Lit .: Chernetsov V. N. Vogul tales. Collection of folklore of the Mansi people (Voguls). - L., 1935; Balandin A.N. The language of the Mansi tale. - L., 1939; Tales of the peoples Siberian North. Issue. 2. - Tomsk, 1976.
VII All-Russian competition of educational and research environmental projects "Man on Earth" Ethnographic research "Animals in the culture of the Ob Ugrians" Organization: MOU SOSH 2, Soviet KhMAO-Yugra, Tyumen Region Authors: Adamov Vitaly, 9 "a" class Aslanov Zaur, 6 " c "class Head: Adamova Nina Aleksandrovna, teacher primary school g g
Environmental protection is the most pressing issue at the present time. And the worldview of the Khanty and Mansi, as well as other peoples of the North, has always been deeply ecological. Over many centuries of living in the harsh taiga regions, the Ob Ugrians created an original material culture, perfectly adapted to these environmental conditions. This culture has developed a whole system of rules - prohibitions and regulations that every person must comply with. "Holy places" became the progenitors of future reserves. The purpose of the study: to study the culture of the indigenous peoples of Yugra - Khanty and Mansi. Research objectives: to study the literature about the sacred animals of the indigenous people of Yugra; conduct a sociological survey of the population; get acquainted with the objects of worship and rituals; study the ornaments associated with animals; draw these ornaments; arrange slides for presentations to students of the school on this topic.
When studying this issue we found that there is very little literature on this topic. Often I had to work from books that were in a single copy, and some were taken from the museum of the Berezovsky district. Huge material was collected, but we had to leave that part of the study that would be available to school students, since we were going to speak with these materials in front of classmates and students elementary school.
References: 1. Kulemzin V.M., Lukina N.V. Vakhovsky Ostyaks [Text] / V.M. Kulemzin, N.V. Lukina. - Tyumen: Yu. Mandrika Publishing House, from the edge of reserved nature. Reference manual for students./ comp. Vasina A.L., Vasin A.M., Elert N.N. - Ekaterinburg: Publishing house "Aqua-Press", Mythology of the Khanty / V.M. Kulemzin, N.V. Lukina, T.A. Moldanova / Nauchn. ed., V.V. Napolskikh. –Tomsk: Publishing House Vol. un-ta, Moldanova T.A. Ornament of the Khanty of the Kazym Ob region: semantics, mythology, genesis. - Tomsk: publishing house Tom. un-ta, Oborotova E.A. From the stove [Text] / E.A. Oborotova. - Novosibirsk: Science Center, Ob Ugrians. / Ch. editor Rayshev A.I. - Tyumen: publishing house IFA "Tyumen", Rombandeeva E.I. The history of the Mansi people (Voguls) and its spiritual culture [Text] / E.I. Rombandeeva. _ Surgut: Northern House, Sheshkin P.E., Shabalina I.D. Mansi ornaments. /E.I.Rombandeeva -Chief editor.-2nd ed., corrected. and additional - St. Petersburg: branch of the publishing house "Enlightenment", 2001.
By doing this research work, we systematized the material according to the ideas of the Ob-Ugric peoples about the objects of the living world. The value of this material is that it is an interesting object for conversations on this topic in elementary school and secondary education in local history. With this presentation, we spoke to classmates and elementary school students. Our work interested the employees of the local history museum, as they found something new for themselves in it. Studying the literature, we noted that there are very few books on this topic and often used single copies in the district library, and also requested books from the neighboring district (Berezovsky). This topic has not yet been fully studied, we are going to continue the work.
Project participants: Adamov Vitaly Yuryevich, a student of the 9th grade of the secondary school 2, Sovetsky Khanty-Mansiysk Autonomous Okrug-Yugra, Tyumen Region, a member of the Young Ethnographer circle Young ethnographer Vitaly Zaur
Organizations and leaders that contributed to the implementation of the work: Municipal Cultural Institution "Museum and Exhibition Center" Sovetsky, director - Shabalina Natalya Vladimirovna; Intersettlement Library of the Sovetsky District, Department of Ecology and Local Lore, Head - Valentina Vasilievna Yablochkova; Museum of Decorative and Applied Arts "Khanse", director - Kulinskaya Nadezhda Ivanovna; municipal institution culture "Museum and Exhibition Center" Yugorsk
Consultants: Nadezhda Anatolyevna Dunaeva, Leading Specialist on the issues of the Ministry of Taxation of the Committee on Social Policy and Health of the Administration of the Sovetsky District; Head of Ecology and Local Lore Department of the Regional Library - Yablochkova Valentina Vasilievna; Director of the Museum of Decorative and Applied Arts "Khanse" - Kulinskaya Nadezhda Ivanovna Project leader: Adamova Nina Alexandrovna, primary school teacher of the highest qualification category, honorary worker of general education Postal address: st. Novaya, d. 1-b, apt. 24 Sovetsky Khanty-Mansi Autonomous Okrug-Yugra, Tyumen Region Phone: 8-(34675) e-mail:
Grinevich A.A.
ABOUT PARALLELS IN RUSSIAN AND MANSIAN TALES
Institute of Philology SB RAS, Novosibirsk
e-mail: [email protected]
Published: Humanities in Siberia. 2008, 4. pp. 106-110
The article deals with unrelated folklore material: Mansi and Russian fairy tales. This comparison raises the question of female age initiations among the Ob Ugrians. Key words: rite of passage, fairy tale. The author describes unrelated folklore material: mansy and russian fairy tales. Such comparison deals with the question about an age initiations of Ob ugric folks. The folklore of the Siberian peoples is characterized by a high degree of similarity in the plot, motifs, and structure of folklore texts. The typological similarity of the folklore of related, for example, Turkic and Mongolian peoples, is generally recognized. The purpose of this article is to consider unrelated material and within the framework of the genre