriously in the
forest. To keep his intention secret, the man replied that he
chopped wood there. While the man was away, the devil,
Shitkur, came to the woman explaining that her husband had
deceived her and that he was building a great ship in the forest.
And in the end the devil begged the woman to help him,
saying: “The ship will soon be ready and thy husband will
362 SIBERIAN MYTHOLOGY
invite thee to enter it, but do thou refuse, and when he be-
comes angry and strikes thee, say to him: ‘Why, dost thou
strike me, Shitkur? ’ When thou enterest the ship after this, I

shall accompany thee.” The woman promised to follow the

advice of the devil. Soon a great flood threatened to destroy

the whole earth and the builder of the ship exhorted his
family to enter his vessel, but the wife resisted so long that
the man became angry and began The wife then to beat her.
said, as the devil had taught her: “ Why dost thou strike me,
Shitkur? ” When she finally went on board, the devil was
enabled to accompany her. The tale tells in addition how.,
with the help of Burkhan, the man gathered specimens of all
the animals into his ship with the exception of the Prince of
animals (Argalan-Zon), which deemed itself so large that no
flood could drown it. Having entered the vessel, the devil
changed himself into a mouse and began to gnaw holes in the
bottom of the vessel, until Burkhan created the cat to catch
the mouse. As the flood was so great that it destroyed all the
animals left on the earth, the Prince of animals, whose bones
1
may be found in the earth today, was also drowned . Ac-
cording to other tales the animal which failed to survive the
2
flood was the mammoth .

In a tale recorded among the Sagaiyes, in which the builder

of the ship is called Noj, the devil tempts his wife to inquire
what he is building in the forest, and having found out, begins
to destroy by night what Noj builds during the day. Thus,
when the flood begins, the vessel is not yet completed, and
God is forced to send down to the man a vessel of iron, in
which Noj with his wife and family and all kinds of animals
3
are saved .

In both tales, our attention is called to the part played by

the devil j otherwise they resemble the Bible story of the flood.
The Noj of these tales is unquestionably the Noah of the
Bible.
The corresponding tales of the Irtysh Ostiaks and the South-
 DESTRUCTION OF THE WORLD 363
ern Voguls make the devil give the wife of the hero of the
flood a strong drink, by the help of which she entices her
husband to relate his secret. The Ostiaks call the man by a
4
name borrowed from the Tatars, Pairekse .

A legend corresponding in all its details is known also to

the peoples of East Europe, where it is probably of literary
origin. It is to be found at least in the Russian version of the
Revelations of Pseudo-Methodius. With Russian settlers it

may possibly have migrated in this form to Siberia, where told

by these, it has been written down, e.g., in the territory behind
the Baikal. In its chief points, this Russian legend is as
follows: In order to find out why Noah is building his ark,
the devil advises his wife to prepare a strong drink, having
drunk of which Noah, in a state of intoxication, informs his
wife of the secret entrusted to him by God. The devil dis-
turbs Noah in his work, and when the ark is at last completed,
he creeps into it in the company of Noah’s wife, who has
tempted her husband into pronouncing the devil’s name. Ar-
rived in the ark, in the guise of a mouse, he gnaws holes in the
6
bottom of the ark .

The flood tale of Pseudo-Methodius is without doubt a late

Eastern apocryphal legend founded on the Bible story. That
the wife of Noah, who is not especially mentioned in the Bible,
was also the subject of tales among the Arabians, is suggested
by the passage in the Koran, in which Noah’s wife is mentioned,
together with the wife of Lot, as being among the damned.
Further, the manner in which the devil succeeds in entering
the ark in the company of Noah’s wife, greatly resembles the
following Islamic tale, as already pointed out by Dahnhardt:
When the ark was completed and all the animals hurried there
in pairs, Noah saw that the ass lingered behind; annoyed, he
shouted to it:
u Come in, thou accursed! ” This moment
was taken advantage of by the evil Iblis, who answered, when
the astonished Noah asked him how he had come into the
ark: “I came at thine invitation, there being among the
364 SIBERIAN MYTHOLOGY
6
creations of God none accursed but I.” There are, how-
ever, no indications that the already cited tales could have
spread into Siberia from Islam.
Nearer the Bible story than any other ancient flood tale

known to us, is the following Altaic tale: “Up to the time

when the Tengys (Sea) was

flood {jaik) hid all the earth,
lord over the earth. During his rule there lived a man called
Nama, a good man, whom Ulgen commanded to build an ark
( kerep ). Nama, who had three sons, Sozun-uul, Sar-uul, and
Balyks, was already failing of sight and therefore left the
building of the ark to his sons. When the ark, which was built
on a mountain, was completed, Nama told his sons to hang
from its corners and walls eight cables of eighty fathoms each,
by the help of which he could later determine c
how many days
it takes for the water to rise eighty fathoms.’ After this had
been done, Nama entered the ark, taking with him his family
and the various animals and birds which, threatened by the ris-

ing waters, gathered around him. Seven days later the cables

attached to the earth gave way and the ark drifted free. This
showed that the water had already risen eighty fathoms.
When seven days had elapsed again, Nama told his eldest son
toopen the window of the ark and to look around. Sozun-uul
looked in all directions and then said: 1 Everything has sunk
under the waters, only the summits of the mountains are in

sight.’ Later, when ordered by his father to look out again,

£
he was able to answer: Nothing is to be seen, only the sky
and the waters.’ At last the ark stopped on eight closely
situated mountains. Then Nama himself opened the window
and set free the raven, which, however, did not return. On the
second day he released the crow, and on the third the rook,
but neither of these returned. On the fourth day he sent out
the dove, which returned with a twig of birch in its beak.
From this bird Nama also heard why the other birds had not
returned. The raven had found the carcase of a deer, the
crow that of a dog, and the rook that of a horse, which they had
 DESTRUCTION OF THE WORLD 365

stayed behind to devour. Hearing this, Nama became enraged

and laid a curse on these birds, saying:
£
What they are doing
now, let them continue with to the end of the world! 5 ” The
tale goes on to relate that when Nama had become very old,
his wife exhorted him to kill all the men and animals he had
saved from the flood, so that, being transferred to the other
world, they would be under his power there also. Under the
ceaseless exhortations of his wife, Nama became restless and
did not know what to do. Then his son Sozun-uul, who knew
the intentions of his mother but did not dare to oppose her
openly, related to his father the following incident: “ I saw
a blue-black cow devouring a human being so that only the
legs were any longer to be seen.” Having understood this

fable, Nama seized his sword and cleft his wife in two, begin-
ning at the head. Finally Nama removed to heaven, taking
his son Sozun-uul with him, and changing the latter into a
7
constellation of five stars.
Thus, in this tale also, the wife of the hero of the flood
is pictured as a wicked person. Otherwise, the tale differs
greatly from the preceding dualistic tales and has obviously
reached Central Asia apart from these. Among some of the
Altaic peoples the hero of the flood has also become the object
of certain beliefs. As such he is often called Jaik-Khan (“ the
Flood Prince ”) and is prayed to as the intervener between
the Over-god and man, and as the protector of man. In some
places a white lamb is sacrificed to him annually in the spring.
The sacrifice is carried out on a high mountain. He is also
supposed to be the ruler of the dead, and as such is invited
to the house-purification ceremonies forty days after a death,
and begged to return the domestic animals, which the dead,
according to the people, sometimes take with them. In the
shaman rites also he is often spoken with and desired to con-

vey the prayers of the people to the Over-god. 8 His dwelling-

place is situated in the third heaven, where the paradise of the
blessed is, and from there, at suitable times, he sends his mes-
366 SIBERIAN MYTHOLOGY
senger with a soul for a child born on the earth. In this
9
capacity he is called Jajutshi (“ the Orderer ”).
These ideas of the Altai Tatars correspond to those which
the Irtysh Ostiaks have borrowed for their Pairekse from the
Tatars. As we have already seen, the latter also is regarded
as the hero of the flood, appearing besides in some tales as
the “ Writer man,” who writes in heaven, in the Book of Fate,
according to the dictation of God, how long and in what cir-
cumstances a human being is to live on the earth.
Not only as the ancestor of the present human race, but
also as a kind of Creator does the hero of the flood appear in
the flood tales of the Soyots: When the giant frog (turtle)
supporting the earth happened to move once, the cosmic ocean
began to flood the earth. A certain old man who had guessed
that something of the kind would happen, built a raft
strengthened with iron, placed himself upon it with his family,
and was saved. With the decline of the waters the raft
grounded on a high wooded mountain, where it is said to be
still. After the flood, this Kezer-Tshingis-Kaira-Khan re-
created everything we now see around us. He is especially
mentioned as having taught people how to prepare strong
drinks, an invention accredited also to the hero of the Bible
10
story ,.

How deeply the story of the flood has taken root in the
beliefs of the peoples around the Altai, is shown by their
obstinate belief that the raft or the ark is still today on the

summit of one of the local mountains, where, however, it is

not good for man to search for it, as none have returned from
the spot alive. In other places, tradition tells that on the site
of the grounding of the ark, great nails have been found,
11
believed to be remains of the vessel of the flood .

But in what manner can the hero of the flood have risen to

godlike eminence, to be the object of worship, and have had

ascribed to him so wide a field of action as he actually has
among the Altaic peoples? Without doubt, the beliefs of the
 DESTRUCTION OF THE WORLD 367

Iranians may. be regarded as having brought this about. Their

“ First Man,” Yima, who was worshipped as the ruler over

souls, was at the same time the hero of the flood. This ruler
is met with in Altai Tatar tales as Schal-Jime, the first part of

the name being a deformation of a Thibetan word meaning

“Prince of Death.” In one Altaic creation-tale God says:
“ Thou art my
man, Schal-Jime look well after the man who
;

has tasted strong drink, and little children, foals, calves and
lambs; those dying happily take to thee!
” 12 According to the

preceding, Schal-Jime, like Jaik-Khan, is the ruler over in-

fants and those dying happily.
Some of the more northern peoples of Siberia tell how the
flood brought about the origin of many races and many lan-
guages, a question dealt with in the Bible in connection with
the tower of Babel. The Ugrians tell how the people saved
on their rafts drifted in different directions, settling after the
13
flood in different parts of the earth. In the same way, with-
out mentioning any special hero, the Yenisei Ostiaks relate:
When the water rose continuously during seven days, part of
the people and animals were saved by climbing on to the logs
and rafters floating on the water. But a strong north wind,
which blew without ceasing for seven days, scattered the people
far from one another. And for this reason they began, after
the flood, to speak different languages and to form different
14
peoples.
Original and unaffected as these tales appear to be, especially
in the frequently flooded Yenisei district, where the hated
north wind often causes trouble, we cannot even here, in this
primitive state, assume the story to have originated in North
Siberia. Above all, the influence of foreign flood tales seems
to be apparent in the seven-day periods of time. Compared
with the former tales, however, these latter would seem to
represent a new type.
Far away in the north, on the tundras of the Samoyeds,
a flood tale has also been recorded, in which, as in the ancient
368 SIBERIAN MYTHOLOGY
Indian tales, seven persons are said to have been saved in a
boat. The Samoyeds go on to relate how, after the flood, a
terrible drought followed, so that these survivors were nearly
dying of thirst. From this disaster, however, they were saved
by digging a deep hole in the ground, in which water formed.
More difficult was the finding of nourishment. This caused all

but one young man and one maid to die of hunger, these two
having started to eat the mice which came out of the ground.
15
From this couple the present human race is descended .

For the sake of comparison a flood tale from North-East

Siberia may be given, according to which people were saved
by binding together trunks of trees into great rafts. Establish-
ing themselves on these, they took with them sufficient provi-
sions for the duration of the flood. To prevent the rafts from
drifting out to sea, the people fastened rocks to long ropes
which were then dropped to the bottom as anchors. Finally,
16
these log-rafts grounded on a high mountain . In the above
form this story is told, e.g., by the Kamchadales.
Besides a destructive flood, some of the North Siberian
peoples speak also of a great conflagration, which once de-
stroyed all life on the earth. The Tungus from behind the
Baikal describe it as follows: In the beginning was the earth,
but then a great fire raged for seven years and the earth was
burned up. Everything became sea. All the Tungus were
consumed except a boy and a girl who rose up with an eagle
into the sky. Having wandered for a time in the air, they
descended to a place where the water had dried up. With
17
them the eagle also descended to the earth .

Of an all-devouring conflagration the Voguls also speak,

telling how God sent a sea of fire upon the earth in order to
destroy the devil. The cause of the fire they call “ the fire-

water.” In the destruction of all creation, only the gods and

a few mortals succeeded in The former
saving themselves.
placed themselves on an “ iron ship,” the latter on a
u seven-

bottomed beech-raft,” which was provided in addition with

 DESTRUCTION OF THE WORLD 369
a fireproof, sevenfold cover of sturgeon-skin. The tale
gives thus the same means of escape as the ordinary flood

tales, which the conflagration tales of the Voguls otherwise

resemble.
The tales of the Voguls also tell of a recurring conflagration,
the fearful thunder of which the “ Earth-watching man ” hears
from afar. This hero decides to ride through the fire, “ one
side of which glows in the heights of the sky, the other burning
at both corners of the sky.” With the help of his magic horse
he succeeds also in his attempt. Munkacsi believes the Aurora
18
Borealis to have been the original source of these ideas This .

he assumes is meant by the “ sea of fire ” through which the

hero rides for seven days. Obviously, this great phenomenon
of North Siberia has played a great part in awakening the
imagination of the people, the white streaks appearing among
the Northern Lights being sometimes called “ The track of
the white horse of the Earth-watching man,” but even then
this tale can hardly have been born among the Ugrians. A
hero riding across a sea of fire on a magic steed is a story-
theme met with over a wide area. Neither can the steed be
identified with the eagle of the Tungus tale, although the con-
flagration tales of the two peoples seem to have much in
common. As mentioned before, the fire in the Tungus tale
lasts for seven years, corresponding to the description in the
Vogul tale: “Already for seven winters and summers the
fire has raged, already for seven winters and summers it has
19
burnt up the earth.”
Conflagration tales have also been noted down elsewhere in
Asia. Thus, for instance, in East India it is told how God, as
mankind sank deeper into sin, sent a flood of fire on to the
earth, here also called “ water of fire.” Two people only,
20
brother and sister, were saved by hiding themselves . The
ancient civilized peoples of Nearer Asia would also seem to
have known these conflagration tales.

Quite obvious is the alien influence in such Central Asian

370 SIBERIAN MYTHOLOGY
tales which tell how a great fire will occur at the end of the
world and burn up the whole earth.
The when Ulgen
Altai Tatars say that sends Maidere (a
Buddhist Bodhisattva) from the sky, who will teach people
the fear of God and convert the greater part of mankind, the
evil Erlik will become angry and say to Maidere: “ I am
strong enough to kill thee with my sword.” At the same
time the devil will attack Maidere and fulfil his threat. The
blood of Maidere, said to turn the whole world red, will take
fire, the flames surrounding the earth and rising to the heavens.
Then Ulgen will arrive and clapping his hands together shout:
“Ye dead, arise! ”
And at once these will arise from their
hiding-places,some out of the earth and some from the sea,
others from the fire or the places in which they had hidden
when overtaken by, death. In the world-conflagration Erlik
21
and all wicked people will be destroyed .

This mighty drama of the end of the world, in which the

powers of good and evil engage in a final contest and in which
evil is completely destroyed, is probably Iranian eschatology,
preached perhaps in Central Asia by the apostles of Manicheism
in their time.

Comparable with the eschatology of the Bible is also the

belief of the Buriats, that at the end of the world a great
river of fire will flow from the east to the west, throwing its
sparks everywhere so that the whole of creation will be set
alight. In the place of this old earth it is believed, however,
23
that a new one will appear with new inhabitants .
 CHAPTER VII
THE CREATION OF MAN

T HE TRANS-BAIKAL
Heaven god) made
materials which he gathered
the
Tungus
first

from the four quarters of the

relate how Buga
two people out of various
(the

earth. From from the south fire,

the east he brought iron,
from the west water, and from the north earth. Out of the
earth he created the flesh and the bones, out of the iron the
1
heart, out of the water blood, and out of the fire warmth .

According to a Yeside creation story God made the body

ofAdam by mixing the four elements, fire, water, air and earth.
Old Jewish, Arabian and Syrian tales describe also how God,
when creating the first man, gathered material from the four
2
corners of the earth . According to the Jewish story, these
materials of which God made the body of Adam in the centre
of the earth, were of different colours, red, black, white and
brown, from which we may assume that, as in the Tungus’ tale,
each contained some element connected with some quarter of
the earth. Thus the first man was a kind of microcosmos,
closely related to the macrocosmos.
This ancient fancy is to be found also in Russian tales of
creation. In one manuscript from the twelfth century the four
quarters of the earth have been doubled, the story relating
that God gathered material from eight directions. In later
tales, of which one is from the sixteenth century, it is said
that Adam’s body, i.e., the flesh, was made of earth, his bones
of stone, his ligaments of roots, his blood of water, his eyes
of the sun, his thoughts of clouds, his spirit of wind and his
warmth of fire. According to another tale God made the body
of earth, the bones of stone, the ligaments of roots, the blood
372 SIBERIAN MYTHOLOGY
of water, the hair of grass, the thoughts of wind (clouds)
3
and the spirit of clouds (wind).
How close the connection is between man and nature accord-
ing to this Asiatic conception appears also in Persian literature
( Bundahishy30) in which the resurrection is described in the
following words: “At that time the bones will be demanded
back from the earth, the blood from water, the hair from
plants, and life from fire, all these having been at the time of
creation ordered to return to their respective sources after

death.”
But this relation of man with nature appears also from a
contrary conception, according to which the macrocosmos itself
is born of man, the microcosmos. According to a tale of the
Kalmucks the world was formed from the body of Manza-
shiri (=the Buddhist Bodhisattva Manjucri), the trees from

his blood-vessels, fire from the warmth of his interior organs,

earth from his body, iron from his bones, water from his blood,
grass from his hair, the sun and the moon from his eyes,
the seven planets from his teeth, and the other stars from his
4
back. In the same way is the cosmos formed when the Chinese
demiurge Pan-ku expires: from his spirit is born the wind,
from his voice the thunder, from his left eye the sun and his
right eye the moon, from his blood the rivers, from his hairs
the plants, from his saliva the rain, and from his vermin man-
5
kind. Already the Vedic literature of India ( Rgveda, X. 90)
tells how the world was formed from the body of a human-

shaped primordial being, Purusa. The Manicheans have a

6
similar tale, and even far in Europe, in Scandinavia, we find
a variant of it. In the Edda of Snorri it is told how the sons
of Bor slew the giant Ymir, and of his flesh created the earth,
of his blood the water, of his bones the stones and rocks, of
his skull the sky, of his brains the clouds, and of his eyebrows
the circle surrounding Midgard. Doubtless all the above
stories have some connection with each other and have not
arisen separately.
.
 PLATE XLIV
Old Turkish Memorial Image in North
Mongolia
(See page 30 1.)
After photograph by S. Palsi.
 THE CREATION OF MAN 373
In the tales of the Central and North Asian peoples the
materials of which the first man’s body was made, vary. The
most common conception among the Buriats is that the flesh was
made of red clay, the bones of stone, and the blood of water 7 .

The Altaic peoples believe that bones were created from reeds
8
and the rest of the body from clay The North-West Siberian
.

peoples, like the Voguls, relate how God “ took willow-twigs,

bound them into skeletons, covered them with a layer of clay,
set them before him and blew into them.” In other tales
they tell how God created man and animals from earth and
9
snow . The Yenisei Ostiaks relate how God rubbed a piece of
earth in each hand for a long time and at last threw them
away. The piece thrown by the right hand became a man, that
10
from the left hand, a woman .

Although some Siberian peoples seem to have partly shaped

their own creation beliefs, we can in nowise decide from
this that the idea of creation itself was their own. The tales

themselves, to which these original fancies are connected

as separate details, are the best proof of their being of foreign
origin.

As in the stories about the origin of the earth, so also in tales

telling of the creation of man we find two antagonistic beings,
God and the devil, the latter in some way marring the work of
the former. In most instances the devil succeeds in approach-
ingman before God has had time to give him life. The dog,
whom God sets to watch over man, has a very, important part
in these tales.

Among the Black Tatars there is the following story: When

the great Pajanaformed the first people from a piece of earth,
he could not give them life. He was therefore compelled to
go to Heaven to Kudai to seek a life-giving spirit for them.
When going he left a dog to guard the people. While he was
away the devil Erlik arrived and said to the yet naked dog:
“Thou hast no fur-covering, I will give thee golden hairs,
give thou to me those soulless people.” The dog was delighted
 374 SIBERIAN MYTHOLOGY
with Erik’s proposal and gave the people whom he was to
guard into the keeping of the devil. Having thus come near
the people the devil defiled them by spitting on them, but
fled when he saw Kudai approaching to give them life. When
God saw that the devil had befouled the bodies of the people
and that it was impossible to make them clean again he turned
them inside out. From that time the interior of man is full
11
of filth and spittle .

A similar explanation of the origin of the filth inside man is

given by a Yakut tale. When God had created the world he

built a great stone house in which he placed seven stone images
and “ Man ” to guard them. Day by day the devil begged
for entrance into the house, endeavouring to bribe the guardian
without success, until he promised “ Man ” an indestructible
garment, which he need never take off. He was then allowed
to approach the images and to soil them with his evacuations.
When God came to look at his images and saw what the devil
had done in his absence he grew angry, reproached the
guardian, and fulfilled his wish by changing him into a dog.
The images he turned inside out and blew a spirit into them.
12
For that reason the interior of man is full of filth .

Corresponding tales are met with among the Volga Finns,

the Cheremiss, Votiaks and Mordvins. The purport of these
tales also is to explain why the interior of God-created man is

unclean. The Mordvin tale tells in addition that internal

13
diseases are caused by the spittle of the devil . Certain
diseases, a cough in particular, are given a similar origin in

Russian tales. In the Samoyed tale which does not contain

the turning inside out of man, serious eruptions, pox, and
gatherings are the result of the devil’s saliva. In this tale

also appears a dog, naked as man himself, on whose body

14
the devil causes hair to grow by stroking it .

In another cycle of tales, in which the devil soils the people

whom God had created by spitting on them, these people had
originally some covering, hair or nail-matter.
 THE CREATION OF MAN 375
The Buriats of the Balagan District tell how three creators,
Shibegeni-Burkhan, Madari-Burkhan, and Esege-Burkhan
made the first pair of human beings, using red clay for the
flesh, stone for bones and water for blood. Doubtful as to

which of them should procure a spirit for these as yet soulless

beings, they determined to find out by placing a torch and a
vessel of water before each and going to sleep beside them.
The one whose torch took fire during the night and inwhose
water- vessel a plant appeared should have the honour of giving
life to man and of being his tutelary genius. Shibegeni-
Burkhan awoke in the night before the others and seeing that
the burning torch and the plant were in front of Madari-
Burkhan he stealthily lighted his own candle, putting out that
of the other, and removed the plant into his own vessel. In
the morning, when the Burkhans awoke and saw that the fire
and the plant had appeared before Shibegeni-Burkhan they
decided that fate had determined him to be the life-giver
and the guardian of man. But Madari-Burkhan suspected
Shibegeni-Burkhan of having acted deceitfully, and said:
“ Thou hast stolen the fire and the plant from me, therefore;
the people thou givest life to will ever steal from one another
15
and quarrel together.”
This story, a product of Buddhism, which evidently en-
deavours to explain the origin of quarrelling and robbery, in
the world, is in itself a complete tale, although in this Buriat
tale it appears only as a preface to another story. The tale
tells further how Madari-Burkhan and Esege-Burkhan de-
parted to heaven, leaving these earth-created beings, which at
that time were covered with hairs, in the keeping of Shibegeni-
Burkhan. When the latter also had to visit heaven to bring
a spirit for man, he set a dog, which had then no hair, to guard
the sleeping people. While he was away the devil Shiktur
bribed the dog with a promise of hair resembling that of
mortals, and was allowed to defile them by spitting on them.
When Shibegeni-Burkhan came down from heaven and saw
376 SIBERIAN MYTHOLOGY
that the devil had succeeded in soiling the bodies of the people,
he became angry and cursed the dog on whose body he saw the
devil’s hair-covering, saying: “ Thou shalt ever suffer hunger,
gnaw cold bones and nourish thyself with remains from man’s
repasts, and man shall beat thee.” Then Shibegeni-Burkhan
cleaned the peoples’ bodies of the hairs which the devil had
soiled, and they became naked except in those parts which the
devil’s saliva had not touched, such as the head, which they
16
in sleeping had happened to cover with their hands .

A corresponding tale of the Buriats of Alarsk, in which we

do not meet with the preface mentioned above, also tells how
Burkhan created a hair-covered man out of various materials,
set the dog to guard him and went to heaven to fetch a spirit for

him, and how the wicked Sholmo, having deceived the dog, de-
prived man of his hair, leaving only a remnant in some parts
of the body. The tale tells at its close that had the devil never
succeeded in touching man, man would never have known
17
sickness or death . In a tale recorded among the Voguls of
the Losva, the covering of the first man was nail-matter or
horn-matter. But while God was absent, seeking a spirit for
man, the devil (Kul-oter) managed to spoil his body so that
the nail-matter remained only on the ends of his fingers and
toes. The surface of the body having thus become tender man
18
was an easy prey for sickness and death .

In this form the tale is known also to the Mordvins. By

giving the dog a hair-covering the devil secures the opportunity
of spoiling the first horn-covered man so that only the ends
19
of the fingers and toes keep their coverings .

This original hair-covering or horn-covering of the human

body is met with even in other tales which remind one of the
Biblical story of the fall of man. Seeing that the last men-
tioned covering is comparatively rare in creation tales, but in
paradise-stories quite common, we may conclude that it has been
taken from the latter into the former.
In some Central Asian creation tales in which the dog also
 THE CREATION OF MAN 377
appears, the devil, during God’s absence, blows a spirit into
the man whom God has created.
The following Altaic tale relates that Ulgen created the
first man, using earth for fleshand stone for bones, and made
a woman of the man’s rib. But he had no spirit to give them
and was forced to go in search of one. On starting he created
a hairless dog to guard the pair. This time the dog received
its hair-covering by eating the excrement of the devil. The
latter then blew a spirit into the people with a reed, which he
inserted in the rectum of the sleeping bodies. When Ulgen
returned and saw his people alive he was doubtful as to what
he should do, whether to create new human beings or not.
While he was considering, the frog came up to him and said:
“ Why shouldest thou destroy these beings. Let them exist
for themselves. Who dies, let him die; who lives, let him
20
live.” And so Ulgen let the people live .

In another tale two creators, Otshirvani and Chagan-

Shukuty, built together a human body. The latter said to the

former: “We have created a man, we must yet find him a

spirit to make him alive.” Otshirvani remarked that the devil
might body in their absence, and therefore they de-
steal the

cided to set a naked dog to guard it. While they were away the
devil arrived, bribed the dog by promising him hair, and light-
ing some flax blew the smoke into man’s nostrils. Then man
arose and began to walk. To their surprise the gods on re-
21
turning saw that man had already begun to live .

We find thus that in Central and Northern Asia two cycles

of tales are known, in one of which the devil soils the human
body which God has created, while in the other the devil gives
life to a God-created man. The purpose of both these cycles
of tales is to explain the unexpected deficiencies in a being
of God’s creation. The former tales represent perhaps a more
materialistic conception, dwelling as they do on the weaknesses
of the human body, and chiefly on the filth inside it and the
diseases caused by this, although in certain East European
378 SIBERIAN MYTHOLOGY
variants wicked, sinful tendencies also are the result of the
devil’s touch. The latter cycle of tales endeavours to explain
man’s mental deficiencies. This appears even from the fol-
lowing Altaic story, in which, however, only the capricious
character of woman is under consideration.

When Ulgen had created the earth he made seven masculine

beings upon it and seven trees, one tree for each man. After
that he created yet an eighth man named Maidere and a tree
“ upon the golden mountain.” Having created these beings
God left them to their own and departed. After
resources
seven years he returned and saw that each tree had grown seven
branches, one branch each year, but the number of men had
not increased. God said: “What is the meaning of this?
The trees bring forth new branches but the number of men
does not increase?” Then Maidere replied: “How could
they increase when there is none able to procreate? ” God
now gave Maidere the power to rule freely over men and to
take care that they increased, and so Maidere stepped down
from the golden mountain, went to the men and began to create
a woman, just as Ulgen had created him. On the third day,
when he had finished, the woman was ready, but without a
spirit, so Maidere went out to meet Ulgen and left the dog

to guard the being he had made. The wicked Erlik, by brib-

ing the dog, succeeded in approaching the woman. He blew at

once into her nostrils with a seven-toned flute and played into
her ear with a nine-stringed instrument, woman thus receiving
a spirit and an intellect. But for this reason woman has seven
tempers and nine moods. When Maidere hurried back, he
saw the living woman and said to the dog: “ Why didst thou
let Erlik come so near, how did he deceive thee? ” The dog
replied: “Erlik promised me a fur-coat which should last
unto my death and be neither hot in summer nor cold in
winter.” Then Maidere said to him: “ The garment promised
thee shall be a hairy covering which shall grow fast on to thy
body.” At the same time he cursed the dog, prophesying that
 THE CREATION OF MAN 379
people should always treat him ill, that he should be compelled
22
to live under the sky, etc .

Thus, even in this tale, the originally naked dog has an

important part. The existence of this common feature in all

the creation tales gives us reason to assume that they all have
a common root, in whatever variants they may appear. To
this common root both the devil as spoiler of the people whom

God had created, and the dog which guards them, have be-
longed. The strictly dualistic conception of this original root,
a conception which appears early in the religion of the Iranians,
where also the dog, that originally sacred animal, the expeller
of evil beings, and the creation of Ahura Mazda, had a very
important place, raises the assumption that our tale, as Dahn-
hardt has indicated, is the outcome of an Iranian mental at-
mosphere, originating probably among the Syrian Christians,
and from them wandering both Europe and to
to Eastern
Central and North Asia. The access into Western Europe
for this, as for later oriental-syncretistic legends, was more
difficult.

Our tale about the seven men continues by relating how

Maidere inquires of these, which of them will take the woman
to whom the devil has given life for his partner. Three of
them at once refuse absolutely and escape to the golden moun-
tain where they become assistant spirits to God, or Burkhans.

The other four remain on the earth, and Ulgen takes two ribs
from each side of one of them, Targyn-nama, and of them
23
makes him a wife .

An earlier mentioned Yakut tale also tells of the seven first

men whom the devil marred before God had given them life.
This tale also has a continuation in which the numbers three
and four are specially noticeable. It tells how God gave a
wife to four only, wherefore the other three were dissatisfied.
They complained God
and, as he took no notice, adultery
to
came into the world.These three got wives in the end when
the daughters of the first four women grew up. One of the
380 SIBERIAN MYTHOLOGY
daughters, however, could find no-husband and became there-
fore a prostitute.
More ancient than the fancies in these creation tales of the
origin of man’s deficiencies are those tales in which man first

succumbs to evil suggestions after God has given him life.

 CHAPTER VIII
THE FALL OF MAN
N CONNECTION with the creation myths we have
I touched on many, tales, in which already at his creation,
man was corrupted by the devil and, therefore, never attained
the perfection which God had intended for him. In the fol-
lowing we shall see how man, after his creation by God, has
of his own accord drawn disaster on himself.
In most of the tales of this series, man was originally en-
dowed with a special covering, which protected him from cold,
moisture, wind and other matters liable to affect his health.
Some of the tales provide him with a coat of fur, others with
a nail-substance or horn covering. With the eating of the
forbidden fruit man loses his natural, protective covering.
Very interesting is the following Altaic tale:
A lonely tree grew without branches. God saw it and said:
“ A single, branchless tree is not pleasant to look upon, let
nine branches grow on it.” The nine branches grew on the
tree. God continued: “ Let nine
human beings appear under
the nine branches; from the nine human beings nine races.”
Further on in this tale only two people are spoken of, man and
wife, who were at first covered with fur. The name of the
man was Torongoi and of the wife Edji (“ Mother ”). God
said to these people: “Do not eat of the fruit of the four
branches growing towards the sunset, but eat of the five towards
the sunrise.” And God placed a dog under the tree as its

guardian, saying: “If the devil comes, seize him.” In addi-

tion he stationed the snake there, saying to it: “If the devil
comes, bite him.” Further, he said to both dog and snake:
“ If man comes to eat of the fruit towards the sunrise, let him
382 SIBERIAN MYTHOLOGY
approach the tree, but if he wishes to eat of the fruit of the
forbidden branches, do not him come near.”
let Having said
which God returned to Heaven.
The devil then arrived at the tree, where he saw the snake,
which had just happened to fall asleep. He crept cunningly
into the snake and with its help climbed the tree, from where
he tempted first the woman and then, through her agency, the
man, to eat of the fruit of the forbidden branches. Having
eaten, the couple see to their astonishment how the hair begins
to fall from their bodies. Ashamed, they hide frightened
behind the tree.

When God came on to the earth and saw what had happened
in his absence, he said to the man: “ How is it with thee? ”
The man replied: “The woman has pushed into my mouth
the forbidden fruit.” God turned admonishingly to the
woman: “ Why hast thou done this? ” The woman answered:
“ The snake tempted me to eat.” God said to the snake:
“Snake, what hast thou done? ” It replied:“Not I, but
the devil who had crept into me tempted her.” God said:
“ How did the devil creep into thee? ” The snake replied:
“ As I slept, the devil arrived.” God turned then to the dog,
saying: “ How
was it with thee, why didst thou not drive
away the devil? ” The dog answered: “ Mine eyes saw him
1
not.”
The introduction to this tale, in which nine people are men-
tioned, mystically connected with the nine branches of the
tree, resembles greatly an earlier related tale of seven trees
and seven men. In both tales these trees were at first branch-
less. The on to relate that the first woman gave
later tale goes
birth to nine sons and nine daughters, destined afterwards to
become the ancestors of nine races. A few North Siberian tales
2
speak of the seven ancestors of the human race The numbers .

seven and nine would seem, therefore, to have alternated in

these tales.
In the Central Asian tales, our attention is drawn to the
 THE FALL OF MAN 383

fact that as the guardians of the forbidden fruit both the

snake and the dog are mentioned. The latter, which is no
longer mentioned in the punishments following on the dis-
obedience, would seem to have been introduced only tem-
porarily into this tale from the earlier related creation-tales.
Otherwise, the tale is very similar to the ancient Semitic
story of the fall as known to us from the Bible. Only in
details does it differ from the latter. In the paradise of the
Bible, two trees are mentioned, the tree of life and the tree
of knowledge of good and evil, both growing in the centre

of paradise, the fruit of the latter being forbidden to man.

The Central Asian tale mentions only one tree, the fruit of
the five eastward branches of which were intended as nourish-
ment for man, but the fruit of the four westward-growing
branches of which was fraught with misfortune. This tree
was at the same time the tree of life and death j in the Bible
story life and death were represented by separate trees. The
latter differs also from the former in the fact that it attempts
to explain the origin of death spiritually, as a consequence
of disobedience or the fall. The Central Asian tale would
seem to represent a more primitive state by connecting the
misfortune with the fruit itself. Starting from this, we may
perhaps assume that the original form of the so-called story
of the fall has come into being merely to explain how man,
believed to have originally been created for eternity, could
die. Death was thus not originally regarded in the light of
a punishment, but as the natural consequence of eating of the
fateful fruit, as, having lost its original covering, the power
of resistance of the human body declined and diseases fol-
lowed. Generally, primitive peoples tell how and
sickness
death, non-existent in the beginning, have since become the
scourge of mankind.
The human
idea of an original covering of hair on the
body is widely-spread in Central and Northern Asia. The
Voguls relate that in the beginning God created human beings
384 SIBERIAN MYTHOLOGY
covered altogether with hair, and that they were allowed to
move everywhere and eat of everything but the “ forest-
spirit-berry ” (V actinium uliginosum, growing in swamps).
God then went off to Heaven, but returning to look at his
creatures, he had great difficulty in finding these at all. In
the end God found them hidden beneath some bushes. When
they crept out at God’s command, he saw that the human
beings whom he had created had lost their covering of hair
and shivered naked before him. This had come about by their
eating of the fateful berries, against the express command of
God, and thus becoming a prey and moisture 3
to cold .

In this tale of the Voguls, the mighty and beautiful tree

of paradise of the ancient Semitic race has been transformed
to a modest plant growing in the barren unfruitful north.
Besides the covering of hair, we have in the creation-tales

met with another protective covering of the human body, i.e.,

the horn-covering, lost so completely by mortals that the only

reminder of this primitive state is the substance of which
our finger-nails and toe-nails are made.
This form of the tale, common also in Eastern Europe,
appears already in old Jewish and Arabian tales, in which it

is related how the bodies of Adam and Eve in paradise were

covered with a horny substance so that they did not need
clothes. Not until the fall did they, with the exception of
4
the finger-nails and toe-nails, lose their covering .

The idea of the hair-covering of the first human beings is

also probably from Nearer Asia. It is related in an Arabian

tale, how, on the diamond mountain of paradise, Adam and
Eve had long hair reaching to the ground, protecting the
whole body, and how this fell off when they had eaten of the
forbidden fruit, so that their unprotected bodies darkened in

the sun. The Bible story also obviously presupposes the exist-
ence of some covering, as it is expressly stated that when the
first people had eaten of the forbidden fruit they saw them-
selves to be naked and in need of some garment.
 THE FALL OF MAN 385

The Astrachan Kalmucks relate further that during the

time of paradise the first people were some kind of illuminated
beings. At this time there was neither sun nor moon, these
being unnecessary, as human beings then lighted up their
surroundings themselves. The eating of the fruit extin-
guished their light altogether, all nature became dark, and
5
God was obliged to give mankind the sun and the moon .

This belief is also founded on Nearer Asian tales.

Another consequence of the fall, according to the Kal-

mucks, was the shortening of the age of man and a reduction
in his size. In the beginning men had been immortal or
could at least live through a world-epoch, eighty thousand
years, but gradually their age decreased, one year each cen-
tury, so that their present average age is only sixty. This
shortening will continue with the growth of sin until people
will live to be only ten years of age. At the same time, after
having originally been giants, they will decline to the length
of a thumb. Then the messenger of the Bodhisattva Maidere
and his apparition Berde-Gabat will arrive on the earth, and
begin to better the state of men, increasing their age and size,
6
until they have again attained their former age .

With these Lamaistic beliefs may be compared the ideas of

the modern Jews, reflected in the following words taken from
a collection of their tales: “When Adam was created, his
enormous volume filled all the earth, but when he fell into
sin, he became very small.” Concerning the shortening of
the age of man we find comments in the Bible itself.
 CHAPTER IX

THE ORIGIN OF THE MOSQUITO

A QUESTION
peoples is
of special interest to the Northern Siberian
the origin of the myriads of mosquitoes,
which during the light summer of the north are an unbearable
plague for both men and animals.
The Yenisei Ostiaks declare that a cannibalistic demon
woman, Khosadam, living in the farthest north, created the
1
mosquitoes . Many other Siberian peoples have a special
myth to explain their origin.
The Ostiak Samoyeds tell of a hero named Itje, whose
parents had been devoured by a man-eating giant named
Piinegusse. He himself succeeded in escaping and making his

way to a desert, where he was brought up by his relations.

When he had grown to be a strong and heroic youth, he

decided to free his people from this demon from the north.
He succeeded in killing it, but the demon kept on being born
again. He resolved therefore to burn up the carcase of the
man-eater, but even in the fire the demon continued to exist.

Its jaws ground against each other when the had burnt fire

out, and its voice cried out that even when burnt up it would
continue to plague mankind. The wind would scatter its

ashes into the air, whence they would everywhere suck the
blood of men. From these ashes the innumerable mosquitoes
2
of Siberia arise each summer .

In a Samoyed variant a small black bird is born of the

flesh of Piinegusse. This bird is called u a bit of Piinegusse’s
3
flesh .”

Among the Ostiaks of the river Vach this story runs briefly
as follows: A great bird once caught a great pike and gave
it to its sister to cook. The latter prepared instead a meal
 THE ORIGIN OF THE MOSQUITO 387
of dog’s offal, which so enraged the bird that it flew away
until at last it came to the man-eater. Finding the hut empty,
the bird ate its fill out of a large kettle of fat, but was
caught by the man-eater. To save its own life the bird prom-
ised its sister in marriage to the giant and was set free. It
then hurried home and to save its sister, fastened the door
so that only a small hole was left. The man-eater, coming
for his bride, tried to get through this hole, but stuck fast
there. The bird then killed him with a great knife and set
fire to the house. The body of the man-eater was burnt to
ashes, but here also the spirit spoke, foretelling that its ashes
would each summer be born anew as mosquitoes and would
4
continue to live on the flesh of men.
Corresponding myths, apparently of Indian origin, are to
be found among the Altai Tatars. The evil Erlik created a
water-giant named Andalma-Muus, who put out his long
tongue to seize men, whom he then swallowed. Three of
Ulgen’s heroes, Mandyshire, Tyurun-Muzykay, and Maidere,
decided to kill this demon. Tyurun-Muzykay declared him-
self to be the strongest giant-killer. Having said this, he
came down from heaven, was given birth to by, a virgin, and
became a man. While he was still quite young he was run-
ning about once on the sea-shore when he saw the giant stick
out his long tongue to seize him and drag him into the depths.
The young hero, however, was not helpless in this danger,
but grasped the demon’s tongue and pulled so mightily that
the earth was in danger of sinking under the water. To
avoid this the hero drank so much of the sea that the water
sank until he could see the feet of the demon. The youth
then grasped his feet, pulled the giant out of the sea and
beat him against the rocks so that his blood squirted out
and his entrails were scattered over the rocks. From this

originates the mixed colouring of rocks. After this, the hero

cut the body into little pieces, out of which certain insects,
5
including also mosquitoes, were born.
388 SIBERIAN MYTHOLOGY
According to a Yakut cannibal myth, the man-eating giant
was burnt up, and from the fragments of his bones all kinds
of destructive insects, and also frogs and snails were born.®
Similarly, in Mongol tales it is related how a hero named
Karaty-Khan vanquishes a demon, grinds it into fragments
and throws these into the air, thus giving birth to mosquitoes
7
and other insects .

Far away to the east, among the Goldes, tales of a similar

character are met These tell of two sisters who lived
with.
in the same hut. While one of them was away, the man-
eater came to the other, enticed her from her hiding-place and
tricked her into putting out her tongue, which the man-eater
at once plucked out of her mouth. When the other sister

came home, she found out what had happened in her absence
and decided to avenge her sister’s death. She sought a long
time for the home of the man-eater, and at last she found
four store-houses, of which one was full of human hands,
another of human feet, a third of heads, and in the fourth
numerous human tongues hung from the roof. Among these
she discovered the still warm tongue of her sister. She
wrapped this in a clean cloth and went on, until, in the depths
of the forest, she found the man-eater’s dwelling hidden
away. The demon was away, but his sister, who was a good
person, was at home and promised to help in killing him.
In the evening he came home, bringing a human body with
him and devouring this for supper, after which he went to

sleep. The women now came forward and broke the demon
into pieces with hammers, scattering the pieces in all direc-
tions. While doing so, they said: “ Man-eater, thou fedst
thyself on human flesh, may the pieces of thy flesh and thy
bones change into small insects, which like thee shall eat
human blood. Of the smallest fragments may gnats be born,
of those a little larger mosquitoes, and of the largest flies,

beetles, etc.” Immediately great clouds of insects arose, which

8
spread over the earth .
 THE ORIGIN OF THE MOSQUITO 389

The Goldes have still another tale related to this. A

brother and sister lived in a hut in peace. Once when the
brother came home from the forest, he noticed that his sister
had altered considerably,. He began to suspect that some one
kept company with her. For this reason, he strewed ashes
outside the hut when setting off again on a hunting-trip.
Returning the next morning, he was astounded to see the
foot-prints of a tiger in the ashes. He hid his suspicions,
however, until it became apparent that his sister was enceinte.
Then he decided to thrust a knife into her breast as she lay
murmuring shaman songs to herself. While singing she said:
“ I have lived with the tiger, he is my husband, his spirit

is in me; thou canst not kill me, but if thou wilt cut off my
little finger, I shall die.” The brother cut off his sister’s

little finger and when she was dead, built a large log-fire and
threw the body on to it. While the body was burning, instead
of sparks, all kinds of evil spirits in the form of birds and
9
insects flew out of the fire.

Cannibal myths of this description, which are to be found

also among the Tungus, and are extremely characteristic of
the more northern peoples of Siberia, have been noted down
also on the other side of the Pacific Ocean. As in Siberia,
North American Indian myths tell of the birth of blood-suck-
10
ing insects from the ashes of a man-eater. It seems prob-
able, therefore, that these primitive tales have a common
origin.
 CHAPTER X
THE HEAVEN GOD

A S FAR back as the thirteenth century, Plano Carpini

Mongolorum that “ The Mongols
relates in his Historia
believe in one God, whom they regard as the creator of all

things visible and invisible.” Rubruquis also remarks that

the Mongols acknowledge the existence of one God, but
that despite this they prepare idols for themselves. Similarly,
the Arabian historians mention the “ one ” God of the Mon-
gols, whom, according to a decree of Jenghiz Khan, all the
subjects of the Great Khan had
honour and worship.
to
We might perhaps assume the above reports of “ one ”
God to have been coloured in some way or other, but on
closer acquaintance with the beliefs of the Central Asian
peoples, wer
find that the Heaven god has actually had an
exceptional position among them. These reports are, further,
of such late date, that alien, and, more particularly, Persian
currents of civilization have long before their time exercised
a considerable influence As a relic of Mazdaism
on them.
we find in the folk-lore of both the Mongols and the Tatars
the name of Ahura-Mazda (Mongol Hormusda; Altaic
Tatar Khurbystan). It is also a well-known fact that Mani-
cheism and Nestorianism had by then spread their doctrines
into this territory the wife of Jenghiz Khan himself would
;

seem to have been a Nestorian Christian. Matters being thus,

we have no reason to doubt these old reports; they are trust-
worthy at least regarding the time of which they speak. An-
other question is whether they may be regarded as expressing

the oldest beliefs of the Central Asian peoples concerning

the god of Heaven.
 THE HEAVEN GOD 39i

A
word of their own language, used by the Mongols as
a name for their “ one ” god, is Tengri, a name used for the
Heaven god in many other Altaic languages (Kalmuck Tengri,
Buriat Tengeri, Tatar Tangere, Yakut and Dolgan Tangara,
Chuvash Tura). This word meant originally, “Heaven.”
Among the Chuvash the meaning “ Heaven ” for Tura seems
to have become extinct, and among the Yakuts also, Tangara
appears only in folk-lore as meaning “ the sky.” Having
acquired the meaning of a god living in Heaven, this word
began to be used in many languages for “ god ” in general
(= Latin deus). The Yakuts use it when speaking of their
idols, wood, stone or birch-bark Tangara. The disap-
i.e.,

pearing significance of the word, a “ sky ” appreciable by the

senses, shows plainly, that in the beginning the “ Heaven god
”

of the peoples related to the Turks was the animated sky

itself with its wonderful, mystical powers. At this stage,
when as yet no humanlike or otherwise specially shaped being
is thought of, with the sky merely as his dwelling-place, the

heavens and the Heaven god do not require separate names

as they, did later. An irrefutable proof of this original point
of view is the old title given by the Mongols to the Heaven
god when worshipping him: “Blue Tengri.”
Examples of the deification of the heavens themselves are
met with among the other surrounding peoples. Herodotus
already tells how the ancient Persians worshipped as their
god (Zeus) “ the whole area of the sky.” The name Tien
of the Chinese Heaven god meant originally “ the sky.” The
Finnish races also used the word “ sky ” when speaking of
their Heaven gods without any resulting confusion of thought.

Similar examples are offered by the most northern peoples

of Asia, the Samoyeds and the Yenisei Ostiaks.
In Mongolian folk-lore two expressions are met with:
“ Blue Tengri ” and “ Eternal Tengri,” which, according to
Banzarov, denote two different stages of development. The
most common name, “ Blue Tengri,” for the power behind
392 SIBERIAN MYTHOLOGY
all the different phenomena of the sky, which gives to the
earth fruitfulness and productivity, cannot, according to this
investigator, apply to a spiritual being} but the “ Eternal
”
Tengri who rules the world and decrees the fates of peoples
and individuals, does seem to be a spiritual entity 1 We can- .

not on our part, however, discern any such sharp division in

the use of these qualifying terms, both being often used
simultaneously.
In the beliefs of the Mongols the determining activities
of the sky are extremely conspicuous. They speak frequently
of the “ Fate ” (Dzajaga) of the heavens. In the Chronicle
of Ssanang Ssetsen it i§ Khan, “ that lion
said that Jenghiz
among men,” appeared on the earth through “ the Providence
(Fate) of the blue, eternal sky.” But not only rulers and
princes, “ sons of Heaven ” in a special meaning, but also
ordinary mortals were born into the world through the agency
of the same “ Providence.” Everything that happens was
believed to have been decreed by, the sky. When the Mongol
princes published their laws, they added to their authorization
the words: “By the Providence of the eternal sky,” in the
same way as Christian monarchs exercise their power “ by the
grace of God.”
As this Providence belief is not met with among the more
northern peoples of the Altaic race, at least not in any such
developed form, our attention drawn to the Indo-Iranians,
is

the proximity of whom to the Mongols cannot but have left

some trace. The Dzajaga idea of the Mongols corresponds
in fact with the Rita of the ancient Vedic poems and the Asha

of the Avesta, by which a power watching over the world was

meant. This Providence does not seem to have been per-
sonified, neither were sacrifices offered up to it in the begin-
ning. The relations of men towards it may be compared with
those of the Greeks of Homer’s time towards Moira, under
whose laws even the gods existed. But it is to be noted that
this Providence or Fate, the decrees of which were unrecall-
 THE HEAVEN GOD 393
able, was always connected with the sky, according to the
ideas of the Central Asian peoples. In a similar way Fate
was regarded by the Chinese, who call Fate Tien-ming (“ the
sky-order ”) being in this respect entirely of the same opinion
as the Mongols. Both these peoples see in the complete sub-
ordination of Heaven to its own laws an example for all earthly
order.
In the list of gods of the Chuvash living in Russia, a spirit
named Kaba (“ Fate,” “ Providence ”) corresponds to the
Dzajaga of the Mongols from the former the Cheremiss
j

have taken it as Kava-Jumo and the Votiaks as Kaba-Immar,

and unaware of its origin, sacrifice nowadays to it as to a
Heaven god. Among the Eastern Cheremiss even sacred
2
groves( Kawalan pumas) were consecrated to Fate .

Obviously, Dzajaga, Kaba, Rita, Asha, Tien-ming and

Moira, called Fatum by the Romans, are closely related to
one another in their meaning. The question arises, therefore,
as to whether this fatalistic belief is a general product of the
human intellect, born among each of the separate peoples,
or whether we have here a result of the so-called “ migration
theory.” The dependence of fate on the heavenly rules pre-
supposes so naturally a certain stage of development that we
cannot avoid turning our glance to the cosmology of the
ancient Babylonians.Nowhere else, in this early period, do
we meet with such admiration of the constant order of the
sky and such blind belief in its mechanically, working powers,
the latter affecting all life down to the smallest details. Here
the sky has truly been “ a Book of Fate ” in which the wise
can read future events. For this reason it is more than
probable that just this star fatalism of the Babylonians has
been the model and the source of the Providence beliefs of
all the above mentioned peoples.
As the fate of everything is thus dependent on the sky,
it is natural that one should say, like the Mongols: “The sky
decrees ” or “ the sky commands.” In the same way as the
394 SIBERIAN MYTHOLOGY
Vedic poems speak of the “ director of Rita,” so the ruler of
Providence, Dzajagatsi (dzaja —u to decree,” “allow,”
“order,” or “command”), appears simultaneously with
Dzajaga in the beliefs of the Mongols, meaning the god of
Heaven. The qualifying attribute of the sky is often
“ Dzajagatsi Tengri.” In the inscriptions of Orkhon, where
the “ heavens ” are mentioned also as the god of armies, we
meet with the word dzaja with the meaning of “ com-
to
mand”: “The sky commanded our armies in the war and
we were victorious.”
The Dzajagatsi of the Mongols has a counterpart in the

Jajutsi of the Altaic race, the Dzajan of the Minusinsk Tatars,

and the Buriat Zajan (Mongol dzaja =
Altaic Tatar jaja
= Buriat zaja). The Buriats by Khudinsk call the Over-
god of the heavens Zajan-Sagan-Tengeri ( sagan “white”). ,

Another qualification of the Heaven god with the same mean-

ing is the Tatar Bujuruktsi ( bujur ,
“ to decree,” or “ order ”),
loaned also by the Ugrians (Ostyak Pairekse). The Voguls
append to the name of their god in their own language,
“ Num-Torem-paireks.” The same word is further met with
in thegod-name of the Chuvash, Purdan-Tura, and in that of
the Cheremiss, Puirso-Jumo (Cheremiss fujurem Chuvash =
p«V-= Kazan Tatar bojor -).
We see thus how this idea o'f a Fate bound up with the
heavens is common to all the Turk-related peoples. In addi-
tion to all the more fateful occasions of life, birth in especial
is dependent on the providence of Heaven. Dzajagatsi,
Jajutsi, Bujuruktsi, etc., are often spoken of as the decreers
of birth, and at the same time as a kind of gods of birth.

Sometimes some other than the actual Heaven god is given

this title. The Altai Tatars, who speak of several storeys in
3
the heavens, believe Jajutsi to live in the fifth of these.
Here he is thus a being apart from the Over-god. Each
mortal having his own fate, each has been given a special
ruler of fate, which follows him faithfully from the moment
 THE HEAVEN GOD 395
of birth. The Mongols call this spirit, which does not desert
man as long as he is in favour with the heavens, Dzol- (“ hap-
4
piness”) Dzajagatsi . It is said to watch over the health of
its ward, his property and his prosperity in general, protecting
him at the same time from all dangers. Similarly, each
mortal has, according to the Altai Tatars, his own Jajutsi,
which, having received orders from above, brings down life-
force from the wonderful “ lake of milk ” in the third storey
of Heaven, then brings the embryo alive into the world, and
follows the man thus born from his infancy onward as a kind
of good spirit. Besides this, each mortal is supposed to have a
lifelong evil companion, Kormos, which from his birth tries

to harm him. The former, which writes down the good deeds
done in life, is said to be on man’s right shoulder, the latter,

which notes down his evil deeds, at his left. These Jajutsi,
like the blessed dead, live in the lands of paradise in the third
5
storey of Heaven . It is hardly necessary to point out that
these beliefs in good and bad angels reached the Tatars from
the Iranians.
The belief that each mortal has a special arbiter of his fate
in Heaven, seems to be closely related to the idea that each
mortal has his own star in the sky. The appearance of a new
star signifies birth, the “ falling ” of a star, death. When the
Chuvash see a shooting-star they shout at once: u My star is

up above! ”
6
still Several North Siberian peoples also, e.g.,
7
the Tungus, speak of the stars of each mortal .

Plano Carpini says that the Heaven god, according to the

Mongols, is also the “ avenger.” This punishing activity of
Heaven is closely related to its “ providence ” or “ decreeing.”
When once Heaven has decreed anything, it is not good for
men to show resistance. The Mongols believe that Heaven
“ sees ” everything, and that therefore no one can conceal his
actions from it. In taking an oath, the Mongols say: “ May
Heaven know! or “ May Heaven judge! ” The revenge of
”
the heavens has not, however, been regarded as something
396 SIBERIAN MYTHOLOGY
occurring beyond the grave, but is believed to fall on the
guilty already in this life. In its judgments Heaven is com-
pletely neutral, punishing princes as effectually as peasants.
Punishment is believed to follow crime as a kind of inner
8
necessity .
Without being in any way inconstant the sky can sometimes
make troublesome demonstrations, reflecting in its own way
disturbances on the earth. Neither were the ancient Baby-
lonians unfailingly logical in their conception of the unwaver-
ing laws of Heaven, but saw at times “ signs ” in the sky,
which were interpreted as showing the dissatisfaction of the

gods. Heavenly demonstrations of this description were, ac-

cording to the Mongols, comets, meteors, years of famine,
floods, etc., at the threatening of which rulers and subjects had
to review their plans and intentions and humbly submit to the

will of the “ eternal sky.”

The Chronicles containing the history of the Mongols men-
tion many illuminative examples. It is related in them how

Mogan-Khan (during the Tukiu dynasty) having held am-

bassadorsfrom China for a long time in captivity, freed them
and made peace with their ruler after Heaven had by long
storms shown its dissatisfaction at the tyrannous acts of the
Khan. In the fifteenth century the Mongols seized the ruler
of China and sentenced him to a long term of hard labour,
but noticing once how the cup from which the emperor had
drunk, glowed with a purple light, they sent him with all
honours back to China, as they believed this to be the will of
Heaven. Especially have the leaders of the people to follow
closely all the “ signs ” of the sky. The Mongols regard
Jenghiz Khan as having taught them the following wisdom:
u The highest happiness, with which nothing can be compared,
is for the ruler of a land to be in the favour of the eternal
9
heavens.”
In crossing over to the most northern peoples of Siberia,
we no longer find this deep belief in the Providence of Heaven.
 PLATE XLV
Phallus Erected Before a Mongol Mon-
astery to Frighten away a Female
Demon
(See page 398.)
After photograph by S. Palsi.
 THE HEAVEN GOD 397
The Heaven god of the Tungus, Samoyeds and Yenisei
Ostiaks is generally regarded as a being so apart, that he in
no way directs towards men any action of a commanding or
avenging character. It is therefore unnecessary to fear the
heavens. It is also expressly said, concerning the Heaven god
of the Yakuts, that he does not concern himself with doings
on earth or the fates of men. A certain tale shows God as
saying of mortals: “ In letting them down upon the earth I
did not say to them: 1
Come back!
1
If they increase, let
10
them them die.”
increase, if they die, let In other places,
however, conceptions differing from the foregoing appear.
Extremely widespread among the peoples of Central Asia
is, further, the belief that Heaven is some kind of a giver of

life. As a life-creating god of this description the sky is

imagined as male, though not anthropomorphic, with the earth,
as its opposite, female. Both are then gods of birth, the
former acting the part of father, the latter that of mother:
the sky procreates, the earth gives birth. Doubtless, this con-
ception is founded on observations made in nature. The effects

of light, warmth, rain and wind on vegetation in particular,

awakened in the mind of primitive man the idea of similar
effects on all that has life. Thus the thought arose that the
sky gives the spirit, the Earth Mother the material body.
In this same connection there is perhaps reason to point out
that certain Central Asian peoples, as, for instance, the Buriats,
have for the sake of fruitfulness worshipped a certain kind of
have dropped down from the sky.
stone, said to A very
“ ”
famous fallen stone is near the town of Balagansk. Dur-
ing a long drought the Buriats sacrifice to it in order to obtain

refreshing rains. The stone, which is white in colour, is said

by the people to have originally fallen on a mountain, whence
it has later removed to several different places. Among the
Buriats by Khudinsk, each village is said to possess a smaller
“ fallen stone,” kept in the middle of the village in a trunk
attached to a post. In the Balagansk District, where these
398 SIBERIAN MYTHOLOGY
stones are larger, they are generally placed on a platform sup-
ported by four posts. In the hope of a rainy and fruitful
summer they are wetted in the spring and offerings are made
to them. Probably, these stones dropped from Heaven, which
in shape often resemble the longish weapons of the Stone Age,
11
are, as Agapitov assumes, relics of a Mongol phallus cult .

The belief in the procreative powers of the sky is reflected

in numberless tales, in which it is explained how the children
of men and the young of animals have come from Heaven to
the earth. Generally, however, it is believed that only the
souls of these come from Heaven. The Yakuts believe that
the soul of a child comes down to its mother in the shape of a
12
bird . According to a Mongol tale the soul of the founder
of the power of the Sjanbi tribe, Tanshikai, came down from
above as hail, which fell on the lips of his mother. A certain
ancestor of the Mongols was born in such a manner that a
descending ray of light fructified his mother. Jenghiz Khan
is said by the tales to have been born of a virgin, wherefore he
13
could call the sky “ father.” All these ideas spring from the
same original idea, viz., that the sky is the giver of the spirit
and life.

Whether the name Heaven god, Ajy-tangara

of the Yakut
(“ Creator god,” really “ Creative Heaven ”), springs from
the preceding belief, which is doubtless extremely old, we do
not know for certain. The Chuvash, however, seem to
possess a counterpart, Suratan-Tura (really “ Birth-giving
Heaven ”), a name connected also with the Aurora Borealis.
They believe that the sky, during this phenomenon, “ gives
birth to a son.” Suratan-Tura is said to ameliorate the agonies
14
of a woman in child-birth . Otherwise, the idea of this deity
is somewhat confused. Among the Yakut gods we find also

other names for the Creator god, Ajy (“Creator”), ,Yryn-

Ajy (“ White Creator”) or Yryn-Ajy-Tojon ( tojon “ lord ”)
and Aihyt-Aga (“Creator Father”). Although the same
names may be used for the Creator of the Christian teachings,
 THE HEAVEN GOD 399
the ideas in question cannot be said to have arisen from these
teachings. By the side of Ajy-Tojon, appears a special deity
of birth, Ajysit, the name, like Ajy, being derived from the
verb at (“ to give birth to,” “ to create ”). Ajysit, of whom
we shall speak later, is generally regarded as a feminine being
(Ajysit-Khotun, “ Ajysit-mistress ”), and brings the soul from
heaven to the child while being born, helping also the woman
in the pains of child-birth. In prayers this deity, is often re-

ferred to as Ajysit-Ijaksit (“ Procreating-Nourishing ”), a

term corresponding to the qualifying term of the Votiak
Heaven god, Kildis-Vordis. Possibly from the Turco-Tatar
peoples the Volga Finns obtained their Creator-god (Votiak
Kildisin, Cheremiss Satsektse or Sotsen, Mordvin Skaj),
names derived from verbs denoting procreation and birth-
giving.
It is certain that the conception of the creative power of the
heavens of the Central Asian peoples is extremely old. Among
the more northern tribes the conception does not appear quite as
clearly, although they also, like the Yenisei Ostiaks, believe

that not only men, but animals also, have the sky to thank
for their existence: Heaven (Es) “gives,” Heaven “sends,”
even “ lets fall,” what the earth needs .
15
A similar giver of
everything good isBuga
the or Savoki of the Tungus, also
called “ the Lord ” (Amaka).
The close connection between the Heaven god and light
and the sun, appears from the sacrificial rites. Sacrifices to
the Heaven godare offered always towards the direction of the
“ day ” or the dawn, and at the same time the votive animal,

when such is used, has to be white in colour. Sacrifices to the

Heaven god among the most northern peoples are, however,
comparatively rare. In some places it has been the custom to
consecrate some live domestic animal, a horse or a reindeer,
which is then never worked and is looked after well. In
older times a consecrated animal of this description was driven
far to the eastward.
400 SIBERIAN MYTHOLOGY
A curious custom, which occurs among the Yakuts, is that
several trees are erected before the victim, of which seven
bear leaves and a few have figures of birds upon them. All
these trees, which are ranged in a row, represent the different
storeys of heaven, through which the victim is to wander to
the Supreme God in the highest Heaven. A corresponding
custom exists among the Dolgans, who, at the shaman cere-
mony set up, one behind the other, nine stumps, on which are
figures of birds. There also these stumps represent the nine
storeys of Heaven through which the shaman, with the help
16
of these birds, will fly to God .

The idea of the purity of Heaven would also seem to be of

great antiquity. More even than the rest of nature, the sky
loves cleanliness. Very widespread is a tale of how the clouds
were at an earlier time lower down, but, after being soiled by
the people, rose higher. An example of the purity of the sky,
from which later sprang the belief in the holiness of God, is

given by the Tungus of the North Siberian primeval forests.

According to them, a woman, during her period of unclean-
ness, should not look up at the sky. Common also is the belief
that the lightning strikes places where something evil or filthy
is hidden.
Where the Heaven god has begun to be regarded as a kind
of anthropomorphic being, the heavens have become merely
the dwelling-place of this being. Countless tales relate how
God has a magnificent home in the sky, sometimes also a wife
and children, servants, cattle, and other property. In the
brilliant palace of God a Tatar hero was once on a visit, and
17
was received well and entertained with food, etc . The special

characteristics of these tales have, however, hardly been in-

corporated with the beliefs concerning heaven.

The old Babylonian idea of the seven or more storeys of
Heaven gave rise to the thought that the Over-god dwells in
the topmost storey of Heaven. The Yryn-Ajy-Tojon of the
Yakuts dwells sometimes in the seventh, sometimes in the
 17 JX 3tA>
'

'join art
f
^nbn nr .•? ,ji;17j -
:i ; obd ,i

|.?.biid» +0 1:3 -u/gft riaboow miw t

n3Vjeft lo «•; (|ol 2 i

'{Pi Hiw n^mfiffe saJ 7'i7 ?83fi} lo qtari orlj rfi'tY7

(.004 3-«£q 338) .anavssrl aril ihw nij

plii gnumv Jiq-J s

•
: 3jr' •
V r : ;o jijP;Y .£

1 oi bo'iytio mb:;-.’ -:. n od 'io noioP.

• n . jo - ;!
'
•sntlla'wi.) bo ;

(.jo;. 3 0 Kq -
 PLATE XL VI
1. Dolgan shaman-pillars representing the nine
storeys of heaven, with wooden figures of birds.

With the help of these birds the shaman will fly

through the heavens. (See page 400.)

2. Yakut custom of erecting trees, representing the

storeys of heaven, before the victim offered to the

god dwelling in the highest storey of heaven. (See

page 401.)
 THE HEAVEN GOD 401

ninth storey of Heaven, depending on the number of storeys

believed to be in the sky. The Es of the Yenisei Ostiaks lives
in a transparent palace over the seventh Heaven, and accord-

ing to the Ugrians the dwelling-place of God is in the seventh

Heaven .
18
We see thus, that this belief has spread also among
the most northern of the Siberian peoples.
In the same way as the ancient Babylonians regarded the
navel of the sky as the throne of Anu, whence he ruled over
the earth, the Central Asian peoples place the abode of the
19
Over-god somewhere around the North Star . Wherever
the belief in a Heaven-mountain has spread, God is regarded
as dwelling on the summit of this mountain, which touches the

North Star. In connection with the world-pillar it has already

been mentioned how some of the North Siberian peoples wor-
ship the Heaven god in connection with this pillar, as shown,
e.g., by the “ seven-divisioned Sanke ” of the Ostiaks. A more
suitable throne in the sky than the stationary, changeless region
of the sky-navel near the North Star, whence he can best
direct the countless, varying activities of the earth, can hardly
be imagined for the Over-god.
Many Over-god by
flattering attributes are given to their
the Central Asian peoples. The call him
Altai Tatars
“Great” (Ulgon, Ulgen), or “Rich and Great” (Bai-
Ulgon). “Merciful Khan ” (Kaira-Khan) and other general
names are also given to him. The term Burkhan-Baksi (really
“Buddha-master”), which the Mongols, Buriats and Soyots
have begun to use for their highest god, was brought by Bud-
dhists from China.
 CHAPTER XI

THE SONS OF GOD

LOSELY
C
the sky, the
connected with the
the Siberian peoples, are certain other gods living in
number of which is
Heaven god, according

precisely fixed. Extremely

to

common is a group of seven gods, said to act as the assistants

of the Over-god.
More especially in the beliefs of the Kirghis and the Siberian
Tatars, do these gods play an important part. In the Altaic
tales mention is made of seven beingsnamed Kudai (“ god ”),
situated in the third storey of Heaven on the Siiro (“ Maj-
1
esty ”) mountain The Yakuts call this group of seven gods,
.

which they declare forms “ the suite of the Over-god Ai-

Tojon,” Satta-Kuro-Dziisagai-Ai {satt'd, “ seven ”) ;
they are
supposed to be the tutelary genii of horses, and a sacrifice of
2
kumiss is poured into the fire for them at the spring festivals .

Often these grouped spirits are called the sons of the Over-god.
Certain of the Altaic tribes can recount the names of these
“seven sons”: Jashigan, Karshit, Bakhtagan, Kara, Kushkan,
Kanym and Jaik 3 Much cannot, however, be grounded on
.

these names, as they vary greatly in the different districts.

As little known as the names of this group are the spheres of
activity ascribed to each. In the corresponding list of the
Lebed Tatars, Kanym appears as the wife of Ulgen. Kara
(“Black”), also Kara-Khan, according to these last, has left
his father and, instead of the light-filled abodes of Heaven, has

chosen the dark holes of the underworld as his lot. Jaik or

Jaik-Khan is the prince of the flood and at the same time a
4
kind of escort to the souls bound for Hades .

Names for the seven “ sons ” of the Heaven god have also
been invented by the Voguls and the Ostiaks, although these
 THE SONS OF GOD 403
are for the most part the names of their own district gods.
The list of the Voguls comprises, according to Gondatti, the
following the god of Pelym, the god of the upper field
spirits:

of the Ob, thegod of the Holy Ural, the Prince of the river
Aut, the god of the Little Ob, the god of the Sosva centre,
and the “ Earth-watching Man.” In the information ob-
tained by Munkacsi from Sygva the following are named:
the god of Pelym, the Old Man of the village Tek, the Holy
Prince of the Lozva-water, the god of the Sosva centre, the
god of the Little Ob, the Old Man of the village Lopmus,
and the “ Earth-watching man.” Part of the corresponding
catalogue of the Ostiaks by Tremyugan deserves mention:
“ The Forest-game-sharing man ” and the “ youngest son ” of
the Heaven god, Khan-Iki (“ Prince old man ”). The former
is from whom game is prayed for,
a deity living in the sky,
and to whom, as to a Heaven god, a white animal has to be
sacrificed.® The greatest interest is, however, awakened by
the “ youngest son ” among this group, the Vogul “ Earth-
watching man,” the Khan-Iki of the Ostiaks, to whom many
tales are attached and who is certainly not an original Ugrian

god.
The fact that these seven gods are but little known to the
Siberian peoples, as is often true of their names also, draws
our attention to their number. We know the Iranians to have
had a group of gods of the same number, Amesha Spentas,
and similarly the Adityas of the Rgveda were originally seven
gods, the duties of whom, like that of the Siberian sons of
God, was the watching over and the control of the heavenly
laws of nature. We arrive thus at the assumption that these
Asiatic gods, wherever they may be met with, have the same
origin. But where and how did this heavenly group first take
shape?
Light is thrown on the problem by the picture of Heaven
of the Vasyugan Ostiaks, seen by the “ eyes of the soul ” of
the shamans, and described by them in songs. From these we
404 SIBERIAN MYTHOLOGY
learn that the heavens are seven-storeyed, in the topmost of
which the Over-god Num-Torem himself lives, and in the
lower ones his sons. The dwellers in these storeys of the sky
are called also by names borrowed from the Tatars, Torem-
Talmas (“Heaven interpreter”} talmas Tatar tolmats ) or =
Torem-Karevel (“Heaven watcher”} karevel Tatar kara~ =
vel). The names of the separate “ Interpreters ” are unknown
to the Vasy.ugans, neither can their activities be explained, but
they are believed to live one in each storey of the heavens.
Usually, they are called after the sacrifices offered up to each,
i. “The arrow-sacrifice Torem ” receives arrows shot any-
where into the sky; 2. “ The cloth-sacrifice Torem,” who re-
ceives a cloak of white cloth, which is hung up on forest

expeditions in some birch in a primitive forest; 3. “ The sable-

sacrifice Torem,” who is given a sable-skin, kept in a box taken
on forest expeditions; 4. “ The cup-sacrifice Torem,” for whom
a special tin cup is kept in the storeroom; 5'. “The horned-
deer-sacrifice Torem,” for whom the hide of a deer killed in
the forest is left, with horns and hoofs attached, hanging on a
birch. This spirit is believed to let down game and fish upon
the earth for men, and is the same being as the previously
mentioned “ Forest -game-sharing man.” As the sixth a

Russian saint, Nikolai the miracle-maker, is mentioned, the

latter being the protective spirit of travellers by water, to whom
the Ostiaks hang up the skin of a marten in their store-rooms
6
as a sacrifice.
As Karjalainen points out, this Karevel arrangement is not
an invention of the Ostiaks, but has reached them in the first

instance from the Tatars. It is unfortunate that we should

know so little of the beliefs of the pagan period of the Tatar
tribe geographically nearest to the Ugrians, a tribe from which
these have acquired much interesting culture, but among the

tribes further south, which have better preserved the beliefs of

their forefathers we find a corresponding idea to the Ostiak
Karevel arrangement, appearing in such a manner that each
 THE SONS OF GOD 405

son of the Over-god is given a different storey of the heavens

as dwelling-place. Radloff relates that he obtained from the
Lebed Tatars on his travels the following description of their
heaven: “The original Father, the Creator of everything, is

Kudai Bai-Ulgon; he has four sons: Pyrshak-Khan, Tos-Khan,

Kara-Khan and Suilap. The son of Suilap is Sary-Khan, and
the son of Pyrshak-Khan is Kyrgys-Khan, the protective spirit
of the local Tatars. All of these gods except Kara-Khan bring
happiness to men. They give food and protection against
dangers. To the highest god, Ulgon, white horses are sacri-
ficed, to Pyrshak and his descendant brown ones; to all the
gods, grain is further sacrificed. The gods live in Heaven,
which according to these Tatars, is seven-storeyed. In the top-
most lives Ulgon and his wife Kanym, in the next Pyrshak-
Khan, in the third Tos-Khan, in the fourth Kyrgys-Khan, in

the fifth Suilap, in the sixth Sary-Khan, and in the seventh the
messengers sent by the gods down to men. Kara-Khan
(“ Black Prince ”) is said to have deserted his father and re-
moved from the light-filled dwellings of Heaven to the under-
7
world.”
It is to be understood that this heavenly order is not an
invention of the Turco-Tatar peoples, but has come to them
from elsewhere. For this reason the signification of the dif-

ferent gods is so vague to the people; from the investigator,

however, these gods dwelling in the seven storeys of the
heavens cannot hide their origin, pointing plainly as they do to
the Babylonian Planet gods, which, in their distant fatherland,
ruled over seven discs of the sky situated one above the other.
In another description recorded by Radloff, in which seven-
teen storeys of heaven are spoken of, a detail that is only an
accidental transformation found amongst a certain Altaic tribe,
the sun is mentioned as dwelling in the seventh, and the moon
8
in the sixth storey of Heaven . Thus the sun and the moon
govern two sky-discs situated one above the other. In the
seventh storey, together with the sun, lives an omniscient
406 SIBERIAN MYTHOLOGY
Mergen-Tengere (“ Sharpshooter-god”), who reminds one of
the Ostiak “ Arrow-sacrifice Torem.” Dare one assume this
deity to reflect an ancient god of lightning?
As the spirit of the ninth Heaven, Radloff mentions Kysa-
gan-Tengere. The corresponding Kisagan-Tengri of the
Mongols was the god of war, believed to protect the army, to
direct it in dangerous and difficult places, and to procure victory
for it by vanquishing the enemy. In the fifth storey lived
Kudai Jajutshi. If these, as seems probable, were originally
Star gods, the counterpart of the former would be the Babylo-
nian Nergal (Mars). the Of
of the upper storeys of
spirits

heaven only Kaira-Khan (“ merciful khan ”) and Bai-Ulgon

(“ Rich and Great ”) are mentioned, the former being placed
in the seventeenth and the latter in the sixteenth storey of

Heaven} according to the most general belief, however, these

names apply to the same Over-god. The “ black ” Kara or
Kara-Khan of the earlier lists, who descended from Heaven to
Hades, being doubtless a Star god, deserves special attention}
on account of his colour and other attributes he may possibly
correspond to Saturn, called “ the black star ” by the ancient
Babylonians.
Instead of the more original group of seven, a group of
nine “ sons ” or “ servants ” of God appears in some districts.
Thus, in the tales of the Mongols we often meet with “ nine
Tengeri, protectors and brothers,” these words denoting attri-
9
butes often ascribed to them . The Buriats can give the names
of the “ nine sons ” of the Over-god. These are, however,
exceedingly and vary in the different districts. Doubt-
artificial

less, these u nine sons ” or “ brothers ” originally signified the

Planet gods, from whom the names of the days of the week
have been taken, although others have come later to join them
as the storeys in Heaven were increased to nine. Banzarov
says expressly that the Mongols worshipped
“ nine great stars,
10
which corresponded to nine Tengeri.” The group of nine
has not been as common in Asia as the group of seven, which is
 THE SONS OF GOD 407
known also in Eastern Asia.In ancient times the Chinese
worshipped the “ seven rulers ” or “ directors ” of the sky, by
which they are said to have meant the sun, the moon and five

planets. Where the numbers seven and nine have started to

compete among themselves, one notices that the former has
often given way to the latter.
These sacred numbers of the gods have in places left their

mark on the sacrificial cults. The descriptions of the sacrifices

among the Chuvash living on the Volga often mention nine
11
sacrificial priests, nine sacrificial animals, nine cauldrons, etc.

Naturally the recipients of these sacrifices were formerly as

numerous ; therefore the people even now try to arrange their
gods in a series of nine. Built on a similar foundation is the
custom of the Finnish tribes in East Russia, especially of the
pagan Cheremiss, of placing in some districts, when sacrificing
to the Heaven god, nine sacrificial loaves and as many bowls
12
of honey-drink on their altars. On the sacrifice platform of
13
the Yakuts one may also see nine small bowls.
But let us return again to the older group of seven gods,
the members of which the Ostiaks call “ the Interpreters ” or
“ the Watchmen of Heaven.” The conception of the Planet
gods as a kind of interpreters seems to be of great antiquity.
Diodorus already speaks of it in describing the Chaldean fore-

casting from the stars in the following words: “ Most impor-

tant to them is the examination of the movements of those
five stars, which are called planets. They call them the ‘ In-
terpreters ’ (epjUTjms) 5
to the one we call Saturn they give a
£
special name, Sun-star,’ as they have it to thank for their
newest and most important forecasts. They call the planets
‘ Interpreters ’ because, while the other stars never deviate
from their routes, these go their own ways and thus interpret
the future and reveal to men the mercy of the gods.”
The duties of these heavenly “ Interpreters ” is thus made
clear by Diodorus. According to the Chaldeans the starry
heavens are a book of fate, reflecting the path of life on earth,
408 SIBERIAN MYTHOLOGY
and also affording to the wise an opportunity of reading the
future. That the ancient Babylonians already knew the
“ Tables of Fate ” and the “ Book of Life ” is known to us
from the Bible. Founded on these ancient models is the belief
of the Ostiaks, that the helpers of God write in the “ Book
of Fate,” according to his dictation, each time a child is born,
14
the length and all the varying fortunes of its life . That these
helpers or assistants are the previously described seven gods
appears from the old tales of the western Tatar tribes of
Siberia, in which seven Kudai live in a tent in the sky, before

which is the “ golden tethering-post.” Here the gods sit in

their abode behind a curtain, with the great “ Book of Life ”
before them, marking down births and deaths and deciding
15
the fate of men .

Though these fatalistic beliefs may have spread with Islam

wherever this religion obtained foothold, and thus among the
Turco-Tatar peoples also, it is still evident that, even much
earlier, they had taken deep root in the conception of life

current among the Central Asian peoples. It is to be noted

that the “ Interpreters” and the “ Sons of God ” already
appear in the pagan beliefs. The Kudai of the Tatar tribes
already referred to have clearly come from Persia, as their
name, a Persian loan-word, shows.
The most interesting of all the assistants of the Heaven
god is who, through the Turco-Tatar peoples,
a certain being,
has reached the distant Ostiak territory. This being has a
special duty to perform, as the name “ Writer man ” shows.
On the Demyanka he is regarded as the “ first assistant of the
Heaven god ” and is believed to live in heaven, a lower
little

than the Over-god himself. His duty is said to be “ to write

in the Book of Fate, according to the dictation of the Over-
god, how long and in what circumstances a mortal may live

on the earth.” When a person dies, the Ostiaks say: “His

days written by the ‘
Writer man ’ have finished.” In other
Ostiak districts a deity, of this name is unknown, and for this
 THE SONS OF GOD 409
reason Karjalainen assumes him to be of late origin and to
have sprung from the Heaven god himself, in other words,
he is a being developed from one of the Heaven god’s attri-
butes, as, according to an explanation recorded by the author
in question at Tsingala, the name “ Life-time writing man ”
16
is one of the names of the Heaven god This assumption is
.

hardly correct, since besides being the writer of the Book of

Fate, this deity appears also as the bearer of God’s commands.
The Irtysh Ostiaks call him by a name borrowed from the
Tatars, Pairekse, and believe that his duties are to come down
to the earth on reconnaissances as the messenger of the heavens,
and Book of Fate the length and circumstances
to write in the
of the life of each person being born. As the messenger and
spy of the Over-god he has been given the attribute “ the Man
of many lands,” “ the Travelling man.” According to the
Ostiaks these journeys are often made in the shape of some
animal, occasionally as a goose. As such he resembles more the
“ younger son ” of God, “ the world-watching man ” or Ort-
iki, who in the shape of a goose or “ sitting on the. wings of a
goose goes to the place he desires,” and who, in tales, is called

the “ goose spirit.” Further, the winged steed of the deity

under discussion, on which as the mediator between God and
man he flies through the air, and from “ one nostril of which
fire from the other smoke,” is spoken of 17 However
darts out, .

great the number of tales mixed up with these names may be,
it is probable that this messenger of God, the “ Man of many

lands,” the “ Travelling man,” did not originate among the

Ostiaks. Still less can a “ writing ” god have had his birth

among people who have never been able to write.

The same being was known to the Chuvash living on the
Volga, in their belief that the god of Fate, Kaba, sends to the
earth at the birth of each child a being called Piileh, who
decrees the fate of the child and notes down its name. Having
accomplished his task, he returns to heaven and relates the
18
matter to the god of Fate . Possibly, the same being is to be
4io SIBERIAN MYTHOLOGY
found in the Cheremiss “ Propounder of God,” to whom, when
sacrificing to the Heaven god, a special offering is prepared,
in order that he may lay before his master the troubles of the
19
Cheremiss people . The Votiaks also, at their horse-sacri-
fices, have a custom of sacrificing a goose, without knowing
any longer to which deity it is intended, remarking only that
the goose escorts the sacrificial horse to heaven.
In searching for the origin of the Writing god, we must
turn again to the land of the twin rivers, where the art of
writing was known earlier than elsewhere in Asia, and where,
from ancient times, the Tables of Fate and the Book of Life
were known. A god corresponding to the “ Writing man ”
of the Ostiaks is also to be found among the ancient Babylo-
nians, who call this scribe of the gods Nabu. As the writer of
the Book of Fate he is pictured with an object resembling a
pen in his hand and the art of writing is itself called “the
wisdom of Nabu.” Among the planets he appears as Mercury.
The same being is met with in another land where the art
of writing was known, Egypt, where Thout is the counterpart
of the Babylonian scribe. This ibis-headed deity is often
pictured, like Nabu, with a tablet and writing materials in his
20
hand .

In addition to the groups of gods just mentioned, we meet

in the mythology of Central Asia with more numerous groups,
these forming also a closed ring, the origin of which the people
can no longer explain. As in the Altaic tale of the Sumeru
mountain, the thirty-three gods (Tengeri) believed to live
on this world-mountain have come from India. Most prob-
ably connected with these gods is the information given by
Verbitskiy regarding the cosmos of the Altaic peoples, that
“in Heaven there are thirty-three discs, one higher than the
21
other.”
Three times greater is the crowd of Tengeri in the Buriat
Heaven. These were divided either according to their disposi-
tions into good and evil, or according to where their habitations
 r .
7

:-0 J -'i
': •• •
7 - I. ;7 H

'
; V :• .
 PLATE XLVII
Hides of Buriat Offerings
(See page 404.)
 THE SONS OF GOD 411

were supposed to be, into “ western ” and “ eastern.” The

“ western,” friendly to man, were called “ white ”j the eastern,
bringing all kinds of evil, fogs, diseases, and other misfortunes,
were called “ black ” Tengeri. Of the former there are
fifty-five, of the latter forty-four. The Mongols have also
known these ninety-nine Tengeri of Heaven. The Buriats
relate how these gods, who formerly, lived in peace together,
quarrelled among themselves. In the beginning there were
then fifty-four western, good Tengeri and forty-four eastern,
evil ones,one being on the border of each group but belonging
to neither. Being in the minority, the “ easterns ” begged
this solitary god, the name of whom is have been Segen-
said to
Sebdek-Tengeri, to join their side, but the “ westerns ” put
up a resistance and tempted this god to their own side. In some
districts the source of the disagreement, and even of the war
among the gods, is mentioned as being the beautiful daughter
of Segen-Sebdek-Tengeri, whom both groups passionately
22
wished to own .

That these ninety-nine gods are not the invention of either

Buriats or Mongols, appears already from the fact that these
peoples do not know the grounds for the above division, nor
do the names given by the Buriats to these gods throw light
on the question. To judge from all the data, this idea has
arrived complete from elsewhere.
More difficult is the explanation as to how this fancy has
originated. An idea has spread among the Altai Tatars, that
besides this earth of ours, the smallest and lowest, there are
23
ninety-nine other worlds . It is further related that when
Ulgen thrust out the devil Erlik and his company from
Heaven, Erlik pronounced the following words: “ Thou hast
cast out my servants and myself from Heaven to the earth,

these falling in forty-three different places. Therefore shall

I send out these forty-three kinds of servants ( etker ) and these

shallwork evil each in the place where he has fallen from

Heaven, and trouble men up to their death.” Counting Erlik
412 SIBERIAN MYTHOLOGY
himself there are thus forty-four of these Altai Tatar evil
spirits, or as many as the evilly-disposed Tengeri of the Buri-
24
ats . The placing of the evil spirits in the east and the good
in the west by the latter is peculiar, all other peoples having
a contrary opinion. Most probably some star-myth is at the

back of these beliefs also. For the sake of comparison it may

be mentioned that the Chinese know of seventy-two good and
thirty-six evil Star gods.
 CHAPTER XII
THE GREAT MOTHER

A MONG the eastern Finno-Ugric peoples

met with a mighty goddess of birth, called by the Chere-
miss and the Mordvins the “ Great birth-mother,” whose
we have already

dwelling-place these peoples, like the Votiaks and the Ugrians

living on the Ob, believe to be in the sky. The same goddess
is known to certain peoples of the Altaic race. When cele-
brating their spring-festival at the time when the flowers
break forth, the Altai Tatars, among other deities, remember
a goddess called “ The Lake of Milk.” In many prayers she
is referred to as the “ Milk Lake mother ” and worshipped as
1
the giver of all life . That this great goddess was known
earlier over a comparatively wide area among the Turco-Tatar
peoples, is proved by the fact that the “ Milk Lake mother ”
appears also in the list of deities of the Chuvash living by the
2
Volga . But according to the ideas of the peoples mentioned,
this mythical, deified lake is situated, as we have seen earlier,
beside the tree of life in the centre of the earth. Certain
Altaic tribes, who believe paradise to be situated in the third
Heaven, speak of the “ milk lake ” to be found there, from
which the god of birth, Jajutsi (“ the decreer ”), takes “ life-
3
force each time a child is born into the world.”
A Central Asian tale would also seem to place the fabled
lake in Heaven, describing as it does how a certain mighty Khan
had promised his daughter in marriage to him who would pro-
cure him a wing of the Garuda eagle. To the heroes partaking
in this quest, a youth joins himself, who wishes to know where
this mythical bird dwells. When the heroes have arrived at a
high mountain, they notice how the sky above them begins to
AH SIBERIAN MYTHOLOGY
grow white. The youth then asks: “ What is behind that
sky? ” The others explain that it is the lake of milk. . . .

“ But what is the dark thing in its centre? ” the youth asks
4
again, and is told that it is the forest, in which the bird dwells .

Quite plainly, therefore, the “ milk lake ” of the story has

been imagined as situated on a mountain reaching to the
heavens, up which mountain the heroes have to climb. The
forest in the centre of the lake of milk answers to the tree of
life, in the crown of which other tales also declare the fabled
bird to dwell.
The conception of a lake of milk, believed to be the source of
all life, and worshipped as a female deity, is not a product of
Turco-Tatar mythology, but has drifted there from elsewhere.
A parallel to this belief is to be found in the ancient Iranian
paradise myths, where the lake of milk is represented by the
lake Ardvisura Anahita, which gleams from under the tree of
life on the Hara Berezaiti mountain, the said lake being re-
garded by the Iranians as a goddess of birth, to whom, in their
poetry, they ascribe anthropomorphic features. Without doubt,
the Yakut Kubai-Khotun, dwelling in the tree of life or under
its roots, is the sameand was regarded by them as the
deity,,

great mother of both men and animals. As such she has

“ breasts as large as leather sacks.” 6 Sometimes she is men-
tioned as the wife of the Heaven god, the plenteousness of her
milk being described in a Buriat tale about the origin of the
Milky Way. This phenomenon is explained by them as having
been caused by the overflow of milk from the breasts of the
Heaven goddess (Manzan Gormo ). 6 A corresponding myth
was known to the ancient Greeks, who declared the Milky
Way to have been formed when Hera snatched her breast
from the mouth of the infant Heracles, whom she hated, so
that drops of milk were scattered over the sky. From this,
the name met with inmany European languages the Milky —
Way (cf. ancient Indian Soma-Dhara, “ Soma Way ”) has —
obviously been derived.
 THE GREAT MOTHER 4i5

In Yakut prayers, the above-mentioned goddess of birth has

most often the name Ajysyt (“ Birthgiver,” “ Procreator ”) or
Ajy-Khotun (“ Birth-giving mistress ”), and children are
prayed for from her, whom she is believed to present at her
fancy to the woman who has gained her favour. As she is

regarded at the same time as birth-giving and nourishing, she is

referred to by a name with these significations, “ Birthgiving
7
Nourishing mother” (Ajysyt-Ijaksit-Khotun ). In some dis-
tricts the great mother is believed to pour down from Heaven
8
a white elixir of life to one who is in the throes of death .

Tales relate how a woman during severe birth-cramp directs a

prayer to the Heavens and how, shortly afterwards, two Ajysyts
sink down to the earth, and coming to the woman, give their
9
assistance, after which she gives birth to a son . Generally,
however, the people speak only of one goddess, who is said to
bring the soul of the child from Heaven, as according to the
prevalent belief, mortals give birth to the embryo only, life
being furnished by Ajysyt. In one prayer the child-bearing
woman says to her protective genius: “Thou, my mild Crea-
tress, the first day on which thou didst let down me to the
‘ central place ’ — i.e., the earth — thou didst say:
4
Be pro-
vided with a ceaseless breathing, with an eternal life. May
the cattle brought up by thee flourish, may the children borne
by thee be many.’ ”
10
Probably connected with this belief is
the conception that the souls of animals also are let down from
the heavens.
Further light is thrown on the foregoing by the belief of
the Ostiaks, that the great Birth-giving mother dwells in
Heaven on a mountain with seven storeys, where she fixes the
by writing at the birth of each child in a golden
fate of all,
book or on a “ gold-ornamented seven-branch,” i.e., the tree
11
of life, the forthcoming events of its life .

The Siberian peoples, after a successful delivery, have been

in the habit of preparing a feast to the goddess of birth, in
which only women may take part. The Yakuts usually cele-
4i 6 SIBERIAN MYTHOLOGY
brate this feast three days after a birth, at which time the
goddess of birth is believed to depart. Flesh of the votive
animal is placed for the deity at the head of the bed, and
especially butter, a little of which each one present throws
laughing merrily into the fire ;
at the same time the women rub
their hands and faces with butter “ in order to become fruit-

ful.” In some districts, after the birth of a boy, a small tent

of birch-bark made by the fireside, and horses and cows and
is

a bow and arrows made of the same material placed within it.
The intention of this magic ceremony is the developing of the
12
boy as a capable member of the community.
 CHAPTER XIII
THE STARS

T HE NOMADS of the Altaic race, like most other peoples

of the earth, early turned their attention to the stars and
believed that they, in some mysterious way, occasioned the
changes of season and weather. The stars were also most im-
portant guides for travellers on the prairies, in the forests, and
on the tundra. For a thousand years the Great Bear, regularly
moving round the Pole Star, that ever-stationary “ pole ” of
the sky, and never disappearing below the horizon, has played
an important part in the lives of all the peoples of the Northern
Hemisphere. Not only the Altaic race but innumerable other
peoples have used it, in addition to the sun and the moon, for
measuring time. The ancient Finns are also said to have gone
to “ see the moon, to learn of the Great Bear.” In Central
and East Asia the Great Bear even determined the seasons.
“ When the tail of the Great Bear points eastward it is spring

over all the world, when it points southward it is summer,

when westward, autumn, but when it turns to the north it is

winter over all the world.” Some peoples foretell changes in

the weather by this constellation.The Ostiaks on the Ob,
who call it “ the stag,” say that when “ the stag shrinks,” i.e.,
when the stars of the Great Bear seem to draw together, there
will be frost, but contrariwise, or when “ the stag expands,”
1
mild weather and snowfalls may be expected .

The greatest changes in the weather are believed, however,

to be the work of the Pleiades. Even in other countries, such
as America and the South Sea Islands, the rising and the
setting of this constellation are considered as signs of the com-
ing of cold or warm weather, a rainy or a dry period. In the
418 SIBERIAN MYTHOLOGY
beliefs of European peoples also, the influence of the Pleiades
on the climate plays a certain part. In the question-forms
which were used by Forbus as guides in gathering Lapp folk-
lore there is a question: “ Have you worshipped the Pleiades
that they might give warm weather? ”
2
The Turkish peoples
believe the Pleiades to be chiefly the causers of cold. The
3
Yakuts say that they “bring the winter.” The foundation
of this thought is naturally to be found in the fact that a colder
period follows the appearance of the Pleiades, whereas their
setting takes place at the beginning of the warm season. The
Yakuts say that the winter in former days was much colder
and drearier than it is now, but since a shaman hacked in twain

the binding-rod of the Pleiades, they have been able to move

more quickly and thus the winter has become shorter. When
the shaman struck, splinters flew into the air, which are now the
4
innumerable stars .

The idea of the Pleiades as the cause of cold weather is fur-

ther reflected in the old name of this constellation, which is

the same in several languages of Turkish origin: Urker, Urgel,

5
etc. Gorochov says that in Yakut Urgel means “ air-hole.”
Further weight is given to this idea by a Yakut tale. This tells

how a hero once gathered together thirty wolf-leg hides and

from them made himself a pair of gloves with which to stop
6
the Urgel, as it “ blew upon him endless frost and wind.”
The Votiaks and even the Lithuanians and the Baltic Finns
called this constellation “ the sieve.”
The Siberian peoplesseem to have considered it impossible
to solve the question of what the innumerable stars of the sky
really are. The belief of the Yakuts that they are small holes
through which heavenly, light shines is easy to understand.

In other places they are declared to be “ the reflection of the

7
heavenly ocean.”
 THE STARS 419

THE SUN AND THE MOON

The Altaic peoples speak of a time when there was no sun
and no moon. They say that people, who then flew in the air,
gave out light and warmed their surroundings themselves, so
that they did not even miss the heat of the sun. But when one
of them fell ill God sent a spirit to help these people. This
spirit commenced by stirring the primeval ocean with a pole
10,000 fathoms long, when suddenly two goddesses flew into
the sky. He also found two metal mirrors ( toli ), which he
placed in the sky. Since then there has been light on the
8
earth.

This tale is doubtless grounded on a previously-mentioned

conception, that people living before the fall in paradise were
a kind of luminous beings. The Kalmucks distinctly say that
at the time of paradise there was yet no sun and no moon.
It was only when the people, by eating of the forbidden
fruit, fell into sin, and the world around them became dark,
9
that the sun and moon were created.
The idea of the sun and moon as metal mirrors in the above
tale is also to be found in beliefs and customs connected with
the prophesyings of Central Asian shamans. It is commonly
supposed that everything that takes place on the earth is re-
flected in the sun and the moon and from these again in the
magic mirrors of the shamans. There is a story of how a cer-
tain hero holds his magic mirror toward the sun and the moon
in order to see in their reflections where the colt which he is
10
seeking has disappeared. This manner of finding out things
has spread among North Siberia. Even in
the peoples of
Ostiak countries the sun is an important means of prophesying
by sight; by watching it the magician can tell the life and the
11
fate of a person far away. Possibly the Siberian shaman’s
custom of fixing metal objects representing the sun and the
moon on his dress originates in this belief. It is another ques-
tion whether this belief and this custom are original with the
420 SIBERIAN MYTHOLOGY
Altaic race, or whether they have wandered there from lands
where prophesying from the stars has long been known and
common.
Besides those tales which say that the sun and the moon
were created comparatively late, there are others according to
which the lights of the sky already existed when the vast
primeval ocean yet covered all. In Mongolian tales the sun
and the moon are called sisters, of whom the former says to
the latter: “ Travel thou in the day, I will travel in the night.”

The moon remarked: “There will be so many people about

in the day, I shall be ashamed to walk abroad then.” The
sisters finally agreed, but the sun regretted that the earth was
so smooth and that there were no hillocks or mounds above
the water for the people to live on. The tale does not go on
to tell how the earth on which the people dwell came to exist.

We might suppose the moon to have had her share in its

creation, the ebb and flow of the tide which she causes having
early attracted the attention at least of coast-dwellers. A tale

of the Votiaks says that the god of Heaven, Inmar, sent two
people out during the flood to find earth and to scatter it on
the surface of the ocean. The first went out in the day, where-
fore he made the earth smooth, but the second, going out in
the night, sowed the mountains and valleys on the earth.
In Central Asia tales have been taken down according to
which there were three or four suns in primeval times. At
that time it was unbearably hot upon the earth. The Buriats
tell how a hero named Erkhe-Mergen shot three suns down
into the sea with his bow so that only one remained to light
12
and warm the earth . In a legendary tale of the Torgouts
it is said that the devil (Shulman) created three suns in order

to burn the earth made by God (Burkhan-Bakshi). In answer,

God covered the earth, on which there were as yet no dwellers,
with a flood, so that the devil was forced to submit. Only one
sun remained in the sky, the others God plunged later into
13
the bottomless pit given to the devil for his dwelling-place .
 THE STARS 421

The following Buriat tale gives a description of the con-

fining and liberating of the heavenly theme greatly lights, a

favoured in the stories of many peoples. When Heaven and

earth through the intermarriage of their children became re-
lated to one another, the “ Lord of the Earth ” once made a
visit to the god of Heaven. On leaving he begged for the
sun and the moon as presents. The god of Heaven, who
wished to observe the sacred customs of hospitality, dared not
refuse, and the “ Lord of the Earth ” took the lights of the
sky with him and shut them into a box. Then all nature be-
came dark. The god of Heaven had no other resource than
to turn to the porcupine, asking him to help by bringing back

the sun and the moon. The porcupine agreed to try and made
a visit to the “ Lord of the Earth.” When the guest was
about to depart, the host asked him what gift he wished as
a token of hospitality.
u Give me the mirage-horse and the

echo-spear,” answered the porcupine, and as the “ Lord of

Earth ” could not fulfil so difficult a wish he gave his
guest the sun and the moon. The porcupine put the lights
back in their former orbits and the world became bright
14
again .

In the tales of Turco-Tatar peoples the porcupine appears as

a wise and wily creature, sometimes as the inventor of fire, or
15
the originator and teacher of agriculture . Seeing that this
animal also occupies an important position in the beliefs of the
ancient Iranians, one might assume that the above mentioned
tales have come to Central Asia from them.
The Altaic Tatars describe the nature of the sun and the
moon by relating how Otshirvani took fire, placed it on his

sword and slung it in the sky, and thus created the sun, and
how he made the moon by striking the water with his sword.
The reason why daylight is burning hot, say the people, is that
the sun is made of fire, whereas moonlight is cold because this
16
star came out of the water . The Dolgans say that the sun
17
was created in the day, the moon in the night .
422 SIBERIAN MYTHOLOGY
Most of the peoples of Turkish origin living in Siberia
imagine, when addressing these heavenly lights, the sun to be
feminine (Mother sun) and the moon masculine (Father moon,
Old man moon). Often, especially in tales, we also hear
of the Sun Khan and the Moon Khan. According to Chinese
sources the Mongolian and the Old Turkish rulers used to
18
worship the sun in the morning and the moon in the evening .

The Chuvash until quite lately brought the Sun god white
sacrifices. Concerning moon-worship we have not much other
information than that it has been a custom to greet the new
moon and to utter a wish that he would bring good luck and
prosperity. The most northern peoples of Turkish origin, who
have eagerly retained their old customs, do not sacrifice to

the sun or the moon, although these orbs seem to have played
an important part in the rites of the shamans. Yet both are
considered by them to be living beings. They believe that the
sun sees all that people do, and therefore often appeal to it:
K May the sun see! ” or “ May the sun know! ” In swearing,
the Yakut turns towards the sun and says: “ If
I have made a

wrong oath may the sun refuse me light and warmth.” It is

said that the Tungus believe the sun to watch their conduct
19
and to punish their wicked actions .

As is natural, the tribes of Turkish origin, like all other

nations,keep account of time by the cycles of the sun and the
changes of the moon. Plano Carpini says that the Mongolians
never undertook a war expedition or any other important
work except at the time of the new or the full moon. Weather
prophesying by the sun is the same in Central and Northern
Asia as in Europe. The Tungus and the Yenesei Ostiaks
consider a ring round the moon in winter to be an omen of cold,
in summer of rain, saying that the moon protects himself from

the weather by making himself a tent. The Ostiaks on the Ob

20
also know this saying .

The spots on the sun and the moon, especially those on the
latter, have always been interesting themes for tales among ail
 THE STARS 423
peoples. The Yakuts tell of a poor orphan girl for whom life

was so hard that the moon pitied her and determined to take

her to him. One frosty night when the girl had gone out to
get water themoon descended, raised the child to his breast,
and ascended again to the heavens. Wherefore, we now see
in the moon a girl bearing a yoke with two buckets on her

shoulder. In other places there is a story of two children, a

brother and a sister, who, having gone out to fetch water,
stayed to watch the moon until he became angry and snatched
them to him. The Yakuts never allow their children to watch
21
the full moon .

The Buriats see more than a girl with her yoke and buckets
in the moon. They see also a willow-bush. The girl had had
a strict and hard-hearted step-mother, who once when the child
was a long time fetching water cried to her in anger: “ Oh,
that the sun and the moon took thee! ” When she was bearing
water the girl saw the sun and the moon descending towards
her. In her fright she grasped a willow-bush. When the sun
was about to take her the moon said: “Thou walkest in the
day and I in the night. Give the girl to me.” The sun agreed
to the moon’s request, who immediately lifted up the child
with buckets, bush and all. The Yakuts also know this tale
22
in the same form .

This tale about the water-fetcher, of which we find a variant

in the Edda of Snorri, is very widely known in Asia and in
Europe.
The Altai Tatars tell of the old man of the moon, who in
former times lived on the earth and caused great havoc as a
man-eater. The dwellers of Heaven wished to save the people
and gathered together to take counsel. The sun said: “ I
would willingly descend to free the poor people from that
monster were not my heat harmful to them.” On hearing this
the moon remarked that they could well stand his coldness,
and he descended to the earth, where he found the man-eater
picking berries from a hawthorn. The moon at once seized
424 SIBERIAN MYTHOLOGY
the wretch and his tree and returned to the sky, where the
23
man-eater and the hawthorn can still be seen in the moon .

The primitive peoples of the District of Turukhansk see a

shaman with his drum in the moon. This formerly mighty
man undertook to fight against the moon, but scarcely had he
drawn near it before the moon made him its prisoner 24 .

The Mongolians and the peoples of the Altai imagined also

that a hare dwelt in the moon 25 .

The waning of the moon is said by the Yakuts to be caused

by wolves and bears eating its disc. Every time the moon has
26
grown to its ordinary size the beasts again attack it .

According to Buriat tales an eclipse of the sun or the moon

takes place when a certain beast, which is ever persecuting the
lights of the sky, swallows the sun and the moon. Once when
this monster, Alkha, again darkened the world, the gods be-
came so angry that they cut his body in two. The hind part
fell down, but the living forepart still haunts the sky. Every
time Alkha now swallows stars they soon appear again, as the
beast is unable to retain them in his body. The Buriats say
that when Alkha is troubling the sun and the moon they pray
for help, and the people have a custom of screaming and
making a noise, throwing stones and even shooting up into the
27
sky in order to drive away the monster .

A tale recorded in another Buriat district relates that Arakho,

as the beast is here called, formerly lived upon the earth and
consumed the hairs off the people’s bodies, which at that time
were quite hairy. Seeing this, God became angry and inquired
of the moon Arakho’s hiding-place. On finding the beast he
struck it in two, and the living forepart is forever eating the
28
moon in consequence .

It is also told that Otshirvani, wishing to sweeten life for

people and animals, let the sun and the moon prepare water
of life, but Arakho drank it up and soiled the cup. Having
inquired the beast’s dwelling-place from the moon, God
hurried there and cut him in two. The forepart, having thus
 THE STARS 425
become immortal, pursues the moon. Some see the “ body ” of
29
the monster in the moon-spots .

The Arakho who causes eclipses of the sun and moon, and
who has only, a head but no body, is known to the Mongols
also. The tale originates in India where the monster’s name is
Rahu. Arakho and Alkha are corrupt variants of this name.
The conception prevalent among the peoples of North-East
Asia that the persecutor of the lights of heaven is a dragon has
come from China. The Altai Tatars say that the eclipse of
the moon is the work of a man-eater living in a star. The
Russian Tatars and the Chuvash speak of a vampire which
sometimes swallows the sun and the moon but soon leaves them
in peace again, as the stars begin to burn his mouth.

THE POLE STAR AND THE LITTLE BEAR

The significance of the Pole Star in the universe has al-
ready been mentioned. The fact that other surrounding stars

seem to circle round that “ golden ” or “ iron pole ” has given

rise to a fancy that bonds exist between them. The Kirghis
call the three stars of the Little Bear nearest the Pole Star,
which form an arch, a “ rope ” to which the two larger stars

of the same constellation, the two horses, are fastened. One

of the horses is white, the other bluish-grey. The seven stars
of the Great Bear they call the seven watchmen, whose duty
it is to guard the horses from the lurking wolf. When once
the wolf succeeds in killing the horses the end of the world
willcome 30 In other tales the stars of the Great Bear are
.

“seven wolves” who pursue those horses. Just before the

31
end of the world they will succeed in catching them Some .

even fancy that the Great Bear is also tied to the Pole Star.
When once all the bonds are broken there will be great dis-
turbances in the sky. The Tatars by Minusinsk say that when
the “ seven dogs ” are let loose the end of the world will
32
come .
426 SIBERIAN MYTHOLOGY
The numerous tales about the one or more bound beasts,
which are to be set free before the end of the world, were
possibly originally similar star-myths. The Slavs have a story
about a bound dog whose iron chains form the Little Bear.
When the dog, who is ever endeavouring to bite his chains in
33
two, once gets loose, the end of the world will be at hand .

THE GREAT BEAR

Many North Siberian primitive peoples and even the
Russians living in those parts call the Great Bear a “ stag.”
The Samoyeds of the District of Turukhansk fancy that the
34
Pole Star is a hunter chasing the stag and trying to kill it .

The Yenisei Ostiaks see a stag and three hunters in this con-
stellation. The stars forming the square are the stag, those
in the arch the hunters, the first of these being a Tungus, the
second a Yenesei Ostiak and the little star, Alcor, glimmering
by his side, his kettle, the third a Russian. In addition, the
three stars forming the forepart of the stag are also specially
36
explained: one is the beast’s nose, the other two its ears . This
same tale is known among the Tungus of that district and it is

possible that even the following Yakut variant, which is said

in different places to refer to different stars, e.g., to Orion,

also belongs to the same series. The Yakut variant is as fol-

lows: Once upon a time three Tungus chased up into

a stag
the sky, where they wandered long in hunger. In the end one
of the hunters died, but the other two, together with the stag
36
and the dog, were changed into stars (the stag-star ).
For the sake of comparison it may be mentioned that even
the Indians of North America see an animal in the Great Bear,
37
usually a bear, with three hunters at his heels .

The Buriats call the seven stars of the Great Bear “ seven
old men.” According to one tale they are the skulls of seven
smiths. A hero once killed “ seven blacksmiths ” and pre-
pared from their skulls seven cups, out of which he gave his
 THE STARS 427
wife to drink until she was intoxicated. When she had drunk
she threw the cups into the sky, where they formed the seven
stars of the Great Bear. All blacksmiths are said to be under
38
the protection of these stars .

The Mongols, who also call this constellation “the seven

old men ” or “ the seven Burkhans,” sacrificed milk and kumiss
39
and even devoted some domestic animals to it .

Very widespread is a tale in which the “ seven old men ”

or the “ seven Khans ” as they are also called, are accused of
theft. The Mongols tell that “ the seven Burkhans ” stole a
star from the Pleiades, which numbered seven before but are

now only six. This little stolen star (Alcor) is to be seen close

to the central star of the arch of the Great Bear. With the
Mongols it has developed into the god of thieves, to whom
these always call on their predatory excursions to give luck
40
in their wickedness . It is in order to be revenged on the
Great Bear, so say the Altai Tatars, that the Pleiades pursue
41
the “ seven Khans ” although they never overtake them .

The Kirghis also call the Great Bear “ the seven thieves,” and
accuse them of having stolen one of the two daughters of the
42
Pleiades In Northern Caucasia there is a tale of how a
.

Khan left his child in the keeping of “ seven brothers ”

certain

and how they were already on their homeward journey when

the Pleiades attacked them, wishing to kill the child, but the
“ seven brothers ” succeeded in saving it 43 .

The tales about the “ seven brothers ” and their “ little

sister ” who was taken up into the sky, belong to the same

series. That the “ seven old men ” of the Buriats also are
originally robbers of a star-maiden appears from the following
story, which has been recorded among them. There was once
upon a time a poor man who received the gift of understand-
ing the speech of birds. One day when he was resting under
a tree he heard two ravens discussing how to heal the son of a
Khan who had long lain ill. On hearing the method agreed
upon by the ravens, he at once hurried to the Khan and healed
428 SIBERIAN MYTHOLOGY
his son. Greatly thankful, the Khan presented him with seven
steeds. On his homeward journey he met six men, each of
whom attracted his attention in a peculiar way. The first was
so strong that he could lift a mountain from the ground. The
second had so keen a sense of hearing that he could tell what
was happening under the earth. The third was an archer of
such power that with his bow he could bring down a piece of
the “ heavenly mountain.” The fourth was so clever with his
hands that he easily transplanted the feathers from one kind
of bird to another. The fifth was able to suck a whole river
into his mouth and squirt it out again. The sixth was so
nimble of foot that he outran a wild-goat on the prairie. These
heroes now joined the poor man who understood the language
of birds. Then the one who had the keen sense of hearing
happened to hear how a certain Khan, wishing to choose a
husband for his daughter, set all the suitors-elect three diffi-

cult conditions to fulfill. The heroes, determining to try their

luck, went to the Khan and asked him for his daughter’s hand.
Having easily fulfilled the most difficult tasks they took the
maiden with them. The servants of the Khan pursued them,
but the seven heroes escaped with their booty. In the end God
took them up into the sky where they were changed into the
Great Bear. The little star Alcor by the arch is the maiden
44
whom they won. The same story-motif would seem to have
been known to the ancient Greeks also. They told how Elek-
tra, one of the seven Pleiades, who is said to have been the an-
cestress of the Trojans, took the fall of Troy so much to heart

that she left her original place in the Pleiades. Hence, ac-

cording to them, this constellation now has only six stars.

Elektra is said to have moved to the Great Bear where she

now glimmers as a little star beside the central star of the arch.
It is possible that the ancient Greeks had mixed up two tales,

viz., that of the robbing of the maid who caused the Trojan
war, and that of the robbing of the star, belonging to an earlier
period.
 THE STARS 429

ORION
As with the Great Bear, a hunting-myth is also connected
with Orion. Once upon a time, according to the Buriats, there
lived a famous archer who hunted “ three stags ” and was just
about to overtake them when the animals suddenly, rose into
the sky. The hunter had time, however, to send an arrow
after them. The stags then suddenly changed into the three

stars of Orion (“ the three stags ”), and a little lower down
45
one can see the hunter’s arrow as a star in the sky .

down in
In the district of the Altai this tale has been taken
various other forms also. The Teleuts tell of a hero named
Kuguldei-Matyr who chased three stags on horseback. Hav-
ing speeded to and fro over the earth in all directions without
finding a resting-place, the animals at last sprang into the sky.
But the hero followed at their heels, shooting at them with
two arrows. His steed appears as a great star in the east, near
the
w three stags ” (the belt of Orion), and there also are his

two arrows, the one white, the other red. The latter, having
passed through the bodies of the stags, is bloody. The hero
46
himself has also become a large star .

Another tale tells how God cursed this hunter, who had in-
tended to kill all the stags on the earth, and therefore changed
the “ three stags ” into the belt of Orion, around which hunter,
steed, hound and arrows now twinkle as stars. Some see in
Orion, besides the stags, a hunter, a hound, a hunting-hawk and
arrows. Some speak of two hounds. Hunters are said to
worship this archer-hero and to pray, to him for good luck in
47
hunting .

The Mongols also call the belt of Orion “ the three stags.”
They see in addition, an archer, a horse, a hound and an arrow
48
in this constellation . According to a Buriat tale this hero was
49
born of a cow, and had a human head and a horse’s body .

The Kirghis see in the belt of Orion three deer, the sur-
rounding stars being the “ three hunters ” and their “ arrow.”
430 SIBERIAN MYTHOLOGY
These hunters are said to have lived on the earth in former
times, but as no animal could escape their well-aimed arrows
50
God took the deer into the sky .

The centaur of the Buriats brings into mind the ancient

Greek tales in which Orion appears as a hero who was regarded
as an exceedingly mighty hunter. The ancient Greeks be-
lieved, like the Siberian Tatars, that this hero intended to de-
stroy all the animals on the earth. “ The hunt of Orion ”
was reflected in the sky, where the hunter had even a hound
(Sirius) with him.
The Yenisei Ostiaks call Orion w stag’s head.” Their ideas
do not, however, appear to be connected with the series of
myths just referred to. Thus they tell how this stag carried
51
off a bride for the hero Alba For the Yenisei Ostiaks, Orion,
.

and not the Great Bear, is the maiden-robber. Ideas corre-

sponding to this are found among other peoples.
Orion has also many names taken from objects. The most
common of these are :
” or “ the hand-scales ”
“ the scales

(Turkish, Kirghis, Tatar, Votiak, etc.) and “ the yoke ” (for

buckets) (Volga Tatar, Cheremiss, Vogul, etc.).

THE PLEIADES
We have mentioned before that some peoples imagine the
Pleiades to be air holes, a ventilator, or a sieve through which
streams a cold draught from the upper air. With others this
constellation has suggested a group of animals. The most
northern peoples of Siberia call it a bird’s nest, or a duck’s nest
(Yakuts, Voguls, Koriaks, etc.). Some Central Asian peoples
call the Pleiades “ monkeys ” ( metshit ) or
“ monkey ” {met-
shin). With this unexpected fancy in a district where monkeys
are unknown, stories are also connected.

The Altai Tatars relate that in olden times Metshin lived

upon the earth. It was then terribly cold on the earth, and for
this reason the camel and the cow determined to kill him.
 THE STARS 43i

Once, when he was hiding and the

in the ashes of a log-fire

camel had lifted his foot to crush him, the cow remarked:
“ Thy foot is too soft, let me try with my hard hoof.” The
camel stepped aside and let the cow stamp with its hoof into
the ashes. Metshin was trodden in pieces, but through the
cleft of the cow’s hoof the pieces escaped and flew into the
52
sky, where they now twinkle as six little stars .

A variant of the tale is that as long as Metshin was on the

earth it was exceedingly hot, but since the Pleiades rose into
53
the sky the weather on the earth has grown colder .

In connection with this tale, the Pleiades are mostly imagined

to be a great insect. The Kirghis say that Urker was a great
green insect that lived in the grass and ate cattle, especially

sheep, for which it had a great liking. The camel and the
cow grew angry and determined to kill it, but it escaped
through the cleft of the cow’s hoof into the sky. In the
summer, when Urker cannot be seen in the sky, it is said to
have come on the earth. If it alights in a watery district, the
winter will be bad, but if in a dry spot, the Kirghis expect a
64
good winter .

In the district of the Altai the carrying-off of a star is con-

nected with this tale. The Great Bear, which here appears as
a mighty Khan, could not endure that Metshin should live on
the earth as a great and wicked insect which ate up human
beings and animals. Not knowing how he could destroy the
monster, he asked his horse for advice. The horse replied:
“ I will crush him to powder with my hoof.” The cow, hap-
pening to hear this, hurried to the ice where the insect was
resting and stamped it into pieces with her foot. When the
pieces escaped through the hoof to the sky the Khan managed
to catch only one which he took with him. Metshin, which is

now bereft of one of its stars, ever angrily pursues the Great
55
Bear .

A belief that the Pleiades originally formed one star, which

afterwards was parted into many pieces, is suggested by many
432 SIBERIAN MYTHOLOGY
of the tales connected with this constellation from different
parts of the globe, in which some creature is crushed into
pieces. The idea, also, that the Pleiades formerly, consisted

of seven stars but now number only six is comparatively

common.

VENUS
Of the planets Solbon (Turco-Tatar, Tsholbon = Venus),
which “ can be seen in the morning and in the evening,” plays
in the tales of the Buriats a considerable part. This star is

said to be a famous horse-lover, who rides over the sky lasso

in hand. He has in his possession a great troop of horses,
watched over by a horse-herd named Dogedoi or Toklok. The
Buriats consider Solbon to be the patron-god of their own
horses, and for this reason they pray, to and worship him. In
the spring, when they cut the manes and tails of their horses
and set the mark of the owner on the colts, they prepare a
sacrifice for Solbon, cooking meat and cream-porridge ( sola
-

mat) and making home-distilled spirits ( tarasun ) in his

honour. The wine they throw into the air for Solbon and his
groom Toklok, but the meat and the porridge they put into
the fire. They then begin their own meal. In addition they
have a custom of dedicating live horses to Solbon, as to many
other gods, which horses are then no longer used in human
Georgi says the Buriats believe “ that the gods
56
service .

and especially the shepherd-god Sulbundu (sic! ) ride on

these in the night when watching over the other horses, and
for this reason they are believed to be covered with perspira-
57
tion in the mornings.” Tales also tell how Solbon’s groom
teaches people to tend their horses well. Sometimes he in-

forms them beforehand which persons will prosper with their

horses during their lifetime. The Buriats regard as a good

omen the birth of a colt in the autumn after Solbon has ap-
peared in the sky, believing such a colt to become a very, good
58
horse afterwards .
 PLATE XLVIII
Shaman Drums from the Minusinsk
District

Both the outer and inner sides are shown. They

are furnished with drawings and figures on the skin

of the drum, and with hand-grip, bells and metal

symbols on the inner side. (See pages 287, 520.)
*******
1
 THE STARS 433
A certain tale relates how once when Solbon travelled to the
western sky, his groom Dogedoi left the horses untended for
three days, going out for a walk with his dog Burto. On re-
turning, the groom saw to his surprise that the wolves had
scattered his horses and even devoured some of them. Just as
he was about to gather them together Solbon returned from
the western sky and seeing the disorder punished his groom
69
severely .

It is easy to understand how Venus, as the morning and eve-

ning star, should have suggested the idea of a shepherd tending
the flocks of stars. As a ruler over the stars, this planet ap-
pears also in the tales of the North American Indians. The
Yenisei Ostiaks imagine Venus to be the oldest among the
stars, and to guard them from dangers and watch that they

do not disappear before their time. For this reason it is “ first

and ” in the sky 60 Even the ancient Babylonians speak of
last .

the heavenly “ sheep ” that I star tended.

But whence have the Mongols obtained their horseman and
his groom? One might assume that this horse-loving nomad
tribe had of itself begun to imagine the stars to be a great

flock of horses. And yet the Indo-Iranian peoples also seem

to have had the same idea. Probably, as Oldenberg says, the
twin gods Asvin (“the horsemen”) of the Veda were origi-
nally the morning and the evening stars. The gods Asvin were
worshipped together with the god of dawn in the early, morn-

ing and they are mentioned also as “ the givers of horses.”

With this same star the Buriats connect a tale of the robbing
of a bride. Solbon is said to have three wives, the third being
a former Buriat girl, whom the hero carried off just as she
was about to celebrate her wedding. Solbon descended to the
earth, seized the girl, who was far-famed for her beauty,
from the midst of the wedding-guests and took her with him
to the sky. By his two first wives Solbon had no children, but
61
the maid whom he carried off from the earth bore him a son .

With the Yakuts Venus is feminine. They relate that she

434 SIBERIAN MYTHOLOGY
is a beautiful maiden whom Urgel (the Pleiades) loves.
When these two meet in the sky it is a bad omen, foretelling
62
storm and violent weather .

The Kirghis say that “ the Pleiades are the moon’s son, and
63
the evening star the moon’s daughter.”

THE MILKY WAY

The imagination of the child of nature was early exercised
by the distant spectacle of the Milky Way. The most com-
also
mon name for it in the Turco-Tatar languages is “ the birds’
way” (Turkoman, Kirghis, etc.) or “the wild ducks’ way”
(Volga-Tatar, Chuvash, Votiak and Cheremiss), to which the
corresponding term in Finnish and Esthonian is “ the birds’
road ” and in Lapp “ the birds’ stair ” (lodderaiddaras ) What .

the origin of this comparatively old name is, appears from the
beliefs of the Ostiaks and the Voguls: these say that the Milky
Way, which they also name “ the ducks’ road ” or “ the south-
ern birds’ road,” is the guide of birds of passage in the night-
time. The Esthonians explain the origin of this name in the
64
same manner .

Many other fancies have also been awakened by the Milky

Way. We have already remarked that the Buriats and the
Yakuts it “the seam of the sky.”
call The Samoyeds of the
65
Turukhansk call it the “ back of the sky.”
District of These
names evidently result from a conception of the sky as a kind
of tent-roof.
In some Buriat districts, as mentioned, a tale has been
recorded in which the Milky Way is said to have come into

being when Manzan-Gormo milked herself and then threw

away the milk.
In North-East Siberia the Milky Way is imagined to be a
66
large river flowing across the sky This idea has perhaps its
.

origin in China, where the idea of a “ heavenly river ” is also

met with. Like the Japanese, the Koreans tell of two stars who
 THE STARS 435
loved one another and whom God, because they neglected their

duties for the sake of their love, separated by placing the one
in the uttermost east, the other in the uttermost west. In
addition the broad heavenly river flows between them. Once
a year, in the seventh month, these lovers are said to meet,
67
the birds building a bridge for them over the river .

With the Caucasian Tatars, the Turks, and many of the

Balkan peoples, a tale of Persian origin is connected with the
Milky Way, the tale telling of a man who stole straw or hay,

intending to hide his booty in the sky, but, as he journeyed,

sprinkled so much on the way that his path can yet be traced
in the sky. For this reason these stars are also called “ the
68
straw-thief’s track .”
Names way to Mecca ” of
of later origin are the “ pilgrims’
the Mohammedan Tatars, and the “ Burkhans’ road ” of the
Mongols. The Yakuts call the Milky Way “ God’s foot-
prints.” He is said to have walked across the sky in creating
69
the earth . More common is “ the ski-track of the son of
70
God,” behind which name there is perhaps hidden some
hunting-story like the one written down among the Ostiaks
and the Voguls. When God (Numi-Torem), as the Voguls
relate, had created the earth, he sent a six-footed stag upon it.

An ordinary human being could not hunt this quick-footed

animal, and so he begged the Forest spirit to pursue it. But
even for this being, who glided at a terrific rate on his skis,
it was not easy to overtake his six-legged prey. When at last
he succeeded in killing the animal, which was so big that its

body “ reached over thirty rivers,” the Forest spirit broke off
the two additional feet, saying to his father Numi-Torem:
“ Change this animal with the power of thy word into a four-
footed beast, as, seeing that the work of chasing and killing it

has been difficult even for me, how should an ordinary human
being have the strength necessary for it.” This hunt was re-
flected in the sky. The stag became the Great Bear, in which
are to be seen the beast’s head, its two eyes, its forefeet and
436 SIBERIAN MYTHOLOGY
hindfeet, and in addition the chopped-off stumps of the other
two feet. The Milky, Way is “ the ski-track of the Forest
spirit.” Even the Forest spirit’s house can be seen in the sky in
a shape which the Voguls call “ the complete house of the
Forest spirit,” (i.e., the Pleiades). In this story also, the hero
who attacks the Great Bear is from the Pleiades 71 .

The Ostiaks on the Irtysh River tell of a man named

Tungk-Pok. who once when he was in the sky undertook to
hunt this six-footed stag. Having chased it across the sky on
his magic skis the hero overtook it at the mouth of the Irtysh,
where the stag threw itself on to the earth. The hunter did
not succeed in killing it, but could only cut off its two hind-

most feet. He therefore declared: “ Men will become more

and more small and weak, how can they then overthrow a six-
footed beast, which even for me is very difficult? May stags
and other animals from this day onwards have only four
feet! ” The stag continued its flight towards the north until
the hero again reached it near Obdorsk. The animal being
then dead-tired, it begged God to save it from the hands of the
hunter. God took pity on the stag and changed it into a great
stone, but, as amemento of this heavenly chase, the Ostiaks
see in the Milky Way two parallel ski-tracks (“the ski-track
of Tungk-Pok ” or “ the way of Tungk-Pok ”) and in the
Great Bear a “ stag.”
The Ostiaks of Vasyugan call this hunter “ the son of the
72
god of Heaven.”

THE SIGNS OF A TWELVE-DIVISIONED PERIOD

In connection with fancies relating to the stars it may be
mentioned that the peoples of Central Asia divide time into

periods of twelve, usually calling each of these units of time

by the following animal names: mouse, cow, tiger, hare,
73
dragon, snake, horse, sheep, monkey, cock, dog and sow .

Images of these animals in relief can often be seen decorating

 THE STARS 437
the edges of the circular metal mirrors (toll) hanging with
other magic objects on the costume of the shamans and used
as instruments of sorcery. Other objects, also decorated with

the same images, for reckoning time can be seen here, most
of which have been brought
from China where, as in other
parts of East Asia, this method
of keeping account of time still

prevails. From the Chinese

pictures it will be seen that the
animal-images there are the
same as those of the Mongols.
Only the sign of the mouse is
called a rat by the Chinese, and
that of the hare a rabbit. Al-
though these animal signs are Fig. Signs of a Twelve-Divi-
sioned Period
mainly the same with the dif-
ferent peoples of Central Asia, their order varies somewhat.
Thus the Eastern Soyots are said to reckon the years in the
following order — dragon, tiger, cow, sow, monkey, mouse,
74
dog, frog, snake, cock, horse and hare .

The Buriats, who begin their twelve-year and twelve-month

periods with the mouse, say that they really ought to begin with
the camel, but that the camel has lost this honour. Light is

thrown on the subject by the following tale. The camel and

the mouse quarrelled over which of them should rule over the
first year of a period or the first month of a year. In the end
they decided to solve the dispute in such a way that the one
who first saw the rays of the rising sun should call the year or
month in question by his name. The camel took his stand
looking towards the east, but the mouse climbed on his hump
and from there watched the west. At dawn the camePs eye
had not yet caught the sun when the mouse had already seen
the reflection of its rays on the western mountains. For this
reason the first year and also the first month of the year are
438 SIBERIAN MYTHOLOGY
called after the mouse. From this tale the Buriats have a
75
proverb: “ In believing himself great the camel lost a year.”
Signs of animals representing a period of time divisible by
twelve are already to be found side by side with the signs of
the Zodiac on the marble tablets of the ancient Egyptians,
found in the beginning of the last century. A period of twelve
hours, which were represented by animal figures of the same
description, was called Dodekaoros by the ancient Greeks.
These pictures, which to some extent resemble the time-marks
of the Mongols, are mentioned in the following order: cat,

dog, snake, crab, ass, lion, goat, ox, hawk, monkey, ibis and
crocodile. There can be no doubt that these time-marks, which,
like the twelve-divisioned period itself, seem to have spread
into East Asia from the west, are closely connected with the
corresponding ideas of these civilized peoples. Later Greek
texts call this method of reckoning time “Chaldean,” which
points to Babylonian astrology. The signs of the twelve-
divisioned period are thus most probably explained by the
twelve signs of the Zodiac.
 CHAPTER XIV
THUNDER
IKE
L
to be
most of the North American Indian
peoples in the farthest north of Siberia imagine thunder
something resembling a large and mighty bird.
tribes, the

The
Forest Tungus speak of it as such and explain that the rustle of
this mighty bird’s wings is heard on the
earth, when it flies, as the terrific rumbling
of thunder. The Tungus never offer up
sacrifices to this being, nor do they wor-
ship it in any other way, but when weav-
ing a magic spell they make a wooden
image of a bird to represent it, fixing this
outside their tent at the head of a long
pole. The Thunder bird is believed to
protect the soul of the shaman, who in
his flight through the air may encounter
many dangers. The shaman can even Fig. 17. The Tun-
j 1 '"r'l j 1 • i , 1
• • gus Thunder-bird
send the I hunder bird against his enemies
should he deem it necessary. The Tungus see a proof of the
gigantic powers of this bird of the upper air in trees struck by
1
lighting, which it has torn to shreds with its “ claws of stone.”
A similar conception of the nature of thunder is found
among the Chukchee and all the primitive peoples of the Dis-
trict of Turukhansk. The Eastern Samoyeds liken the
Thunder bird to a duck, whose sneezing is the cause of rain.
It is also imagined as the Iron bird, probably on account of the
2
din it can create . The Yurak Samoyeds of Northern Russia,
who make themselves an image of thunder in the form of a
goose, fancy, like the Tungus, that the Thunder bird attends
440 SIBERIAN MYTHOLOGY
and protects the soul of the shaman. A certain shaman is even
said to have wandered two or three years in the air accompanied
by this giant bird .
3
The hero in a Yakut tale says: “Why
should I not change myself into a bird and pretend to be the
4
ruler of rain and thunder .”
In the beliefs of the Tremyugan Ostiaks, thunder appears
6
as a black bird resembling a grouse and screaming very loudly .

The Mongol tribes, many Altai peoples, and some Eastern

Tungus tribes, such as the Goldes, believe that the phenomenon
of thunder is caused by a large flying dragon. The Mongols
say that this dragon has wings and a body covered with fish

scales. At times it lives in the water, at times flies in the air.

When it moves in the sky the rumbling of thunder follows.

In some places the rumbling is explained to be the dragon’s
voice and every movement of its tail to be a flash of lightning.
It never comes sufficiently near to the earth for people to see
it, and in the winter it hides in lofty mountains where the
hoar-frost on the crags is caused by its breath. Others say that
it winters in dense forests, over which a perpetual mist then
hovers, and a third opinion is that it spends the winter in the
6
sea .

The peoples of the Altai say that lightning and thunder

follow when the dragon strikes two stones against each other,
of which one is in its mouth, the other in its hand. It is also
told that a certain Tengeri rides on the back of this monster,
7
chasing a striped or flying squirrel . The Tengeri desires to
wreak vengeance on the squirrel, which, while in Heaven, tore
out the eye of God’s youngest son. It is dangerous during a
thunder-storm to stand under a tree in which a squirrel is

hiding, as the lightning always strikes such trees. This belief

8
is also common among the Buriats . The Goldes say that the
dragon pursues evil spirits who will hide anywhere when a
9
thunder-storm arises .

This conception, in which the Creator of thunder is intro-

duced in an exceedingly mythological shape, is not an original

 THUNDER 441

Altaic one, but, as its geographical area already denotes, comes

from China. As we know, the Chinese and, following their
example, the Japanese, imagined the Thunder god to have the
shape of a peculiar dragon, which is represented in their art
in many different ways.
Both the above mentioned conceptions, the bird and the
winged dragon, are evidently born of the swift movement of a
thunder-storm and especially of the sudden flash of the light-

ning. Even where human features are attributed to the

Thunder god, he is often regarded as a being with wings. The
10
Ostiaks of Demyanka call him “ the Winged old man.”
Among the Buriats a number of tales have been found
relating how some human hero becomes transformed into a
Thunder god by dressing himself in winged garments. One
of these tales tells of a clever archer who came to heaven alive.
On the earth he had had a wife and three sons with whom he
lived happily until he became old. One day he told his sons
that his days were numbered and asked them to prepare him
a garment and saddle a horse. After wishing good-bye to
his family he mounted the horse and departed. Coming to
the meeting of three roads he chose the middle one, which led
to the sky. There he arrived at an empty house where he was
soon joined by four young men. These feasted the old man
and asked him to remain there as guardian of that heavenly
abodej at the same time they forbade him to open a chest which
stood in the room or to put on a winged garment hanging on
the wall. When he was alone, however, the man became so
curious that he once opened the mystic chest and saw there
strange, different-coloured stones shaped like arrow-points.
Happening at the same time to turn his eyes to the earth,
where at that moment a person was stealing vegetables from his
neighbour’s garden, he became so angry that he threw a red
stone at the thief. A little later the four masters of the house
returned home and scolded the old man for having set a whole
village on fire because of one wicked man. Still later on,
442 SIBERIAN MYTHOLOGY
the old man conceived a desire to try on the winged clothes.
When he had dressed himself them he acquired a magic
in
11
power of flying and thus he became the god of Thunder .

There is another version of the same tale in a slightly dif-

ferent form. A man who had lost his way while wandering in

great forests came where a flight of stairs led up from

to a place

the earth to the sky. Ascending the stairs he arrived at a fine

house glittering and shimmering with gold and silver, where
the old god of Heaven, Esege-Malan-Tengeri, was sitting.
Hearing how the man had come to Heaven, God was delighted
and begged him to be his servant, the man consenting to his
request. One day God urged him to look down and see how
people were living on the earth. On doing so, he saw a man
leading a sheep stolen from another’s flock, and he became so
angry that he seized one of the stones which God kept in a
chest and threw it on the earth. Instantly, God sent him down
after his stone, so that he could see it fall on the earth as a
great flash of lightning that slew the thief. From that day he
remained with the god of Heaven and served him as the
12
Thunderer .

Notwithstanding all these tales, which evidently belong to

a world-wide group of myths, the Buriats have no clearly-

defined, anthropomorphicgod of Thunder. They often call
13
“
the rumble of thunder the song of heaven.” As they have
now, as mentioned number of different Ten-
earlier, a great

geris, they cannot tell which of them is at the precise time the

Thunderer. Therefore, when necessary, they consult a magi-

cian, sometimes even nine shamans, who endeavour to find out
which god, one belonging to the eastern or one belonging to the
western group, is the raiser of the particular storm. One of
the mightiest Thunder gods is Asan-Sagan-Tengeri, who fights
14
evil spirits with his fiery arrow .

The Yakuts, on the contrary, have quite a distinct Thunder

god whom they call Ulu-Tojon (“ Great Lord ”) or Syga-
Tojon (“ Lord with the axe ”). Frequently he is only named
 THUNDER 443
“ the Thunderer.” According to one source “ the Lord with
the axe ” lives in the eighth heaven. Other sources speak
separately of the gods of Thunder and of Lightning. In such
cases the Yakuts call the Thunderer “ Bold Screamer ” and the
Lightning-maker “ the Lord with the axe.” Both are sup-
posed to pursue demons and evil spirits. In order to rid
their homes of the evil spirits which endeavour to hide
themselves there when a thunder-storm threatens, the
Yakuts smoke them out by burning pieces of a tree struck
by lightning, crying at the same time: “The Bold Screamer
shrieked, theLord with the axe moved! Away, away! ” They
then throw the bits of wood far out on the meadow. Thunder-
bolts, which the people believe they find in the earth, are
treasured in the houses as important talismans against light-
15
ning .The Goldes call old stone weapons found in the
ground “ thunder-axes.” 16
The Yakut “Lord with the axe,” who pursues demons, is

most probably, like the corresponding figures in European

myths, derived from the ancient civilized peoples of Asia.
Of another origin also is the other conception of the god
of Thunder, met with already among the Finns, according to
which the Thunder god is a skilful archer. The Altai Tatars
tell of a mighty hero whose bow is the rainbow and whose
17
arrow the lightning . In some Ostiak districts the rainbow is

explained to be the Thunder god’s bow and ancient stone

weapons found in the ground his arrows, which he shoots in
18
order to kill the Forest spirit hiding in the trees .

Generally the peoples of the Altaic race do not speak of

the rainbow as the Thunder god’s weapon, nor do they call

it the thunder-bow. Very common is the fancy that the

rainbow is a kind of being that drinks water. The Tatars
have probably transmitted this idea to the Yenisei Ostiaks,
who call the rainbow: “The thunder drinks water .” 19
What this animated water-drinker, as the Votiaks also call it,
really is, does not appear from the beliefs of the Turco-Tatar
444 SIBERIAN MYTHOLOGY
peoples. On the other hand the East European peoples, ac-
cording to whom the rainbow sucks water from seas, lakes and
rivers, sprinkling it anew on the earth as rain, imagine it to
be a kind of giant snake. The Esthonians say that it has the
head of an ox, which it lowers down to a river, emptying it
0
of water Could this be the Vrtra or Ahi (“ snake ”) of the
."

Veda from whose power the Thunder god Indra releases the
,

waters?
The Yakuts believe that the rainbow can also raise people
from the ground. A tale relates how it once lifted up a girl
in the District of Verchoyansk and set her down again near
21
Irkutsk .

Both the Yakuts and Buriats call the rainbow also “the
22
urine of the she-fox .” The
southern Tatar tribes have
severalnames for it, such as “ rainbelt,” “ the half-bow of the
pot,” “God’s sword” (Caucasus). The Kirghis name, “the
old woman’s sheep-halter,” is explained by the following tale:
A certain man had two wives who were always quarrelling.
The mother-in-law cursed the older, who had three sons, so
that she fled to the heavens with her sons and her cattle, and
23
now tethers her sheep to the rainbow .

The conception of the rainbow as the weapon of the Thunder

god seems thus to be quite local to Middle and Northern Asia,
where it occurs sporadically. Another tale written down some-
where in the district of the Altai belongs to a still more limited
area. It tells of a camel moving in the sky with three persons

on its back. The first beats a drum, whence the rumbling of

thunder, the second waves a scarf, whence the lightning, the
third pulls at the reins, causing water to run from the camel’s
24
mouth, whence the rain In other places it is said that a great
.

shaman beats a drum in the sky when it thunders. The latter

opinion, though only occasionally met with, belongs naturally
to Siberia, the land of shamanism.
The Tatars, like many other of the peoples of the world,
imagine the lightning, which for a moment draws a livid,
 PLATE XLIX
Shaman Drums from the Minusinsk
Distri6t

(See pages 287, 520.)

 THUNDER 445
winding streak of light across the sky, to be a fiery snake fall-
23
ing down from Heaven The same idea has been earlier met
.

with in a Finnish poem on the origin of fire.

The most northerly peoples of Siberia, with the exception of
The Yakuts, do not sacrifice to the Thunder god. Some, e.g.,
the Yenisei Ostiaks, bid him during a storm pass by quietly
without raising a tempest. Records of Thunder worship are
found more among other Siberian peoples. Old Chinese
chronicles relate that the Northern Uigurs fear the thunder,
and cry out and shoot towards the sky at every crash. They
then leave the place and separate. The following spring they
assemble again at the spot where the lightning struck and
slaughter a ram there. A certain Persian historian mentions
that the Mongolians were greatly afraid of thunder and poured
milk and kumiss on the ground, begging it not to hurt their
dwellings or their cattle. It has been a custom with the Tatars
of the Altai to assemble village by village on high mountains,
when the first roll of thunder is heard in spring, and to sprinkle
26
milk towards the four points of the sky .

Special attention is awakened by the thunder when it hap-

pens to kill a human being or a domestic animal. Such victims
of the lightning are regarded as sacred and so too is the spot
where the lightning has struck. According to the Buriats,
people and animals slain by lightning must always be buried
in the air upon a platform built on four posts. If the light-
ning strikes a house, the house must at once be removed to
another place, or certain rites, called “ the raising,” have to be
observed, the intention of which is the sending of the thunder-
bolt back into the sky. Unless this be done danger is be-
lieved to threaten. These rites, which must take place on the
thirdday after the thunder-storm, are conducted by a magician
and assistants, who ride on horseback three times
his eight
round the dwelling in question, stopping before the door at
every round. The magician has a branch of a silver-fir in
his hand, the others a drinking-cup. While the magician re-
 ”

446 SIBERIAN MYTHOLOGY

peats a prayer his assistants sprinkle liquid from their cups.
The most important of these rites seems to be the raising of a
felt carpet spread before the tent, on which some article re-

sembling or intended to represent a thunderbolt has been laid.

“ The raising,” from which the ritual gets its name, is per-
formed by the eight assistants. Finally, molten tin is dropped
into a liquid to test by the shapes thus obtained whether the
raising has been successful. If the tin, on falling into a basin
containing wine or milk, forms into a single lump, the sign
27
is favourable .

Exceedingly strange is the fancy of the Buriats that the

Tengeris who are mentioned as the senders of thunderbolts
sometimes pour down from the sky urak (the “ first-milk,
from other milk given by a cow after
differing in colour
calving). Although many such Tengeris are mentioned, e.g.,
Khan-Budal-Tengeri, Urak-Sagan-Tengeri, Kharan-Budal-
Tengeri ( budal ,
“ to let down ”), of which the last mentioned
is fancied to belong to the black, i.e., the eastern Tengeris, it

is probable that all these names originally meant one and the
same being. According to tales, the urak dropped down from
the sky is a thick yellowish-white liquid. The person who re-
some of this “ first milk ” during a thunder-storm is
ceives
deemed very fortunate and is believed to remain rich for ever.
It is, however, an extremely rare event for a person to receive
urak. When a Buriat perceives that he has been the recipient
of special heavenly favour, urak appearing sometimes in his

milk-foods, he turns to the magician, who witnesses the fact

and examines from which Tengeri the urak has come. The
liquid is then poured into a vessel made of birch-bark and
placed on a high place, to prevent it from becoming defiled on
the earth. The Buriats believe that the urak can rise into the
sky again. According to the common custom, it must always,
28
like a thunderbolt, be returned to heaven .

This urak , which falls from the sky during a thunder-storm

and must immediately be sacrificed to its sender again, reminds
 THUNDER 447
one of the Indo-Iranian tales about Haoma or Soma which an
eagle brings down from the sky. The Soma, sometimes called
“ first milk ” in the Rgveda was originally the favourite drink
,

of Indra, the god of Thunder. It provides the “ Bearer of

thunderbolts ” with giant powers for his great deeds. Doubt-

less, the eagle itself, which, according to tales, procured this
drink for its master, was the bird of Indra. Compared with
Indo-Iranian legends, the beliefs of the Buriats seem to repre-
sent a more primitive standpoint. On the ground of these
tales we may conjecture that the Indo-Iranians, like the peoples
of Northern Siberia, orginally regarded thunder as a giant
bird resembling an eagle. The fact that the liquid brought
down from the sky by the Thunder bird is sacrificed to the
Thunder god, may easily have given rise to an idea that there
are two separate beings, of which the one brings and the other
receives the Soma.
In a Yakut tale about how the son of Ulu-Tojon fought
with a giant, even the thunder-bolt seems to appear personi-
fied. The tale begins with the description of a terrible storm
and then goes on to relate how “ suddenly pitch-black darkness
covered the earth, a frightful roar, louder than the strongest
peal of thunder, was heard, and at the same time a man three
fathoms long, made half of fire, half of iron, came flying and
twirling down in a mighty whirlwind. He sank over a yard
deep into the earth, but bounced up again and stepped before
29
the giant.”
That the Thunder god has not so prominent a place among
the nomads, hunters, and fishers of Northern Siberia as in the
mythology of the agricultural peoples of Nearer Asia, India
and Europe is explained by the fact that the life of the farmers
is in a much greater degree dependent on weather and rain.
There are, it is true, even in the districts of the Altai, certain
persons and even families, whose duty it is to bring about rain
or drought as necessary, but these rainmakers (Jadatshy) do
not seem to appeal to any special Thunder god, but to the god
448 SIBERIAN MYTHOLOGY
of Heaven in general (Kaira-Khan), or to sundry gods living
at the springs of certain rivers, who are believed to cause rain.
Extremely famous in this respect are Mordo-Khan and Abakan-
Khan, who are said to live at the spring of the Abakan river 30 .

The Buriats also speak of a separate Rain-god, Khuran-

Nojon (“the Lord of Rain ”), who is believed to have nine
water-barrels in heaven. When he opens only one of them,
31
a three days’ rain ensues . There is no information, how-
ever, as to whether this god has ever been worshipped with
sacrifices.
 CHAPTER XV
FIRE

W
Yakut
IERE
and its

tale a hero,
did
power,
fire first

who
appear to me, what
has given it birth? ”
supposed to be the ancestor of
arriving at last at the conclusion that fire is
is

So

the son of
its purpose
cries in a

this tribe,

Yryn-
Ai-Tojon who sits on a milk-white throne to which three flights
1
of silver stairs lead up . The belief that the first fire came
down from heaven is very common among the peoples of the
Altaic race.
Tales gathered from different peoples show the origin of
this The Tungus told me that
belief. the Thunder bird
brought down fire from the sky to earth. A fire caused by
lightning is considered sacred by them and they dare not put
out a forest-fire which has been lighted from Heaven. Among
the Yakuts also the fancy is most common that the Thunder
god Ulu-Tojon gave people the first fire 2 . The Buriats call
the god of Fire, who was also the first sender of fire, Galta-
Ulan-Tengeri; he is further the god of heat and drought, who
“ dries up the' growing grass to the roots and the running
rivers with their springs,” and the sender of the lightning,
3
who sets on fire all that he strikes . The Altai Tatars declare
that mankind originally lived on vegetables and fruits and
therefore neither needed fire nor missed it, but with the
change in their manner of nourishing themselves fire became
necessary for the preparing of food. It was then that Ulgen
took two stones, a white one and a black one, and struck them
together so that the spark which flew from the sky to the earth
set fire to the dry grass. From this man learned to strike
4
fire . Through the mouth of the Buriat shaman, fire declares
450 SIBERIAN MYTHOLOGY
itself to be “ the middle son of the day-sky, the youngest son
5
of the night-sky..”
Certain other North Siberian peoples explain the origin of
fire in the same way. The Ostiaks on the Yenisei give a more
detailed account of how their ancestors received fire from
lightning. The lightning kindled a tree, and some great
shaman taught the people make use of the fire. At first a
to
great fire was kept burning, from which everyone could borrow
a flame. Later on, fire-steel and tinder were placed beside it,
and fire was thus transferred to these objects 6 .

In some tales about the origin of fire there figures also an

inventor of fire, often an animal. In Buriat tales this wise
animal is the porcupine, which has also in other ways already
figured as an inventor. In the beginning, it is told, neither
gods nor men could make fire, with one exception — the Porcu-
pine, which was then a human being. One day a crowd had
gathered round the Porcupine to hear the secret of fire-making.
But the young maidens, seeing the strange shape of Porcupine,
began to laugh, and this angered him so much that he decided
to tell his secret only to his ownwife, and even to her only
against a promise of silence. But the hawk, whom the gods
had sent out to steal his secret, happened to hear Porcupine

explaining to his wife where flintstone was to be found and

how steel could be made, with which two articles it was easy
to strike fire, and the hawk told the secret to the gods. From
these men learned the art of making fire. Later, the descen-
7
dants of Porcupine became porcupines .

In the tales of the Altai Tatars the frog advises Ulgen, who
is in perplexity as to where men could get the necessities for
striking fire, that “ the mountains contain stones and the birch
tinder.”
8
The Mongols say: “ Iron is the father of fire and
9
stone its mother.” The above tales give thus two different
explanations: fire has come down from heaven with the light-
ning, or its spark has sprung from a stone. Both fancies are
also met with in Finnish poems on the origin of fire.
 FIRE 45i

In Mongolian prayers, in which the birth of fire is related in

many different ways, it is said that fire came from a tree or
that it was born when in ancient times Heaven and Earth
10
separated .

Whether fires of different origin have been considered to be

of unequal value does not appear from the sources at hand.
Besides fire caused by lightning, which is esteemed holier than
other fires, wood-fire or friction-fire has played an important
part in the expelling of diseases. The Yakuts are said to have
a custom, during an epidemic, of making a fire by rubbing two
pieces of dry wood together, this sort of fire being supposed
to have special protecting powers. The people, however, de-
clare that they have learned this custom from the Russians,
with whom epidemic diseases are also supposed to have come
11
into their country . The Tatars of Eastern Russia and the
Chuvash also use friction-fire as a kind of purifying remedy
during certain plagues either among people or cattle, and even
at other times in the hot summer. On some previously fixed
day the old fire in every home is put out and a great bonfire
is lighted by friction outside the village. Over this the people
spring in order to purify themselves and drive their cattle
through it. Thus cleansed, each peasant carries a brand of
“ new fire ” home 12 .

One might suppose this custom, known

also to the Finno-
Ugric peoples of the Volga, to have been learned from the
Russians, as the Yakuts declare. But it appears from old
sources that certain Turco-Tatar peoples already in ancient
times used fire as a magic purifier. Byzantine Chronicles tell
that when Emperor Justinian arrived at
the messengers of the
the court of the Turkish Great Khan at the springs of the
Irtysh river, the Khan could not receive them until they had
passed between two fires. The Tatars still observed this cus-
tom at the time when the Russians paid taxes to them. All
some way, e.g., by touching
people, animals, or objects that in
some dead body, had become unclean, were thus purified 13 .
452 SIBERIAN MYTHOLOGY
Whatever the origin of these customs may have been, the
mystic, and more especially the heavenly birth of fire, its
wonderful power and the part which it plays in the domestic
life of the most primitive peoples, resulted in the fact that
fire in general is esteemed holy. Many, of the peoples of
Central and Northern Asia have indeed worshipped fire.

Whenworshipping the fire burning on the hearth the Mon-

gols call it “ Mother fire.” According to their ideas the
hearth is the sanctuary of the home and may on no account
be desecrated. The Altaic tribes, the Kirghis, the Yakuts and
other Turco-Tatar peoples also worshipped fire. The idea
that fire must be kept pure and adored as a deity is common
to all these and even to other North Siberian peoples.
Nothing unclean or evil-smelling may be thrown into it, and
nothing which could weaken its power or dim its brightness.
For this reason it is wrong to spit into the fire or to extinguish
it with water. It is also inadvisable to step over it unneces-
sarily or to hurt it with any sharp weapon. Plano Carpini
tells how the Mongolians deemed it a sin to hew wood in the
vicinity of a fire, or to take meat with a knife from a pot
under which a fire was burning; still more to put the knife
into the fire. The Yakuts believe that the fire, which “takes
as a gift the pine forest, consumes the damp wilderness, and
spends the night in dry trees,” understands speech and that it
14
is therefore not well to scold or speak ill of it .

Fire is believed to need nourishment as well as tender care.

The pious master and mistress feed the fire on the hearth
every time they begin a meal. The first morsels of food, the
first spoonful of soup, the first cup of drink belong to the
Fire god. Especially at family festivals must the fire on the
hearth be remembered. A fire-sacrifice is a special part of
16
the wedding rites with most peoples of the Altaic race The .

Chuvash bride brings ashes or a fragment of stone from her

parents’ hearth to her new home, this custom doubtless express-
ing the thought that the fire on the hearth is to go in heritage
 •
TM-
,

I > 'r ?qr'fb )

,:r. ‘
V;' A
 PLATE L
Mongol Shaman with His Drum
(See chapter XXI.)
After photograph by S. Palsi.
 FIRE 453
from parents to children .
16
We have already seen that the
Finno-Ugric peoples on the Volga observe rites akin to these.

In worshipping the new home, a young Mongol

fire in their

couple sacrifice to it some yellow butter and a yellow-headed

sheep. Yellow as well as red, in sacrifices to the Fire god, is

intended to imitate the hue of the fire itself. The best sacri-
fices are those which intensify the burning of the fire, viz.,
17
butter, lard, gin, etc .

A certain wedding-prayer, said beside the hearth, to some

degree explains the beliefs of the Mongols. It begins with

the following words: “ Mother Ut (Turco-Tatar word,

“ fire ”), Mistress of the fire, descended from the elms on
the tops of theKhangai-Khan and the Burkhatu-Khan moun-
tains. Thou, who wast born when Heaven and Earth parted,
who earnest forth from the foot-prints of Mother Otygen
(“ Mother earth ”), thou creation of Tengeri-Khan. Mother
Ut, thy father is the hard steel, thy mother the flint, thy
ancestors the elm-trees. Thy brightness reaches the heavens
and spreads over the earth. Fire, struck by the Heaven-
dweller, nursed by the Mistress Uluken. Goddess Ut, we
offer thee yellow butter and a yellow-headed white sheep.
Thine are this brave boy and the beautiful bride, the slender
daughter. To thee, Mother Ut, who art always looking up-
ward, we offer cups full of wine and handfuls of fat. Give
luck to the son of the ruler (the bridegroom) and the daugh-
ter of the ruler (the bride) and all the wedding-folk. For this
18
we pray.”
If fire is treated in an improper manner or left without food
it is believed to take vengeance by sending a kind of skin-

disease. In the worst case it burns the whole building.

There is no doubting the fact that the peoples of the Altaic

race worship “ Mother ” and other such words

fire in itself.

are only names for the fire itself. Because of its numerous
flames the Altaic shaman calls it the “ Thirty-headed mother,
19
the Forty-headed virgin-mother.” In the prayers of the
454 SIBERIAN MYTHOLOGY
Chuvash there appears beside the “ Mother fire ” a “ Father
fire.” The Yakuts and the Buriats also worship both a mascu-
line and a feminine Fire god. The former name them “ Old
Man Ulakhany and Mistress Sabaga,” the latter “ Lord Sa-
khadai and Mistress Sakhala.” Poetic denominations are fur-
ther “ the White-bearded Lord ” and “ White-haired Lady ”
20
of the Yakuts .

Most Central and North Asian peoples speak in addition of

the Ruler or Master of fire, who, according to the Yakuts,

21
“ lives right in the flames.” What they imagine him to be
like appears from their legends which tell that the master of
fire “ eats raw wood,” that he has “ an ashen bed ” where “ the

pillow is a glowing coal and the coverlet fine ashes ” and that
“ the smoke is his breath.” 22 They believe, however, that the
Master of fire can extricate himself from the fire and appear
in human shape. The Yakuts say that in a home where he
is often remembered with sacrifices, the Master of fire is fat

and thriving, but the Fire god of a mean and parsimonious

household is thin and withered
23
A Buriat legend relates how
.

a man who had the power of seeing gods and understanding

their speech once encountered two Masters of fire. One of
them, though the god of a poor house, was well fed and
dressed, but the other, the Fire master of a well-to-do house,
looked very poor and wretched. The latter complained of
having to live without food in the power of a mean master
and mistress who at times even pierced his eyes by poking the
fire with sharp irons. Because of this he threatened to punish
his master, and very soon the grand house of the rich man
was burnt down to the ground 24 .

Such tales, in which the Fire gods of different homes con-

verse together and tell each other of their life, are quite com-

mon. In the tales of the Ugrian Ostiaks every hearth has its

own u Fire maid,” her outward appearance being said to show

25
how the fire has been treated in that home Doubtless, these.

tales, some of which have been recorded even in Eastern

 FIRE 455
Europe, originate from the conception that the fire on the
hearth must be tended and fed like a living being.
The Master of the fire may also appear to people before

a disastrous fire or any other catastrophe which threatens the

home. Then, god often takes on human shape.
also, the Fire
26
The Yakuts see him form of a “ grey old man.”
in the To
a certain Buriat he appeared as a great, red, and therefore
27
flame-coloured, man . The Buriats even make themselves
images of the Master of fire and keep them in a box near the
hearth. In homes in the Balagansk District one may some-
times see two human-shaped figures covered with red cloth,
of which the one represents the “ Master,” the other the
“Mistress” of the fire. Two glass beads form their eyes;
the headdress, the hands and the hem of the garment are
covered with black sheepskin. The “ Mistress ” has beads
28
for nipples and a tin ornament on her breast The red and .

the black in the image of the Fire god represent the colours
of the glowing coal and the soot.
Besides the part played by fire in domestic life, most peoples
of the Altaic race have given it another important duty to ful-
fil — the conveying to the various gods of the sacrifices des-
tined for each. Thus every offering which is put in the fire is

not intended to pacify the fire itself. More especially when a

sacrifice is intended for some god of the upper spheres is fire

used as the medium. It is in this capacity of mediator between

man and the gods that fire is considered the most sacred, and
for this reason it is especially worshipped at sacrificial festivals.
The Finnish peoples of Eastern Russia also have this concep-
tion and the rites connected with met with among them.
it are
If finally we attempt to compare the beliefs and customs
prevailing in the different districts peopled by the large Altaic
race, we find that these have not developed equally, being
richer and more various in some districts than in others. The
Tungus of the primeval forests of North Siberia are the most
backward in this respect. It is true that these also worship
456 SIBERIAN MYTHOLOGY
fire after a fashion, keeping it clean and refraining from hurt-
ing it, but the offering up of sacrifices to the deemed
fire is not
so necessary by them as it is in Central Asia; and its use in
wedding rites, equally with the idea of fire as a conveyer of
sacrifices, is uncommon. We are therefore led to think that
the mighty and much adored Fire god of the other peoples
related to the Turks has developed under foreign influence and
if we further remember that the Indo-Iranian peoples from
ancient times have been zealous fire-worshippers and that their
beliefsand customs coincide exactly with those of the Central
Asian tribes, we cannot be unaware from whom the peoples
of the Altaic race have, at least in its more developed form,
inherited their fire-worship. Seeing that the Mongols, who in

their own language call the Fire god Galai-Khan (“ Ruler of

the fire ”), or, like their kinsfolk the Buriats, Gali-Edzin
(“ Master of the fire ”), use in their prayers the Turco-Tatar
name for fire, Ut, we can agree with Banzarov in his supposi-
tion that the Mongols learned to worship fire from the Iranians
29
through the Turkish tribes . This Iranian influence can also

be traced in the fire-worship of the Finno-Ugrians in their idea

of fire as a mediator of sacrifices, which conception does not

seem originally to have been general among the Ugrians or the
peoples of the Altaic race. Even at the present day, side by
side with the later sacrifices by fire we find the older custom,
known almost solely among the Northern peoples, of giving
sacrifices to the gods untouched.
 CHAPTER XVI
THE WIND
IKE phenomena of nature, the wind was re-
L other
garded as animated.
pass, the
Following the points of the com-
Central Asian peoples speak of four winds, which
also

arise at the “ four corners of the earth .” 1 stranger idea A

is that the mountains are the home of the wind. The Yakuts
say the winds “ sleep ” on the mountains, whence they can be
2
called when needed by whistling . The Yakuts and the
Lamutes are said to have avoided loud conversation when pass-
ing by a high mountain, in order that the “ Master ” of the
mountain might not become incensed and send a storm to
3
hinder their journey The Goldes believe the winds to come
.

from caves in the mountains, where the Wind spirit holds them
captive. A shaman can persuade this spirit either to open
these chasms, or keep them closed, according to whether wind
4
is needed or not The Mongols call storms “ running-days,”
.

as they, believe the Mountain spirit runs from mountain to

5
mountain during these times .

Elsewhere than in Siberia, this belief is met with in moun-

tainous districts, having probably its origin in observations made
from nature. The Lapps also believe windy and stormy
weather to arise out of the chasms in the fells. A certain fell
at Inari is called Piegga-oaivi (“ wind fell ”). Possibly, also,
the Finnish “ birth of the wind ” originates from the same
idea, the wind being said in this poem to have been born
6
“ between two rocks.”

Among the Southern Turkish peoples a mythical idea of a

grey bull has been recorded, the breath of which gives birth
458 SIBERIAN MYTHOLOGY
7
to the wind . The majority of peoples believe some spirit
to wander in the whirlwind.
Differing from ordinary, winds, according to the Buriats, is

the Zada, which has its own spirit, Zada-Sagan-Tengeri. By

Zada they mean a short, intermittent wind, occurring several
times on the same day. Often, it brings with it rain or snow.
Generally, the Zada blows in the spring and the autumn.
Zada-weather may be brought about by men with the help of
a certain root, the Buriats believing that if one of these roots
is pulled or dug up out of the ground, the weather will begin
to change rapidly. Certain hunters, to whom this magic
method is known, make Zada assist them in their hunting.

Certain birds, also, such as hawks and swans, are said to know
the properties of the said root and to conjure forth a so-called
“ bird-Zada ” when migrating southward in the autumn.
Similarly,some of the bigger inhabitants of the forest, notably
the deer and the fawn, use this means for their own benefit
(“ deer-Zada ”). It may also be brought about by the help
of a special red stone, called “ Zadan-ulan-shulun ” by the
Buriats. Further, Zada is sometimes born when a thunderbolt
8
falls into the water, when nine days of this wind follow .

This peculiar belief, met with also among the Kalmucks

and the Turkomans, has spread to the Yakuts. They say that
among the entrails of an animal a stone is sometimes found,
which possesses the magic power, if taken into the yard on a
calm summer day, of awakening a cold and severe wind.
9
These stones the Yakuts call Sata (=Buriat Zada ).
 .

’
'
tA'ju] £ avsri c f i »b?Jo
 PLATE LI

Mongol stone-heap on which each passer-by must

throw a stone as an offering in order to have a lucky
journey. (See page 470.)
After photograph by S. Palsi.
 CHAPTER XVII
THE EARTH

T
now
HE ALTAIC peoples early regarded the earth as being
an animated, conscious and comprehending being.
the Central Asian peoples are afraid of being punished
Even

if they offend the earth. According to the Soyots the digging

or the wounding of the earth with sharp instruments is a great
1
sin . The Altai Tatars declare the pulling up of plants out
of the earth to be as improper as the pulling out of the hair or
2
beard of a human With ideas such as these,
being would be .

it is not to be wondered at that the nomads did not look with

a favourable eye on the pioneers of agriculture. The agri-

culturist Cain, according to the Semites, was also less pleasing
to God than the nomad Abel. Similar ideas were held, fur-
ther, by the American Indians when the first whites penetrated
into their territory.

As the producer of vegetation, etc., the earth was regarded

as a female being. As the sky, which renders the earth fruit-
ful, was called “ the Father,” the earth, which gives birth, was

called “ Mother.” Already in the Orkhon stone inscriptions

it is written: “ The sky above is our father, the earth beneath
is our mother, man is In the ancient tales
the child of both.”
of the Mongols, the “ “
Blue sky and the Brown earth ” are
”
3
two of the chief deities The Yakuts believe that the “ Earth
.

mother,” also called “ Mistress ” (An-Darkhan-Khotun or

An-Alai-Khotun) acts both as the producer of vegetation and
4
as the birth-giver of children . The Tungus lay to the merit
of the earth, as Georgi points out, u all that
6
it brings forth.”
The Mongols say that the sky gives life to beings, but that the
6
earth gives them their form Thus . the Earth mother becomes
460 SIBERIAN MYTHOLOGY
also the deity of child-birth. As is well known, the ancient
peoples of Asia had this same idea.
Concerning sacrifices to the earth there exist very old re-
ports. The Chronicles of the Chinese relate that the Hunnu
7
and Tukiu peoples sacrificed to the earthMarco Polo tells .

us that the chief object of Mongolian worship was the Earth

god Natigai, to whom milk, kumiss and tea were sacrificed.
When sacrificing, the people prayed to this deity for fruitful-
ness. The name Natigai mentioned by Marco Polo is prob-
ably a corrupted form of the name Otiikan, which appears in
the Orkhon inscriptions as meaning the country of the old
8
Turks, worshipped by them as a special deity .

Even to-day the agricultural peoples, such as the Buriats,

Tatars and Chuvashes, sacrifice to the Earth goddess. Gen-
erally, earth worship would seem to have gained in importance
in places where agriculture had obtained foothold. The
Buriats offer up a blood-sacrifice to the Earth spirit in the
9
autumn when field-work over The Chuvashes, like the
is .

Volga Finns, sacrificed black, “ earth-coloured ” animals to the

Earth mother at their agricultural festivals. The most North-
ern Siberian peoples, however, such as the Tungus, do not
see the necessity of sacrificing to the earth, as in the life of this
hunting and fishing people the earth has not the same nourish-
ing value as among these others.
Doubtless the earth as such was worshipped, as the Mongol
prayer-name “ Brown earth ” shows. Illuminative are also
the following words in the Yakut sacrifice ceremonies: “Ruler
of vegetation (literally ‘grass-tree’), earth moisture, eat, en-
10
joy (Ot-mas it sit'd
,
sir-daidy sigci, asan , sian).” Later, the
imagination of the people, especially in tales, created certain
anthropomorphic features for the Earth mother. Chuvash
fancy created an Earth old man to accompany, the Earth
11
mother . The Buriats imagine the spirit of the earth as a
whole (Daida-Delkhe-Edzhin) to be an old grey-bearded man,
12
and his wife a white-haired old woman . Generally, it seems
 THE EARTH 461

to have been exceedingly difficult to give anthropomorphic

features to the Earth mother.
The agricultural Chuvashes, when a field has lost its pro-
ductive powers, carry out special ceremonies, called “ The
stealing of earth.” The intention of these ceremonies is to
procure productive earth from a field owned by someone else,

in which the grain flourishes. A living “ suitor ” is chosen for

the Earth mother, and arrayed precisely as for a real courtship}
this suitor goes out to seek a bride. The suitor has to be young
and strongly-built, as a marriage with the Earth mother,
according to the Chuvashes, is so exhausting that in spite of his
staying powers, the bridegroom hardly ever lives to a ripe old
age. Although the wedding procession sets off with much
jingling of bells and singing of wedding-songs and music, the
participants all quiet down as the place whence the bride has
to be fetched is reached. In the silence of the night the pro-
cession drives into the field, where the bridegroom, sitting in

the first wagon, is lifted to the ground. The oldest man in the

procession now acts as the agent for the bridegroom, saying,

with glance fixed on the earth: “We have come to thee, rich
and dear bride, with a young and beautiful bridegroom. We
know that thy riches are endless, but undescribable is also the
burning love of our bridegroom for thee.” At this, the bride-
groom bows down to the ground. The agent goes on: “Do
thou also, dear bride, love our bridegroom, and refuse not to
comply with our request.” The bridegroom bows again.
“ Take with thee, dear bride, all thy property from the fields

and meadows, the forests and rivers.” After further deep

bows, shovelsful of earth are lifted into all the wagons. The
bridegroom is lifted into the first vehicle. When at last, with
singing and music, clapping of hands and cries of delight, the
home-village is reached, the “bridegroom,” with a spade in
his hand, goes first to his own and then to the other vehicles
to welcome his “ bride,” saying: “ Be welcome, my dear bride,
I love thee more than gold, more, even, than my life. For
462 SIBERIAN MYTHOLOGY
the sake of my, love, spread out thy property on our fields and
pastures, our forests and rivers.” Having said this, he takes
earth from all the waggons with his spade, which also the
other participants in the ceremony carry to their patches of
13
field .

Relics of similar weddings for the amusement and the en-

ticing of the Earth mother, ceremonies alien to the nomad-
culture of the Altaic peoples, are met with among certain
other agricultural peoples. The “ bridegroom ” of the Earth
mother is mentioned also in old Finnish poems.
Another Earth deity of whose origin there can be no doubt,
is the Jar-Sub (“Land-water”) mentioned already in the
Orkhon inscriptions .
14 “ From the oldest times,” say the
15
Teleuts, “ we have worshipped our Land-water and our Sky.”
The “ Land-water spirit ” (Sir-syv-Kudegen or -Kten) ap-
pears also in the list of deities of the Chuvashes side by side
16
with the “ Earth mother ” and “ Earth father .” The
17
“Man of Land-water” is also known among the Voguls .

“ Land and water ” as a name for one’s fatherland may, how-

ever, be originally an Iranian phrase. As Vambery points out,
the Persians are still in the habit of saying, for example,
ab-i-chak-i Isfahan (“ Isfahan’s district,” literally “ Land and
18
water of Isfahan .”). It is therefore easy to understand
what Xerxes meant in demanding from the Greeks, as a sign

of submission, “ land and water.”

 •

ifJ 3T' dS
tr, zmsim.ino- Islam fbhw ?2 ti.G
r

:
-'
-it -jfiT ./i '.;;.' > !

. ,M u 1- fn.Ti

.
.bLV'i •-- fiq.'i-ilr.joni-; v.
 PLATE LII

Dress with metal ornaments and symbols, and

drum of a Mongol shaman. The inner side of the

drum is shown with hand-grip with bells.

(See chapter XXI.)
After photograph by S. Palsi.
 CHAPTER XVIII

THE “MASTERS” OF NATURE

ONNECTED
C
that a
phenomena among the
with the animating of natural objects and
Altaic race, there
“ soul,” corresponding to the soul of man,
is a conception
lies hidden
within them, the name given to this being the same as that for

the human soul. Thus, the Altai Tatars use the word kut>
which appears in many Turco-Tatar languages, as signifying
the soul of both human beings and natural objects. Just as
the kut of the former leaves its dwelling for one reason or an-
other, causing decline and sickness, so the earth, a tree, etc.,

wither when their kut leaves them. When expressing the fact
that a field has lost its fertility, the people say: “ The ground
has lost its kut ” ( jer kudun fardyk) Similarly, the kut of a
dwelling-place may depart, taking with home-
it the feeling of
liness. In cases like this last, kut is often translated as mean-
ing “ happiness,” “ health,” “ homeliness,” etc
1
A word with .

a similar signification in the Turco-Tatar language is sur

(“appearance,” “beauty,” “comfort,” “power,” “soul”),
used when speaking of the human soul, the haunting spirit of
the dead, the health of cattle, the power of an army, the
nourishing properties of bread, etc. Thus, for example, it is
said that “ when an army loses its sur , it cannot defeat its

enemy.” When food has lost its nourishing power, it is said

that “ its sur has departed.” A soul of this description is be-
lieved to animate and to govern all the phenomena of nature
and its and thus a conception arises that these invisible
parts,
souls, to use the words of M. A. Castren, are “ in respect of

all visible nature, in a position of power resembling that of a

2
master towards his property.”
464 SIBERIAN MYTHOLOGY
That the metaphor “ Master ” used by Castren is correct, is
best proved by the names of like signification given by the
peoples of the Altaic race to the invisible Nature gods.
“ Master,” “ Lord,” or “ Ruler ” is expressed in the different
Tatar dialects by the words Ea or Oja, in Chuvash Hoza,
Yakut Itshi and Buriat Edzhi. An invisible Ruler of this

description is to be found in the sky and its phenomena, the

stars, fire, land and forest, trees and grass, rivers and lakes,
mountains and rocks, the different animals, and even in objects

made by man, buildings, weapons, tools, vessels, etc. Espe-

cially in sharp or “living ” weapons, with which it is easy to
harm oneself, such as knives or axes, do the Yakuts see a Ruler
(Itshi), and similarly in objects capable of motion, such as a
spinning-wheel, or of noise, such as a magic drum or a musical
instrument. The Yakuts even speak of a Ruler in the bundle
of birch-branches with which they beat themselves in their
3
baths . The trade of blacksmith is held in great respect by
both Yakuts and Buriats, and a Ruler is believed to dwell in
all the tools needed for this work. Troscanskiy points out
that each blacksmith’s tool not bought from the Russians has
its Itshi: common,
the anvil and striking-hammer have theirs in
the tongs and the forge have each their own, but the “ Head-
4
Itshi ” is in the bellows . Pripuzov speaks of a special tutelary
genius of blacksmiths, called Kudai-Bakshy by the Yakuts, and
whose dwelling-place is in the underworld. The smiths
slaughter a brown cow in its honour and anoint themselves and
their tools with the animal’s blood, but the heart and the liver

they roast in the forge and place them on the anvil, where
6
they are beaten until nothing remains of them .

The Buriats of the Balagan District worship a deity of

blacksmiths called Boshintoi, with nine sons and one daugh-
ter, who are said to have taught the blacksmith’s craft to men.
In sacrificing to these, the smiths pour kumiss and other sacri-

ficial liquids on to the glowing forge. A lamb is also some-

times slaughtered to them. Iron images are made of the
 THE “MASTERS” OF NATURE 465
aforesaid sons and the daughter, each with some blacksmith’s
tool in hand, a hammer, tongs, an anvil, bellows, charcoal,
its

etc. ;
these are called the corresponding “ Masters ” of these
6
objects .

The Master of a musical instrument (Khuri Edzhin) is said

by the Buriats to teach people to become skilful musicians.
The neophyte has to go out on a moonless night to the junction
of three roads and there sit down on the skull of a horse fitted
with silken reins. At midnight the skull is said to try to
unseat its rider. Should the latter fall he loses his life, but
if, being on his guard, he remains seated and continues to play,
he becomes a very skilful player 7 .

Most often, the said “ Masters ” are believed to dwell in

the phenomena or objects they represent, the Master of fire

in the fire, the Master of water in the water, the Master of a

tree in the tree, etc., although at times they can separate from
these. How close the connection between these Masters and
their visible incarnations has actually been, appears from the
habit of making images of the Masters of the sun and moon
in the shape of these heavenly bodies. The Masters of ani-
mals appearto men in the shape of the respective animals.
The Tungus make an image of the reindeer to represent the
Reindeer’s Master, and similarly certain North-East Siberian
tribes make an image of a fish to represent the Fish Master.
The Buriats speak of a Master-tree, which is recognized by
the fact that its pith is blood-red; the tree is thus the body of
the Master dwelling in it, from which, as from a human body,
8
the blood can run . This conception of Masters animating
nature is not confined only to the Altaic race, but the same
belief is met with among other Siberian peoples, the Yukagirs,
9
the Chukchee, etc .

The anthropomorphism of certain Masters, such as those

of dwelling-places, forests and water would seem to have been
helped by the spirits of the dead, who are said to dwell in
these places. Often the dead can be seen to have become
466 SIBERIAN MYTHOLOGY
directly assimilated into these Masters. Thus the Master of
the Yakut dwelling-place (Balagan Itshita) sometimes appears
in the shape of former dwellers in the place. Middendorff
says that the oldest inhabitant becomes after his death the
10
Master of a home The ancient Finns had the same belief.
.

The Masters of forests and water are also said by the people
to have originated in the spirits of those lost or drowned
there. Buriat tales relate how a hunter was once lost in the

forest, dying finally there of hunger, and how this unfor-

11
tunate man became the Forest Master . Similar tales are
told of the origin of the Water Master. These tales make
clear why the Masters of forests and water seek the company
of men, and in tales aspire to marriage and other ties with
them. We must not, however, from tales like those described,
draw the conclusion that the Masters of natural phenomena
and objects are generally the spirits of the dead.
The trees of the forest itself are imaged in the conception
which causes the Master of the forest to be seen as a being
of the height of a tree. As in Europe, this conception is
general among the Asiatic peoples. The Mongols’ Khan of
the forest and of forest animals (Mani-Khan) is a being like
a man of more than ordinary size
12
A long, dark, human-like
.

being is also the Forest Master of the Buriats, who halloes

and weeps in the forest, leads wanderers astray, but gives also
game to the hunter 13 The large-sized Forest Master of the
.

Tungus can at times take on the shape of a strange rock,

resembling a man or an animal, the forest dwellers fearing to
approach such rocks. A similar spirit is the Yakut Bajanai,
who, owner of the valuable game of the forests, is
as the

called “ rich,” Bai-Bajanai. As the Master of forest animals

it is also conceived as shaped like an animal. In the latter
shape it has been seen by hunters and gatherers of berries.
Sometimes, it is of the size of a year-old calf, with the muzzle
of a dog, little moist eyes, long whiskers, a grey coat and
forked hoofs. In some districts the Forest Master is said to
 PLATE LIII

Shattered Tomb of a Yakut Shaman with

Drum Hanging on an Adjacent Tree
(See page 481.)
 THE “ MASTERS ” OF NATURE 467
have two sons, one living in the depths of the primeval forests
and giving valuable game to the hunter, such as sable foxes,

blue foxes, etc., the other dwelling on heaths and giving brown
14
foxes, squirrels, and other animals of smaller value .

Many North Siberian tribes, for whom hunting is an im-

portant means of subsistence, have a habit, at the beginning
of the autumn hunting season, of sacrificing a part of the first

“bag” to the Forest Master. The Yakuts are even said to

have sacrificed black bulls to Bajanai. In sacrificing, the
Tungus, the Yakuts, and other northern peoples make an
image of the Forest Master, either by carving human features
on the trunk of a living tree or by shaping a billet of wood
roughly into a human-like shape. The mouth of the image
is smeared with the blood of the sacrifice. At each sacrifice,
1”
a new imageis made.

Comparing the Yakut Forest Master with the corresponding

Russian spirit, Serosevskiy points out that beliefs brought by
the Russians have become connected with the former. Ac-
cording to his view, the Yakuts did not originally possess a
single spirit, comprising all forests, but each forest and thicket,
16
each separate tree even, had its own Master . It is also
related of the Buriats, that they do not beg for game from
one general Forest spirit, but separately, from each local
Forest Master.
Among the European Tatars and Chuvashes the Forest
spirit has already received a strictly defined appearance, which
proves a more developed, more stable plane of thought. Here
the Forest Master, corresponding to Russian spirits, is chiefly
an evil being, which is seldom worshipped. In this respect
it differs from the Forest spirits of the most northern primeval
forests of Siberia.
The evil Shurale of the Volga Tatars, which can increase or
diminish its height, has exceedingly large nipples on its

breasts, and kills its victims by tickling them, we have already

17
met with among the Volga Finns .
468 SIBERIAN MYTHOLOGY
A corresponding evil Forest spirit is the Chuvash Obyda,
which wanders in the forest as a human being, but naked, long-
haired, with large nipples, and with feet turned in the wrong
direction. Having caused a man to lose his way, it tickles or
dances its victim to death. The poor animal on whose back
Obyda seats himself begins to run backward. According to

folk-tales this spirit itself wanders backwards. The evil Forest

spirit is also called the “Half-human” (Ar-sori) by the

18
Chuvash . Possibly this name signifies a being known also
to the Votiaks, which has only half of a human body, viz., one
eye, one arm, and one leg. The Yakuts speak also of an evil
being with the same name, declaring it to live in an icy mound
19
with a door-opening at the top .

Worse than Shurale is the Tatar Albasta, which they believe

to dwell in desert spaces, bogs and chasms. This also is human
in shape but takes on the form of many objects belonging to
the forests or fields. It is said to kill people by suffocating
20
them . The Kirghis imagine Albasta as a great woman, with
a large head, and breasts reaching to the knee. She has long
and sharp nails on her fingers. The Kirghis believe her to
attack chiefly women who are enceinte, killing her victims by
suffocation. They relate tales of how a certain Kirghis once
saw her rinsing in a brook the lungs of a woman, whom she
21
had deprived of these .

Like the Forest Master, the Steppe Master also tries to

lead travellers astray. The Mongols say that the Steppe

Master Albin lights will-o’-the-wisps by the wayside. When
the traveller, believing these to be the lights of dwellings,
steps asidefrom the road, he finds that he has been deceived
22
by Albin, who wishes him to lose his way .

To the Forest spirits, the spirits of the forest animals are

closely related. The latter, and even each species of animal,

have, as has been said, their Masters or Khans, whom it is not

always easy to separate from the respective animals. Sacri-

fices are even made to these Masters. The Tungus sacrifice

 THE “MASTERS” OF NATURE 469

to the Mammoth Master in order to find mammoth’s teeth.

The Reindeer Master is said to have received blood-sacrifices.

Especially do the people fear to offend the Bear Master, for

which reason this animal must not be called by its proper name.
Women are afraid to touch bear-flesh with their naked hands
and even the men have to treat the carcase of the bear with

due respect, its skeleton being preserved on an erection of wood

or branches, or, at least, its skull having to be hung up in a
23
tree .

The peoples living on the banks of rivers or lakes speak

also of the Water Master. Each river, each lake, and each
water has its Master, say the Yakuts. Most often this is

imagined to be an anthropomorphic being, although it can also

take on other shapes. The fishers of North Siberia sacrifice
to it at the beginning of the fishing season in the spring. The
Yakuts are said to have then offered up, through the agency
of their shamans, a black bull, in order that the water-spirit
(Ukulan Tojon) might give fish in plenty. More often, fish
is sacrificed to the Water Master, sometimes also bread, salt or
24
gin . The Yenisei Ostiaks, who as a river and fisher people
are dependent in a great degree on the bounty of the water,
23
make images of the Water spirit .

Although the spirits of the northern waters of Siberia are

anthropomorphic beings, whom
shaman can visit and who the
choose wives and servants for themselves, from those drowned
in the water, they have yet no strictly defined, unchangeable
features. In many districts, however, the Russian Water
spirit and Rusalka, as among the Volga Turks, have had time
and lakes of Siberia. Especially among
to settle in the rivers

the Yakuts does one meet with purely Russian ideas. They
believe the Water spirits to rise on to the land in the time
between New Year’s Eve and Twelfth Night, when they
wander along the roads, bearing on the backs of oxen their
small children, of whom the Water spirits have many. While
wandering from place to place the Water spirits make different
470 SIBERIAN MYTHOLOGY
noises, the people gathering to listen to these at cross-roads,
openings in the ice, and near deserted huts. From what they
26
hear, they decide on the events of the ensuing year .

As we have seen earlier, the Russians also believe the Water

wander on land at Christmas-time, until Twelfth
spirits to

Night, when according to the Orthodox Church ceremonies

the Cross is lowered into the water, and they then return to
their homes. Probably, therefore, the belief in the wandering
abroad of the spirits of the drowned at Christmas-time has
reached the Yakuts together with these holy-days themselves.
Over a large area in Central and Northern Asia a belief
has been recorded, that in the lakes a bull dwells, which begins
to roar before a storm or any other great event. When on
frosty nights the ice begins to crack and rise, the water-bull is
27
said to be breaking it . Like the East European peoples, the
Yakuts and Yukagirs celebrate the departing of the ice with a
special ceremony. At such times they sacrifice food to the
water, sometimes firing their guns. With their offerings they
try to appease the Mother or Old Woman, as they call the
stream, that it may refrain from doing damage to their lands
28
during the spring floods .

Once the belief in Nature spirits has originated, the number

of these may easily become legion. Wherever a human being
moves, some spirit accompanies him. Should an accident occur
on a journey, e.g., a horse take fright or a cart break down,
the Yakuts believe the Master of the spot to have occasioned
29
the misfortune . Especially in places traversed with difficulty,
where the road runs along a steep mountain-ridge or precipi-
tous pass, something, a piece of cloth or wool or a hair of the
horse, is sacrificed to the Master of the place. The Mongols,
Altai Tatars, etc., when crossing over a mountain, are in the
habit of placing a stone at a certain spot, so that great heaps of
30
stones ( obo ,
“ heap ”) have accumulated at such places .

Similarly, on journeys by water, the Siberian peoples, after

safely passing a difficult stretch of water, offer up some small
 PLATE LIV
Mongol Seer Prophesying from a
Shoulder-blade
(See page 488.)
 THE “MASTERS” OF NATURE 47i

sacrifice.On the Yenisei River, the author has even heard

Russians speak of “ the boiling of porridge ” when a danger-
ous, swift rapid was being passed with great difficulty, the
place being called the “ bull ” by the rowers. To deceive
the Master of the place, the Yakuts, when making long jour-
neys, speak in a secret language, in which the words have
meanings differing from those of their everyday use, like the
hunters and fishers, who also on their expeditions twist the
31
significations of their words .
 CHAPTER XIX
DREAMS, SICKNESS AND DEATH

N ATURAL
Altaic race.
causes of dreams, sickness
most of the peoples of the earth, were
The most usual idea is that man,
and death,
unknown
as with
to the
in these states,

has lost his “ shadow.” Of the varied souls that are com-
monly believed to be contained in man, it is just this “ shadow ”
(Altai Tatar kut, siir and suna, Mongol Buriat sun a sun, Yakut
kut , etc.),which is the most important in myths.
A u shadow-soul ” of this description, as already, mentioned,
is owned also by animals, plants and lifeless objects.

The close connection between this soul and the shadow ap-
pears, e.g., from the idea that when a human being loses his
soul, he loses also his shadow. According to the Yakuts men
have three shadows } when all of these have disappeared, the
one who loses them dies. Spirits are said to be beings without
1
shadows .

That the shadow-soul is received by a child at its birth from

outside would seem to be a general belief. The idea of the
Yenisei Ostiaks that all human beings born into the world re-
ceive, instead of new souls ( ulvei,
“ shadow,” “ reflection in
water ”), such souls as have existed before, is enlightening
in this respect. The shadow-soul is said to enter the sexual
organs of a woman with child a little before confinement} the
other life-spirits, on the other hand, which are believed to
dwell in the heart, head, etc., are received by the child in the
womb through its mother’s food. From the moment of entry
of the shadow-soul, birth pangs begin, as the soul {ulvei) is

uncomfortable in the womb, where it is hot and suffocating.

During life this shadow-soul is the faithful companion of man.
 DREAMS, SICKNESS AND DEATH 473
The Yenisei Ostiaks, like the Yakuts and Buriats, imagine
it to be a little being which can be seen more especially by
2
shamans.
Among the Buriats, this belief in a previous existence of
souls appears in a more developed form, of Indian origin.
They explain that when the Tengeris lay themselves down to
sleep (a slumber that may sometimes last a hundred years),
their souls appear on the earth and are born here as human
beings. If the soul of a Tengeri comes down a long time
after the god has slept, the person within whom the soul has
taken up its abode soon dies, as the soul has to return to its

owner in heaven before the latter awakens from his sleep.

Where the soul of the Tengeri comes down soon after its

owner has fallen asleep, the person in question lives to old

3
age.
As has been said, the shadow-soul of a human being can
leave its dwelling-place during life. In dreams it wanders
unfettered by material means, visits distant places, strange
races, passes through locked doors, and even keeps company
with deceased companions. The Buriats say that what the
soul has seen or heard during its journeys, remains in its

memory, so that a person, when the soul has returned and

awakened its owner, can relate to others the experiences of his
soul. Dreams are thus believed to be actual truths, and for
4
this reason are regarded as important. But the wandering,
released soul is also an actual and in some degree material
being, which, e.g., may be both visible and audible to others.
Besides human form the soul of a sleeper can also take on
its

the form of some animal. The Yakuts say that it wanders

in space as a little bird or butterfly. In a Buriat tale the soul
issuedfrom the mouth of a sleeper in the form of a bee or a
5
wasp. Such soul-animals must be left strictly in peace.
Like dreams, sickness is caused also by the temporary absence
of the soul from the body. But during sickness, the soul is

believed to have been driven out of the body against its will.
474 SIBERIAN MYTHOLOGY
Often a malicious spirit, for some reason or other, generally
to obtain a sacrifice, carries off the soul. This may happen in
different circumstances, and the soul is exposed to this danger,
especially during its nocturnal journeys. In the stillness and
darkness of the night all evil spirits are in motion and on the
hunt for souls. To obtain help, the soul has to seek its

deceased friends or other protecting spirits. Thoughtful souls

can also help themselves by skilfully hiding, e.g., in the fur of
animals, in leafy trees, or in other objects. Should a poor
soul be pursued too long it loses itself in deep forests or other
places strange to it, so that it can no longer find its way home.
When a soul is seized by an evil spirit, one can sometimes hear
6
its weeping and cries .

Another very common belief is that the soul, against its

will, may be driven by a shock from the body. The Buriats

believe that the homeless soul then remains for some time at

the place where this misfortune happens. Unless attention is

given at once to this accident, the soul begins to wander about

and flies further and further away, with the result that the
victim becomes more and more seriously ill and in theend dies.
The souls of little children can easily be driven away in this
manner if they are frightened. The consequences of the
absence of the soul soon show themselves as fatigue, paleness,
tears, and restlessness during sleep, etc. One has then to seek
out the place where the soul left its dwelling-place, where it

may still possibly be found. Should one succeed in winning

the soul back again by special ceremonies, the sick one becomes
well again. Often, however, the soul may, disappear without
its owner being aware of the fact, and when he or she grad-
ually begins to feel apathetic, weak, and in a decline, it is

too late to find the soul again. The help of a shaman, who
has the power of finding all lost and wandering souls, is then
7
necessary .

At times a sick person may recover his soul himself. He

must recall to memory the place where his soul left him, dress
 DREAMS, SICKNESS AND DEATH 475
in the clothes he wore on that occasion, and visit the scene of
the disaster at a time corresponding to the time of his loss,
viz., in the evening if his soul left him in the evening, and so
on. The person seeking his soul has further to take with him
such delicacies as his soul delights in, and call his soul to par-

take of them. If the soul happens to be still in the vicinity,

it will return to its owner, who is said to feel the reunion by
a violent shivering in the back. It is important to remember
the exact time, as then the soul is most certainly, to be met with,
at first every day, later at ever-increasing intervals, until it

comes at last only once a year to the place of its liberation.

During a long absence from the body, a soul, however, seldom
wins through all the dangers threatening it from the many
8
malicious and cunning spirits .

A further means of driving a soul home, said to be from its

used by the spirits, is a tickling of the nose, which induces

sneezing. This appears from the following Buriat tale, which
in many other respects also throws light on the beliefs of the

Mongols regarding souls.

Once, a man who had power of seeing spirits and talking
the
with them went on a journey. Meeting three spirits on the
way he went on in their company. As they journeyed he
ascertained that these spirits had formed wicked plans, intend-
ing to steal away the soul of a rich man’s son. The man tried
to worm himself into the spirits’ favour by promising to help
in the capture of the soul, and thus obtained an opportunity

of accompanying them. This man, who wished to play the

part of a spirit, could not, however, but awaken the attention
of the spirits. When they had travelled awhile together, the
spirits asked in astonishment “ Why dost thou walk so that the
:

grass falls down and the dry leaves rustle under thy steps? ”
The man replied cunningly that he had died so recently that
he had not yet learned to walk silently and without leaving a
track as a spirit should. The spirits believed this. When
they arrived at the rich man’s house, one of the spirits placed
476 SIBERIAN MYTHOLOGY
itself at the door, the other at the chimney, the third went to
the unlucky son, and by producing an irritation in his nose,
caused him to sneeze violently. During the sneeze the son’s
soul jumped out of his body and tried to escape by the door,
but the spirit watching there seized it at once and held it tight,
although the soul wept bitterly. The spirits then took the
captured soul away with them. On the way back, the man
who had joined the spirits asked them if they had anything in
the world to fear. The spirits answered that they were very
much afraid of thistles and thorns. “ But what art thou
afraid of? ” asked the spirits. “ I,” said the man, “ am most
afraid of fat meat.” The spirits, unaware that the man in-
tended to deceive them, travelled further and further. On
the way the man begged to be allowed to help by carrying the
soul, which was also granted. But just then they happened
to come to a place where thorny bushes and thistles grew.
The man jumped with the soul in his arms among the prickly
bushes, where the spirits were afraid to come. Remembering
that the man had expressed his dread for fat meat, they began
to throw pieces of meat among the bushes to drive him out.
But the man, who was very fond of meat, ate them without
danger to himself, on seeing which, the spirits realized that

they had been tricked and went their way. The man then
hurried back to the rich man’s house, taking the soul with him
9
so that the son recovered .

Sickness may also be caused by the soul injuring itself in

some way on its travels. According to the Yenisei Ostiaks

bodily pain is often closely connected with damage to the soul
(shadow). Should the soul, e.g., hurt its foot, its owner will

limpj should the soul catch cold, owner begins to shiver,

its

etc., etc. Similar ideas are met with among the Tungus, and
are reflected in the general belief that everything done to the
image of a person affects the person himself. The word
“ soul ” originally meant both shadow and image 10 .

Should the shadow-soul have left its dwelling-place for

 PLATE LV
Yenisei Ostiak Shaman with Drum
Front and back views.
(See chapter XXI.)
After photograph by U. Holmberg.
 DREAMS, SICKNESS AND DEATH 477
good, death follows, when also the spirit-soul (Altai Tatar tiin y
Mongol and Buriat am'm y “ breath ”) disappears. Among cer-

tain peoples, the Buriats and Altai Tatars, the belief prevails
that when the soul of a sick person comes into the hands of the
Prince of Death, fate has decreed that the person in question
shall die, and then even the shaman can no longer be of any
assistance. The Buriats relate how Erlen-Khan (“ Death-
kingdom’s Prince ”) sends out his servants to capture wander-
ing souls. Without caring for the cries for help and the
prayers of the souls, these servants put them into sacks and
bear them to their hard master, who places the souls in cap-
11
tivity. In a tale about the first shaman, Mergen-khara, it is

power of freeing souls even from the

said that he possessed the
prisons of the Prince of Death, where these sit with strong
chains round their necks, hands and feet. The Prince of
Death complained to the Heaven god Esege-Malan-Tengeri,
who decided to test the power of the shaman by taking a soul
up to the heavens and hiding it there in a bottle, the mouth of
which he stopped up with his thumb. The person whose soul
had been taken became now dangerously ill and the shaman,
according to his wont, hurried to seek the soul. He went
down to the kingdom of the Prince of Death, but failed to
find the soul there. He then journeyed everywhere under
the earth and the sea, in chasms in the mountains and deep
forests, Then he “sat himself on his
but without result.
drum,” flew up to heaven and after much difficult searching
found the soul of the sick one in the bottle. But how to free
it, as God kept his finger on the mouth of the bottle? The
shaman was equal to the task. He changed himself into a
wasp and stung God violently on the forehead, and as God
tried to protect himself with his right hand the soul escaped
from the bottle. After a while God noticed that the bottle
was empty and that the shaman, sitting on the drum with his
prize, was already sinking towards the earth. God then be-
came very angry and decreased the power of the shamans, and
478 SIBERIAN MYTHOLOGY
now no shaman can save a soul which has come into the hands
12
of the Prince of Death .

After death, the soul is said to remain for a few days in the

home. According to the Altai Tatars, Buriats, Yakuts, and

others, the soul of a person recently dead cannot understand
at once that it has left the body, but wanders for three days
yet in its old home. Not until the soul notices that it leaves
no trace in the ashes of the hearth, does it realize that it now
13
belongs to the world of spirits . Despite the last fact, how-
ever, the soul appears in stories with a material body. The
Yakuts believe it can burn or wound itself and that blood runs
from its wounds. By means of sharpened objects the soul of
a dead person can easily be prevented from returning to its

home. If the soul does not receive sufficient food, it feels

14
hungry j without the necessary clothing it feels cold . The
soul can even die, according to a popular belief. Of later
origin is probably the belief held by the Yakuts, that the soul
is taken round by spirits on the night of burial, to the places
where its former owner sojourned during life, and punished
for misdeeds on the spot where these occurred, so that one can
16
hear its cries and plaints .

According to a more northern idea, the soul remains among

the relatives for some time after death. During this period

the property of the deceased may not be touched, but the soul,
like a living person, must be provided with food and drink.
Many peoples, such as the Yakuts, Dolgans, Goldes, and, at
an earlier time, the Mongols, Kirghis, etc., who prepare images
of their deceased, or for longer or shorter periods look
well after and provide for the soul in connection with some
object owned by the deceased, believe that only at the end
of these periods does the soul remove to the kingdom of the
16
dead .

Besides the souls living in peace and rest in the land of the
dead, there are also others, which wander restlessly around,
disturbing the living with all kinds of misfortunes, especially
 DREAMS, SICKNESS AND DEATH 479
sickness. A very common view is that the souls of childless
or unmarried women, together with those whose owners either
met with a violent death or died before their time, haunt their
old homes, causing much trouble to their relations. Only a
very clever shaman can drive out these spirits, which are
especially dangerous for infants. The Yakuts call them Uor,
17
the Buriats Anakhai . According to the Yenisei Ostiaks the
spirits of little children and unmarried women wander irri-
18
tated around their graves for a whole year after death . The
longer a soul has been among the other dead, the more it

begins to acquire the characteristics of an evil spirit. Such

spirits of the long-ago deceased are the Abasy among the
19
Yakuts, Buriat Bokholdoi, Altai Tatar Aina, Uziit, etc . Be-
sides graves, certain deserted places, e.g., the deserts of Turan
and Gobi, are the dwelling-places of these evil spirits, who
from these centres set out on their destructive excursions. In
mountainous districts places difficult of reach, the summits,
etc., are the homes of all manner of spirits. The Mongols
believe further that the souls of wicked people stop halfway
between this and the next world, floating in the air and causing
2,0
many kinds of misfortune . The Buriats relate that the
wandering spirits make fires at night in deserted huts. These
fires are pale and bluish in colour. This fire can be stolen,
the person succeeding in doing this becoming very rich. When
the spirits gather round their fires to sit or dance, they never
form a complete ring as human beings would. Men can
sometimes see such spirits, and if they succeed in glancing at
them before being noticed, the spirits become frightened and
take to flight. The living are also said to be able to hear
21
the song of these spirits .

Like Odin of the Scandinavians, the ruler over the dead is

said by the Buriats to have one eye in the middle of his fore-
head. In one of the tales of the latter, a man who had the
power of seeing spirits kept watch while the spirits gathered
at a deserted hut. There he happened to see also the ruler
480 SIBERIAN MYTHOLOGY
of the spirits. This was a roughly-built big man, with one
eye in his forehead. The ruler seated himself in the place of
honour and now and then announced which souls should be
brought before him. Each time, certain of the spirits went to
fulfil his command. The man approached the ruler of the
dead and shot him in the centre of his forehead so that he fell
down and was changed into a hip-bone 22 .

The idea that the soul of man is intimately connected with

the bone-construction of the body, would seem to be a primi-
tive belief among the Siberian peoples. Just as the preserv-
ing of the bones of animals — bears, reindeer, etc. — is said to

Fig. 18. North-Siberian Tomb

be founded on the hope that these animals can preserve their

lives as long as the skeleton is uninjured, so a similar belief
was applied to the remains of human beings. In earlier times
the dead were buried over the earth. According to Strahlen-
berg the Yakuts often left the body in the hut, removing
23
themselves elsewhere . Among nearly all the more northern
 DREAMS, SICKNESS AND DEATH 481

peoples, the custom of placing the bodies of children, some-

times also of adults, in hollow trees or on the branches of a
growing tree, has been preserved down to our day. At the
present time burial-erections are mostly made of wood. The
body of a shaman in particular, may not, among the Tungus,
Yakuts and others, be buried in the earth. For this reason it
24
is generally laid in a wooden box, borne on two or four posts.

“ Shamans,” says Georgi, “ will mostly dissolve in the free

air, as the devil lives in the earth.”
25
A Tungus assured the
author that if a shaman is buried in the earth, his soul-bird
will never return again to a new shaman of the same family.
The following tale recorded among the Yenisei Ostiaks is
instructive: When the first man died, his relatives believed him
to be asleep, butwhen they were unable to awaken him they
became afraid and started to cry. The Heaven god, Es, then
sent down a dog to tell them that they had no reason to be
afraid, but that they should bind up the body with grass and
hang it in a tree, when the body would come to life within
seven days. But the dog deceived the people into burying
the body in the ground. The result was that afterwards men
26
began to die.

Cremation, which occurs among certain peoples in the north-

east corner of Siberia (the Chukchee and Koriaks) and also

among the Buriats, cannot have been one of the earlier methods
of disposal of the dead among the Altaic peoples. A later
custom is probably also the Mongol method of throwing a
27
body into the fields as food for the dogs.
Side by side with the thought that the soul wanders after
death in the other world, the idea appears that the souls of the
dead may after a time be born again on the earth in a child
of the same family. The Yenisei Ostiaks believe that the
soul can take up its dwelling, or live again in some animal,
2*
especially in bears, and also vice versa. This belief is not to
be confounded with that according to which the souls of the
dead are inclined to many temporary metamorphoses. A cer-
482 SIBERIAN MYTHOLOGY
tain groping after explanations is already apparent in the view
laid down by a Buriat, according to which human beings have
three souls. One is taken captive by the Prince of Death;
the second remains as a ghost in this world, continuing to live
29
as before; the third is born again as a living person.
(•ee* 3 s E q 338 )
 PLATE LVI
The illustration at the top (left) shows the tomb
of a Buriat shaman, erected on posts. The others
depict ongons or images of Buriat shamans.
(See page 499.)
 CHAPTER XX
THE REALM OF THE DEAD

T HE MANNER in which life beyond the grave

agined appears plainly from the burial ceremonies, in
which the dead are furnished with food, clothes, implements
is im-

of labour, weapons and domestic animals. The most northern

peoples of Siberia have a custom of stabbing to death or bind-
ing reindeer and dogs alive to the grave. The rulers of the
Yakuts in earlier times received with them on their last jour-
ney, besides their horse, one of their slaves to serve his master
in the other world.
K His servant followed him,” say the

Yakuts even now, when a poor person dies soon after the death
of a wealthy man 1 And even now sacrifices
. of slaves are said
to occur among certain Tungus tribes.
“ In the other world,” the Altai Tatars say, “ we shall sow
our seed, herd our cattle, drink kumiss and eat beef, with this
difference only, that we shall live better there, as we shall
enjoy not only the possession of the cattle we owned on the
earth, but also of all the domestic animals that have died
2
earlier.” According to the tales of the Buriats, the dead have
food, raiment, etc., to the degree in which they were supplied
with these on their burial-day. Thus, depending on the prop-
erty the relatives were able to present to the deceased, some
souls have to walk on foot, others to ride on horseback, the
most fortunate in carriages. The celebrating of weddings and
other merry festivals among the dead is also spoken of. The
dead shaman, who is supplied with his costume, his drum and
other sacred implements, continues his important calling in
the other world. In general, the dead are regarded as going
on with the work which each had done in this world. The
484 SIBERIAN MYTHOLOGY
Buriat “ manual labourer does not after death forget his skill,

the scribe lives by his pen, and a woman who has been a
skilful sempstress on earth, continues to work with her
needle.” Specially skilful workers are said to be short-lived,
3
because the ruler over the dead needs their help . The
northern peoples, like the Tungus here, live in the world
beyond the grave in tents of birch-bark, hunt and fish, and
practise reindeer-keeping in the great, underworld, primeval
forests.

That the world of the dead was originally a reflection of the

earthly one is shown, further, by the scenes in the shaman

when the latter escort the soul to the underworld.

ceremonies,
The Tungus believe this last journey to resemble in detail the
difficult journeys of these nomads over mountains and valleys
in their great forests. Those who drive here with reindeer,
ride also to the underworld on the back of a reindeer those, ;

again, who use dogs, travel there behind dogs.

The shaman’s business is to know the difficult path; the soul
itself finds it difficult to reach its goal. Many dangers also
threaten it on the way. Evilly-disposed spirits are often in
motion, seeking to tempt the soul from its path; cannibal-
spirits lie in wait to devour it. The Goldes say that the road
to theunderworld goes through which
certain particular places,

are many in number. At the commencement, the road is the

same for all the dead, but later a point is reached where as
many roads branch off as there are families among the Goldes.
From here the road leads to the “ steep slope ” and then to the
<l
river’s crossing-place.” This crossing is said to be so diffi-

cult, that the soul nearly falls down with exhaustion. Still

a few more and then from tracks and newly-chopped

places,
living branches and the barking of dogs one may conclude that
the village of the dead is near. In the underworld each
family has its own village, where the members of the
family dwell together, continuing to live as on the earth.

Life in the underworld is said, however, to be better and

 THE REALM OF THE DEAD 485
happier than here. All the dangers and difficulties of the
journey end at the village. Should the soul go under on its

last journey, the fault lies with the shaman, who has not been
clever enough in his calling, and then the services of a better
shaman must be called in, the latter, by his shamanizing, find-
ing the point where the soul has succumbed, waking it to life
again, and escorting it to the village of its earlier deceased
relations. For some families the last journey is said to be
more difficult than for others.
Such of the Goldes as live by keeping reindeer, are escorted
to the underworld by nine reindeer, eight of which bear the
property of the deceased, the deceased himself riding on the
ninth. The saddle is constructed so that the soul cannot fall off
though the reindeer moves rapidly. As the shaman is said
to take the form of this reindeer, or to represent its soul, he
can carry the dead safely by avoiding and going round danger-
ous places. All the districts passed during the journey are
described by the shaman and ceremonies.
in his songs He
leads the soul first to the source of the river, by which the clan
in question dwells, then to the high range of mountains, and
down this again into a primeval forest until another high
mountain is reached. Beyond this comes a great swamp which
has to be crossed. Further the road leads to a mountain tor-
rent, on the open banks of which a level and beautiful forest
grows. Gradually, one begins to notice that the surroundings
are populated, as the forest has been felled and there are
marks of newly-timbered boats. Finally one arrives in the vil-
lage of the dead, where smoke rises, tents stand in rows, and
4
reindeer feed as among the living Reindeer-Tungus .

Such also the Yakut realm of the dead would seem to have
been originally. The spirits living there in similar circum-
stances to those of their earthly life are divided into six clans,
according to information from one district. In certain tales,

the way to this realm is described as exceedingly difficult to

travel. The soul has to go in at the throat of a snake-like
486 SIBERIAN MYTHOLOGY
monster, pass through its body, and come out from its tail,

thus reaching the other world. The way is both painful and
dangerous, as the gullet and the intestines of the monster are
said to be covered with great, sharp spikes. For this reason

the soul has to be provided with clothes and shoes, otherwise

it would bleed to death. The custom of supplying the dead
with a horse is said to have originated in the wish to make the
journey through this dangerous pass as swift as possible.
Especially in the shaman songs the way to the underworld is

said to go through many dangers, over “ stormy rivers ” or

“ bloody streams,” through “ burning forests ” or “ icy
6
winds .”
A very common idea among the Yakuts is that “the other
G
world ” lies beyond the “ death-sea.” Most of the peoples
of North Siberia consider the realm of the dead to lie some-
where in the north, most often at the mouths of rivers flowing
into the Arctic Ocean. The point of the compass of the dead
is said to be “ towards the night ” or “ downwards.” Down
in the north, according to Yakut tales, lives the stern ruler over
the dead, Arsan-Duolai, in a great chasm with winter frozen
fieldsand cold summer-dwellings, where black chimneys arise
from gloomy huts. This dreaded ruler is said to have his
mouth in the middle of his forehead and eyes at his temples.
The spirits serving him (Abasy) come sometimes to the vil-
lages of the living on depredatory raids, carrying off or
swallowing people’s souls, spreading sickness, etc. By appeas-
ing them with bloody sacrifices, the shamans cause them to
7
return to their dismal dwelling-place .

Like the Yakuts, the Ugrians and the Yenisei Ostiaks speak
also of an evil Prince of the dead living in the north, who
carries off or devours souls. According to the latter, certain
naked rocks in the Arctic Ocean are the dwelling-place of the

dead. Side by side with this, another belief is met with

among them, viz., that under the earth there is a great grotto,
or seven grottoes under one another, in which the souls of the
 THE REALM OF THE DEAD 487
dead dwell, and where in the place of the sun and moon, only
rotted trees give out a dim light. Strange fishes live in the
underground rivers .
8
A third description noted down by the
author among them relates how the underworld is a complete
reflection of the Yenisei District. The underground Yenisei
is said however to flow in the opposite direction.

The above seven grottoes are obviously closely connected

with the seven or nine underground storeys, which according
to the Altai Tatars and others are situated horizontally under
the “ middle place ” or the earth and correspond to a similar
9
number of planes of Heaven above . The Central Asian
people generally regard the underworld as populated by evil
beings, ruled over by the stern Erlik-Khan, who is said to sit

on his black throne, surrounded by a court consisting of evil

spirits. At the command of their lord these spirits often make
excursions, more especially in the night-time, to the world of
the living, where they seize some poor soul and carry it off
with them to their home. Extremely common is also the idea
that this ruler over the dead has power only over those who
were wicked in this life. Those mortals again, who have done
more good than evil, are taken after death to the heavenly
10
dwelling-places . The path to both the underground dwell-
ings and those above is believed to go through a hole in the
middle of each plane, and according to this idea the Ostiaks
11
callthe seven-storeyed sky “ seven-holed,” the Chukchee ex-
plaining that each hole is perpendicularly under the North
12
Star . As the hole leading to the underworld, which is often
used by the shaman, is, of course, also in the centre of the
earth, one may often see among his magic things a disc repre-
senting the earth, in the midst of which is a round hole. In
travelling to the heavens, the Altai shamans use also a world-
tree furnished with divisions, the Dolgans explaining that the
shamans escort the souls of the dead to the tree in question,
where they continue their life in the shape of a little bird 13 .

In Heaven also, life resembles that on the earth. According

488 SIBERIAN MYTHOLOGY
to certain tribes living in the District Turuhansk, the souls
in Heaven resemble little people, who catch little fishes in the
14
lakes there . The Buriats say that the souls living in heaven
have cattle and houses, wives and children there. They even
15
pay visits to one another, drink spirits and get intoxicated .

According to the Chukchee the heavens are peopled with spirits

which live there in families and, like the people of the earth,
exist by fishing and hunting. Often, however, the game they
seek is human souls, which they carry with them to some storey
11*
of the sky, whence only a clever shaman can save them.
How far these ideas of Heaven as the dwelling-place of the

dead have originated among the above peoples, is hard to

decide. In any case they are extremely old as they are con-
nected with so many shamanistic customs. On the other hand
the belief held by many peoples that those who have met their
death in war or through an accident go to Heaven a belief —
found among the most varying peoples all round the earth —
is most probably of great antiquity. Like the Ugrians and
certain Tatar tribes, the peoples of North-East Siberia, such

as the Chukchee and the Gilyaks of the Amur country, believe

that the souls of those who die a violent death go directly to
Heaven, while those who die a natural death, remain on earth
or descend underground. According to the Chukchee the
Aurora Borealis is chiefly the home of those who die a violent
17
death .

The most original views do not regard the realm of the dead
as a place of restitution, where the soul has to answer for the
sins committed during life. Such Altaic peoples as have come
under the influence of alien and more highly developed teach-
ings, form exceptions in this respect.

In a Buriat tale the hero Mu-monto journeys on a com-

mission from his father through the realm of the dead, to
demand back the horse sacrificed by the latter at the burial of
his father. To arrive there, one must first go due north.
On the way there is a large, black stone. When the traveller
 JJ7J 717. .Vv

;&) oft- .‘••V: >j{ 7r[ la

sotiq ni famr giBmrnii-ftjcmfi.fig Jr.:iu9 lo eobili

f< t »si-q •.
.yinsi:;/ n: / r.;y..
 PLATE LVII
1. Buriat shaman with his hobby-horses. (See
page 522.)

2. Hides of Buriat shaman-animals used in place

of wooden images in shamanizing. (See page 512.)
.
 THE REALM OF THE DEAD 489

has lifted up this and shouted: “Come here,” a fox appears

in the opening under the stone and says: “ Hold fast to my
tail.” If one then obeys this request, the fox will lead him
into the land of the dead. Mu-monto, travelling further and
further with the help of the fox, saw many mysterious things.
First he saw horses that were very fat on a naked rock. Then
he met very thin and miserable cattle on a rich meadow. In
another place he met women with their mouths sewn up. In
a great cauldron full of boiling pitch he saw officials and
shamans writhing ceaselessly. On his way he saw, further,
men whose hands and feet were bound fast, and women who,
although naked, embraced thorn-bushes. In one place he saw
a woman who, although she appeared to be poor, lived luxu-
riously, and another, who, although rich, suffered from hunger.
Mu-monto soon learned the reasons for the fates of these
people.The poor woman had been good during her life, and
out of her little had shared with the needy, therefore she had
everything in plenty now; but the other, albeit rich, had been
hard-hearted and parsimonious, and had therefore now to
starve. The naked who embraced the thorn-bushes had been
frivolous and betrayed their husbands. The bound men had
been thieves. Those who were boiled in pitch had been false
in their professions. Those whose mouths were sewn fast had
been liars during life and spread calumnies. The thin and
miserable horses on the rich meadow had been so ill-treated by
their masters during life that they could not even now become
fatter, while the fat horses on the naked rock had been so
18
well-fed that even without food they were still flourishing.
In a Tatar tale, recorded by M. A. Castren from the neigh-
bourhood of the Sayan steppes, life under the earth is described
in a somewhat similar manner. The daughter of the ruler of
the dead, Irlek-Khan, once came to the earth in the shape of a
black fox and did all kinds of harm to human beings. A hero
named Komdei-Mirgan was persuaded to hunt the fox, which,
however, ambushed him so that his leg was broken. Shortly
490 SIBERIAN MYTHOLOGY
thereafter, a monster (Yelbegen) with nine heads and riding
on a forty-horned ox, arose out of the earth. This monster
cut off the hero’s head and carried it off to the underworld.
When the hero’s sister Kubaiko came to weep at her brother’s
corpse and saw that the head was lacking, she decided to go to
the realm of the dead and seek the head there. The tracks
of the ox of Yelbegen showed her the way. These led to an
underground opening, through which she descended into Irlek-
Khan’s Here she met with many, marvellous
kingdom.
things.By the wayside she saw seven clay vessels and an old
woman who poured milk from one vessel to another without
ceasing. Further on, a horse fastened with a long halter
stood on a plain of sand where there was neither grass nor
water, but in spite of this the horse was fat and in good con-
dition. Not far off another horse, bound in the same manner,
stood in a green field with running water, but this horse was
lean and wasted. In another place she saw half of a human
body forming a dam for a brook, while in another place a
whole body was not sufficient to dam a similar brook. Kubaiko
rode astonished past all these things and came deeper into the
earth. Gradually she began to hear more and more distinctly

the clang of hammers, and soon she saw forty men beating out
hammers, another forty making saws, and a similar number
making tongs. Following the tracks of Yelbegen’s ox she
travelled on without fear, until she reached the bank of a
river running along the foot of a mountain. On the bank she
saw Irlek-Khan’s dwelling, a building of stone with forty cor-
ners. Before the entrance stood nine larches, all growing
from the same root. To this tree the horses of the nine
Princes of death were bound, one to each branch, and Kubaiko
also bound her horse to it. While doing this she saw the fol-

lowing inscription on the tree: “When Kudai (God) created

heaven and earth, this tree was also brought forth, and to this

day no man and no animal has come living to the tree.” Hav-
ing read this Kubaiko entered the dwelling of the Princes of
 THE REALM OF THE DEAD 491

death and closed the door after her. It was dark inside and
Kubaiko was soon lost in the room. She hands
felt invisible

take hold of her, her clothes were torn, she was dragged about
and tormented, but when she tried to grasp her tormentors,

she could not, as they were without bodies. In her dread she
shouted. And then the door opened, the room became light
and the Head (Ataman) of the Princes of death came in. He
noticed Kubaiko, but turned again and went out without a
word. Kubaiko followed closely at his heels. She went first
through many rooms that were empty and waited inhabitants,
but afterwards came many rooms filled with human beings. In
one of them she saw old women sit and spin linen with great
energy. In another room also she saw old women, but these
were without any occupation, except that they appeared to be
continually swallowing something that would not go down
their throats. In a third room were middle-aged women, with
great stones, which they were unable to move, round their
arms and necks. A fourth room was filled with men who had
nooses round their necks fastened to great logs. In a fifth
room she saw armed men who had been shot through, and who
sprang about shouting and groaning. The same shrieking and
groaning was heard from a sixth room where there were badly
wounded men armed with knives. Coming to the seventh
room, she saw mad dogs and people bitten by them, mad and
raving like the dogs. This was followed by an eighth room
in which husbands and wives lay in couples under their cover-

lets, but although these coverlets had been sewn together of

nine sheepskins, they would only cover one member of each

of the sleeping couples, and husbands and wives quarrelled
unceasingly over the coverlets. The ninth room also con-
tained husbands and wives under coverlets, made of one sheep-
skin only, which were, however, sufficient to cover both.
Finally, she entered a tenth room, large as a steppe. In this

room sat eight Princes of death and, in the midst of these,

their Chief, Irlek-Khan. Kubaiko bowed to them and asked
492 SIBERIAN MYTHOLOGY
why their servant Yelbegen had cut off and carried away her
brother’s head. The Princes replied that this had been done
at their orders, but promised to give back the head if she could
pull up a goat with seven horns which had grown fast in the
earth and lay so deep that only the horns showed. Otherwise,
she would lose her own head. who was a heroine,
Kubaiko,
did not hesitate to accept the proposal. The Princes then took
her through nine other rooms, filled with human heads.
Kubaiko burst into tears when she recognized her brother’s
head. In a tenth room the goat lay embedded in the earth.
Kubaiko had now to show her strength and, at the third
attempt, lifted the goat on to her shoulder. When the Princes
saw that she was a mighty heroine, they gave her her brother’s
head and escorted her back to the larch. Here Kubaiko
mounted her horse, but before riding off she compelled the
show her the way back to the earth. During the
Princes to
journey she enquired about everything she had seen. The
Princes gave her all particulars, saying: “ The old woman
whom thou sawest pouring milk, mixed water with the milk
she gave to her guests on earth, and as a punishment for this
bad deed has now to separate water from milk, a task she
must keep on doing through all eternity. The half-body thou
sawest damming a brook is not undergoing any punishment, but
belonged instead to a wise man on the earth who could dam
rivers and do anything he wished. Now, half of his body lies
as a reminder to the passer-by that a wise man, even though
bereft of his limbs, can accomplish great things with his will,
while on the other hand, the complete body over which the
brook flows serves to remind one that by strength alone man
can do little. This body belonged formerly to a physically
strong, but stupid man. As the water now runs over his body,
so ran every matter past his understanding, without either
being comprehended or turned to account through intelligence.
The fat horse on the dry sand is a proof that a thoughtful
man can keep his horse in condition even with poor fodder,
 THE REALM OF THE DEAD 493
while the thin horse on the rich pasture shows that cattle can-
not thrive on the best pastures unless well cared for.” There-
after Kubaiko asked: “Who were the beings that seized me
in thedark room, tore my. clothes and tormented me, but were
without bodies? ” The Princes replied: “ They were our in-
visible serving-spirits that can injure and kill all wicked people,
but can do nothing to the good.” Kubaiko continued to in-
quire into the sins of the people held captive in the dwelling
of the Princes, receiving the following answer: “The women
thou sawest spinning in the first room have been given this

work as a punishment for having spun during their lives after

sunset, when it is forbidden to work. Those again who sat

in the second room had been given threads to wind on spindles,

but had left the spindles hollow in the centre and hidden the
thread in their own bosoms. The spindleful which they thus
gathered of stolen wool, they are now doomed to swallow,
which is impossible, so that they must keep the spindle in their
throats through eternity. The younger women in the third

room had sold butter, in which they had hidden stones to

increase the weight. The men in the fourth room have nooses
round their necks, which are continually threatening to choke
them, because they hanged themselves on earth for weariness
of life. The men with shot-wounds are suicides, who shot
themselves on account of quarrels with their wives. Similarly,
the men in the sixth room are suicides, who cut themselves with
knives while drunk. The inhabitants of the seventh room
brought on their punishments by teasing mad dogs in life and
being bitten by them. In the eighth room were married
people who had quarrelled through their lives and looked only
to their own advantage now they are doomed to bicker eter-
;

nally over a covering which by good will and harmony would

be more than enough for both. The married people, on the
other hand, in the ninth room are there only as an example
of how even a little property can be sufficient for a family, if
there is harmony between the married couple. They are not
494 SIBERIAN MYTHOLOGY
undergoing any punishment, but have been brought solely
that the wicked, by seeing them, should feel their punishment
more.”
Having from the Princes of
received all this information
death Kubaiko separated from them, returned to the body of
her brother with the head, and with water of life, procured
19
from God, awakened her dead brother to life again .

Alien influence can also be detected in an idea of the Tungus

living near the Baikal, that each mortal will be weighed after
death with a white and a black stone. If the white stone
weighs less than the soul, the latter goes up to heaven, but if

the black one is lighter than the soul, the soul goes to the
underworld. The punishment there is that the soul is first

thrown into a dark pit, where it is tormented by, terrible cold,

and afterwards roasted in never-ending flames 20 The idea, .

met with among certain Tatar tribes, of a very narrow punish-

ment-bridge, from which the soul overladen with sins falls
into the depths below, has obviously come from Persia.
To true shamanism these ideas of restitution are completely
alien. Certain terrible places are, however, met with in the

cannibal-myths of the Northern peoples, into which the soul,

regardless of its former life, may fall against its will.

In the cannibal myths of the Goldes, a gloomy, place by a

river is mentioned, on the sand-covered bank of which grows
an enormously high poplar. The leaves of the tree prevent
the rays of the sun by day and of the moon by night from fall-
ing on this deserted place. The spirit-birds, which fly about
in the service of wicked shamans to torment and trouble poor
souls, gather mostly in this tree. On the ground round about
lie countless human bones. According to a tale, a girl who
had happened to come there one evening saw two fires in the
sky and heard the rustle of the wings of a great bird. The
bird, which resembled a crane, bore a poor human being on its
back, who pleaded the whole time: “ Kill me quickly, why dost
thou torment me.” “ Soon, soon,” answered the bird, “ see,
[ in'- i -rr; h
5 '
< ; . '.or. .{ x; : • -
V-. ,
•

‘
:
••••v, C - . ,
‘

"A -

-'< r .''vy. . o '

r:~: . t

. ;;mq . . o .o -,b
 PLATE LVIII

Dress of a Yakut shaman (bird type), back view,

with “ feathers ” or fringes. Dressed in this costume
the shaman received the power of flying wherever he
desired to go. (See pages 514, 519.)
 THE REALM OF THE DEAD 495
there is my tree! ” It then crown of the tree and
sat in the

slung the man on to a branch, where he remained hanging.

Again and again he begged: “ Kill me quickly, do not torture
me! ” When the girl, who was a heroine, saw how the bird
began to tear off the man’s garments with its beak, she became
angry, aimed her bow at the bird and said: “If thou dost not
take on thy shaman costume, I will kill thee.” “ Wait a
little,” said the bird, shaking its wings, which then became
changed into iron feathers. “ Shoot now,” it said, “ now thou
canst not kill me, but thine own hours are counted.” The
heroine saw, however, a naked place in the evil being’s breast
between the feathers, and aiming her arrow at this shot the
21
bird, which, falling to the ground, became a flame of fire .

In its dream-voyages the soul may sometimes happen on

such nests of evil spirits ; an idea, the reason for which is prob-
ably to be found in the horrible nightmares and fever-visions
of hysterical persons.
 CHAPTER XXI
SHAMANISM AND TOTEMISM

A
from
MONG nearly all primitive peoples,
chief cause of sickness
its
is
held it is

a temporary, absence of the soul

material envelope and that the only cure is
that the

the success-
ful recovering of the soul. Connected with this is a belief
in the existence of persons furnished with certain extraordinary

powers, who, by different means and in different ways, gen-

erally, however, in a condition of ecstasy, can come into imme-
diate touch with the spirit-world. Such persons are given
different names by the separate peoples of Siberia. The Mon-
gols and the Buriats nearly related to these, call them “ bo,”
the Yakuts “ ojun,” the Altai Tatars “ kam,” and the Tungus
“ shaman.” Through Russian ethnography the Tungusian
name has been adopted by the literature of the science of reli-
gion. As the shaman is of the greatest importance in the
nature-religion of the Siberian peoples, this form of religion
has generally begun to be called shamanism.
It is not possible to become a shaman only by education or
practice, a shaman having to possess special shamanic talents,
which appear in varying forms with different individuals, often
in early youth. The Tungus say no one can “ take ” this talent,

but that it is “ received ” or, in other words, that “ one is

called ” to the profession of shaman. A common idea is that

a shamanic talent is “a difficult burden ” for a beginner.

Dr. Sternberg, who, during his stay in East Siberia, made
many interesting observations among the Giliak shamans, says
that the preparation for the office of shaman forms a crisis in
the life of the chosen, a crisis followed by extremely compli-
cated psychic manifestations. A shaman of his acquaintance
 SHAMANISM AND TOTEMISM 497
related that before he became a shaman he was ill for over
two months, lying motionless and unconscious for this period.

He was convinced that he would have died if he had not be-

come a shaman. After the severe trials of these months he
was reduced to complete exhaustion. During the nights, he
started to dream that he sang shaman songs. Once a white
owl appeared to him and placed itself close behind him, while
a human being stood a little further off and said: “ Make
thyself a drum and everything a shaman needs, and sing songs.
Thou wilt never more succeed in being an ordinary individual ;
but if thou acceptest the calling of shaman, thou wilt become
a real shaman.” He was unaware how long he had slept, but
when he awoke, he saw that he was being held over a fire,

his relatives believing that the spirit had killed him. He then
commanded his relations to give him a drum and started to
sing. During this singing he felt intoxicated but not as one
1
dead .

According to the Tungus a deceased shaman appears to the

member of his own family whom he has chosen as his successor.
This visit may take place in a dream, or during a severe ill-

ness. Anyone refusing to follow this call is tormented by the

spirit to the verge of death. When the spirit has appeared to
a shaman candidate, the latter begins to withdraw from the
company of his fellows, has difficult nerve-attacks and fits of
hysteria and epilepsy, behaving at times as though his mind
were unhinged. The Tungus of the Turukhansk District call
2
a shaman-spirit Khargi .

A Yakut shaman describes his experiences as follows: “At

the age of twenty I became ill and began to see and hear what
other people do not see or hear. For nine years I resisted
the spirit and told no one what was happening, for fear of
being misunderstood or insulted. Finally, I became so ill

that death was very near. It was then that I began to

shamanize, recovering immediately. Even now, if I refrain

from shamanizing for a long time, I become indisposed and

498 SIBERIAN MYTHOLOGY
fall ill.” The spirit, which appears to the chosen, is said to
be the soul of a dead shaman, and is called Amagat by the
Yakuts. The Amagat of the shaman, which advises and pro-
tects him through life, is pictured in metal on his costume as
3
a little man-like figure .

Common to all the Siberian peoples is the view that only a

member of a family or clan that has earlier contained shamans
can become a shaman. The calling goes thus in inheritance.
But individuals with shamanic talents do not appear in every
generation. The Tungus at the Yenisei explained to the
author, that if a shaman is buried in the earth and not on an
erection in the air, the “ loom ” ( Cavia lumma y
a soul-bird of
the shaman) of the deceased will return no more to his family.
Often the ££
loom ” appears first after a longer period. It is

held that this “ loom,” the reappearance of which in the family

is regarded as a great honour, is the wandering soul of the
deceased shaman. Whenloom ” has appeared to anyone,
the ££

that is to say, when shamanic gifts become apparent in any

individual, a wooden image is made of the bird and a reindeer
sacrificed to it. This “ loom ” becomes the protective spirit of
the new shaman. Here we meet with a conception, peculiar to
shamanism, that besides the ordinary souls common to all men,
the shaman possesses a special shaman-soul, lacking to others.
From the beliefs connected with death it appears that this
shaman-soul is immortal in a much higher degree than other
souls. For this reason, special ceremonies are necessary at the

burial of a shaman. Not even a chief, however many herds

of reindeer he possesses, can compare in matters of religion
with the poorest shaman, who, on account of his ££
loom ” is
honoured and feared already during his life, but still more
after his death.
The Yakuts sometimes call the shaman-soul stir, which in

other Turkish languages signifies soul in general. Its seat is

said to be in the head of the shaman. It is related in a tale,

££
how a great shaman received his head in the Heaven of
 SHAMANISM AND TOTEMISM 499
Manariks ” u nervy,” “ insane ”; mandril “ to lose
( m'dn'drik , ,

4
one’s sense ”). According to the Buriats, a person who has
been scared out of his wits by violent thunder receives a special
5
shamanic talent . The Yakuts say such persons have received
stir from Ulu-Tojon, the god of thunder 6 .

Besides male shamans, female shamans are also met with,

though these can in no way be compared with the male in
power and importance. Generally, they are called also by a
different name from the male shamans (Yakut, Altai-Tatar,
Buriat, Mongol, “ udagan,” “ utagan,” etc.). There have
been, however, especially among the Buriats, many famous
female shamans, worshipped after their death by their rela-
tives. Each place, each family, and each tribe has, according
to the Buriats, its individual Zajans or protective spirits of
deceased shamans, both male and female, who after death
were buried on adjoining heights, where their images ( ongon )
were also placed. At times even ordinary Buriat men or
women become Zajans after death, and special ceremonies are
gone through in their honour but these are said to become
;

Zajans “ by the power of their shamanic origin and the pro-

7
tective powers springing therefrom for the survivors.”
It is extremely important for each person to remember his
shamanic origin, called Utkha by the Buriats. Each family,
or clan, has its own Utkha, which imposes special duties on its

members. It is said of the family. Sartul, which dwells east

of the Baikal, “ that they do not devour the blood of animals,
as their shaman-Utkha forbids this, and especially must they
refrain from devouring the blood of the Sartul-family’s
shaman animals.” An animal or a bird, regarded as pro-
tecting the shaman, is called khubilgan by the Buriats. In
their opinion, each shaman has his own protectors, some a
8
snake,some a vulture, some a frog, etc .

Closely connected with the family Utkha are also the house-
hold spirits or household Ongons. These household spirits,
worshipped by the members of the family and preserved in the
500 SIBERIAN MYTHOLOGY
tent, generally consist of a sheepskin on which tinplate figures
ofhuman beings and other things are fastened, or these figures
may also be painted on the sheepskin or on a cloth. These
Ongons are inherited with the tales and traditions attached to
them. Among the Buriats of the Khangin clan one may see
an Ongon, called Borto, in nearly every dwelling, and of this

it is said that the forefather of the clan, Khorton, a great

shaman, had borne his back from Mongolia.
it on Prayers
to this Ongon begin: “
Utkha of the thousands of Khangins,
Sen-Serel bird (sen, a Siberian swan), Utkha of the Serel Mon-
9
gols, Khun-Khorel bird ( khun , a Siberian swan ).”
Animals, and especially birds, which play some part in
shamanic beliefs, may not be killed or even molested, other-
wise sickness or some other misfortune will result. Among
the Tungus, as among many other North Siberian peoples,
certain birds, water-birds in particular, such as the loom, sea-
gull, swan, crane, etc., are sacred. One may not even point
a finger at them. Further, one tries to avoid mentioning their
names. A Buriat tale tells how a swan, whose nest had been
damaged, flew with a burning brand in its beak and dropped
it on a house, so that the whole village was burnt up. Among
the Yakuts and Buriats, the eagle is treated with extraordinary
respect and dread. The Yakuts say that it is not a sign of
good luck if an eagle flies over a village. The Buriats round
the Baikal call the eagle “ Olkhon island’s master ” or “ the
son of the god living on Olkhon island.” Often the great
shamanic powers of the eagle are praised, some myths calling
it “ the first shaman.” There are countless tales of misfor-
tunes which befell people who ill-treated this bird. A man
once saw how an eagle plucked at the carcase of his cow, which
had been killed on the steppes by a wolf. The man became
angry and started to drive away the bird with a bough. Shortly
afterwards he became seriously ill, and received the knowledge
in a dream that his illness had been caused by his treatment
of the eagle. The Buriats throw milk or kumiss into the air
 SHAMANISM AND TOTEMISM 501
10
each time a swan or an eagle flies over their village . If a
Yakut finds a dead eagle or the skeleton of one, he regards it

as his duty to bury, the bird on a special erection of wood, or

in a tree, in the manner in which human beings, particularly
shamans, were earlier buried. While doing this, he utters
the following words: “Lift up thyself, fly to thy birthplace,
come not down on the earth. Thy bones of copper I have
placed on the grave-erection, thy bones of silver have I lifted
11
up.” With similar respect do the Tungus also treat shaman
animals.
It is not always easy to define the difference between shaman
animals and such as are regarded as the forefather or mother
of a clan or a people. The myths of the Altaic peoples tell

also of the latter. Among the Buriats tales have been recorded
of three swans which once came down from the sky to bathe
in a lake. They took off their swan-garments and became
changed into three fair women. A hunter, who had hidden
himself on the shore, took one of these swan-garments and
hid it. When the swan-women had bathed for a time, they
hurried to the shore to clothe themselves again, and when the
others were ready to fly away the one who had lost her gar-
ment had to remain behind on the earth. The hunter mar-
ried her later and she bore him eleven sons and six daughters.
Once, after a long time, the wife remembered her former
garment and inquired of her husband where he had left it.

The man was so certain that she would not now leave him and
her children that he decided to return the wonderful garment
to her. With his consent, the woman then put it on to see

how she would look in it. But no sooner had she got the
swan-garment on, than she flew up through the smoke-hole
and, floating high above her home, shouted to those left be-
hind: “Ye and remain on the earth, I am
are earthly beings
from Heaven and fly back to my home.” She added: “ Each
spring and autumn, when the swans fly northward and return,
ye must carry out certain ceremonies in my honour.” She then
502 SIBERIAN MYTHOLOGY
blessed her children, hoping that they would live happily on
and disappeared in the sky. It is further related
the earth,
how one of the swan-woman’s daughters tried to hinder her
mother from flying by grasping her feet, which, as the daugh-
ter had dirty hands, became black and have remained so to
12
this day ,.

Tales related to the above, are met with also in Europe,

having probably come there from Asia, but it should be noted
that among the Buriats, certain ceremonies are connected with
this belief. Generally speaking, tales of the supernatural
origin of certain tribes and clans are not scarce among the
Altaic peoples. According to the notes made by Potanin in

the Altai territory the forefather of the Bersit clan was a wolf,
which lived in the forest near a lake together with a deer
( Cervus elaphus ). Of these a son was born who became the
13
ancestor of the said clan . Regarding the origin of the Mon-
gols there are several myths. In some it is related that their
ancestor was a dog, or that he was given birth to by a tree and
nourished by a dog. It is also related how two Khans warred
together and destroyed all the people until only one woman
was left. This woman met with
last a bull by whom she had
two children. From these the whole race of the Mongols was
born. A variant of this tale describes how a woman gave
birth to the son of a bull, the child walking on all fours.

When the forefeet had been cut off this ancestor of the Mon-
gols began to live like a human being, and ate meat in the
14
place of grass . The Kirghis believe themselves to be de-
rived from a wild boar, and for this reason do not eat pork.

According to one tale Jenghiz Khan’s son lived at Gobi to-

gether with a wild boar, the latter bearing him several sons.
15
Thus arose a great people, i.e., the Kirghis .

Several myths have been recorded among the Buriats re-

garding their ancestor Bukha-Nojon (“ Bull Lord ”). South
of the Baikal lived a king, Taizhi-Khan, who had a mottled
bull. This, an exceptionally large and powerful animal, once
 SHAMANISM AND TOTEMISM 503

said in its pride: “Whoever in the world dares to measure

his strength against mine, may come and try.” Then Bukha-
Nojon was changed to a blue-grey bull and went to the king-
dom of Taizhi-Khan to wrestle with the mottled bull. Dur-
ing the day-time he wrestled as a bull, but in the night he
kept company as a fair youth with Taizhi-Khan’s daughter.
After a time the latter became enceinte and told Bukha-Nojon
that she would soon give birth to a child. Then Bukha-
Nojon ripped the child from her stomach and cast it with his
horns over the Baikal. After he had vanquished the mottled
bull, Bukha-Nojon swam over the lake, found the child on
the shore and began to nourish it. A shaman woman found
the child later sucking at a blue-grey bull, adopted it and
called it Bulagat. This Bulagat, who had two sons, the an-
cestors of two clans, Khori and Buriat, of which the shamans
sing that they are derived from “ the resting-place of the
blue-grey bull,” found a playmate on the shore of the Baikal,
Ekerit, also an ancestor, of whom it is said that “ the burbot
16
( Lota lota) was his father, the shore his mother.”
According to another myth, the forefathers of the Buriats
came down from Heaven and were nourished by a wild boar.
It is further related that Khurmusta’s daughter, who became

enceinte from some unknown cause, came down to the earth in

17
the form of a goat and gave birth to two sons and a daughter.
What appear to be relics of totemism were found in Siberia
among the Yakuts in the eighteenth century. Strahlenberg
says: “Otherwise, each family regards a particular creature
as sacred, such as the swan, the goose, the raven, etc., and such
animals as are held sacred by a family are not eaten among
18
itsmembers, though others are free to do so.” Similarly, in
an appendix “ Concerning the Yakuts,” which is said to be taken
from “ two old manuscripts ” and which appeared in a Russian
book published in 1844, A Journey to Yakutsk , each clan has
its own particular protector or mediator, represented by an
image of a stallion with white lips, a raven, a swan, etc.
504 SIBERIAN MYTHOLOGY
19
These animals were never used as food . According to a
20
third source such animals are the eagleand the crane .

Probably, the family-names derived from the animal king-

dom and the ownership-marks of certain North Siberian
peoples denoting animals, are connected with these totemistic
ideas. But during the centuries and thousands of years of
their use, the original significance of these matters has faded
from the consciousness of the people.
Certain investigators have attempted to trace the rise of
totemism from an old custom, known over nearly the whole
world, of giving names taken from nature to children, often
from the animal kingdom. The most northern peoples of
Siberia give their children even todaynames taken from some
object which, at the moment when the soul was believed to
have taken possession of the child, awakened the interest of
the mother or those around her. The Yenisei Ostiaks give
their children the name of the object “on which the shadow
21
( ulvei ) of the child fell first.”
Further, it has been pointed out that in early times the
difference between man and the animals was not regarded
as unsurmountable. In countless Siberian tales it is related
how certain animals were once men and vice versa. The
Buriats say of the bear that it was formerly a hunter or a
shaman, which was later changed into a bear. Should the
animal so wish, it could regain its human form. The Tungus
say that when the beaver was a human being, it was a skilful
archer. According to the Altai Tatars the owl was a great
shaman. The Yenisei Ostiaks told me that the swan was
originally a woman, and from that time the bird has retained
menstruation. Even certain fish, such as the burbot, are, ac-
cording to the Buriats, human beings drowned in the water.
The Buriats tell of a land in the north-east, where the men are

born as dogs, larger, however, than ordinary dogs, while the

22
opposite sex are born as ordinary women .

Just as there are tales describing the origin of ancestors

 '
" '
; s'V- >. iv .

U*? ^'-q - •
 PLATE LIX
Left. Breast-cloth of a Yakut shaman with metal
objects attached.

Center. Lebed-Tatar shaman.

Right. Drum of Lebed-Tatar shaman.
(See page 514.)
 SHAMANISM AND TOTEMISM 505
from certain animals, so it is related that the “ power ” of
the first female shamans was derived from an animal or a bird.
According to a Buriat myth the gods, when they created the
first people, sent a vulture to protect them against evil spirits.
But when the people did not understand its sacred mission,
and started to shoot at it, it returned to the gods complain-
ing: “ cannot protect mankind as they wish to kill me.”
I

The gods then answered: “ Go back and give thy wonder-

ful power to some one of the earth’s inhabitants.” The
vulture flew down and saw a girl herding sheep. The bird
enticed her at once into a forest where it gave her its magic
powers. After this the girl began to see spirits and to keep
company with them. She received also a marvellous power
of foretelling both good and evil. When, after a time, she
returned home, her brother scolded her for having been out
so long with the sheep. The girl became angry and threatened
her brother, who shortly afterwards fell ill. The sister, who
3
had become a great shaman, was able, however, to cure him ."
According to another Buriat tale men knew nothing of sick-
ness or death in the beginning, but were liable to these mis-
fortunes through evil spirits. The gods then sent down an
eagle from heaven to protect the people. The eagle was
thus “ the first shaman.” The people did not, however,
understand the duty of the bird, so that it was forced to
return to heaven. The gods told the eagle to give its shaman

nature to the first person it should meet on the earth. The

eagle then approached a woman sleeping under a tree, who
had left her husband, and she became enceinte by the eagle.
The woman now returned to her husband, lived in complete
harmony with him, and gave birth to a son, who became later

“the first shaman.” A variant of the same tale gives the

woman as “ the first shaman.” By receiving the eagle’s powers,

24
she could see spirits and practise the profession of shaman .

Among the Buriats one meets thus with two conceptions,

which might possibly throw light on the problem of totemism.
 ;

506 SIBERIAN MYTHOLOGY

One is from an animal
that the forefather of a clan originated
the other, that the magic powers of the first shaman woman
or ancestress of the clan were obtained from some animal.
Which of these should be regarded as the older conception?
Judging from the Buriat myths, both are closely related.
The “ animal ” which inspires the “ first shaman woman ”
of the clan is also looked upon as a possible cause of her
pregnancy. In this manner tales might arise of the animal-
like ancestors of a clan. As the “ animal’s powers,” accord-
ing to an old belief, then go down in inheritance in the “ first

shaman woman’s” clan (Yakut ija-usa> “mother-clan”), or,

in other words, lie dormant within the family, appearing only

in its shamans, it becomes obvious that knowledge of their
Utkha (“ origin ”) is of importance to each clan and that it

imposes certain duties on the The animal whose

clan.
“ powers ” or nature lie latent in a shaman clan becomes a
special soul for the shaman. The Tungus conception of the
“ return of the £
loom ” ’
points to a kind of migration of the
soul. The Buriats call an animal of this description khubilgan
(“ metamorphosis,” from khubilkhu “ to change oneself,” ,

“to take on another form ”). In a variant of the myth of

the “ancestor” of the Buriats, Bukha-Nojon (“ Bull
Master ”), it is related that when this people still dwelt in

the land of the Khalkha Mongols, a very large blue-grey ox

appeared in their midst, the people accepting it as their khubil-
2S
gan . The conceptions of an “ ancestor ” and a khubilgan
have thus been united in this myth.
One of the shaman’s protective spirits in animal form is

commonly regarded as being intimately connected with the

shaman himself. Among certain Samoyeds in the Turukhansk
District the shaman spirit has the shape of a reindeer which is
bound by an invisible leather band to the shaman. This
leather band can stretch to any length when the reindeer is
sent out on a journey. It may happen, sometimes, that the
spirit-reindeer of two shamans engage in warfare together
 SHAMANISM AND TOTEMISM 5 07

(cf. the bull-fighting in the Buriat myth). Should one of

the reindeer be killed in the conflict, the shaman owning the
26
same That the “ reindeer ”
dies . is here a transformation
of the shaman’s soul, appears from a custom of the Yurak
Samoyeds, after the death of a shaman, of preparing a wooden
image of a reindeer, which is kept by the relatives wrapped up
in the hide of a reindeer calf.

The Yakuts shaman animal of this description ij'd-

call a

kyl (“mother-animal”). These may be of varying species.

The mightiest shaman animals are said to be the stag, the
stallion, the bear, the eagle, etc. Unlucky the shaman whose
ij'd-kyl is a wolf or a dog. The dog, it is said, never leaves the
shaman in peace, but “ gnaws with its teeth at his heart and
tortures his body.” When a new shaman has appeared, the
others know this through having noticed the appearance of
a new ij'd-kyl. Only shamans can see these animals. When
they quarrel, their “ animals ” fight together. An “ animal
war ” may go on for several months or years. The one whose
“ animal ” wins the fight emerges whole from the struggle,
but, as said before, if one of the “ animals ” dies, its shaman
owner dies too. The sickness of a shaman is often said to
27
depend on a grave battle between shamans .

Among the Dolgans standing under the influence of the

Yakuts the same shaman spirit is met with under the same
name. Although the shamans have many helping spirits in
the shapes of different animals, each shaman has only one
ij'd-kyl upon which his life and death depend. This spirit-
animal is said to appear to the shaman at the most three
times in his life, viz., at his call to the office of shaman, in
the middle of his shaman activity, and immediately before his

death, when the spirit dies also. Should the animal die of
any accidental cause, the death of the shaman follows soon
after. The “ mother animal ” keeps always to the same place,
for which reason it may happen that a strange shaman sees it

while shamanizing. If the latter is an enemy of the animal’s

 ,

508 SIBERIAN MYTHOLOGY

owner, he frightens the animal so that it dies, with fatal
consequences to its owner (cf. similar beliefs of the Scandi-
28
navian Lapps ).
A further proof that the shaman’s “ animal,” which is

regarded as his necessary escort and means of conveyance to

the other world, is intimately connected with his soul, is to be
found in the description of the last journey of the Goldes,
where the “ reindeer ” ridden by the soul of the deceased is
29
the shaman himself .

The forbidding of the killing of certain animals and the

custom of burying them with ceremony where the body of
one is found, would seem to depend on the fact that the
animals in question are soul-animals of the types described
above. For though soul-animals are often regarded as being
invisible to the ordinary eye, they are most often connected
with the corresponding material animals. This appears also
from a Buriat tale about a great shaman and his nine sons.

The father, who was blind, once sent his sons to a river to
fish. “Ye will see there,” he said, “ seven fish, one of which
is blind and is not to be touched, as it is my soul.” The sons
caught all the fish, however, but when they returned home,
30
their father was dead .

That all the “ animals ” regarded as helping the shaman

are not khubilgans , but that there are numerous other help-
ing-spirits is shown, further, by the following Buriat prayer:
“ Grey hare our runner, grey wolf our ambassador, bird Khon
31
our khubilgan eagle Khoto our messenger.”
Some light is thrown on the ideas of the different peoples
regarding their shaman animals by the images prepared by
them, those cut out of wood or, later, hammered also of iron,

are more common than those which are drawn or painted. In

the museum at Krasnoyarsk there is a Tungus shamanic object
— a long chain of iron — the end of which is attached to a
reindeer or deer made of ironplate, with birds’ wings sticking
out of its sides. On this animal sits a human being represent-
 d

(.11? -vgKq 92) . •-

7 J 1 V >; J
 PLATE LX
Dress of a Yakut shaman (bird type). Front and
back views. (See page 514.)
 SHAMANISM AND TOTEMISM 509

ing a shaman, with a square iron plate on his head, over which
a bird surrounded by nine small human-like objects is fastened.
The iron chain, to which, in addition, a bird and a reindeer
are attached, and which branches out into three thinner chains

with bells at their end, represents the spirit- journey of the

shaman.
When a Golde shaman intends to travel to the other world,
he must have the assistance of a mystic bird Koori and his
protecting spirit Bucu. The bird resembles a crane, its image

Fig. 19. Koori and Bucu, Spirit-birds of a Golde Shaman

of wood being covered with the skin of a wild goat so that

only the head is uncovered. Bucu is a human-like image with
a crooked leg and wings. The body and the wings of this
also are covered with wild-goat skin. Both these objects are
hung by the shaman in a shed erected specially for the occa-
sion, the former in a horizontal, the latter in a vertical posi-
tion. In these positions the spirit-animals are supposed to
make their journeys when they travel with the shaman. Koori
is said to carry the shaman’s soul, while Bucu is only an escort.
Even if the shaman could reach the world of the dead with-
5io SIBERIAN MYTHOLOGY
out Koori, it would, as the people point out, be impossible
32
for him to return without it .

The Dolgans and the Tungus use a great many wooden

images when shamanizing, which are prepared for one occasion
only and which are regarded as being necessary helpers and
protectors on the shaman’s difficult spirit- journeys. Accord-
ing to the task and plans of the shaman, different images are
made. When the Tungus on the Yenisei begin their shaman
ceremonies, they always erect a special tent, in the middle of
which a fire is lit. The shaman with his drum then takes up
his position at the back of the tent, his face towards the fire,

and before him, on the ground, a row of wooden objects is

placed; on the right side a fish ( Stenodus leucichthus nelma ),

a snake, a snail, and a bear; on the other side a fish ( Hue ho
taimen ), an otter, a wolf, and still another fish ( Lota lota).
The heads of these are pointed towards the fire. In addition,
a snail is placed before him with its head towards the left.

Outside the tent, on long poles erected round it, similar

wooden figures are placed in the following order from the
right: “the sun,” a bird intended to represent the thunder,
a cuckoo, and a swan. From the door opening to the left: a
crane, “ the moon,” a loom and a duck. Each object has its
special duty and all are necessary for each appearance of the
shaman. During his song he lifts up in order the animals laid
on the ground before him, drawing certain conclusions from
the weight of each. For special tasks other images are also
used, e.g., when the shaman has to escort the soul of some one
deceased to the other world, he binds the “ soul,” that is to
say, the image of a man, to a curious erection which would
seem to be fitted with wings, and is erected behind the tent.
The Dolgan shaman sometimes makes an image of his
“ mother-animal,” ija-kyl. Even at the sacrifices a wooden
image is made both of the reindeer and the sacrificing shaman,
who is to lead the sacrificed animal’s soul to the gods. On
the graves also of the Tungus, Dolgans and Yakuts, one
 SHAMANISM AND TOTEMISM 5 ii

20. Dolgan Shaman-attributes and the World-tree with the

TWO-HEADED LORD OF THE BlRDS
512 SIBERIAN MYTHOLOGY
may see images of birds, looms, etc., on long poles, set up,
33
probably, as refuges for the homeless soul . It is, however,
a great pity that the varied shamanic beliefs of North Siberia
and the countless ethnographic objects connected with these
are almost wholly unexplored.
In the place of wooden images the Buriat shaman has many
little animal-hides in his house. The animals said to help
him in his shamanizing vary in the different tribes. Often
they are small forest animals, such as the fox, the hare, the
ermine, marten, sable, etc. These helping or serving spirits

in the shapes of different animals are not to be confused with

the khubilgcm of the shaman.
When a shaman intends to make a spirit- journey after sun-
set, he must, as a rule, according to a general idea, be furnished
with a special costume and a drum. The “ Black Tatars ” in
the Minusinsk District sometimes use masks of birch-bark on
34
their eyebrows and moustaches of squirrel tails . Shaman
objects are regarded as so sacred that they are transported
during removals among the more northern peoples by a sepa-
rate reindeer, which is never used for profane purposes. The
Buriats consecrate the person called by the spirits to the office
of shaman with special ceremonies, before he is regarded as
being worthy to take charge of shamanic instruments. In
addition he must have undergone a special training with some
older shaman, and have taken part, as the assistant of the
35
latter, in shamanic seances and ceremonies .

Shaman costumes are to be found even to-day among most

of the Altaic peoples dwelling in Siberia, although in many
places they no longer enjoy their former reputation. Even
amongst peoples, with whom the shaman continues his activity,
the costumes are nowadays often extremely incomplete. At
times one sees shamans carrying out their duties in ordinary
peasant dress, decorated perhaps for the occasion with a few
ribbons or other objects from the real shaman costume. Some-
times only the shaman head-dress has been retained. The
 ‘

i :

'

Iclarn I)

: '

»o8) ; ;
 PLATE LX1
Dress of a Tungus shaman (bird type) with metal
decorations and fringes. Front and back views. (See
page 514.)
 SHAMANISM AND TOTEMISM 5i3

Fig. 22. Head-dress of

the Soyot Shaman
(Bird type)

Fig. 21. Head-dress of a Yenisei-

Ostiak Shaman (Reindeer or
Stag type)
5H SIBERIAN MYTHOLOGY
complete costumes, best preserved among the most northern
peoples, consist of several garments, viz., a long frock or tunic
hanging down below the knees, a smaller breast-covering
fastened under the chin, a cap or a crown, top-boots and
gloves. All these garments are prepared of softened rein-
deer or other skin, and are generally profusely decorated with
objects made of copper or iron. Besides a “sun” and a
“ moon,” which in most costumes hang on the back, a number
of human-like and bird-like spirit images are used. Further,
in all the garments composing the costume, curious objects in
beaten metal are sewn fast, corresponding in form and in the
ideas of the people to the different parts of the skeleton. If
one compares the shaman costumes from different districts,

valuable collections of which are to be found in the museums

of Siberia (Krasnoyarsk, Minusinsk, Irkutsk and Yakutsk)
and, above all, in Petrograd (Academy of Science and Alex-
ander III museums), it will be noticed that the costume, if
complete, forms, from head-dress to boots, a whole, or in
other words, represents some animal, mostly either a bird or
a horned animal (a deer or a reindeer). Costumes repre-
senting both these types have been obtained in plenty from the
Tungus. The bird type is most common among the Yakuts
and many of the peoples at the Altai. The Buriats, who no
longer seem to use shaman costumes of this description, pos-
sessed them at an earlier time, a fact proved by graves opened
in their region, in which metal objects belonging to the deer
type of shaman costume were found.
The costumes of the bird type differ from those of the deer
type partly in the long fringes, the so-called “ feathers,”
which are much longer on the back of the costume than on the
front. Similar leather fringes hanging from the arms are
said to represent “ wings.” Small, long, sharp-ended and also
pipe-formed metal objects hanging in several rows on the
back, are explained to be “bird’s feathers.” Naturally, the
head-dress also is fringed with these. In the head-dress of
Fig. 24. Tatar Shaman (Bird type) in Minusinsk District
5i6 SIBERIAN MYTHOLOGY
this type in the Altai district one may at times even see the
head of a bird. The round brass buttons on the front of the
head-dress are “ bird’s eyes.” The boots bear the same signs.
Tungus shaman boots of this type are decorated with bird’s
feet sewn with yellow glass pearls, and having three or five
toes.

Specially characteristic of the deer or reindeer type is the

head-dress or crown with its high, upright, iron horns. The
fringes on the tunic are missing, or where these occur, are
shorter j the arms are altogether without them. Among the
Yenisei Ostiaks and the Dolgans the tail of the tunic ends
behind in a sharp point. Little pieces of iron sewn on to the
costume are called “ hairs.”
In the garments of each type, as may be seen from the
are numerous “ bones ” beaten in metal.
illustrations, there

The skeleton plays, as is known, an important part in the

primitive soul-beliefs. On both sides of the front of the
tunic are seen “ ribs ” and, under the throat, “ collar-bones.”
Along the gloves, arms and boots the parts of the skeleton
belonging here are sewn. Naturally, the bird-type costume is
fitted with “ bird’s bones,” the deer type with the deer

skeleton.
More difficult is the question, what bird the different bird-
costumes attempt to represent. It appears probable that al-
though the dress represents an invisible spirit-bird, the people
see in it some actual, living bird. A Yakut
the counterfeit of
shaman costume, described by Priklonskiy, is said to repre-
sent a vulture
36
A Teleut shaman head-dress was covered
.

by the skin of an owl on which the head, wings and feathers

37
had been left intact Certain costumes bear also the identi-
.

fication marks of the hawk, eagle, etc.

Among the Yenisei Ostiaks, the shaman boots, the long

uppers of which reach over the thighs, are furnished with the
complete “ bones ” of the bear. This would seem to point to
38
a shaman costume representing a bear . The crowns, how-
 SHAMANISM AND TOTEMISM 5i7

Fig. 25. Left Boot of Yenisei-Ostiak Shaman (Bear type)

WITH ALL THE BONES OF BEAR’S LEFT LEGS
518 SIBERIAN MYTHOLOGY
ever, where such are found, are generally fitted with “ horns.”
Are we to assume that different types of costume have be-
come mixed, or did the costume originally consist of a mixture
of bear and reindeer? The complete shaman costumes repre-
sent as a rule one single animal. That all manner of altera-
tions might have arisen at a later time, especially as the
original significance of the costume has been forgotten by the
people in many places, is clear without further argument.
Often, one may notice, for example, that certain parts of the
skeleton have been sewn on in the wrong place. Where the
iron objects, which are generally taken away for future use
from the costume at the death of the shaman, are preserved
for a longer period by the survivors, it is easy for even the
objects belonging to different types to be put wrongly together.
It should be observed further that, according to Schrenk, the
head of a bear was sometimes placed upon the head-dress
39
of the Siberian shaman . It must, however, be remembered
that the spirit-animal of the shaman, in the fancy of the
people, may also have taken on a form which did not corre-
spond to any actual animal.
A comparative examination of the shaman costumes among
different Siberian peoples will show that, for the most part,

and especially in the metal objects sewn on to the costume,

they are extremely, like one another. It is therefore beyond
doubt that at least the Buriats, Yakuts, Tungus, Dolgans,
Yenisei Ostiaks, Samoyeds and certain Tatar tribes around
the Altai, have in this respect been under the influence of a
common shamanic culture. The influence of this culture can
be seen even among the Ugrian Ostiaks in the west and as
far away as the Giliaks in the east. Probably, the shaman
costumes of the Mongols and of other Turkish peoples were
earlier of a similar character. Among the Finno-Ugric stocks,
archaeological finds have not been able to show metal objects

which could prove the existence of similar shaman costumes

among these peoples. Even in Siberia, however, shaman
 PLATE LXII
Dress of a Yenisei Ostiak shaman (animal type).
Back view. (See page 514.)
 SHAMANISM AND TOTEMISM 5 19

costumes seem to have existed at an earlier time, which in place

of the metal objects were decorated with natural objects from
the animal world. Thus, for example, among the Tatars of
Minusinsk the wings of the owl have been seen on the back
of a shaman costume and on the head-dress, and among the
Yenisei Ostiaks the shamans formerly bore on their top-boots
the natural paws of a bear instead of iron claws, and on their
40
head-dress real horns . Further, among the older types one
may find costumes with “ images ” prepared
in part from
leather and bones. would therefore seem probable that the
It

shaman costumes of the Altaic race had practically the same

form and purpose in a more primitive period.
But why should the shaman dress himself in the form of an
animal for his mysteries? The answer to this question is given
by the primitive peoples themselves. The Yakuts say that
when the shaman takes on his bird-costume he himself re-
ceives the power of flying everywhere in the w orld. Accord- r

ing to the Tungus, the costume of the shaman is his “ shadow,”

or in other words, in this shape his soul travels on its spirit-

journeys. Golde myths relatehow a great bird came flying

and alighted on a tree, and how by shaking its wings these
became transformed into the iron feathers of the shaman
41
costume . The Yenisei Ostiaks call the shaman costume and
the objects hanging on it, the “ power ” of the shaman. When
the shaman puts on the long boots representing the feet of the
bear, he believes himself to have acquired the “ power ” of
the bear. While shamanizing he sometimes imitates the bear,
regarded by the people in question as an extremely sacred
animal.
It is probable that the shaman costume, which, at least re-
garding its form, goes in inheritance in the shaman’s family
and which is sometimes called “ god ” (Tangara) by the
Yakuts, originally represented the shaman’s soul-animal or ija-
kyl.
In his songs the shaman often calls his drum some animal,
520 SIBERIAN MYTHOLOGY
”
on which he says he is travelling. Some call it their “ horse
or their “ deer,” some their “ loom ” or their “ eagle.” The
Karagass shaman from the Sayan mountain, who covers his

drum with the skin of the Siberian deer, sings: “I am a

shaman and ride on the wild
deer.” In certain myths it is
said that the shaman “ flies on
hisdrum ” or “ rides ” on it.
The Yenisei Ostiaks, who use
reindeer-calf skin for the
cover of their drums, fasten
iron “ reindeer ribs ” to the
open side, adding to these
each time a new cover has to
be procured for the drum. In
the inside of the wooden
frame of the drum one may
often see a picture of a rein-
Fig. 26. Shaman-drum with Bird-
deer, painted in alderbark
shaped Hand-grip
juice, or carved with a knife.
It is on the whole an interesting feature of the art of the
Siberian peoples, that objects in which the hide of some ani-
mal has been used, are often decorated with pictures of the
same animal. Thus, for example, the end of a drumstick or
the handle of a shaman hammer is engraved with the nose
of the forest animal whose skin has been used for the cover
of the hammer.
Like the shaman costume the inside of the drum is furnished
with all kinds of spirit-pictures, among others, with small
human- or bird-like images of metal, the number of which
depends on the visions of its owner, becoming more numerous
as the shaman becomes older. Certain peoples, such as the
Abakan and Altai Tatars, also paint pictures, intended to rep-
resent the Heaven and the underground, with shaman animals,
42
hunting trips, etc., on the skin of the drum . The Buriat
 SHAMANISM AND TOTEMISM 521

Fig. 27. Hobby-horse of a Buriat Fig. 28. Relics of a Buriat Sha-

Shaman man found in the earth
522 SIBERIAN MYTHOLOGY
shamans, who no longer make use of two sticks
use drums,
instead, the upper end of which
formed into a horse’s head
is

and the lower into a horse’s hoof. At times one may also
make out a “ knee ” in the middle of a stick. The sticks of
the shaman, called his “ horses,” are decorated with small
44
skins, metal The shamans of the peoples dwelling
bells, etc.

on the Yenisei sometimes use, besides the drum, a staff made

of iron and furnished with cross-branches on which the spirits
calledby the shaman to his assistance are believed to alight. 44
It seems probable that this object was originally a symbol of

the world-tree, in which all manner of spirits dwell and to

which the shaman, according to the Dolgans, escorts the souls
of the dead. As related earlier the Altaic shaman rises by
means of this tree up to the Heavens.
The shaman’s implements are thus regarded as mysterious
means of communication, which, by stimulating his fancy,
make it possible for him to “ fly and travel ” by their help.
A long iron chain hanging from the crown of the deer type
costume and a leather band on the back of the bird costume are
explained as being necessary for the shaman soul to grasp on
its rapid flights so that it may feel itself safe on the “ animal’s
45
back.” The Tungus on the Yenisei have an image cut out of
leather on the point of the skirt of the shaman costume, which
image represents the shaman’s soul. A similar image of thin
copper-plate can be seen on the same place in the Yenisei
Ostiak shaman costume. The significance of this human-like
figure, shaman’s “ shadow ” by the last-named
called the
people, becomes apparent from a tale of their “ first shaman,”
Doh. Once when Doh shamanized, flying high towards the
sky, he had the misfortune to let fall his
u shadow ”
( ulve'i )

from its place on the skirt of the tunic. The evil spirits

captured it at once and took it to the land of the dead. There

the female ruler of the dead, Khosadam, attempted to devour
the soul according to her custom, but the soul of the great
shaman was not so easy to destroy, and Khosadam broke a
 PLATE LXIII

Drum of a Yakut shaman, showing inner and outer

sides. (See page 522.)
 SHAMANISM AND TOTEMISM 523

tooth in trying. This made her angry and from spite she

nailed the soul by its hands and feet making

to a tree, it
46
thus impossible for it to return to the shaman’s body .

With the assistance of the many objects already described,

the shaman’s soul is regarded as being able to move with the
greatest ease anywhere on the earth, in heaven, and in the

underworld. By its rapid journeys, it can procure super-

natural knowledge, hidden to ordinary mortals. The latter

are, therefore, in a very great degree dependent on the knowl-

edge and power of the shaman. When they are going out to
hunt or shaman has to find out what the weather will
fish, the
be like and where the fish or game are hiding just then.
When an enemy draws near, he must discover beforehand the
intentions of the latter. One of his most difficult tasks, how-
ever, is said to be the seeking after and recovery of the souls
of the which have too early left their suffering bodies.
sick,

He must then undertake the difficult journey to the under-

world, in order to propitiate the spirits and save the soul.

Thither he must also, when fate has so decreed, escort the

soul of the dead to the circle of those who have died at an
earlier time.

In his songs, of which up to the present too few have been

recorded, the shaman describes to those present the strange
sights and adventures, the trials and dangers which he must
experience and win through on his difficult journeys in the
world of spirits. With tense attention the spectators follow
his wild, fantastic song, when,though drunk with the in-
as
termittent rattle and thunder of the drum, he dances and hops
in the flickering light of a hearth-fire in the dark and mystic
night of the primeval forest. These wild ceremonies, stimu-
lated by a diseased imagination, form the most characteristic,
though at the same time the least known and the most sub-
jective part, of the mythology of these primitive peoples.
NOTES
 FINNO-UGRIC
Citation by author’s name or by title of a work refers to the same
in the various sections of the Bibliography. Where an author has
written several works, they are distinguished as [a], [b], etc. Where
Roman numerals precede these letters they refer to the sections of the
Bibliography.

Chapter I

1. Reuterskiold [b], pp. 36, 59.

2. Charuzin, “ Medv. prisyaga,” pp. 32-3.
3. Graan, p. 19.
4. Bartenev, p. 86.
5. Lankela, pp. 274-5.
6. Donner [b], pp. 140-1.
7. Holmberg [v b], p. II.
8. Gondatti [b], p. 64.
9. Paasonen, “ Uber die urspr. seelenvorst,” pp. 2, 27.
10. Novitskiy, p. 106; Karjalainen [c], p. 323.
1 1. Lundius, p. 7.

12. Holmberg [vb], p. 1 1.

13. Holmberg [vi a], pp. 14-15.
14. Patkanov, i. 148—9; ii. 32.
15. Munch, pp. 4—5.
16. Holmberg [ivb],p. 14.
17. Nalimov’s Collections in the Archives of the Finno-Ugric
Society.
18. Holmberg [vi a], pp. 14-16; cf. Gavrilov [b], pp. 124-5.
19. Holmberg [v b], pp. 29—30.
20. Turi, p. 150.
21. Nalimov [b], pp. 4, 8, 13-14; Popov, “ Zyryane,” p. 59;
Kandinskiy, “ Iz materialov,” p. 107-8; Fuchs, p. 239.
22. Paasonen, “ Uber die urspr. seelenvorst.,” pp. 19— 20, 25.
23. Krohn [iii g], pp. 164—6.
24. Qvigstad [a], i. 49-50.
25. Cf. Wasiljev, “ Ubersicht,” p. 102.
26. Jessen, pp. 34-9; Leem, p. 417; Holmberg [iv b], pp. 19-20.
27. Karjalainen [c], pp. 45-6.
28. Mainov [c], pp. 12-4; Wasiljev, “ Ubers.,” pp. I0I-2;
Patkanov, i. 152.
 ,

528 FINNO-UGRIC MYTHOLOGY

Chapter II

1. Hayha, p. 1 6 ;
Varonen, V ainajainpalv., p. 57; Wiedemann,
p. 309.
2. Nalimov’s Collections.
3. Holmberg [v b], pp. 12—13.
4. Lukkarinen [c], p. I; Nikolskiy, p. 64.

5. Magnitskiy, p. 159; Nikolskiy, p. 65 ;

Holmberg [v b], p. 15.
6. Varonen, Vainaj. y p. 77.
7. Holmberg [v b], p. 14.
8. Varonen, Vainaj., p. 93; Lukkarinen [c], p. 2.
9. Reuterskiold [b], p. 36.
10. Karjalainen [c], p. 64.
1 1. Nikolskiy, p. 65.
12. Hogstrom, p. 207.
13. Molyarov [c], p. 741.
14. Varonen, Vainaj ., pp. 59-60.
15. Rheen, p. 46.
16. Charuzin [iv b], p. 324.
17. According to T. Lehtisalo.
18. Wiedemann, p. 310; Varonen, Vainaj. p. 68.
19. Holmberg [vi a], p. 20, [v b], p. 13; Varonen, Vainaj. , p. 68.
20. Turi, p. 150.
21. Karjalainen [c], p. 77.
22. Holmberg [vi a], p. 26.
23. Gavrilov [b], p. 184; Holmberg [vi a], p. 26; Varonen,
Vainaj ., p. 93.
24. Helland [a], ii. 315; Varonen, Vainaj., p. 90.
25. Varonen, p. 96.
26. Smirnov [v b], xi. 538; Holmberg [v b], p. 17; Varonen,
Vainaj., p. 93; cf. Karjalainen, [c], pp. 85-7.
27. Varonen, Vainaj ., pp. 92-3, 94.
28. Charuzin [iv b], pp. 323-4; Leem, p. 499.
29. Karjalainen [c], pp. 84-6; Holmberg [vi a], p. 27.
30. Turi, p. 195.
31. Kolmodin, “ Folktro,” in Lapparne, iii. 16.
32. Karjalainen [c], p. 78.
33. Smirnov [v b], xi. 541 ;
Varonen, Vainaj., p. 94; Holmberg
[v b], pp. 15-16.
34. Holmberg [v b], p. 16.
35. According to Lehtisalo’s Collections.
36. Holmberg [vi a], p. 27.

37. Smirnov [v b], xi. 544; Holmberg [vi a], p. 27, [v b], p. 17;
Varonen, Vainaj., pp. 88-9.
 NOTES 529
38. Holmberg [v b], p. 17.
39. Magnitskiy, p. 166.
40. Holmberg [vi a], pp. 25-6, 45.
41. Varonen, Vainaj ., pp. 97-101.
42. Holzmayer, “ Osiliana,” in VGEG vii. 82; Varonen, Vainaj. ,
pp. 10 1— 2. A corresponding custom known among
the Swedes (Nils
is

Lithberg, “ Allmogeforskningen och etnologin,” Fataburen 1919,

,

Stockholm).
43. Hornborg, “ Karsikoita,” in Vir. ii. 93-7; Holmberg [iii b],
t

pp. 8-34.
44. Karjalainen [c], pp. 85, 89.
45. Gondatti [b], p. 67; Karjalainen [c], pp. 89-90.
46. Novitskiy, p. 45.
47. According to Prof. H. Paasonen.
48. Karjalainen [c], p. 65; Patkanov, i. 144.
49. Cf. Molyarov [c], p. 744.
50. Varonen, Vainaj. , p. 90.
51. ib., p. 94.

52. Karjalainen [c], pp. 70-1.

53. Varonen, Vainaj. , p. 61 ; Holmberg [v b], p. 13; Smirnov
[v b], xi. 538.
54. Holmberg [v b], p. 14.
55. Molyarov [c], pp. 742-3; Holmberg [v b], p. 14.
56. Semenov, p. 34.
57. Holmberg 22-3.
[vi a], pp.
58. Karjalainen [c], p. 65; Yakovlev, p. 66.
59. Folklore Collections in the Archives of the Kalevala-Society.
60. Holmberg [vb], p. 16.
61. ib., p. 16.
62. Karjalainen [c], pp. 74—6.
63. Holmberg [ivb],p. 15.
64. Varonen, Vainaj ., pp. 62-3.
65. Schwindt, pp. 185-8.
66. Karjalainen [c], pp. 66-7; 104-6.
67. Varonen, Vainaj. , p. 64.
68. Turi, p. 149; Vahl, p. 134.
69. Niurenius, p. 27 Tornaeus,
; p. 40; Aspelin, Suom.-ugril.
muinaist. alkeita, p. 242; Patkanov, i. 142.
70. Setala [b], p. 96.
71. Varonen, Vainaj ., pp. 103-7.
72. Holmberg [vi a], p. 24.
73. Ryckov, p. 90.
74. Holmberg [vb], p. 16.
75- Leem, p. 407; Tornaeus, pp. 40-1 ;
Charuzin [iv b], o. 323.
 , , ,, , ,

530 FINNO-UGRIC MYTHOLOGY

Chapter III

1. Holzmayer, pp. 81—2; Varonen, Vainaj ., pp. 34—5.

2. Lundius, pp. 34-40.
3. Qvigstad [a], i. 56-7.
4. Rheen, p. 47.
5. Graan, pp. 72-3.
6. Rheen, p. 47.
7. Lundius, p. 21.
8. Reuterskiold [b], p. 91.
9. Qvigstad [a], i. 59.
10. Lundius, p. 29.
11. According to Lehtisalo.
12. Muller, Das Leben p. 203.
13. Pallas, Reise, iii. 55.
14. Karjalainen [c], p. 81.
15. Gondatti [b], p. 67.
16. Karjalainen [c], pp. 90—1.
17. Munkacsi [vii d], p. 95.
18. Karjalainen [c], p. 92.
19. Novitskiy, Kratk. of is ., p. 46; cf. Muller, Das Leben p. 204.
20. Castren, Reisen i. 296; Pallas, Reise iii. 59-60.
21. Finsch, p. 547; Karjalainen [c], p. 92.
2 2. According to Lehtisalo.
23. Cf. Chapter xviii.
24. Karjalainen [c], pp. 1 16-8.
25. Rheen, p. 47.
26. Varonen, Vainaj. p. 100.
27. Holmberg [vi a], p. 31.
28. Smirnov [vii b], p. 181.
29. Wasiljev, “ Ubersicht,” p. 1 04.
30. Varonen, Vainaj ., pp. 81—2.
31. Nalimov’s Collections.
32. Olearius, pp. “5344
-_
33. Muller, Sammlung iii. 144.
34. Varonen, Vainaj., pp. 77-81.
35. Georgi [b], p. 57.
36. Dobrotvorskiy, pp. 577 - ^-
37. Holmberg [v b], p. 19.
38. Holmberg [vi a], p. 34.

39. Nalimov’s Collections.

40. Smirnov [vb],xi. 545-6.
41. Groundstroem, p. 318; cf. Varonen, Vainaj., pp. 109-H;
Lukkarinen [c], p. 7.
 NOTES 53i

42. Krohn [iii g], p. 51.

43. Molyarov [c], pp. 745-7; Yakovlev, p. 72.
44. Holmberg [v b], p. 25.
45. Gorodskoy, p. 33..
46. Smirnov [v b], xi. 545-8.
47. Smirnov [vi a], pp. 243-4; Nalimov [b], p. 6; Rogov, p. 127.
48. Lukkarinen [c], pp. 9—10.
49. Forstrom, pp. 401—2.
50. Holmberg [vi a], p. 36.
51. Wichmann [a], p. 42.
52. Holmberg [v b], p. 26.
53. Wichmann [a], pp. 42-4; Gavrilov [a], pp. 40— I.
54. Smirnov [v b], xi. 550-1.
55. Nalimov [b], p. 5.
56. According to Paasonen.
57. Holmberg [vi a], pp. 50, 53-4.
58. Holmberg [v b], pp. 28-9.

Chapter IV
1. Holmberg [vi a], pp. 32-3.
2. Gavrilov [a], pp. 42-6; Holmberg [vi a], pp. 46-7, [v b],
pp. 26-7.
3. Pervuchin, ii. 113— 7.
4. Nurminskiy, p. 269.
5. Kallas, pp. 91-2.
6. Castren, E., Beskrifning , p. 76.

7. Varonen, Vainaj., pp. 140—167.

8. Fellman, J., ii. 43, 113.

9. Tun, pp. 134-5; Helland [a], ii. 294; Jessen, p. 8 1.

10. Graan, pp. 67-8; cf. Rheen, pp. 27—8.
11. Fellman, I., i. 404.
12. Hogstrom, pp. 188-9; cf. Leem, p. 482.
13. Fritzner, p. 157.
14. Krohn [iii g], p. 52.
15. Paasonen [v d], p. 843.
16. Holmberg [v b], pp. 29-30.
17. Qvigstad [a], ii. 27.

Chapter V
1. Charuzin [ivb],p. 324.
2. Holmberg [vb],p. 12.
3. Karjalainen [c], p. 124.
 , ,

532 FINNO-UGRIC MYTHOLOGY

4. Paasonen [vd],p. 843; Smirnov [va],pp. 1 17-21.
5. Karjalainen [c], p. 123.
6. According to Lehtisalo.
7. Karjalainen [c], pp. 130-1.
8. Smirnov [v b], xi. 550-1.

9. Paasonen [v d], p. 843; Holmberg [vi a], p. 19.

10. Karjalainen [c], pp. 1 2 1-2.
11. Lukkarinen [c], p. 17.
12. Holmberg [v b], p. 12.
13. Reuterskiold [b], pp. 35-6, 67 etc.; Jessen, pp. 29-30, 71;
Leem, p. 418.
14. Unwerth [c], pp. 29-36.
15. Reuterskiold [b], p. 37.
16. Leem, p. 477.
17. Qvigstad [a], i. 49.
18. Wiklund, “Saivo,” pp. 59-74.
19. Karjalainen [c], pp. 123-4.
20. Krohn [iii g], pp. 273-5; cf. Eisen [b], pp. 34-5.
21. According to Collections in the Archives of the Kalevala
Society.
22. Vasilyev [b], x. 16.
23. Strahlenberg, p. 76.
24. Karjalainen [c],pp. 126-7.
25. Charuzin [iv b], pp. 197-8.
26. Holzmayer, pp. 48-9; Eisen [v b], pp. 32-3.
27. Brummer, “ Uber die Bannungsorte,” MSFO pp. 43, 44,
45 ff. and “ Versverzeichnisse,” ib.
y pp. 19-20, 22-3.
28. Suomen kansan vanhat runot i. 4, n. 870, {Bor. ii.
37).
29. Stadling, p. 26.
30. Veniaminov, I., Z afiski ob atchinskich Aleutach i Kolosacli
(1840), iii. 56—60; cf. The Mythology of All Races y x. 249.
10.

Chapter VI
1. Nalimov [c], pp. 5,11
2. Karjalainen [b], p. 83.
3. According to Lehtisalo’s Collections.
4. Genetz, Worterbuch , p. 156.
5. Rheen, p. 15; Graan, p. 40.
6. Karjalainen [b], pp. 85-6.
7. Krohn [iii g], p. 147.
8. Tuderus, p. 12.
9. Lundius, p. 18.
Turi, p. 138; Kolmodin, p. 3.
 NOTES 533
11. Charuzin, “ Medv. prisyaga,” pp. 30 ff.

12. Wiklund [iv a], pp. 27-46.

13. Wiklund, ib., p. 30.
14. Qvigstad [a], i. 28.
15. Reuterskiold [b], p. 37.
16. Wiklund [iv a], p. 46.
17. Rheen, p. 44.
18. Wiklund [iv a], p. 45.
19. Hogstrom, p. 208; Wiklund [iv a], p. 39.
20. Niurenius, p. 18.
21. Reuterskiold [b], p. 36.
22. Wiklund [iv a], p. 38.
23. ib. pp. 31-2.
24. Hogstrom, p. 210.
25. Wiklund [iv a], p. 44.
26. Hogstrom, p. 210.
27. Graan, p. 67, n.
28. Cf. Wiklund [iv a], p. 45.
29. Rheen, p. 46.
30. Lundius, p. 28.
31. Charuzin [ivb], p. 204.
32. Krohn g], p. 163.
[iii

33. Karjalainen [b], pp. 85-7; cf. Patkanov, i. 125 ff.

34. Gondatti [a], pp. 74-87; Kannisto [a], pp. 213—37.

35. Karjalainen [b], pp. 86—7.
36. ib. p. 86, n. 2.
37. Krohn[iii g], p. 149 ff.

38. According to Lehtisalo’s Collections.

39. Karjalainen [b], p. 88.
40. Fellman, I., i. 392.
41. Kolmodin, p. 5.
42. Niurenius, p. 19.

43. According to Lehtisalo’s Collections.

44. Kolmodin, p. 4.
45. Hogstrom, p. 183.
46. Wiklund [iv a], p. 37.

Chapter VII
1. Rosen, pp. 177-9.
2. Andersson, p. 31.
3. Tornaeus, pp. 26-7; Hogstrom, p. 193; Rheen, p. 42.
4. Tuderus, p. 14.
5. Graan, p. 10.
534 FINNO-UGRIC MYTHOLOGY
6. Leem, p. 443.
7. Hogstrom, p. 194.
8. Fellman, I., i. 405-6.
9. Holmberg [iv b], p. 32.
10. Andersson, p. 44.
1 Yascenko, p. 3 1.
1.

12. Fellman, J., ii. 146.

13. Schefferus, p. 1 00.
14. Hogstrom, pp. 183, 197 n.
15. Tornaeus, p. 26.
16. Kildal, p. 455.
17. Jessen, p. 48.
18. Rheen, p. 39.
19. Holmberg [iv b], p. 35.
20. Qvigstad [a], ii. 89.
21. Tornaeus, p. 28.
22. Fellman, J., ii. 66.
23. Andelin, p. 274.
24. Yascenko, pp. 31—2.
25. Charuzin [iv b], pp. 186—8; Yascenko, p. 23.
26. Holmberg [iv b], p. 36; Graan, p. 63.
27. Rheen, p. 42.
28. Fellman, J., ii. 19—20.
29. Andersson, p. 44.
30. Tornaeus, pp. 26—7.
3 1 Appelgren, p. 50.
-

32. ATPS, xvii, 4:25; Fellman, I., i. 340, 342; Hogstrom,

pp. 1 90-1.
33. Hogstrom, p. 192.
34. Rheen, pp. 39-40; Niurenius, p. 21.
35. Tuderus, pp. 14-5.
36. Qvigstad [a], ii.
9, 12, 34, 88-9.
37. Genetz, Worterbuch , pp. xliv-xlv, 1 13.
38. Holmberg [iv b], pp. 41—2.
39. Rheen, p. 59; Jessen, p. 45; Diiben, p. 260; Kolmodin, p. 27;
Qvigstad [a], ii. 8 n.; Tuderus, p. 17.
40. Leem p. 441 ;
Holmberg [iv b], pp. 42—3.

Chapter VIII
1. Donner [b], pp. 134—5.
2. Karialainen [cl, pp. 139-53; Patkanov, i. 106-8.
3. Charuzin, “ Ocerki,” p. 262.
4. Hamalainen, “Epif. Viis. tied.,” pp. 39-40.
 NOTES 535
5. Ryckov, p. 158.
6. Gavrilov [a], pp. 6 1-2; Wichmann [a], p. 25.
7. Aminoff, “ Reseber.,” p. 236.
8. Nalimov [b], pp. 4-5.
9. Lukkarinen [a], p. 6.
10. Wichmann [a], p. 25.
11. Bogayevskiy [b], p. 79.
12. Gavrilov, [a], p. 62.
13. Pervuchin, ii. 7—9; cf. Verescagin [d], pp. 94—5.
14. Micheyev, p. 899.
15. Wichmann [a], p. 25.
16. Verescagin [c], pp. 175—6.
17. Gavrilov [b], p. 152.
18. Ryckov, p. 160.
19. Georgi [b], pp. 60-1.
20. Luppov [b], pp. 536-7.
21. Wasiljev, pp. 52-3; Bogayevskiy [a], p. 29.
22. Aminoff, “ Reseber.,” p. 236.
23. Bogayevskiy [a], p. 107.
24. Molyarov [a], p. 256.
25. Ryckov, p. 160.
26. Ramstedt, p. 206.
27. Vasilyev [b], pp. 5-6.
28. Georgi [a], ii. 846, 843.
29. Buch, “ Uber den Tonnis-cultus,” pp. 5—13; Jurgens, pp. 1—9.
30. Voionmaa, p. 504.

Chapter IX
1. Veniamin, [b], pp. 116, 122—6.
2. Donner [d].
3. According to Lehtisalo.
4. Donner [b], pp. 61—3.
5. Pallas, Reise, iii. 61.
6. Karjalainen [c], pp. 158—207.
7. ib. p.132.
8. Novitskiy, pp. 51, 83-5.
9. Karialainen [cl,pp. 214—36.
10. Hamalainen, “Epif. Viis. tied.,” p. 40.
11. Miiller, iii. 345; Pallas, Reise, iii. 480; Georgi [b], p. 58.
12. Wichmann [a], p. 18.
13. Buch, “ Die Wotjaken,” p. 588; cf. Bogayevskiy [a], p. 25.
14. Gavrilov [a], pp. 32-3.
15. Buch, p. 588.
 . ,

536 FINNO-UGRIC MYTHOLOGY

16. Bogaye vskiy, Ocerki> p. 16 1.

17. Miropolskiy, 362. p.

18. Bogaye vskiy, Ocerki p. 16 1.

19. Bechterev, VE ix. 158.

20. Wasiljev, pp. 30-2.
21. ib. pp. 24, 1 2 1.

22. Hamalainen, “ Epif. Viis. tied.,” p. 40.

23. Ostrovskiy, p. 37.
24. Bechterev, VE ix. 1 5 7.
25. Georgi [b], p. 59.
26. Wasiljev, p. 32.
27. Georgi [b], p. 59.
28. Wichmann [a], p. 16.
29. Cf. Hamalainen, “ Tser. uhritap.,” pp. 4-8.
30. Kuznecov [e]
31. Paasonen [v d], p. 847.
32. ib. pp. 843-4.
33. Krohn, J., Suom. suv. fak. jumalanf ., pp. 28-31.

Chapter X
1. Genetz, Worterb ., p. xli; Charuzin [iv b], pp. 152, 240;
Reuterskiold [b], pp. 25, 107-8.
2. Pervuchin i. 89-91; Wichmann [a], p. 32; Miropolskiy,
P- 353*
3. Holmberg [vi a], pp. 146-8.
4. Georgi [b], p. 62; cf. Gavrilov [a], pp. 58-9.
5. Wasiljev, pp. 77-80.
6. Pervuchin, i. 92-4; Wichmann [a], p. 32; Miropolskiy,
pp. 354, 361.
7. Verescagin [c], p. 85.
8. Gavrilov [a], p. 63; Pervuchin, i. 96.
9. Satrapinskiy, p. 21 ;
Wichmann [a], pp. 29-30; Holmberg
[vi a], p. 150.
10. Kandinskiy, pp. 108-9; Yanovic, pp. 54-5; Rogov, p. 102.
11. Fuchs, p. 242; Popov, p. 59; Smirnov [vi a], p. 281.
12. Holmberg [vb], pp. 34-6.
13. Paasonen [v d], 845. p.

14. Holmberg [v b], pp. 58-9.

15. Paasonen [v d], p. 845.
16. Lukkarinen [a], p. 4.
17. ib. pp. 1-2.
18. Krohn [iii g], pp. 86-7.
19. Lukkarinen [a], pp. 3-4.
 NOTES 537
20. Krohn [iii
g], pp. 86-7.
21. ib. p. 95.
22. lb. pp. 95-6.
23. Holmberg [vi a],p. 15 1.

24. Lukkarinen [a], pp. 19-23.

25. Helland [a], ii. 304; Fellman, J., ii. 158-9.
26. Krohn [iii g], p. 97.
27. Eisen [b], pp. 133-43; Holzmayer, pp. 11-14, 16-17, 4$.
28. Gavrilov [a], p. 45.
29. Krohn [iii g], p. 100.
30. ib. p. 99; corresponding beliefs are known also among the
Volga-Finns.
31. Kallas, p. 82, cf. pp. 73, 80.
32. Ramstedt, p. 206.
33. Butuzov [b], p. 486; Yanovic, p. 55.
34. Sachmatov, p. 146.

Chapter XI
1. Reuterskiold [b], pp. 1 4, 33; Qvigstad [a], p. 27.
2. Reuterskiold [b], pp. 89, 37.
3. Charuzin [i v b] p. 152. ,

4. Genetz, Worterb., pp. xxxix-xl, 175.

5. Charuzin [iv b], p. 152.
6. Friis [c], p. 95; Reuterskiold [b], p. 99; Helland [a],
ii. 230.
7. [iv b], p. 152; Genetz, Worterb., p. xli.
Charuzin
Qvigstad [a], i. 46; Wiklund, “ Saivo,” pp. 49—50, 51—3.
8.

9. Helland [a], ii. 261, 318; Wiklund, “Saivo,” pp. 50-I.

10. Turi, pp. 210-2; Wiklund, “Saivo,” pp. 51, 59.
1 1. Donner [d],
12. Karjalainen [c], pp. 282-3.
*
3 - ib - PP- 376 - 7 -

14. ib. pp. 373-6.

15. ib. pp. 377-8.
16. Pervuchin, i. 76-86; Verescagin [d], p. 80, [c], p. 86.
17. Wichmann [a], p. 31.
18. Verescagin [d], p. 53 and [a], pp. 48-51.
19. ib. pp.45-7, [d], p. 80.
20. Pervuchin, i. 88-9.
21. Wichmann [a], pp. 11— 2.
22. Pervuchin, i. 88.
23. Smirnov [vi a], pp. 268-272, 276-281 ; 2 akov, pp. 70-I;
Fuchs, pp. 236—8; Yanovic, pp. 53—5.
 .

538 FINNO-UGRIC MYTHOLOGY

24. Holmberg [vi a], p. 157.
25. Vasilyev [b], pp. 1 6 — 1 8.
26. Holmberg [v b], pp. 37-8.
27. ib. pp. 38-9.
28. Sneznitskiy [a], p. 631.
29. Krohn [iii g], pp. 72-4.
30. Eisen [b], pp. 78-80.
31. Holmberg [ii b], p. 238 n.
“
32. Ramstedt, Bergtscher. Sprachst.,” p. 206.
33. Holmberg [v
b], p. 39.
34. Aminoff, “ Reseber.,” p. 231.
35. Lukkarinen [d], p. 142-3.
36. Charuzin [ivb],p. 208.
37. Lundius, p. 1 8.
38. Holmberg [v b], pp. 54, 57.
39. Krohn [iii g], p. 130.
40. Milkovic, “ Byt i verov.,” p. 5.
41. Setala [a], pp. 46-7, n. I; Yakovlev, p. 48.
42. Genetz, Worterb. y p. xl.

Chapter XII
1. Andelin, p. 275; Leem, pp. 333-4; Friis, Lex. lapp. } p. 39,
and [b], pp. 33-4.
2. Holmberg [ii b], pp. 36-7; Helland [a], ii. 291.
3. Fritzner, p. 159.
4. Fellman, J., ii. 125; Lindahl-Ohrling, p. 285.
5. Kildal,458; Reuterskiold [b], pp. 57, 98.
p.
6. Genetz, Worterb ., pp. xli-xlii; Holmberg [iv b], pp. 88—9.
7. Charuzin [ivb],p. 152; Kildal, p. 458.
8. Donner [b], p. 130, and [d]

9. According to Lehtisalo’s Collections.

10. Patkanov, i. 1 1 1 Polyakov [a], p. 38. ;

11. Karjalainen [c] pp. 291—2. ,

1 2. ib. pp. 290-1.

13. Gondatti [b], p. 63; Holmberg [ii b], p. 60.

14. ib. pp. 58-9.
15. ib. pp. 64—74; Pervuchin, i. 72-6.
16. Fuchs, pp. 234-5; 2 akov, pp. 72-3; Popov, p. 58; Yanovic,
P- 55 -

17. Setala [a], pp. 10— 23.

18. Holmberg [v b], pp. 39-42.
19. Smirnov [v b], p. 278, 282.
20. Eisen [g] Holmberg [ii b], 160-73.
;
 NOTES 539
21. Holmberg, ib. pp. 1 9 1 — 21 1; 217-8.
22. Castren, Nord. Reisen, iii. 85.
23. Lukkarinen [b], p. 49.
24. Krohn [iii e], p. 132.
25. Wiedemann, p. 419.
26. Holmberg [v b], pp. 41-2.
27. Paasonen, “ Uber d. urspr. Seelenvorst.,” p. 13.
28. Kolmodin, p. 5.
29. Holmberg [ii b], p. 99.
30. Kolmodin, p. 32.
31. Donner [b], p. 95.
32. Zakov, p. 72.
33. Holmberg [ii b], pp. 189-90.
34. Saarimaa, p. 92.
35. Holmberg [ii b], p. 196.
36. Melnikov [c], x. 41 1.
37. Holmberg [v b], pp. 49-50.
38. GutslafF, pp. 24—6, 32 ff.
39. Smirnov [v b], p. 322.
40. Holmberg [ii b], pp. 112— 3, 149-52, 230-2.
“ Reseb.,”
41. Aminoff, p. 234.
42. Wichmann, [a], p. 31.
43. Holmberg [v b], pp. 41, 58.

Chapter XIII
1. Veniamin [b], p. 1 16 n., 50.
2. Holmberg [vb], pp. 43-4; Karjalainen [vii c], pp. 296-306.
3. Donner [vii b], p. 129; Karjalainen [vii c], pp. 315-21.
4. Holmberg [vi a], p. 1 70.
5. Paasonen [v d], p. 844.
6. Karjalainen [c], p. 299.
7. Holmberg [vi a], p. 171.
8. Holmberg [v b], p. 44; Znamenskiy, p. 44; Karjalainen [c],
p. 306.
9. Holmberg [vi a], p. 168, and [v b], pp. 43, 68; Karjalainen
[c], p. 312.
10. Veniamin, [b], pp. 120— I.
11. Tretyakov, p. 201.
12. Holzmayer, p. 266.
13. Turi, p. 266.
14. Reuterskiold [b], pp. 37, 94; Kildal, p. 471.
15. Leem, “8
pp. 437 -

16. Reuterskiold [b],p. 112.

540 FINNO-UGRIC MYTHOLOGY
17. Olrik [a], pp. 1-9; Holmberg [ii d], pp. 15-18.
18. Holmberg [ii d], pp. 9—21.

19. Karjalainen [c], p. 416.

20. According to Lehtisalo’s Collections.
21. Holmberg [vi a], pp. 172-3.
22. Holmberg [v b], pp. 46-7.
23. Paasonen [v f], p. 1 9, cf. pp. 157, 165, and [v d], p. 846.
24. Krohn [iiig],p. 1
1
5.

25. According to Paasonen.

26. Jessen, p. 47; Reuterskiold [b], p. 23; Rheen, pp. 42-3.
27. Leem, p. 506.
28. Jessen, pp. 18-9; Leem, p. 41 1, Kildal, pp. 452-3.
29. Kildal, p. 472; Jessen, p. 49.
30. Qvigstad [a], i. 51.
452; Fellman, I., Hand. y i. 394.
31. Jessen, p. 8 1 Kildal, p.
;

32. MO (1912), p. 43.

33. Hogstrom, pp. 179-80, 188.
”
34. Olrik, “ Wettermachen und Neujahrsmond im Norden
( Zeitschrift des Vereins fur V olkskunde, 1910), pp. 57—61.
35. Holmberg, “ Pakkasen synty,” Vir. } 1919, pp. 73-4.
36. Qvigstad [a],i. 51.
37. According to Lehtisalo’s Collections.
38. Karjalainen [c], pp. 327-8.
39. Yanovic, p. 123.
40. Holmberg [vi b j 175-7, and [v b], pp. 45-6.
, pp.
41. Paasonen [v d], 844. p.

42. Krohn [iii g], pp. 117-8.

43. Salmelainen, p. 130.
44. Lukkarinen [b], pp. 39-47.
45. Gutslaff, pp. 362—4.
46. Fellman, J., ii. 79, 147.
47. Setala [a], pp. 39-48.
48. Reuterskiold [b], pp. 23, 33, 81 ;
Hogstrom, pp. 177-8;
Qvigstad [a], i. 7; Jessen, pp. 19-20.
49. Rheen, pp. 35-7.
50. Reuterskiold [b], p. 81.
51. Kildal, p. 453.
52. Fellman, J., ii. 84-5.
53. Holmberg [vi a], pp. 186-7; AminofF, “ Reseberatt.,” p. 232.
54. According to Paasonen.
55. Eisen [b], pp. 109-10; Boeder, p. 146.
56. Rantasalo [a], iii. 48.
57. Qvigstad [a], i. 73.
58. ib. i. 13; Holmberg [iv b], pp. 74-5.
 NOTES 54i

59. Qvigstad [a], i. 36; Reuterskiold [b], p. 33.

60. Qvigstad [a], i. 13; Fritzner, pp. 201-2.
61. Karjalainen [c], pp. 419-20.
62. Holmberg [vi a], p. 187.
63. Holmberg [v b], pp. 64-5; Paasonen [v a], pp. 201-2.
64. According to Paasonen.
65. Reuterskiold [b], pp. 23, 33, 113.
66. Holmberg [v b], pp. 47-8.
67. Pervuchin, i. 56; Verescagin [d], p. 30.

Chapter XIV
1. Holmberg [v b], pp. 53-4.
2. Karjalainen [c], pp. 420-2.
3. Paasonen [v d], p. 846; Karjalainen [c], p. 422; Yakovlev,
p. 38.
4. Holmberg [v b], p. 58.
5. Krohn [iii g], p. 88; Eisen [b], p. 1
1
9.

6. Karjalainen [c], pp. 421—2.

7. Holmberg [v b], p. 117, and [vi a], pp. 173-4; Verescagin,
[d],p. 78.
8. Smirnov [v b], p. 549.
9. Lukkarinen [b], p. 82.
10. Holmberg [v b], pp. 85, 104, 128; Karjalainen [c], p. 423.
11. Qvigstad [a] ,
i. 39.
12. Krohn [iii e], pp. 10 1-2.
13. Holmberg, “ Nykyaikainen tutkimus ja kansamme vanhat
runot,” Aikay 1918, pp. 29-31.
14. See The Mythol. of All Races , x. 256.

Chapter XV
1. Karjalainen [c], pp. 335-6.
2. Holmberg [v b], pp. 48-9.
3. 30 Holmberg [vi a], pp. 177-8.
Satrapinskiy, p. ;

4. Paasonen [v d], p. 846.

5. Znamenskiy, p. 44; Paasonen [v d], p. 845.
6. Nalimov [b], p. 16; Holmberg [vi a], p. 179.
7. Holmberg [v b], pp. 59-60.
8. Magnitskiy, pp. 40-3.
9. Ostrovskiy, pp. 37-8.
10. Paasonen, “ Mika on jumala-sanan alkumerkitys,” Aika, 1907,
p. 190.
11. Holmberg [vb], p. 58.
542 FINNO-UGRIC MYTHOLOGY
12. Holmberg [via],p. 180.
13. ib. p. 180.
14. Paasonen [v d], p. 846.
15. Holmberg [vi a], p. 190; Magnitskiy, pp. 19, 25.
16. Holmberg [v b], p. 116.
17. Pervuchin, ii. 29-41.
18. ib. i. 87; cf. Wichmann [a], pp. 25—6.
19. Ganander,
pp. 54, 97 ;
Krohn
[iii g], pp. 80-1, 139-40.

20. 137-9; Krohn, “Finns,” ERE vi. 25.

ib. pp.
21. Suomen k. m. loitsur p. 165; Hallstrom, G., “ Halmstaffan,”
Etnol. Studier tillagnade N. E. Hammarstedt (Stockholm, 1921),
pp. 227-31.
22. Krohn [iii g], pp. 136-7.
23. Gavrilov [a], p. 71.
24. Eisen [h], pp. 104-m, [b] pp. 128-32. ,

25. Krohn [iii g], pp. 137, 138 n.

26. Holmberg [vi a], p. 174, [v b], pp. 1 16-8; Magnitskiy,
pp. 34-40.
27. According to Paasonen.
28. Nalimov [c], pp. 13-4; Kandinskiy, p. no; Holmberg
[iii c], pp. 1-12.
29. Holzmayer, pp. 19, 113.
30. Reinholm’s Collections (Nat. Museum at Helsingfors).
31. Holzmayer, p. 107.
32. Rantasalo [a], iii. 54, cf. p. 33.
33. Holzmayer, pp. 73-4.
34. Nikander, G., “ Fruktbarhetsriter,” Skrifter utg. av Sv. Litte-
ratursallskapet i Finland , cxxviii. Folkloristiska och etnografiska
studier , i. 220—2 (Helsingfors, 1916).
35. Varonen, Vainaj., p. 165.
36. Rantasalo [a], iii. 86—109.
37. Eisen [b], pp. 12 1-2; cf. Holzmayer, pp. 10-11.
38. Holmberg [vb],pp. 56—7.
39. Kildal, p. 452; Reuterskiold [b], pp. 32, 56, 78, 95, 97;
Jessen, p. 63.
40. Qvigstad [a], i. 10-1.
41. Graan, pp. 65-6; cf. Schefferus, p. 113.
42. Rheen, pp. 39-40 ;
Qvigstad [a], i. 36.

Chapter XVI
1. Reuterskiold [b], p. 57.
2. Jessen, p. 14.
3. Qvigstad [a], i. 25.
 NOTES 543
4. Jessen, pp. 14, 19; Reuterskiold [b], pp. 8, 12, 103.
5. ib. p. 88; Setala [a], pp. 49-50.

6. Reuterskiold [b], pp. 24—5, 33—4, 105.

7. ib. p. 72.
8. Qvigstad [a], i. 24-5; Jessen, pp. 21-2; Reuterskiold [b],
PP- 24, 34 -

9. ib. p. 72; Leem, pp. 493-5.

10. Jessen, p. 22.
1 1. Kildal, S., p. 470.
12. Reuterskiold [b], pp. 37, 72.
13. ib. p. 25, etc.; Leem, pp. 414-5.
14. Leem, pp. 414-5; Qvigstad [a], i. 23-4.
15. Reuterskiold [b], pp. 25, 27, 88-9; Jessen, p. 21.
16. Jessen, p. 22.
17. Qvigstad [a], ii. 1 1—3.
18. Reuterskiold [b], p. 96.
19.Qvigstad [a], ii. 12—3.
20. Jessen, pp. 50—1.
21. Leem, p. 429.
22. Jessen, p. 48.
23. Qvigstad [a],p. i. 36.
24. Leem, p. 500.
25. liv i Norden i det 16 : de Aarhundrede ,
Lund, Troels, Dagllgt
viii (Copenhagen, 1903), pp. 38—9.
26. Samfundet for Nord. Museets frdmjande , (Stockholm, 1889),
p. 38.
27. Fellman, J., ii. 119-21.
28. Reuterskiold [b], p. 114.
29. According to Lehtisalo’s Collections.
30. Krohn [iii e], p. 77.
31. Krohn
g], pp. 221, 232.
[iii

32. Boeder, p. 43; Eisen [b], pp. 200-1.

33. Ryckov, p. 157.
. 34. Georgi [b], p. 58.
35. Holmberg [vi a], p. 165, and [v b], pp. 60-2; Znamenskiy,
pp. 13-14.
36. Holmberg [vi a], p. 171.

37. Znamenskiy, p. 44.

38. Paasonen [v e], pp. 1-6, [v d], p. 844.
39. Znamenskiy, pp. 43—4.
40. Karjalainen [c], pp. 38, 248-9.
41. Krohn, J., [ii], pp. 72-3; Karjalainen [c], pp. 243-7.
42. ib. p. 43.
544 FINNO-UGRIC MYTHOLOGY
Chapter XVII
I. Cf. Yakovlev, p. 31 ff; Paasonen [v a]; Kuznecov [a];
Filonenko [b].

Chapter XVIII
1. Qvigstad [a], ii. 83, 89-90, 92-3.
2. SchefFerus, p. 121; Tornaeus, p. 31 ;
Hogstrom, p. 156.
3. Lundius, p. 14.
4. Qvigstad [a], ii. 29.
5. ib. ii. 30-3; i. 43-5; Reuterskiold [b], p. 2; Lundius, p. 7.
6. Jessen, p. 60; Fellman, J., ii.27; Turi, p. 196.
7. Jessen, p. 55; Lundius, p. 6; Reuterskiold [b], p. 90; Niure-
nius, p. 2 2.
8. Leem, pp. 415-6; Jessen, p. 26: Reuterskiold [b], pp. 92, 67.
9. Lundius, pp. 6—9.
10. Leem, pp. 416-7.
11. Reuterskiold [b], pp. 90-1.
12. ib. p. 65.
13. ib. pp. 92-3; cf. Leem, p. 416.
14. Jessen, p. 26.
15. Leem, pp. 416-7; Jessen, pp. 31-2; Lundius, p. 7.
16. Reuterskiold [b], p. 35.
Qvigstad [a],i. 52.
17.
Hallstrom [b],
18.
19. Jessen, p. 21 ; Rheen, pp. 18, 35; Lundius, pp. 22, 26; Fell-
man, I., i. 396.
20. Friis [c], p. 23; Qvigstad [a], i. 29.
21. ib. ii. 43; Fellman, I., i. 396; Rheen, pp. 31-2, 34; Graan,
p. 60; Tornaeus, pp. 30-1.
22. Graan, pp. 59-60.
23. Lundius, pp. 6-7.
24. Leem, pp. 475-8.
25. Jessen, p. 31.
.

26. Qvigstad [a], ii. 43— 7.

27. Munch, pp. 4-5.
28. Karjalainen [c],pp. 546-601.
29. Hamalainen, “ Epif. Viis. tied.,” p. 45.
30. Akiander, p. 21.
 ,

SIBERIAN
Chapter I

1. According to author’s Collections.

2. Tretyakov, pp. 200, 217-8.
3. Potanin [b], ii. 160.
4. Troscanskiy, pp. 67-8.
5. Georgi, Bemerkungen i. 276.
6. Chudyakov, pp. 112, 132.
7. “ Skaz. bur.,” p. 18.
8. 73-4; Radloff [a],
Verbitskiy, pp. ii. 6.
9. Tretyakov, p. 200.
10. Bogoras, pp. 307, 330-1.
11. Verbitskiy, p. 90.
12. “ Bur. skazki,” p. 138; Saskov, 30.
p.
13. Afanasyev, Poeticeskiya vozzreniya slavyan na frirodu (Mos-
cow, 1868), ii. 162.
14. “Skaz. bur.,” p. 72; Potanin [b], iv. 208, 221 ;
Spasskiy,
p. 36.
15. Potanin [b], iv. 799.
16. Holmberg [vi a], p. 179.
17. ib. pp. 179-80.
18. Potanin [b] ,
ii. 153-4.
19. ib. iv. 799; Holmberg [v b], p. 49 n.
20. Potanin [b], iv. 799; Middendorff, iv. 2: 1602.
cf.
21. Potanin [b], iv. 709-10; Munkasci, KSz} ix. 3, 293.
22. Kraseninnikov, ii. 106.

Chapter II

1. Troscanskiy, pp. 22—3.

2. Priklonskiy [a], iv. 66.
3. Serosevskiy, p. 653.
4. Potanin [b], iv. 218-9.
5. “ Skaz. bur.,” pp. 69-71.
6. Veselovskiy [b], v. 54, 65; Munkasci, KSz ix. 3, 212 ff.;
Dahnhardt, i. 66.
7. Veselovskiy [a], pp. 34-5.
 ,

546 SIBERIAN MYTHOLOGY

8. Dahnhardt, i.
3, 32, 44.
9. ib.pp. 10-1 1.

10. Potanin [b], iv. 219.

11. Radloff [c], i. 1 75 ff.

12. Veselovskiy [b], v. 68.

13. Munkasci, KSz, ix. 3. 212 ff.

14. “ Skaz. bur.,” p. 69.

15. Veselovskiy [b], v. 13.

16. Middendorff, iv. 2 p. 1602.

17. Dahnhardt, i. 2.
18. Potanin [b], iv. 221-2.
19. ib. p. 219; Munkasci KSz, ix. 3. 219.
20. Antero Vipunen, (Helsingfors, 1908), pp. 25-6.
21. Dahnhardt, i. 44.
22. Radloff [c], i, Introd. p. x.
23. Sumcov, p. 5.
24. Radloff [c], i. 177.
25. Tretyakov, pp. 201-2.
26. Veselovskiy [b], v. 67.
27. Dahnhardt, i. 63-4.
28. Cf. Anucin, p. 14.
29. Saskov, p. 30.
30. “ Skaz. bur.,” pp. 65-6.
31. Tretyakov, p. 207.
32. “Skaz. bur.,” pp. 66-7.
33. Bogayevskiy, EO [1990] iv. 143.
34. See The Mythology of All Races x. 279, and reff. there.

35. Dahnhardt, 74 ff.

i.

36. ib. pp. 79, 77-8.

37. Potanin [b], iv. 220 ff.

38. ib. p. 224.

39. ib. ii. 166.
40. Dahnhardt, i. 19 n., 30.
41. ib. p. 19 n.
42. Spasskiy, pp. 33-4.
43. Dahnhardt, i. 23.
44. Potanin [b], iv. 268.
45. Troscanskiy, p. 43.
46. Munkasci, KSz y ix. 3. 209.
47. Kraseninnikov, ii. 100.
48. Potanin [b], ii. 153.
49. Tretyakov, p. 202; Munkasci, KSz, ix. 3. 293.
50. Kraseninnikov, ii. 101.
 NOTES 547

Chapter III

1. Potanin [b], iv. 137-8, 734-5; Vambery [a], p. 154.

2. Chudyakov, 127. p.

3. Karjalainen [c],pp. 162 if.

4. Vasilyev [a], pp. 285-7.

5. Gorochov [a], p. 37; “ Skaz. bur.,” p. 6.
6. Magnitskiy, p. 63 n.
7. Karjalainen [c], p. 303.
8. Changalov [a], p. 18.
9. Gorochov [a], p. 36.
10. Chudyakov, pp. 135, 153.
11. Changalov [a], p. 40.
12. Katanov, “ Skaz. leg.,” p. 223 i n. 6.
13. Karjalainen [c], p. 164.
14. Chudyakov, p. 202.
15. Karjalainen [c], pp. 162 ff.

16. ib. p. 163.

17. Chudyakov, p. 127.
18. Karjalainen [c], p. 165.
19. 295.
ib. p.

20. 164.
ib. p.

21. Radloff [a], ii. 20 ff; Verbitskiy, pp. 46, 63 ff.

22. Radloff [c], ii. 602.

Chapter IV
1. “ Skaz. bur.,” p. 1.
2. Verbitskiy, p. 168.
3. Radloff [a], ii. 6.

4. Chudyakov, p. 84.
5. Potanin [b], iv. 555.
6. Karjalainen [c], p. 332.
7. Landysev, p. 7; Verbitskiy, p. 90.
8. Kotvic, p. 217.
9. “ Skaz. bur.,” p. 140.
10. Radloff [a], ii. 6.
11. Krohn [iii e], p. 106.

12. Griinwedel, Altbuddhistische Kultstatten , (Berlin, 1912), fig.

243*482,590,604.
“ Der Tamamushischrein,” OZ 420.
13. Smidt, y 19 14, d.

14. Potanin [b], iv. 555-6.

15. ib. pp. 223-4.
16. ib. p. 228.
54B SIBERIAN MYTHOLOGY
17. 2itetskiy, pp. 65 ff.

18. The Mythology of All Races ,

x. 286, and reff. there.

Chapter V
1. Radloff [a], ii. 7.
2. Potanin [b], iv. 226.
3. Karjalainen [c], p. 305.
4. ib. p. 305
5. Schiefner, pp. 62 ff.
6. Ahlqvist, A., V ersuch ciner mokscha-mordwinlschen Grant-
matik (Petrograd, 1861), p. 133.
7. Chudyakov, pp. 112 ff.
8. “ Skaz. bur.,” p. 149.
9. Gorochov [b], pp. 43 ff.

10. Middendorff, iii. 79 ff.

11. Potanin [b] iv. 223-4.
,

12. Schott [c], p. 9; Griinwedel, Myth ., p. 50.

13. See The Mythology of All Races , xii. 36, fig. 23.
14. 2itetskiy, p. 66.
15. Changalov [a], p. 42.
16. Potanin [b], iv. 188.
17. See The Mythology of All Races ,
vi. 298-9.

18. Middendorff, iii. 1. 87-8; Gorochov [a], p. 43.

19. Middendorff, iii. I. 87.
20. ib. p. 87.
21. 2itetskiy, p. 66.
22. Potanin [b], iv. 217.

Chapter VI
1. “ Skaz. bur.,” pp. 71-2.
2. ib. p. 79.
3. ib. 1 40-1.
pp.
4. Munkasci, KSz , ix. 3. 262 f. ;
Patkanov, i. 134 f.

5. Dahnhardt, i. 258 ff.

6. ib. p. 266.
7. Verbitskiy, pp. 102-3.
8. pp. 76, 103 n.
ib.

9. Radloff [a], ii. 6, 1 1.

10. Potanin [b], iv. 208.
11. 208.
ib. p.

12. Radloff [c], i. 183.

13. Munkasci, KSz , ix. 3. 268.
14. Anucin, pp. 14-5.
 , ,

NOTES 549
15. Tretyakov, pp. 201-2.
16. Steller, p. 273.
17. Pekarskiy, p. 1 14.
18. Munkasci, KSz ix. 3. 258 ff.
19. ib. p. 260.

20. Andree, R., Die Flutsagen (Braunschweig, 1891), pp. 25-6.

21. Verbitskiy, pp. 113-4.
22. “ Skaz. bur.,” p. 78.

Chapter VII
1. Spasskiy, p. 34.
2. Dahnhardt, i. 1 1 1—3; bin Gorion, M. J., Die Sagen der Juden.
Die Urzeit, (Frankfurt a.M. 1913), p. 101.
3. Saskov, p. 33; Dahnhardt, i. in.
4. 2itetskiy, p. 67.
5. Grube, W., Religion und Kultus der Chinesen (Leipzig,
1910), p. IOI.
6. Dahnhardt, p. 1 1 1 n.
7.
“ Skaz. bur.,” p. 67.
8. Verbitskiy, p. 91.
9. Karjalainen, p. 19; Munkasci, KSz, ix. 3. 227-8.
10. Anucin, p. 9.
11. Radloff [c], i. 285.
12. Middendorff, iv. 2. 1602.
13. Veselovskiy [b], v. 10.
14. ib. p. 18.
15. “ Skaz. bur.,” pp. 67-8.
16. ib. pp. 68-9.

17. ib. pp. 69-70.

18. Munkasci, KSz, ix. 3. 228 ff.

19. Veselovskiy [b], v. 12.

20. Potanin [b],iv. 219-220.
21. ib. pp. 222-3.
22. Verbitskiy, pp. 91—2.
23. ib. p. 93.

Chapter VIII
1. Radloff [c], Prob., i. 177 ff.
2. Middendorff, iv. 2. 1602.
3. Munkasci, KSz, ix. 3. 231 ff; Karjalainen [c], p. 19.
4. Veselovskiy [b], v. 12 ; bin Gorion, p. 95.
5. 2 itetskiy, p. 68; cf. bin Gorion, p. 105.
6. 2itetskiy, p. 68.
550 SIBERIAN MYTHOLOGY
Chapter IX
1. Anucin, p. 17.
2. Donner [a], pp. 6—7.
3. ib. p. 8 n. 1.

4. ib. p. 12.
5. Verbitskiy, p. 101.
6. Chudyakov, pp. 107, 124.
7. Potanin [b], iv. 373 ff.
8. Simkevic, pp. 128-30.
9. ib. pp. 1 26—7.
10. The Mythology of All Races, x. 254, 291.

Chapter X
1. Banzarov, p. 6.
2. Magnitskiy, pp. 64, 85.
3. Radloff [a], ii. 6.
4. Banzarov, p. 27.
5. Radloff [a] ii. 1 1. ,

6. Magnitskiy, p. 64 n. I.
7. Saskov, p. 18.
8. ib. pp. 8, 10; Banzarov, p. 10.
9. 10; Banzarov,
Saskov, p. p. 10.
10. Troscanskiy, pp. 32—3.
11. Changalov [a], pp. 45-6; Saskov, pp. 24-5; Agapitov-Chan-
galov, p. 23.
12. Priklonskiy [a], iii. 65.
13. Saskov, p. 9, Banzarov, p. 9.
14. Nikolskiy, pp. 71—2.
15. Anucin, p. 9.
16. Serosevskiy, p. 645; Vasilyev [a], pp. 279-82.
17. Katanov, p. 233.
18. Saskov, p. 1 1 ;
Tretyakov, p. 200; Anucin, p. 3; Karjalainen
[c], p- 3 ° 3 -

19. Cf. Bogoras, p. 319.

Chapter XI
Radloff [a], ii. 6.
1.

Pripuzov [a], p. 48.

2.

3. Potanin [b], iv. 218; Radloff [a], i. 361-2.

4. Verbitskiy, p. 103 n.
5. Karjalainen [c], p. 276 n.
6. ib. p. 331.
 ,

NOTES
7. Radloff [a], i. 361-2; cf. Holmberg [a], pp. 121-126.
8. ib. ii. 6.
9. Banzarov, pp. 14, 28 f.

10. ib. p. 14.

1 1. Magnitskiy, pp. 48, 62, 93 etc.

12. Holmberg [v b], fig. 25.

13. Serosevskiy, p. 647, fig. 161.
14. Karjalainen [c], p. 304.
15. Katanov, p. 223 n. 6.
16. Karjalainen [c], p. 326.
17. ib. pp. 325, 251 fit.
18. Nikolskiy, pp. 71, 72-3.
19. Holmberg [vb], p. 86.
20. See The Mythology of All Races xii. fig. 16 and 51.
21. Verbitskiy, p. 91.
22. Changalov [a], pp. 1 flF.

23. Verbitskiy, pp. 90-1.

24. ib. p. 100.

Chapter XII
1. Potanin [b], iv. 70, 825; “ Skaz. bur.,” p. 98.
2. Magnitskiy, p. 91, cf. p. 64.
3. Radloff [a], ii. 11.
4. Potanin [b], iv. 389.
5. Middendorf, iii. 1. 87.
6. “ Bur. skazki,” p. 127.
7. Troscanskiy, pp. 83 ff.
8. Chudyakov, pp. 194—5, cf. p. 202.
9. ib. pp. 197-8.
10. 194.
ib. p.

11. Karjalainen [c], pp. 38, 249.

12. Pripuzov [b], pp. 59-60; Priklonskiy [a], iii. 63 ff.

Chapter XIII
1. Potanin [b], iv. 712.
2. Reuterskiold [b],p. 72.
3. Pripuzov [b], p. 63.
4. ib. p. 63.
5. Gorochov [a],p. 36.
6. ib. p.36.
7. Serosevskiy, p. 667.
8. Potanin [b],iv. 191.
9. 2itetskiy, p. 68.
 ,

552 SIBERIAN MYTHOLOGY

10. Katanov, p. 227 n. 4.
11. Karjalainen [c], p.416.
12. “ Skaz. bur.,” p. 15 1; cf. Potanin [b], iv. 179.
13. Ivanovskiy, p. 263; cf. Potanin [b], iv. 179.
14. Agapitov-Changalov, p. 22 n.
15. Magnitskiy, p. 18.
16. Potanin [b], iv. 225-6.
17. Tretyakov, p. 209.
18. Saskov, p. 12.
19. Georgi [a], i. 275.
20. Anucin, p. 15; Karjalainen [c], p. 415.
21. Serosevskiy, p. 667; Pripuzov [b], p. 62; cf. Tretyakov,
p. 209.
22. Potanin [b], iv. 1 91 ;
Saskov, pp. 14—5; “Bur. skazki,”
p. 128; Gorochov [a], p. 39.
23. Potanin [b], iv. 190-1.
24. Tretyakov, p. 201.
25. Verbitskiy, pp. 73-4; Bergmann, iii. 40, 204; Potanin [b],
iv. 270.
26. Serosevskiy, p. 668.
27. “Bur. skazki,” pp. 127—8.
28. Potanin [b], iv. 19 1-3.
29. ib. pp. 209-10.
30. Afanasyev, A., Poeticeskiya vozzreniya slavyan na fr'irodu
(Moscow, 1865), i. 609; Vambery [a], p. 154.
31. Afanasyev, of. clt. y i. 762.
32. Potanin [b], iv. 736.
33. Afanasyev, of. cit. y i. 763.
34. Tretyakov, p. 201.
35. Anucin, p. 15.
36. Serosevskiy, p. 660.
37. Cf. The Mythology of All Races x. 278.
38. “ Bur. skazki,” pp. 126-7.
39. Banzarov, p. 14; cf. Agapitov-Changalov, p. 18.
40. Potanin [b], ii. 125; iv. 193.
41. ib. iv. 194.
42. ib. p. 200.
43. Afanasyev, of. cit. y i. 763.
44. Potanin [b], iv. 200-3.
45. “ Bur. skazki,” p. 126.
46. Potanin [b], iv. 204.
47. ib. iv. 204 ff.

48. ib. ii. 124.

49. ib. iv. 206.
 NOTES 553
50. ib. ii. 124.
51. Anucin, p. 16.
52. Potanin [b], iv. 203.
53. ib. pp. 203-4.
54. ib. ii. 125.
55. ib. 194.
iv.

56. “ Bur. skazki,” pp. 125-6.

57. Georgi [a], i. 321.
58. “ Bur. skazki,” p. 126.
59. “ Skaz. bur.,” pp. 122—3.
60. Anucin, pp. 15—6.
61. Changalov [a], p. 7.
62. Serosevskiy, p. 668.
63. Potanin [b] ,
ii. 124—5.
64. Vambery [a],pp. 55—6; Potanin [b], iv. 740—1.
65. Serosevskiy, p. 667; Agapitov-Changalov, p. 18; Tretyakov,
201.
66. Bogoras, p. 309; Jochelson [b], p. 123.
67. Dahnhardt, iii. I. 13.
68. Vambery [a],p. 156.
69. Serosevskiy, p. 667.
70. Pripuzov [b], p. 62.
71. Munkasci, KSz y
ix. 3. 251.
72. ib. p. 253 f.

73. Potanin [b], iv. 143, ii. 83.

74. Olsen, p. 47.
.

75. Potanin [b], iv. 143-4.

Chapter XIV
1. According to author’s Collections.
2. Bogoras,p. 322; Tretyakov, p. 201.
3. According to T. Lehtisalo.
4. Troscanskiy, p. 26.
5. Karjalainen [c], p. 327.
6. Banzarov, p. 15; Potanin [b], iv. 138-42.
7. Potanin [b],iv. 141.
8. “Skaz. bur.,” p. 76; Potanin [b], iv. 139, 141-2.
9. Simkevic,
p. 127.
10. Karjalainen [c], p. 327
11. Agapitov-Changalov, p. 7.
12. “Bur. skazki,” p. 129.
13. Agapitov-Changalov, p. 6.
14. Changalov [a], p. 7.
554 SIBERIAN MYTHOLOGY
15. Pripuzov [b], pp. 61-2; Troscanskiy, p. 48.
16. Simkevic, p. 1 28.
17. Potanin [b], iv. 207.
18. Karjalainen [c], p. 327.
19. Anucin, p. 16; Potanin [b] ,
i v. 742.
20. Holzmayer, p. 50.
21. Gorochov [a], p. 39.
22. Pripuzov [b], p. 62.
23. Potanin [b], ii. 172.
24. ib. iv. 139.
25. Afanasyev, Poeticeskiya vozzreniya slavyan na frirodu (Mos-
cow, 1868), ii.
5 1 1.

26. Troscanskiy, p. 165; Serosevskiy, p. 655; Banzarov, p. 15;

Saskov, p. 94; Potanin [b], ii. 91—2.
27. “Bur. skazki,” p. 130; Zatoplyayev, pp. 7-8; Changalov [a],
p. 7.
28. Changalov, pp. 3-5.
29. Chudyakov, p. 213.
30. Saskov, p. 27; Radloff [a], ii. 7.
31. Agapitov-Changalov, p. 8.

Chapter XV
1. Chudyakov, p. 135.
2. Serosevskiy, p. 655, cf. Potanin [b], iv. 332.
3. Changalov [a], p. 8.
4. Verbitskiy, p. 97.
5. Agapitov-Changalov, p. 5.
6. Anucin, p. 16.
7. “ Bur. skazki,” pp. 130— 1.
8. Potanin [b], iv. 220, cf. p. 331.
9. ib. p. 262.
10. Saskov, p. 37; Troscanskiy, p. 43.
11. Troscanskiy, p. 51.
12. Magnitskiy, pp. 136—7.
13. Saskov, pp. 36-8; Banzarov, pp. 22, 24.
14. Serosevskiy, p. 665; Pripuzov [b], p. 61 ;
Olsen, p. 14 1 5

Banzarov, pp. 23—4; Chudyakov, p. 135.

665; Nikolskiy,
15. Troscanskiy, pp. 52, 178; Serosevskiy, p.

pp. 73—4; Agapitov-Changalov, p. 6.

16. Magnitskiy, p. 203.

17. Banzarov, p. 23; cf. Saskov, p. 37.
18. Banzarov, p. 25.
19. Radloff [a], ii. 29.
 NOTES 555

20. Chudyakov, p. 135; Agapitov-Changalov, pp. 4, 29.

21. Troscanskiy, p. 28.
22. Gorochov [b], p. 44.
23. Pripuzov [b], p. 61.
24. Agapitov-Changalov, pp. 5-6.
25. Karjalainen, [c], p. 422.
26. Pripuzov [b], p. 61 ;
Priklonskiy [a], iv. 6l.
27. Agapitov-Changalov, p. 30.
28. ib. pp. 29—30.
29. Banzarov, pp. 22—3.

Chapter XVI
1. Chudyakov, p. 213; cf. pp. 1 13, 198-9.
2. Serosevskiy, p. 667.
3. Troscanskiy, p. 4.
4. Simkevic, p. 57 -

5. According to Prof. G. J. Ramstedt.

6. Krohn [iii e], p. 138.
7. Ivanovskiy, p. 263.
8. Changalov [a], p. 6.
9. Serosevskiy, pp. 668-9; Pripuzov [b], p. 62; Potanin [b],
189-90, 773-4.

Chapter XVII
1. Olsen, p. 143.
2. Potanin [b], ii. 98.
3. According to Prof. Ramstedt.
4. Troscanskiy, p. 47; Pripuzov [b], p. 62.
5. Georgi [a], i. 276.
6. Banzarov, p. 8.
7. ib. p. 16.
8. Thomsen, pp. 20, 152, 167.
9. Changalov [a], p. 44; Saskov, p. 20.
10. Troscanskiy, p. 29.
11. Magnitskiy, pp. 29, 48, 62 etc.
12. Changalov [a], p. 44.
13. Magnitskiy, pp. 40-3.
14. Thomsen,pp. 144, 150.
15. Radloff [c], i. 139.
16. Magnitskiy, pp. 30, 48, 88.
17. Kannisto [b],
18. Vambery [bj, p. 36.
556 SIBERIAN MYTHOLOGY
Chapter XVIII
1. Verbitskiy, p. 78.
2. Castren, Nord. Reisen, iii. 160.
Serosevskiy, pp. 651, 667; Troscanskiy, pp. 27
3. f., 47, 53;
Gorochov [a], p. 39; V-skiy, p. 36.
4. Troscanskiy, p. 53.
5. Pripuzov [b], p. 62.
6. Changalov [a], pp. 38, 145.
7.
“ Skaz. bur.,” p. 85.
8. ib. pp. 83-4.

9. Jochelson [b],p. 119; Bogoras, pp. 285-6.

10. Middendorff, iii. 1. 36.
11. “ Skaz. bur.,” p. 84; cf. Saskov, p. 56.
12. Banzarov, pp. 21—2.
13. “Skaz. burjat.,” p. 84.
14. Pripuzov [b], p. 63; V-skiy, pp. 38, 40.
15. Troscanskiy, p. 53; Pripuzov, p. 63.
16. Serosevskiy, pp. 669—70.
17. Koblov, pp. 3, 11 ff; Maksimov, pp. 580-1, 607-9.
18. Magnitskiy, pp. 1 12, 247.
19. Gorochov [a], p. 39.
Koblov, pp. 18 ff.; Maksimov, p. 615.
20.
21. Poyarkov, pp. 41-3.
22. Banzarov, p. 30.
23. Stadling, p. 18; Pekarskiy-Cvetkov, p. 1
1 3 ;
Jochelson [a],
pp. 122-4; Maak [b], p. no; Middendorf,
120, iv. 2. 1610;
Pripuzov [b],p. 62; Serosevskiy, p. 658.
24. Troscanskiy, p. 178.
25. According to author’s Collections.
26. Serosevskiy, pp. 670 f.
27. Gorochov [a], p. 39; Potanin [b], ii. 98, iv. 186.

28. Troscanskiy, p. 178; Jochelson [a], pp. 120—2, 124.

29. Troscanskiy, p. 54, cf. Middendorf, iv. 2. 1568—9.
30. Banzarov, pp. 18-20; Hidden, p. 129; Verbitskiy, pp. 43 — 7.
31. Troscanskiy, p. 54.

Chapter XIX
1. Serosevskiy, p. 666; Troscanskiy, p. 75.
2. Anucin, p. 10 ;
Podgorbunskiy, p. 18.
3. Changalov [b], 23-4. pp.
4. Agapitov-Changalov, p. 58; Podgorbunskiy, pp. 19— 20.
5. Pripuzov [b], p. 64; Agapitov-Changalov, p. 58.
 ,

NOTES 557
6. Agapitov-Changalov, p. 59.
7. Changalov [a], pp. 135-7.
8. ib. p. 137.
9. Podgorbunskiy, p. 20.
10. Anucin, p. 1 1.
11. Podgorbunskiy, p. 20.
12. “ Perv. bur. sam.,” pp. 87 ff; “ Perv. sam.,” pp. 89-90.
13. Potanin [b], iv. 134; cf. Podgorbunskiy, p. 19.
14. Troscanskiy, p. 2.
15. Pripuzov [b], p. 64.
16. Simkevic, p. 36; Banzarov, pp. 30— I ;
Potanin [b], iv. 699.
Serosevskiy, p. 623; Vasilyev [b], pp.
17. 34-5; Pripuzov [b],
p. 64; Zatoplyayev, p. 3; Batarov, pp. 10 ff.
18. Anucin, p. 13.
19. Troscanskiy, p. 85; Batarov, pp. 10 ff; Castren, Nord. Reisen
iii. 230 Potanin [b], iv. 63.
;

20. Banzarov, p. 32.

21. Agapitov-Changalov, p. 6 1.

2 2. ib. p. 61.
23. Strahlenberg, p. 377.
24. Saskov, pp. 58 ff; Anucin, p. 12; Serosevskiy, p. 619; Prik-
lonskiy [a], pp. 76 ff; Troscanskiy, pp. 88-92; Potanin [b], ii. 88,
iv. 36-8; Pripuzov [b], p. 65; cf. Verbitskiy, p. 86.

25. Georgi [a] ,

i. 266.
26. Anucin, pp. 1 1—2.
27. Saskov, p. 59; Stadling, pp. 28 ff.; Podgorbunskiy, p. 27.
28. Anucin, p. 12.
29. Batarov, p. 13.

Chapter XX
1. Troscanskiy, p. 3.
2. Potanin [b], iv. 133-4.
3. Agapitov-Changalov, p. 60.
4. Simkevic, pp. 15 ff.
5. Troscanskiy, pp. 2—3, 63.
6. Pripuzov [b], p. 64.
7. Troscanskiy, pp. 62—3, 68—9.
8. Anucin, p. 12.
9. Radloff [a], ii. 3.
10. Hilden, pp. 127—8.
11. Karjalainen [c], p.313.
12. Bogoras, pp. 307, 331.
13. Vasilyev [a], p. 286.
 .

558 SIBERIAN MYTHOLOGY

14. Tretyakov, p. 200.
15. Podgorbunskiy, p. 27.
16. Stadling, p. 25.
17. Bogoras, p. 334.
18. Podgorbunskiy, pp. 23 ff.

19. Castren, iii. 148 ff.; Saskov, pp. 68-73; Potanin [b], iv.

287-8.
20. Spasskiy, p. 35.
21. Simkevic, pp. 62—3.

Chapter XXI
1. Stadling, pp. 56-7.
2. Tretyakov, p. 21 1.

3. Stadling, p. 63; Serosevskiy, pp. 625 ff.

4. Troscanskiy, pp. 76, 78, 119-20.

5. Agapitov-Changalov, p. 45.
6. Troscanskiy, pp. 66, 76.
7. Changalov [a], pp. 83 ff;Agapitov-Changalov, pp. 27 ff.
8. Changalov [b], p. 21 ;
Potanin [b], iv. 57 n.; Batarov, p. 10;
Zatoplyayev, p. 9.
9. Georgi [a], i. 314; Agapitov-Changalov, pp. 32-3; Potanin
[b], iv. 93 Changalov [a], pp. 74—6, cf. p. 90.
ff;

10. “ Skaz. bur.,” pp. 80—1; Changalov [c], pp. 15-6.

11. Serosevskiy, pp. 656—8; Troscanskiy, p. 56.
12. “ Skaz. bur.,” pp. 114-7, 125-6; cf. p. 81.
13. Potanin [b],ii. 1 6 1

14. ib.,pp. 161-2.

15. pp. 164-5.
ib.,

16. “Skaz. bur.,” pp. 94 ff.; Potanin [b], iv. 2645.; O frois-
chozdenii, pp. 187 ff.

17. “Skaz. bur.,” pp. 97-8.

18. Strahlenberg, p. 378.
19. Scukin, p. 276.
20. Saskov, p. 43.
21. Anucin, p. 10.
22. Potanin [b], ii. 1 5 1 ;
iv. 168, 183; “Skaz. bur.,” pp. 80, 82;
Changalov [b], p. 19; “Bur. skazki.,” p. 119, cf. Pripuzov [a],
p. 50.
23. “Skaz. bur.,” pp. 123-4.
24. Agapitov-Changalov, pp. 41—2.
25. “Oproischozdenii,” p. 188; cf. Saskov, pp. 42—3.
26. Tretyakov, p. 212.
27. Serosevskiy, p. 626, Troscanskiy, p. 138.
 NOTES 559
28. Vasilyev [a], p. 277.
29. Simkevic, p. 18.
30. Zatoplyayev, p. 9.
31. Changalov [a], p. 95.
32. Simkevic, pp. 15, 17.
33. Vasilyev [a], pp. 271 ff.; Priklonskiy [a], iv. 88—9; Tro-
scanskiy, p. 14 1.

34. Potanin [b], iv. 54.

35. Agapitov-Changalov, pp. 44 ff.

36. Priklonskiy [a], iv. 54; cf. Troscanskiy, fig. 1-3; Vasilyev
[b], pp. I Pekarskiy, Plasc, pp. 93 ff.
£F. ;

37. Potanin [b], iv. 53; cf. Lankenau, p. 279.

38. Cf. Holmberg [b], pp. 12—20; Anucin, pp. 44 ff.
39. Schrenk, i. 408; cf. Kulikovskiy, kulte medvedya,” “O EO ,

1890, no. 1, p. 1 10.

40. Tretyakov, p. 214; Mordvinov, p. 64; cf. Sirokogorov, p. 33,
n. 2.
41. Simkevic, p. 63.
42. Klemenc, pp. 25 ff.
43. “ Perv. bur. sam.,” p. 88 n.; Agapitov-Changalov, pp. 42-3.
44. Anucin, pp. 60 ff.

45. Tretyakov, p. 214; Pekarskiy, “Plasc,” p. 112.

46. Anucin, pp. 7-8.
BIBLIOGRAPHY
 FINNO-UGRIC
I. ABBREVIATIONS
ASSF . . Acta Societatis Scientiarum Fennicae.
AASF . Annales Academiae Scientiarum Fennicae.
A TPS . Archives des Traditions Populaires Suedoises.
DNR . . Drevnaya i Novaya Rossia.
EMU . . Ethnologische Mitteilungen aus Ungarn.
EO . . Etnograficeskoe Obozrenie.
ERE . . Encyclopaedia of Religion and Ethics.
ES . . . Etnograficeskiy Sbornik.
EEC . . Folklore Fellow Communications.
FUF . . Finnisch-Ugrische Forschungen.
GI . . . Geograficeskiya Izvestiya.
IAOIRS Izvestiya Archangelskago Obscestva Izucenie Rus-
skago Severa.
IKE . . Izvestiya no Kazanskoy Eparchii.
IO . . . Inorodceskoe Obozrenie.
IOAIE . Izvestiya Obscestva Archeologii, Istorii i Etnografii
pri Kazanskom Universitete.
lOLEAE . Izvestiya Obscestva Lyubiteley Estestvoznaniya,
Antropologii i Etnografii pri Moskovskom Uni-
versitete.
IOORGO . Izvestiya Orenburskago Otdela Russkago Geogra-
ficeskago Obscestva.
IRGO Izvestiya Russkago Geograficeskago Obscestva.
JSFO Journal de la Societe Finno-Ougrienne.
KGV Kazanskiya Gubernskiya Vedomosti.
KSz Keleti Szemle.
KV .
Kalevalaseuran Vuosikirja.
MO Le Monde Oriental.
MSFO Memoires de la Societe Finno-Ougrienne.
NGV Nizegorodskiya Gubernskiya Vedomosti.
NS . Novoe Slovo.
PEV Penzenskiya Eparchialnyja Vedomosti.
PS . Pravoslavnyj Sobesenik.
RV . Russkiy Vestnik.
S .
Suomi.
SEV Samarskiya Eparchialnyja Vedomosti.
564 FINNO-UGRIC MYTHOLOGY
SGEG . . Schriften der Gelehrten Estnischen Gesellschaft.
SGV . . . Simbirskiya Gubernskiya Vedomosti.
SM . . . Suomen Museo.
SMA . . . Suomen Muinaismuistoyhdistyksen Aikakauskirja.
SSU .... Suomen Suvun Uskonnot.
TEV . . . Tambovskiya Eparchialnyja Vedomosti.
TOEA . . Tomskiya Eparchialnyja Vedomosti.
TOEKU . Trudy Obscestva Estestvoispytaleley pri Kazanskom
Universitete.
VE ... . Vestnik Europy.
VEV . . . Vyatskiya Eparchialnyja Vedomosti.
VGEG . . Verhandlungen der Gelehrten Ehstnischen Gesell-
schaft.
VGV . . . Vologodskiya Guberskiya Vedomosti.
Vir .... Virittaja.
vouo . . Vestnik Orenburskago Ucebnago Okruga.
VRGO . . Vestnik Russkago Imperatorskago Geograficeskago
Obscestva.
ZAN . . . Zapiski Akademii Nauk.
ZRGO . . Zapiski Russkago Geograficeskago Obscestva.
ZMVD . . Zurnal Ministerstva vnutrennich del.
1 ST . . . Zivaya Starina.
ZZ-SORGO Zapiski Zevero-Sibirskago Otdela Russkago Geo-
graficeskago Obscestva.

II. GENERAL SOURCES AND TREATISES

Abercrombv, J., The Pre-
and Protohistoric Finns both Eastern and
Western with the Magic Songs of the West Finns. London,
1898.
Ahlqvist, A., Muistelmia matkoilta V enajalla vuosina 1854—1858.
Helsingfors, 1859.
Akiander, M., “ Utdrag ur ryska annaler,” in 5 ., 1848. Helsingfors.
Aspelin, J. R., Suomalais-ugrilaiscn
muinaistutkinnon alkeita. Hel-
singfors, 1875.
Castren, M. A., Nordische Reisen und F orschungen , 5 vols. Petro-
grad, 1853-1862.
Erdmann, J. F., Beitrage z ur Kenntniss des Innern von Russland.
2 vols. Riga, 1822-26.
Erman, G. A., Raise um die Erde durch N ord-A sien und die beiden
Oceane in den Jahren 1828, 1829 und 1830, I. Historischer
Bericht. 3 vols. Berlin, 1833.
Georgi, J. G., [a] Bemerkungen auf einer Reise im Russischen
Reiche in den Jahren 1773 und 1774. 2 vols. Petrograd, 1775.
 .

BIBLIOGRAPHY 565
[b] Beschreibung aller Nationen des Russischen Reichs.
Petrograd, 1776.
Gmelin, J. G., Reise durch Sibirien von dem J ahr 1733 bis 1743'.
4 vols. Gottingen, 1751— 2.
Guagnino, A., Sarmatiae Europeae descriptio. Spirae, 1581. (Editio
princeps.Cracow, 1578.)
Herberstein, S. von, Moscowiter wunderbare Historien. Basel,
i
567-
Holmberg, Uno, [a] Gudstrons uppkomst. Uppsala, 1917.
[b] “ Die Wassergottheiten der finnisch-ugrischen Volker,”
in MSFO xxxii, Helsingfors, 1913.
[c] “ Suomalais-ugrilaisten kansain pakanallinen uskonto,” in
Tietosanakirja y ix. Helsingfors, 1 917
“
[d] Der Baum des Lebens,” A ASF xvi. Helsingfors,
1922-23.
Krohn, Julius, Suomen suvun -pakanallinen jumalanpalvelus. Hel-
singfors, 1894. (The Hungarian translation, with further
additions by A. Ban, appeared in Budapest, 1908).
Lepechin, I., Tagebuch liber seine Reise durch verscKiedene Pro-
vinzen des Russischen Reichs in den J ahren 1768 und 1769.
3 vols. Translated into Germ, by C. H. Hase. Altenburg,
_8
1
774 3 *

Muller, G. F., Sammlung Russischer Geschichte. 5 vols. Petro-

grad, 1732-60.
Olearius, A., Ausfuhrliche Beschreibung der kundbaren Reyse nach
Muscow und Persien. Schleswig, 1646.
Paasonen, H., “ Uber die urspriinglichen seelenvorstellungen bei den
finnisch-ugrischen volkern und die benennungen der seele in
ihren sprachen,” in JSFO, xxvi. 4. Helsingfors, 1909.
Pallas, P. S., Reise durch verschiedene Provinzen des Russischen
Reichs. Petrograd, 1771—6.
3 vols.
Ryckov, N., Zurnal Hi dnevnyja zapiski putestviya po raznym pro-
vinciyam Rossiyskago gosudarstva 1769 i i 77 °- Petrograd, 1 770.
(Translated into German by C. H. Hase, Riga, 1774.)
Setala, E. N., [a] “ Studien aus dem gebiet der lehnbeziehungen,”
off-print of FUF xii. Helsingfors, 1912.
[b] “ Zur
nach der verwandtschaft der finnisch-
frage
ugrischen und samojedischen sprachen,” off-print of JFSO xxx.
Helsingfors, 1915.
Strahlenberg, Ph. J. von, Das Nord- und ostliche Theil von
Europa und Asia. Stockholm, 1 7 30.
Varonen, M., Vainajainpalvelus muinaisilla suomalaisilla. Hel-
singfors, 1898.
Witsen, N., Noord en Oost Tartarye. 2 vols. Amsterdam, 1705.
 1,

566 FINNO-UGRIC MYTHOLOGY

III. BALTIC FINNS
Aspelin, J. R., “ Kalevalan sankarikuvaston aiheita,” in SM xxiii.
Helsingfors, 1916.
Blomstedt, Y., “ Venajan Karjalan kalmistoista ja hautapylvaista,”
in SM ii. Helsingfors, 1895.
Boecler, J. W.,
Der Ehsten aber glaubische Gebrauche Weisen und y

Gewohnheiten. Mit auf die gegenwart beziiglichen Anmer-

kungen beleuchtet von Fr. R. Kreutzwald. Petrograd, 1854.
(Editio princeps, 1685).
Boubrig, [a] “ Volkssagen und Traditionen aus dem eigent-
J. S.,
lichen Estlande, besonders aus Harrien und der Wieck,” in
VGEG ii. 3.
,
Dorpat, 1850.
“ Zur nahern Kenntniss der Volkssagen und des Aber-
[b]
glaubens der Ehsten aus dem Kirchspiele Odenpa,” in VGEG
i. 2. Dorpat, 1843.
Brummer, O. J., “ Uber die Bannungsorte der finnischen Zauber-
lieder.” Helsingfors. ( MSFO xxviii. 1909.)
Buch, M., “ Ueber den Tonnis-cultus und andere Opfer-gebrauche
der Esthen,” in JSFO xv. Helsingfors, 1897.
Castren, E., Beskrifning ofver Cajaneborgs Ian. Abo, 1754.
Comparetti, D., Der Kalewala oder die traditionelle Poesie der
Finnen. Halle, 1892.
Eisen, M. I., [a] Eesti muistsed jumalad ja wagimehed. Dorpat,
I9U-
[b] Eesti mutoloogia. Reval, 1920.
[c] Esivanemate ohverdamised. Dorpat, 1920.
[d] “ Haldijad,” in Eesti Ulioplaste Seltsi Album in.
y

Dorpat, 1895.
[e] Kodukaijat. Reval, 1897.
[f] Krati raamat. Dorpat, 1895.
[g] Ndki raamat. Reval, 1897.
[h] “ Uber den Pekokultus bei den Setukesen,” in FUF vi.

Helsingfors, 1906.
Fahlmann, Dr., “ Wie war der heidnische Glaube der alten Ehsten
beschaffen? ” in ii. 2. VGEG
Dorpat, 1852.
Forstrom, O. A., “ Kuvaelmia Ita-Karjalasta,” in Valvoja, 1886.
Helsingfors.
Ganander, Chr., Mythologia jennica. Abo, 1822.
Groundstroem, O., “ Beriittelse ofver en under sommaren 1 86
gjord runosamlingsvandring inom en del af Ingermanland,” in
S ii. Helsingfors, 1866.
Gutslaff, J., Kurtzer Bericht und V nterricht von der Falsch-heilig
genandten B'dche in Lieffland W ohhanda. Dorpat, 1644.
 , , ,

BIBLIOGRAPHY 567
Hayha, J.,
Kuvaelmia lta-Suomalaisten vanhoista tavoista ) 11 .

Maahanfaniaiset ( Kansanvallstusseuran toimituksia, 98). Hel-

singfors, 1894.
Henricus Lettus, Origines Livoniae (Serif tores Rerum Livoni-
carum , i). Riga and Leipzig, 1853.
Hertzberg, R., Vidskefelsen i Finland fa 1600—talet. Helsingfors,
1889.
Holmberg, Uno, [a] “ Suomalaisten haltioista,” in KV i. Hel-
singfors, 1921.
[b] “ Suomalaisten karsikoista,” in KV iv. Helsingfors,
I924 -

[c] “Suomalaisten muinaisuskosta,” in Tietosanakirja ix.

Helsingfors, 1917.
[d] “ Virolaisten viljaneitsyet,” in MSFO xxxv. Helsing-
fors, 1914.
Holzmayer, J. B., “ Osiliana,” in VGEG vii. Dorpat, 1873.
Hornborg, K. H. “Karsikoista,” in Virittaja, ii. Helsingfors, 1886.
Hurt, J; [a] “ Beitrage zur Kenntnis estnischer Sagen und Uber-
lieferungen,” in SGEG
Dorpat, 1863. ii.

[b] Uber estnische Himmelskunde.

Petrograd, 1900.
Itkonen, T., “ Suomalaisia mytologisia sanoja Inarista,” in Virittaja
1912. Helsingfors.
Jurgens, E., “ Ein weiterer beitrag zum Tonnis-cultus der Esten,”
in JSFO xviii. 3. Helsingfors, 1900.
Kallas, O., “ Kraasna maarahvas,” in S iv. 10. Helsingfors, 1903.
Kreutzwald, Fr. R., [a] Eestirahwa ennemuistsed jutud. Hel-
singfors, 1866.
[b] “ Beitrag zur Mythologie der Esthen,” in Inland , 1838,
no. 9. Dorpat.
[c] “ Esthnische
Gebrauche bei Sterbenden und Todten,”
ib.1837, no. 18.
[d] “ Ueber den Character der Estnischen Mythologie,” in
VGEG ii. 3. Dorpat, 1850.
[e] “ Ueber einige festliche Gebrauche bei den Esthen,” in
Inland 1837, nos. 12, 25 and 27. Dorpat.
Kreutzwald und Neus, H., Mythische und magische Lieder der
Ehsten. Petrograd, 1854.
Krohn, Julius, Suomalaisen kirjallisuuden historia i. 2. Kalevalan
synty. Helsingfors, 1884.
Krohn, Kaarle, [a] “ Finns,” in ERE vi. 23 ff. Edinburgh,
I I
9 3-

•
[b] “ Kalevalankysymyksia,” in JSFO xxxv-xxxvi. Hel-
singfors, 1918.
[c] Kalevalan runojen historia. Helsingfors, 1902—10.
 , , , ,

568 FINNO-UGRIC MYTHOLOGY

[d] “ Kaleva und seine sippe,” in JSFO xxx. 35. Helsing-
fors, 19x5.
[e] Suomalaiset syntyloitsut. Helsingfors,
1917. Trans-
lated into Germ, in FFC no. 51—52.
Helsingfors, 1923.
[f] “ Suomalaisten pakanalliset jumalat,” in Maa i. Oma
Borga, 1907 and 1920.
[g] “Suomalaisten runojen uskonto,” in SUU i. Borga,
UH-
Kunder, J., Eesti muinasjutud. Rakwere, 1885.
Lankela, J., “ Matkakertomus,” in S i860. Helsingfors.
Lencqvist, H. G., De superstitione veterum fennorum theoretica
et practica (Porthan, Opera selecta iv). Helsingfors, 1870.
Luce, J. W. L. VON, Wahrheit und Muthmassung. Bernau, 1827.
Lukkarinen, J., [a] “ Inkerilaisten kotijumalista,” in SMA xxvi.
Helsingfors, 1912.
[b] “Inkerilaisten praasnikoista,” in S iv. 11. Helsingfors,
1912.
[c] “ Inkerilaisten vainajainpalveluksesta,” in MSFO xxxv.
Helsingfors, 1914.
[d] “ Tietoja susi-ihmisista Inkerissa,” in Virittaja , 1914.
Helsingfors.
Mansikka, V. J., “Taikojen aarreaitasta,” in Virittaja y 1914.
Helsingfors.
Murman, J. W., “ Nagra upplysningar om Finnarnes fordna vid-
skepliga bruk och trollkonster,” in S 1854. Helsingfors.
Rantasalo, A. V., [a] “ Der Ackerbau im Volksaberglauben der
Finnen und Esten mit entsprechenden Gebrauchen der Ger-
manen verglichen, I—III,” in FFC no. 30-32. Helsingfors,
1919-20.
[b] Suomen kaman muinaisia taikoja, ill. Maanviljelystaikoja.
Helsingfors, 1912.
Russwurm, C., Eibofolke oder die Schweden an den Kilsten Ehst-
lands und auf Runo. 2 vols. Reval, 1855.
Saarimaa, E. A., “ Liivilaisten mytologisia uskomuksia,” in Virlt-
taja 1914. Helsingfors.
Salmelainen, E., “ Vahanen kertoelma Muinois-Suomalaisten pyhista
menoista,” in 5 1852. Helsingfors.
Saxen, Ralf, Finsk guda- och hjaltetro. Helsingfors, 1916.
Schwindt, Th., Tietoja Karjalan rautakaudesta. Helsingfors, 1898.
Setala, E. N., “ Wainamoinen und Joukahainen,” in MSFO xxxv.
Helsingfors, 1914.
Skogman, D., “ Kertomus matkoiltani Satakunnassa muistojuttuja
keraamassa,” in S ii. 2. Helsingfors, 1862.
Suomen kansan muinaisia loitsurunoja. Helsingfors, 1880.
 , ,

BIBLIOGRAPHY 56 9
Suomenkansan vanhat runot. Helsingfors, l9o8ff.
Tunkelo, E. A., “ Eraista vainajainpalvontaan liitty vista suomalai-
sista nimityksista,” in MSFO
xxxv. Helsingfors, 1914.
Varonen, M., Suomen kansan muinaisia taikoja. 2 vols. Helsing-
fors, 1891-1892.
Voionmaa, V., Suomen karjalaisen helmon historia. Helsingfors,
1915.
Wiedemann, F. J., Aus dem inneren und ausseren Leben der Ehsten.
Petrograd, 1876.
Wiklund, K. B., “ Mytologi (Finsk),” in Nordisk Familjebok xix.
Stockholm, 1913.

IV. LAPPS
Acerbi, J., Travels through Sweden , Finland and Lafmark to the
North-cafe. 2 vols. London, 1902.
Aima, Fr., “ Muutamia muistotietoja Inarin lappalaisten vanhoista
uhrimenoista,” in Vlrittaja, 1903. Helsingfors.
Andelin, A., “ Kertomus Utsjoen pitajasta,” in S 1858. Hel-
singfors.
Andersson, G. A., Tietoja Sodankylan ja Kittilan pitajlen aikaisem-
mlsta ja myohemmista vaiheista. Kemi, 1914.
Appelgren, Hj., “ Muinaisjaannoksia ja tarinoita Kemin kihlakun-
nan itaisissa osissa,” in SMA v. Helsingfors, 1882.
B[ergman], E. W., “ Anteckningar om Lappmarken, sarskildt med
hanseende kristendomens inforande darstades,” in Historisk
till

Tldskrift, xi. Stockholm, 1891.

Charuzin, N., [a] “ O
noydach u drevnich i sovremennych loparey,”
in EO 1889.
i. Moscow.
[b] “ Russkie lopari,” in IOLEAE Ixvi. Moscow, 1890.
Drake, Sigrid, “ Vasterbottens-lapparna under forra halften av
1800—talet,” in Lapfarna och deras land vii. Uppsala, 1918.
Duben, Gust, von, Om
Laffland och Laffarne. Stockholm, 1873.
Fellman, Isak, Handllngar och uffsattser angaende Finska Lapp-
marken och Lapparne y i. Helsingfors, 1910.
Fellman, Jacob, Anteckningar under min vistelse i Lappmarken.
2 vols. Helsingfors, 1903.
Fjellstrom, P., Berattelse om Lapparnes bjornafange samt deras
dervid brukade vidskepelser. Stockholm, 1755.
Friis, J. A., [a] En sommer i Flnmarken , Russisk Lapland og Nord-
Karelen. Christiania, 1871.
[b] Lappiske Eventyr og Folkesagn. Christiania, 1871.
[c] Lappisk Mythologi. Christiania, 1871.
 ,

570 FINNO-UGRIC MYTHOLOGY

Fritzner, “ Lappernes hedenskap og trolddomskunst sammenholdt
J.,
med andre folks isaer nordmaennenes tro och overtro,” in His-
torisk Tidskrift , i. 4. Christiania, 1877.
Genetz, A., Worterbuch der kola-lappischen Dialekte. Helsingfors,
1891.
Graan, O., “ Relation Eller En Fulkomblig Beskrifning om Lap-
parnas Vrsprung, sa wahl som om heela dheras Lefwernes
Forehallande,” in A TPS xvii. 2. Uppsala, 1899.
Hallstrom, G., [a] “ Gravplatser och offerplatser i ryska Lapp-
marken,” in Etnologiska studler tillagnade N. E. Hammarstedt.
Stockholm, 1921.
[b] “ Lapptrumman,” in Fataburen y 1910. Stockholm.
Hammond, Hans, Den Nordiske Missions-Historie. Copenhagen,
1 78 7 -

Helland, Norges Land og Folk.

A., [a] Topografisk-statistisk
Finmarkens amt. 2 vols. Christiania, 1 906.
beskrivelse over
[b] Norges Land og Folk. Topografisk-statistisk beskrivelse
over Nordlands amt. 2 vols. Christiania, 1908.
Hogstrom, Pehr, Beskrijnmg ofver de til Sweriges Krona lydande
Lapmarker. Stockholm [1747].
Holmberg, Uno, [a] “ De fornnordiska nornorna i lapparnas re-
ligion,” in Argus , 1915. Helsingfors.
[b] “ Lappalaisten uskonto,” in Borga, 1915. SSU y
ii.

[c] “ Lapps,” in
797 ERE
Edinburgh.
,
vii. ff.

Jessen, E. J., A f handling om de Norske Finners og Lappers Hedenske

Religion. (Printed in Leem’s work) Copenhagen, 1767.
Kildal, S., “ Efterretning om Finners og Lappers hedenske religion,”
in Det skandinauiske Litter aturselskabs Skrifter, iii. 2. Copen-
hagen, 1807.
Kolmodin, T., “ Folktro, seder och sagner fran Pite Lappmark,”
in Lapparne och deras land iii. Stockholm, I 9 I 4 -

Krohn, Kaarle, “ Lappische beitrage zur germanischen mythologie,”

in FUF vi. Helsingfors, 1906.
Leem, Knud, Beskrivelse over Finmarkens Lapper. Copenhagen,
U67.
Lindahl, E., and Ohrling, Lexicon Lapponicum. Stockholm,
J.,
i 78 o .

Lundius, N., t£
Descriptio Lapponiae,” in A TPS xvii. 4. Uppsala,

1905.
Munch, T. A., Symbolae ad Historiam antiquiorem rerum Norvegi-
carum. Christiania, 1850.
Niurenius, O., “ Lappland,” in ATPS xvii. 4. Uppsala, I
9° 5 *

Olrik, Axel, [a] “ Irmensul og gudestdtter,” in Maal og minne}

1910. Christiania.
 BIBLIOGRAPHY 57i
[b] “ Nordisk og lappisk gudsdyrkelse,” in Danske Studier
,
1905. Copenhagen.
[c] “ Tordenguden og hans dreng,” ib. 1905—6.
[d] “The sign of the dead,” in FUF xii. Helsingfors,
1912.
Qvigstad, [a] “ Kildeskrifter til den lappiske mythologi, i-ii,” in
J.,
Det Norske Videnskabers Selskabs Skrlfter, nos. I and 4.
kgl.
Trondhjem, 1903 and 1910.
7
— [b] “ Lappischer Aberglaube,” in Kristiania Etnografiske
Museums Skrifter, i. 2. Christiania, 1920.
Reuterskiold, E., [a] “ De nordiska lapparnas religion,” in
Populara etnologiska skrlfter , Stockholm, 1912. 8.
[b] “ Kallskrifter till lapparnas mytologi,” in Bidrag till
var odlings hafder utgifna af Nordiska Museet, 10. Stockholm,
1910.
Reuterskiold, E., and Wiklund, K. B., “ Linnes lappska troll-
trumma,” in Fataburen , 1912. Stockholm.
Rheen, S., “ En kortt Relation om Lapparnes Lefwarne och Sedher,
wijdskiepellser, sampt i manga Stycken Grofwe wildfarellser,”
in A TPS xvii. 1. Uppsala, 1897.
Rosen, Eric von, “ En nyupptackt lappsk offerplats vid Vidjakuoika,”
in Ymer y 1911. Stockholm.
Rosen, Helge, “ Om
lapparnas dodsrikesforestallningar,” in Fata-
buren , 1919. Stockholm.
Samzelius, H., “ Sagor och sagner, skrock och ofvertro fran finn-
bygder och lappmarker, i— ii,” in Meddelanden fran Nordiska
Museet , 1902—3. Stockholm.
Schefferus, J., Lapponia. Frankfurt, 1673.
Tornaeus, J., “ Berattelse om Lapmarckerna och Deras Tillstand,”
in ATPS xvii. 3. Uppsala, 1900.
Tuderus, G., “ En kort underrattelse om the osterbothniske lappar,
som under Kiemi gebit lyda,” in ATPS xvii. 6. Uppsala, 1905.
Turi, J., Muittalus samid birra. Copenhagen, 1910.
Unwerth, W. von, [a] Namensgebung und Wiedergeburtsglaube
bei Nordgermanen und Lafpen. Off-print of Festschrift filr
Alfred Hillebrandt.
[b] “ Odinn und Rota.” Off-print of Beitrage zur Ge-
schichte der deutschen Sprache und Litteratur. Published by W.
Braune. 1913.
[c] U ntersuchungen uber T otenkult und Odinnverehrung
bei Nordgermanen und Lappen. Breslau, 1911.
Vahl, J., Lapperne og den lapske mission. Copenhagen, 1866.
Wiklund, K. B., [a] “ En nyfunnen skildring af lapparnas bjorn-
fest,” in MO 191 2. Uppsala.
572 FINNO-UGRIC MYTHOLOGY
[b] “ Saivo. om de nordiska bestandsdelarna i
Till fragan
lapparnas religion,” in 1916. (Translated into Germ, in
ib.

Beitrage zur Religionswissenschajt y ii. 1918.)

[c] “ Mytologi (Lapsk),” in Nordisk Familjebok xix.
,

Stockholm, 1913.
Yascenko, A., “ Neskolko slov o Russkoy Laplandiy,” in xii. EO
Moscow, 1892.

V. VOLGA FINNS
Andrievskiy, A. A., “ Dela 0 soversenii yazyceckich obryadov i
zertvoprinoseniy krescenymi inorodcami Vyatskoy gubernii,”
in Stoletie Vyatskoy guberni, 1780—1880. ii. Vyatka,
1880.
“
Aunovskiy, V., Etnograficeskiy ocerk Mordvy Moksi,” in Pamyat-
naya kniga Simbirskoy gubernii na 1869. Simbirsk.
Bagin, S. A., “ Gadateli znachari u carevokoksayskich ceremis,” in
i

IO A IE xxvi. 3. Kazan, 1910.

Benevolenskiy, G., “ Mordovskiya molyany,” in SEV 1868, no. 21.
Samara.
Butuzov, F., [a] “ Iz byta mordvy sela 2 ivaykina 2 adovskoy volosti,
Karsunskago uyezda Simbirskoy gubernii,” in IOAIE xi. 5.
Kazan, 1893.
[b] “ Verovaniya kult mordvy (Erzi) sela Sabanceyeva
i

Alatyrskago uyezda Simbirskoy gubernii,” in IOAIE xi. 4.

Kazan, 1893.
Dubasov, I., Ocerki iz istorii Tambovskago krayay i. Tambow,
1890.
Eruslanov, P., [a] “ Ocerk byta i predaniy vostocnych ceremis,” in
IOORGO iv. 1894. Orenburgh.
[b] “ 2 ertvoprinoseniya ceremis Birskago uyezda po slucayu
neurozaya,” in ib.
Evsevyev, M. E., “ Bracnyj drugie religioznye obryady mordvy
i

Penzenskoy gubernii,” in 2 S xxiii. Petrograd, 1914.

Filimonov, A., “ O religii nekrescennych ceremis votyakov Vyatskoy i

gubernii,” in VEV 1868, no. 8, and 1869, nos. 7-8 and 21.
Vyatka.
Filonenko, V., [a] “ Pogrebalnye i svadebnye obryady ceremis
Ufimskoy gubernii,” in VOUO 1912, no. 2. Ufa.
[b] “ Prazdnik
‘
Kyso ’ u vostocnych ceremis,” in ib. 1912,
nos. 7-8.
Fuks, Aleksandra, Zafiski o cuvasach i ceremisach Kazanskoy
gubernii. Kazan, 1840.
Fuks, K., “ Poyezdka iz Kazani k Mordve Kazanskoy gubernii v
I ^39 g°du,” in 1 MVD 1839, x. Petrograd.
 BIBLIOGRAPHY 573
Genetz, A., “ Ost-tscheremissische sprachstudien,” in JSFO vii.

Helsingfors, 1889.
Gorodskoy, G., “ O
ceremisach prozivayuscich v Kransnoufimskom
uyezde Permskoy gubernii,” in ES 1864, vi. Petrograd.
Hamalainen, A., “ Tseremissien uhritapoja,” in JSFO xxv. 3. Hel-
singfors, 1908.
Holmberg, Uno, [a] “ Tsheremissien mytologia,” in Tietosanakirjay
ix. Helsingfors, 1917.
“Tsheremissien uskonto,” in SSU v.
[b] Borga, 1914.
Illustrov, N., “ Obryady mordvy pri pogrebenii pominovenii i

umersich ” in PEV 1868, no. 3. Penza.

Ivancev, S., “ Iz byta mordvy derevni Dyurki Paraneevskoy volosti
Alatyrskago uyezda Simbirskoy gubernii,” in IOAIE xi. 6.
Kazan, 1894.
Kuznecov, S. K., [a] “ Cetyre dnya u ceremis vo vremya Surema,”
in 1 RGO xv. 2—3. Petrograd, 1879.
[b] “ Kult umersich zagrobnyja
i verovaniya lugovych
ceremis,” in EO 1904. Moscow.
[c] “ Ocerki iz byta ceremis, ii. Ceremisskie prazdniki,” in
DNR ii. Petrograd, 1879.
— [d] “ Ostatki yazycestva u ceremis,” in IRGO xxi. 6.
Petrograd, 1885.
[e] “Poyezdka k drevney ceremisskoy svyatyne, izvyectnoy
sovremen Oleariya,” in EO liv. Moscow, 1905.
[f] Zagrobnyja verovaniya ceremis. Kazan, 1884.
Mainov, W., [a] “ Les restes de la mythologie Mordvine,” in
JSFO v. Helsingfors, 1889.
[b] “ Mordvankansan haatapoja,” in S ii. 16. Helsingfors,
1883.
[c] “ Mordvankansan lakitapoja,” in ib. iii. 3. Helsingfors,
1888.
Melnikov, P. [a] “ Nizegorodskaya Mordva,” in SGF 1851,
nos. 25-6. Simbirsk.
[b] “ Obscestvennoe molenye Erzyan,” in SGF 1851, no.
31. Simbirsk.
“Ocerki mordvy,” in RV 1867, ix-x. Moscow.
[c]
Mendiarov, V., “ O ceremisach Ufimskoy gubernii,” in EO xxii.
Moscow, 1894.
Milkovic, “ Byt verovaniya mordvy Simbirskoy gubernii v konce
i

xviii-stoletiya,” SGV 1851, no. 32. Simbirsk.

Minch, A., “ Narodnye obycay, obryady, sueverii i predrazsudki
krestyan Saratovskoy gubernii,” in ZRGO xix. 2. Petrograd,
1889-90.
Mitropolskiy, K., “ Mordva. Religioznyja vozzreniya ich, npavy
i obycay,” in TEV 1876, nos. 12-13. Tambow.
574 FINNO-UGRIC MYTHOLOGY
Molyarov, I., [a] “ Besedy k ceremisam Kuznecovskago prichoda,”
in IKE 1873, nos. 7-9. Kazan.
[b] “ Narodnyja verovanya lugovych ceremis Kazanskoy
gubernii,” in ib. 1877, no. 9. Kazan.
[c] “ Pochoronnye obycay i poverya gornych ceremis,” in
Jb. 1876, 740-747.pp.
Mozarovskiy, A., “ Mordovskoe selo Kakino, Sergacskago uyezda
Nizegorodskoy eparchii,” in NEV 1890, no. 24. Nizni-
Novgorod.
Nurminskiy, S., “ Ocerk religioznych verovaniy ceremis,” in PS
1862. Kazan.
Obrazcy mordovskoy narodnoy slovesnosti , i. Kazan, 1882.
Paasonen, H., [a] “ Beitrage zur Kenntnis der Religion und des
Cultus der Tscheremissen,” off-print of KSz ii. pp. 30-8,
122-33 an ^ 198-210. Budapest, 1901.
[b] “ Matkakertomus mordvalaisten maalta,” in JSEO viii.
Helsingfors, 1890.
[c] “ Mordvalaisten mytologia,” in Tietosanakirja , vi. Hel-
singfors, 1914.
[d] “ Mordvins,” in ERE viii. Edinburgh.
[e] “ Mythologisches, etymologisches,” in MSFO xxxv.
Helsingfors, 1914.
[f] “ Proben der mordwinischen Volkslitteratur,” in JSEO
and xii. Helsingfors, 1891 and 1894.
ix
Petrov, A. A., “ Zametki po etnografii ceremis Krasnoufimskago
uyezda, Permskoy gubernii,” in IOORGO 1895, v '- Oren-
burgh.
Porkka, V., “ Tscheremissische texte mit iibersetzung,” in JSEO
Helsingfors, 1895.
xiii.

Primerov, A., “ Religioznye obryady suevernyja obycay mord-

i

vov Krasnoslobodskago uyezda,” in PEV 1870, no. 16.

Penza.
Ramstedt, G. J., “ Bergtscheremissische sptachstudien,” in MSFO
xvii. Helsingfors, 1902.
Ryabinskiy, K., “ Ardinskiy prichod Kozmodemyanskago uyezda,”
in IO A IE xvi. Kazan, 1900.
Sachmatov, A., Mordovskiy etnograficeskiy sbornlk. Petrograd,
1910.
Semenov, T., “ Ceremisy,” in Pravoslavniy Blagovestnik, 1893.
Moscow.
Sestakov, “ Byt ceremis Urzumskago uyezda,” in Cirkulyar no
Kazanskomu U cebnomu Okrugu. Kazan. 1866.
Smirnov, I., [a] “Ceremisy,” in IOAIE vii. Kazan, 1889.
[b] “Mordva,” in ib. x-xii. Kazan, 1892-5.
 BIBLIOGRAPHY 575
Smirnov, N., Mordovskoe naselenie Penzenskoy gubernii,” in PEV
1874, nos. 1—24. Penza.
Smolencov, O. I., “Yazyceskiya zertvoprinoseniya i obycai u pra-

voslavnych ceremisov,” in Ogonek , 1914, no. 19. Petrograd.

Sneznitskiy, I., [a] “ Mordovskiy prazdnik ‘ Vermavy (Verbnoe ’

voskresenie) Viryavy,’ ” in PEV 1871, nos. 19—20.

i
‘

[b] “Prazdnik ‘
Petrooskos ’
— Petrov molyan v dyen sv.
apostolov Petra i Pavla v. Mordoyskom sele K-se,” in ib. 1870,
no. 22.
Troitskaya, N., “Ceremisy Arbanskoy volosti,” in IOA 1 E xi. 1

Kazan, 1893.
Troitskiy, S., “ Zametki o vetluzkich ceremisach,” in 1863, NGV
nos. 19—20. Nizhni-Novgorod.
Vasilyev, V. M., [a] “ Ceremisy -yazycniki,” off-print of IO xii.
1915. Kazan.
[b] “ Materialy dlya izuceniya verovaniy obryadov ceremis,” i

off-print of IO x. 1915. Kazan.

[c] “ Materialy dlya izuceniya verovaniy i obryadov ceremis,”
off-print of IO
1915. Kazan. v.
Yakovlev, G., Religioznye obryady Ceremis. Kazan, 1887.
Znamenskiy, P., “ Gornye ceremisy Kazanskago kraya,” in VE iv.

1867. Petrograd.
Zolotnickiy, N., Nevidimyi mir fo samanskim vozreniyam ceremis.
Kazan, 1877.

VI. PERMIANS
Aminoff, T. G., “ Reseberattelse,” in Ofversigt af Finska V eten-
skapssocietetens Forhandlingar y xxi. Helsingfors, 1879.
Aptiev, G. A., “ Iz religioznych obycaev votyakov Ufimskoy gubernii
Birskago uyezda,” in IOAIE ix. 3. Kazan, 1891.
Bechterev, V., “ Votyaki, ich istoriya sovremennoe sostoyanie,” in
i

VE viii — ix.
Petrograd, 1880.
Blinov, N., Yaxyceskii kult votyakov. Vyatka, 1898.
Bogayevskiy, P., [a] “ Ocerk byta Sarapulskich votyakov,” in
Sbornik materialov fo etnografii izd. fri Daskovskom etnograf.
muzee , iii. Moscow, 1888.
[b] “ Ocerki religioznych predstavleniy votyakov,” in EO,
1890. Moscow.
Buch, Max, “ Die Wotjaken,” in ASSF xii. Helsingfors, 1883.
Charuzin, M., “ Ocerki yuridiceskago byta narodnostey sarapul-
skago uyezda Vyatskoy gubernii,” in Yuridiceskii Vestnik , 1883.
Petrograd.
Charuzina, Vera, “ K
voprosy o pocitanii ognya,” in lxx-lxxi. EO
Moscow, 1906.
576 FINNO-UGRIC MYTHOLOGY
Chlopin, V., “ Neskolko slov o Permyakach,” in GI. Petrograd,
1849.
Dobrotvorskiy, N., “ Permyaki,” in VE iv. Petrograd, 1883.
Drevnie Akty otnosyasciesya k istorii Vyatskago kray a. Vyatka, 1 88 1.
Frolov, A., “ Svadebnye pochoronnye obycay ziteley sela Ustnem-
i

skago, Ustsysolskago Uyezda,” in V GV no. 21. Vologda, 1885.

Fuchs, D. R., “ Eine Studienreise zu den Syrjanen,” in KSz xii. 3.
Budapest, 1911.
Fuks, A. A., “ Poyezdka k votyakam Kazanskoy gubernii,” in KGV
no. I4ff. Kazan, 1844.
Gavrilov, B., [a] “ Poverya, obryady i obycay votyakov Mamady-
skago uyezda, Uryasucinskago prichoda,” in Trydy IV archeo-
logiceskago sezda v Rossii , ii. Kazan, 1891.
[b] Proizvedenlya narodnoy slovesnosti, obryady i poverya
votyakov Kazanskoy i Vyatskoy gubernii. Kazan, 1880.
Hamalainen, A., “ Epifanij Viisaan tiedot Pyhasta Tapanista ja
syrjaaneista,” in Vahaisia kirjelmia , xli. Helsingfors, 1908.
Holmberg, Uno, [a] “ Permalaisten uskonto,” in SSU iv. Borga,
I
9 U-
ct
[b] Syrjaanien muinaisuskonto,” in Tietosanakirja, ix.

Helsingfors, 1917.
[c] “ Votjaakkien mytologia,” in ib. x. 1919.
Kandinskiy, V., “ Iz materialov po ethnografii sysolskich i vycegod-
skich zyryan,” in EO, iii. Moscow, 1889.
Luppov, P. N., [a] Christianstvo u votyakov so vremeni pervych
istoriceskich izvestiy o nich do XIX veka. Petrograd, 1899.
[b] Christianstvo u votyakov v pervoy polovine XIXveka.
Petrograd, 1911.
Lytkin, G., Xyryanskiy kray pri episkopach permskich i zyryanskii
yazyk. Petrograd, 1889.
Micheyev, “ IKE
I., Iz religioznoy zizni kazanskich votjakov,” in
1900.Kazan.
Miropolskiy, A., n Krescenye kazanskago uyezda, ich
votyaki
yazyceskie poverya, obryady PS 1876. Kazan.
i obycai,” in
Munkacsi, B., [a] Lexicon linguae votiacorum. Budapest, 1896.
[b] Votjak nepkolteszeti hagyomanyok. Budapest, 1887.
“ yelvtudomanyi Koz- N
[c] Votjak nyelvtanulmanyok,” in
lemenyek y xviii. Budapest, 1884.
Nalimov, V., [a] “ Nekotoryia certi iz yazyceskago mirosozercaniya
zyryan,” in EO
lvii. Moscow, 1903.
[b] “ Zagrobniy mir po verovaniyam zyryan,” in ib. lxxii-
lxxiii. Moscow, 1907.
[c] “ Zur Frage nach den urspriinglichen Beziehungen der
Geschlechter bei den Syrjanen,” in JSFO xxv. 4. Helsingfors,
1908.
 BIBLIOGRAPHY 577
Ostrovskiy, D., “ Votyaki Kazanskoy gubernii,” in Trudy Obscestva
Estestvoispytataley pri Kazanskom XJniversltete , iv. Kazan,
l874-
Pervuchin, N., Eskizy predanii i byta inorodcev Glazovskago uyezda
,
i-v. Vyatka, 1888-90.
Popov, N., “ Zyryane i zyryanskiykray,” in IOLEAE xiii. 2.
Moscow, 1874.
Potanin, G., “ U votyakov Elabuzskago uyezda,” in IOAIE iii.
Kazan, 1884.
Rogov, N., “ Materialy dlya opisaniya byta Permyakov,” in ZMVD
xxix. Petrograd, 1858.
Satrapinskiy, K. A., Votyaki i Besermane (Manuscript in Archives
of Geogr. Society in Petrograd. x. 49).
Smirnov, I., [a] “ Permyaki,” in IOAIE ix. 2. Kazan, 1891.
[b] “ Votyaki,” in ib. viii. 2. Kazan, 1890.
Tezyakov, I., Prazdniki zertvoprinoseniya u votyakov yazycnikov,”
i

in NS
1896. Petrograd.
Verescagin, Gr., [a]“Starye obycai i verovaniya votyakov,” in EO
Ixxxiii. Moscow, 1910.
[b] “ Votskie bogi,” in
IAOIRS 1911, no. 7. Archangelsk.
[c]“ Votyaki Sarapulskago uyezda Vyatskoy gubernii,” in
ZRGO xiv. 3. Petrograd, 1889.
[d] “ Votyaki Sosnovskago kraya,” in ib. xiv. 2. Petrograd,
1886.
Wasiljev, J., “ Ubersicht iiber die heidnischen Gebrauche, Aber-
glauben und Religion der Wotjaken,” in xviii.MSFO
Hel-
singfors, 1902.
Wichmann, Yrjo, [a] “ Tietoja votjaakkien mytologiiasta,” in
Vahaisid Kirjelmia , xvii.Helsingfors, 1893.
[b] “ Wotjakische sprachproben,” i-ii, in JSFO xi and xix.
Helsingfors, 1893 an<^ 1901.
Zakov, K., “ Yazyceskoe mirosozercanie zyryan,” in Naucnoe
Obozrenie , viii. 3. Petrograd, 1901.
Yanovic, M., “Permyaki,” in ZSt 1903. Petrograd.

VII. UGRIANS AND SAMOYEDS

Abramov, N. A., “ Opisanie Berezovskago kraya,” in ZRGO xii.

1857. Petrograd.
Ahlqvist, A., “ Unter Wogulen und Ostjaken,” in ASSF xiv. Hel-
singfors, 1885.
Barna, F., Osvalldsunk foistenei. Budapest, 1881.
Bartenev, V., Na kraynem severo-zapade Sibiri. Ocerki obdor-
skago kraya. Petrograd, 1896.
Belyavskiy, F., Poyezdka k Ledovitomu moryu. Moscow, 1833.
 . ,

578 FINNO-UGRIC MYTHOLOGY

Broms, P., De religione siberiensium. Uppsala, 1728.
Bucinskiy, P., Krescenie Ostyakov i Vogulov pri Petre V elikom.
Harkow, 1893.
Charuzin, N., “ Medvezya prisyaga totemiceskiya osnovy kulta
i

medvedya u Ostyakov Vogulov,” in EO 1898. Moscow.

i

Donner, Kai, [a] “ A Samoyede epic,” in JSFO xxx. 26. Helsing-

fors, 1914.
[b] Siperian samojedien keskuudessa vuosina ig 1 i—igi 3 ja
igi4 Helsingfors, 1915. (Publ. also in Swed. 1915.)
[c] “ Etelaisten ostjakki-samojedien luona,” in J oukahainen,
xiv. Helsingfors, 1913.
[d] “Samojedien mytologia,” in Tietosanakirja viii. Hel-
singfors, 1916.
Dunin-Gorgavic, A. A., Tobolskiy sever. Etnograficeskiy ocerk
mestnych inorodcev. Tobolsk, 1904— 1 1.
Finsch, O., Reise nach West-Sibirien im Jahre i8y6. Berlin, 1879.
Gluskov, I., “ Cerdynskie voguly,” in EO xlv. Moscow, 1900.
Gondatti, N., [a] “ Kult medvedya u inorodcev severo-zapadnoy
Sibiri,” in IOLEAE xlviii. 2. Moscow, 1888.
[b] “ Sledy yazyceskich verovaniy u Mansov ” in IOLEAE
xlviii. 2. Moscow, 1888.
Gorodkov, N., “ Religioznyja yazyceskiya vozzreniya Ostyakov,” in
TOE A 1890, no. 2. Tomsk.
Grigorovski, N., “ Opisanie Vasyuganskoy tundry,” in ZZ -SORGO
Petrograd, 1884.
vi.

Hofmann, E., Der nordliche Ural und das Kiistengebirge Pae-Choi.

Petrograd, 1853.
Islavin, V., Samoyedy v domasnem i obscestvennom bytu. Petro-
grad, 1847.
Jackson, F. “ Notes on the Samoyeds of the Great Tundra,” in
J.,
Journal of the Anthrop. Institute of Great Brit. xxiv. London,
1908.
Kandra, K., Magyar mythologia. Eger, 1897.
Kannisto, A., [a] “ Uber die wogulische schauspielkunst,” in FUF
vi. Helsingfors, 1906.
[b] “ Vogulien mytologia,” in Tietosanakirja, x. Helsingfors,
1919.
Karjalainen, K. F., [a] “ Alte bidder zur Ob-ugrischen mytho-
logie,” in MSFO xxxv. Helsingfors, 1914.
[b] “ Etelaostjakkien karhumenoista,” in Virittaja, 1914.
Helsingfors.
[c] “ Jugralaisten uskonto,” in SUU iii. Borga, 1918.
[d] “ Ostjaakkien mytologia,” in Tietosanakirja, vi. Hel-
singfors, 1914.
 BIBLIOGRAPHY 579
“
[e ] Ostjakkeja oppimassa,” in JSFO xvii. Helsingfors,
1900.
Katona, L., “ Allgemeine Charakteristik des magyarischen Folklore,”
in EMU i. Budapest, 1887—8.
Kuselevskiy, Y. I., Severny j polyus i zemlya Y almal. Petrograd,
1868.
Kuznecov, N. N., “ Priroda i ziteli vostocnago sklona severnago
Urala,” in IRGOPetrograd, 1887.
xxii. 6.
Lehtisalo, T., “ Entwurf einer Mythologie der Jurak-Samojeden,”
in MSFOliii. Helsingfors, 1924.
Lyadov, V., “ Zauralskie finny,” in Razsvet vii. i860. Petrograd. y

Miechov, M. von, Descriptio Sarmatiarum. Krakow, 1521.

Muller, J. B., Das Leben und die Gewohnheiten der Ostjacken.
Berlin, 1720.
Munkacsi, B., [a] “ Altere Berichte fiber das Heidenthum
der Wogulen and Ostjaken,” i— v, in KSz iii-v. Budapest,
1902-4.
[b] “ Die Weltgottheiten der wogulischen Mythologie,” in
ib. Budapest, 1906-9.
vii-x.
“ Gotzenbilder und Gotzengeister im Volksglauben der
[c]
Vogulen,” in ib. vii. Budapest, 1906.
“
[d] Seelenglaube und Totenkult der Wogulen,” in ib. vi.
Budapest, 1905.
[e] “ Uber die heidnische Religion der Wogulen,” in EMU
iii. Budapest, 1893.
[f] Vogul nepkoltesi gyfijtemeny, i— iv. Budapest, 1892-
1902.
Novitskiy, Gr., Kratkoe opisanie 0 narode ostyatskom. Petrograd,
1884.
Papay, J., Osztjak nepkoltesi gyiijtemeny. Budapest^ 1905.
Patkanov, S., Die Irtysch-Ostjaken und ihre V olkspoesie. 2 vols.
Petrograd, 1897 and 1900.
Pavlovskiy, V., Voguly. Kazan, 1906.
Polyakov, I., [a] “ Ostyaki rybopromyslennost v doline
i r. Obi,”
in Priroda i Ochota y ii. Petrograd, 1878.
[b] “ Pisma otcety o putesestvii v dolinu
i r. Obi,” in Z AN
xxx. 2. Petrograd, 1877.
Ramsay, W., “ Ein Besuch bei den Samojeden auf der Halbinsel
Kanin,” in JSFO xxiii. Helsingfors, 1906.
Savrov, V., “ O samanach ostyatskich,” in Moskvitanin , 1844.
Moscow.
Schrenck, A. G., Reise nach dem Nordosten des europaischen Russ-
landsimJahre 1837. 2 v°l s Dorpat, 1848 and 1854. -

Sirelius, U. T., “ Ostjakkien ja vogulien hautaustavoista ja heidan

580 FINNO-UGRIC MYTHOLOGY
kasityksestaan elamasta kuoleman jalkeen,” in SM 1902—3.
Helsingfors.
Sommier, S., Un* estate in Siberia. Firenze, 1885.
Sorokin, N., “ Putesestvie k vogulam,” in TOEKU iii. 4. Kazan,
l %73-
Trubetskoy, N., “ K voprosu o zolotoy babe,” in EO lxviii-lxix.
Moscow, 1906.
Veniamin, [a] “ O obrascenii v christianstvo mesenskich samojedov,”
in Christianskoe Ctenie. Petrograd, 1850.
[b] “ Samoyedy Mezenskie,” in VRGO xiv. Petrograd,
1855.
Wlislocki, H. von, [a] Aus dem V olksleben der Magyaren. Miin-
chen, 1893.
[b] V oiksglaube und religioser Branch der Magyaren. Mun-
ster,1896.
2itkov, B. M., “ Poluostrov Yamal,” in ZRGO fo Obscey Geo-
grafii, xlix. Petrograd, 1 9 13.
 SIBERIAN
I. ABBREVIATIONS
(See also Abbreviations under Finno-Ugric)

IV—SORGO Vostocno-Sibirskago
Izvestiya Otdela Russkago
Geograficeskago Obscestva.
MER .... Materialy po Etnografii Rossii.
OZ .... Ostasiatische Zeitschrift.
SMAEAN . . Sbornik Muzeya po Antropologii i Etnografii pri
Akademii Nauk.
SS Sibirskiy Sbornik.
SV Sibirskiy Vestnik.
TIVAS . . . Trudy IV Archeologiceskago Sezda v Rossii.
VO .... Vostocnoe Obozrenie.
ZAO .... Zapiski Archeologiceskago Obscestva.
ZMNP . . . Zurnal Ministerstva Narodnago Prosvesceniya.
ZPORGO . . Zapiski Priamurskago Otdela Russkago Geo-
graficeskago Obscestva.
ZRA O . . . Zapiski Russkago Archeologiceskago Obscestva.
ZVORAO . . Zapiski Vostocnago Otdeleniya Russkago Archeo-
logiceskago Obscestva.
ZV— SORGO . Zapiski Vostocno-Sibirskago Otdela Russkago
Geograficeskago Obscestva.

II. BIBLIOGRAPHY
Agapitov, N. N., and Changalov, M. N., “ Samanstvo u buryat
Irkutskoy gubernii,” in IV— xiv. 1-2. SORGO Irkutsk, 1883.
Altayskaya cerkovnaya missiya. Petrograd, 1865.
Anucin, V. I., “ Ocerk samanstva u yeniseyskich ostyakov,” in
SMAEAN Petrograd, 1914. ii. 2.
Banzarov, D., Cernaya vera Hi samanstvo u mongolov. Petrograd,
1891.
Batarov, P. P., “ Buryatskiya poverya o bocholdoyach i anachayach,”
in ZV—SORGO ii. 2. Irkutsk, 1890.
Bergeron-, Pierre, Voyages faits frincifalement en Asie dans les

XII ,
X IIl XIV et XV siecles far Benjamin de
y
Tudele Jean du ,

Plan-Car fin, N. Ascelin, Guillaume de Rubruquis , Marc Paul

V enitieny Haitony Jean de Mandeville et Ambroise Contarini.
2 vols. La Haye, 1735.
582 SIBERIAN MYTHOLOGY
Bergmann, B., Nomadische Streifereien unter den Kalmucken. Riga,
1804-5.
Bogoras, W., The Chukchee. ( The Jesup North Pacific Expedition,
vii.) New York, 1904.
Braig, C., “ Eine mongolische Kosmologie,” in Philosoph. Jahrbuch,
ii. 1890.
“ Buryatskiya skazki poverya,” in ZV-SORGO
i
,
i. 1. Irkutsk,
1889.
Changalov, M. N., [a] “ Novye materialy o samanstve u buryat,”
in ZV-SORGO ii. 1. Irkutsk, 1890.
[b] “ Predaniya i poverya unginskich buryat,” in ZV-
SORGO ii. 2. Irkutsk, 1890.
[c] “ Sud zayanov nad lyudmi,” in ZV-SORGO ii. 2.
Irkutsk, 1890.
Chudyakov, I. A., “ Verchoyanskiy sbornik,” in ZV-SORGO i. 3.
Irkutsk, 1890.
Dahnhardt, O., Natursagen. 3 vols. Leipzig and Berlin, 1907— 10.
Fraehn, Ch. M., “ Die altesten arabischen Nachrichten uber die
Wolga-Bulgaren, aus Ibn Foszlan’s Reiseberichten,” in Me-
moires de P Academic Imp. des Sciences, vi. Sc. politiques, his-
toire et philologie, i. St.Petersburg, 1832.
Galsan-Gomboyev, “ O drevnich mongolskich obycayach i sueveri-
yach,” in ZAO xiii. Petrograd, 1859.
Gilmour, J., Among the Mongols. London, 1883.
Gorochov, N., [a] “ Materialy dlya isuceniya samanstva v Sibiri,”
in IV— SORGO xiii. 3. Irkutsk, 1882.
[b]“ Yuryung-Uolan. Jakutskaya skazka,” in IV-SORGO
xv. 5-6. Irkutsk, 1885.
Grunwedel, A., Mythologie des Buddhismus in Tibet und der
Mongolei. Leipzig, 1900.
Harlez de, Ch., La Religion nationale des Tartares orientaux:
Mandchous et Mongols. Paris, 1887.
Helmersen, G. von, Reise nach dem Altai im Jahre 1834 ausge-
fuhrt. Petrograd, 1848.
Hilden, Kaarlo, “ Om
shamanismen i Altai, speciellt bland lebed-
tatarerna,” in Terra, 1916. Helsingfors, 1916.
Historia Orientalis Haythoni Armenii: et hvis svbiectvm Marci Pavli
veneti Itinerarium. Helmaestadii, 1635.
“ AASF
Holmberg, Uno, [a] Der Baum des Lebens,” in xvi.
Helsingfors, 1922-1923.
[b] “The shaman
costume and its significance,” in Annales
Fennicae Aboensis, i. no. 2. Turku, 1922.
JJniversitatis
Hue, E. R., Souvenirs dy un voyage dans la Tartarie, le Thibet et la
Chine. Paris, 1850.
 BIBLIOGRAPHY 583
Ionov, V. M., “ Duch-chozyain lesa u yakutov,” in SMAEAN iv. 1.
Petrograd, 1916.
Ivanovskiy, A., “ Dyavol-tvorec solnca,” in no. 4. EO Moscow,
1890.
Jochelson, W., [a] Materialy fio izucenlyu yukagirskago yazyka i
folklora, i.
( Trudy Yakutskoy Eksfeditsii,
iii. 9. 3). Petrograd,
1900.
The Koryak. {The Jesu-p North Pacific Exp edition, vi.)
[b]
New York, 1905.
Kamenskiy, N., Sovremennyja ostatki yazyceskich obryadov i reli-
gioznych verovaniy u cuvas. Kazan, 1869.
Katanov, N., “ Skazaniya legendy minusinskich tatar,” in SS 1887.
i

Petrograd.
Klemenc, D., “ Neskolko obrazcov bubnov minusinskich inorodcev,”
in ZV—SORGO ii. 2. Irkutsk, 1890.
Koblov, Y., “ Mifologia kazanskich tatar,” in IOIAE xxvi. 5.
Kazan, 1910.
Religioznye obryady i obycai tatar magometan. Kazan,
1908.
Kotvic, V., “ Materialy dlya izuceniya tungusskich nareciy,” in Z St
1909, ii— iii. Petrograd.
Kraseninnikov, S., Ofisanie Zemli Kamcatki. Petrograd, 1819.
Landysev, S., “ Kosmologiya Feogoniya altaycev yazycnikov,” in
i

PS 1886. Kazan.
Lankenau, H. v. “ Die Schamanen und das Schamanenwesen,” in
Globus , xxii. Braunschweig, 1872.
Lassy, Ivar, The Muharram mysteries among the Azerbeijan Turks
of Caucasia. Helsingfors, 1916.
Ledebour, C. F. von, Reise durch das Altai-Gebirge und Soongo-
rische Kirgisen-Steffe, 2 vols.Berlin, 1829—30.
Maak, na Amur. Petrograd, 1889.
R., [a] Putesestvie
[b] Vllyujskiy okrug yakutskoy oblasti. Petrograd, 1887.
Magnitskiy, V., Materialy k obyasnenlyu staroy cuvasskoy very.
Kazan, 1881.
Maynagasev, S. D., “ Zertvoprinosenie nebu u beltirov,” in
SMAEAN Petrograd, 1916.
iii.

Maksimov, “Ostatki drevnich narodno tatarskich (yazyceskich)

S.,
verovaniy u nynesnich krescenych tatar Kazanskoy gubernii,” in
IKE 1876. Kazan.
Meszaros, Gyula, A csuvas osvallas emlekei. Budapest, 1909.
Meszaros, J., “ Osmanisch-turkischer Volksglaube,” in KSz vii.

Budapest, 1906.
Michailov, V. I., “ Obryady i obycai cuvas,” in ZRGO xvii. 2.
Petrograd, 1891.
584 SIBERIAN MYTHOLOGY
Michaylovskiy, V. M., “ Samanstvo,” in IOLEAE lxxv. Trudy
etnograficeskago otdela, xii. Moscow, 1892.
Middendorff, A. Th. v., Reise in den aussersten Norden und Osten
Sibiriens, iii. 1 and iv. 2. Petrograd, 1851 and 1875.
Milkovic, “ Byt i verovaniya cyvas Simbirskoy gubernii v 1783
godu,” SGF
1851, no. 42. Simbirsk.
in
Mordvinov, A., “ Inorodcy obytayuscie v Turuchanskom krae,” in
VRGO
i860, ii. Petrograd.
Nansen, F., Gjennem Sibirien. Copenhagen, 1915.
Nasyrov, K., “ Poverya i primety kazanskich tatar,” in ZRGO vi.

Petrograd, 1880.
Nikolskiy, N., Kratkii konspekt po etnografii cuvas. Kazan,
1 1 1
9 -

Nordenskiold, A. E., Vegas fard kring Asien och Euro-pa. Stock-

holm, 1880-81.
Olsen, 0rjan, Et primitivt folk. De mongolske rennomader.
Christiania, 1915.
“ O proischosdenii severo-baykalskich buryat.” Pamyatnaya kniika
Irkutskoy gubernii z a 1881 g. Irkutsk, 1881.
Pallas, P. S., Sammlungen historischer Nachrichten uber die mongo-
lischen V bikers chaf ten. 2 vols. Petrograd, 1776—1801.
Parker, E. H., “ Mongols,” in ERE viii. 806 f.
Pekarskiy, E., “ Plasc buben yakutskago samana,” i in MER i.

Petrograd, 1910.
Pekarskiy, E. K. and Cvetkov, V. P., “ Ocerki byta priayanskich
tungusov,” in ii. 1. SMAEAN
Petrograd, 1913.
“ Pervyi buryatskiy saman c Morgan Chara,’ ” in IV— xi. 1-2. SORGO
Irkutsk, 1880.
“ Pervyj saman Bocholi-Chara,” in IV— xi. 1—2. Irkutsk, SORGO
1880.
Podgorbunskiy, S. I., “ Idei buryat samanistov o duse, smerti,
zagrobnom mire i zagrobnoy zizni,” in IV— SORGO xxii. no. I.

Irkutsk, 1891.
Potanin, G. N., “ Gromovnik po poveriyam yuznoy Sibiri i
[a]
severnoy Mongolii,” in 2 1882, no. 1. Petrograd. MNP
[b] o cerki severo-ssapadnoy Mongolii , vols. ii and iv.
Petrograd, 1881 and 1883.
P oyarkov, F., “ Iz oblasti kirgizskich verovaniy,” in 1891, no. 4. EO
Moscow.
Pozdneyev, A., [a] “ Kalmytskiya skazki,” in ZVORAO vols. iii,

iv, vi, vii, ix and x. Petrograd, 1889-1897.

[b] Mongoliya i mongoly. Petrograd, 1896.
Priklonskiy, V. L., [a] “Tri goda v Yakutskoy oblasti,” in ZSt
1891, iii —iv. Petrograd.
 ,

BIBLIOGRAPHY 585
[b] “ Yakutskiya narodnyja poverya i
r
skazki,” in ZSt 1891.
Petrograd.
“ Melkiya
Pripuzov, N. P., [a] zametki o yakutach,” in ZV—
SORGO ii. 2. Irkutsk, 1890.
[b] “ Svedeniya dlya izuceniya samanstva u yakutov Yakut-
skago okruga,” in IV-SORGO xv. 3-4. Irkutsk, 1885.
Prokopyev, K., “ Pochorony pominki u cuvas,” in IOAEI xix. 5.
i

Kazan, 1903.
Radloff, W., [a] Aus Sibirien. 2 vols. Leipzig, 1884.
[b] “ Mifologia i mirosozercanie ziteley Altaya,” in VO
1882, no. 7.
[c] Proben der V olkslitteratur der turkischen St'dmme Siid-
Sibiriens. 3 vols. Petrograd, 1866, 1868 and 1870.
Recueil de Voyages et de Memoires y publ. par la Societe de Geog-
raphie, i — iv. Paris, 1824—1836.
Saskov, S., “ Samanstvo v Sibiri,” in ZRGO 1864, 2. Petrograd,
1864.
Sboyev, V., Cuvasi v bytovom y istoriceskom i religioznom otnoseni-
yach. Moscow, 1865.
Schiefner, A., Heldensagen der minuslnskischen Tataren . Petro-
grad, 1859.
Schmidt, I.
J., [a] F orschungen im Gebiete der alteren religiosen
folitischen und literarischen Bildungsgeschichte der V biker
Mittel- Asians , vorziiglich der Mongolen und Tibeter. Petro-
grad and Leipzig, 1824.
[b] Geschichte der Ost-Mongolen und ihres Fiirstenhauses,
von Ssanang Ssetsen. Petrograd, 1829.
Schott, W., [a] Altaische Studien. Berlin, i860.
[b] Alteste Nachrichten von Mongolen und Tataren.
Berlin, 1845.
[c] tiber den Buddhaismus in Hochasien und in China,
Berlin, 1846.
Schrenk, L. v., Die V biker des Amur-Landes. ( Reisen und F or-
schungen im Amur-Lande y iii. 2, 3.) Petrograd, 1891—95.
Scukin, N., Poyezdka v Jakutsk. Petrograd, 1844.
Serosevskiy, V. L., Yakuty. Petrograd, 1896.
Simkevic, P. P., “ Materialy dlya izuceniya samanstva u goldov,” in
ZPORGO i. Chabarovsk, 1896.
2.
Sirokogorov, S. M., Ofyt izsle dovaniy a osnov 'samanstva u tungusov.
Vladivostok, 1919.
“ Skazaniya buryat, zapisannyja raznymi sobiratelyami,” in ZV—
SORGO }
i. 2. Irkutsk, 1890.
Sofiyskiy, I. M. a y
O kiremetyach krescenych tatar,” in T1 VAS.
Kazan, 1891.
586 SIBERIAN MYTHOLOGY
Solovyev, F., “ Ostatki yazycestva u yakutov,” in Sbornik gazety
“ Sibir” i. Petrograd, 1876.
Spasskiy, G., “ Zabaykalskie tungusy,” in SF xix-xx. 1822. Petro-
grad.
Spicyn, A. A., “ Samanizm v otnosenii k russkoi archeologii,” in
ZRAO xi. Petrograd, 1899.
Stadling, J., “ Shamanismen norra Asien,” in Popul'dra etnologiska
i

skrifter , 7. Stockholm, 1912.

Steller, G. W., Beschreibung von Kamtschatka. Frankfurt and
Leipzig, 1774.
Sumcov, N. F., “ Otgoloski christianskich predaniy v mongolskich
skazkach,” in no. 3. EO
Moscow, 1890.
Tchihatcheff, Pierre de, Voyage scientifique dans PAltai oriental
de la frontier e de Chine. Paris, 1845.
et les parties adjacentes
I homsen, Vilh., “ Inscriptions de l’Orkon,” in MSFO. Helsing-
fors, 1896.
Tretyakov, P. I., Turuchanskiy kray y ego priroda i ziteli. Petro-
grad, 1871.
Troscanskiy, V. F., Evolutsiya cernoy very u yakutov. Kazan,
1902.
Vambery, H., [a] Die primitive Cultur des turko-tatarischen Volkes.
Leipzig, 1879.
[b] “ Noten zu den alttiirkischen Inschriften der Mongolei
und Sibiriens,” in MSFO xii. Helsingfors, 1899.
Vasilyev, V. N., [a] “ Izobrazeniya dolgano-yakutskich duchov kak
atributy samanstva,” in Z St 1909. Petrograd.
[b] “ Samanskiy kostyum i buben u yakutov,” in SMAEAN
viii. Petrograd, 1910.
Verbitskiy, V. I., Altayskie inorodcy. Sbornik etnograficeskich
statey i izsledovaniy. Moscow, 1893.
Veselovskiy, A., [a] “ K voprosu o dualisticeskich kosmogoniyach,”
in EO 1890, no. 2. Moscow, 1890.
[b] Razyskaniya v oblasti russkago duchovnago sticha (xi—
xvii), v. Petrograd, 1889.
V-skiy, N., “ Materialy dlya izuceniya samanstva u yakutov,” in
ZV—SORGO ii. 2. Irkutsk, 1890.
Zatoplyayev, N., “ Nekotoryja poverya alarskich buryat,” in ZV—
SORGO ii. 2. Irkutsk, 1890.
Zitetskiy, I. A., “ Ocerki byta Astrachanskich Kalmykov,” in
IOLEAE lxxvii. 1. Trudy etnograficeskago otdelay xiii. 1.

Moscow, 1893.
Zolotnitskiy, N. I., Kornevoy cuvassko-russkiy slovar. Kazan,
1875.
 BIBLIOGRAPHY 587

PRINCIPAL ARTICLES ON FINNO-UGRIANS AND SI-

BERIANS IN THE ENCYCLOPEDIA OF RELIGION
AND ETHICS
Beveridge, “ Kalevala,” vii. 641-2.
J.,
Billson, C. “ Names (Lapp),” ix. 270-1.
J.,
“Prayer (Finns and Lapps),” x. 181-2.
Czaplicka, M. A., “ Ostyaks,” ix. 575-81.
“ Samoyed,” xi. 172-7.
“ Siberia, Sibiriaks, Siberians,” xi. 488-96.
“ Tungus,” xii. 473-6.
“Turks,” xii. 476-83.
“Yakut,” xii. 826—9.
Holmberg, U., “ Lapps,” vii. 797-800.
“Priest, Priesthood (Ugro-Finnish),” x. 335-6.
Klementz, D., “ Buriats,” iii. I— 7. 1

Krohn, K., “Ancestor-Worship and Cult of the Dead (Ugro-

Finnish),” i. 467.
“ Birth (Finns and Lapps),” ii. 647—8.
“ Finno-Ugrians,” vi. 22—3.

“Finns (Ancient),” vi. 23—6.

“Kalevala,” vii. 639—41.
MacCulloch, J. A., “Shaman,” xi. 441-6.
MacRitchie, D., “ Images and Idols (Lapps and Samoyeds),” vii.

148-50.
Paasonen, H., “ Mordvins,” viii. 842-7.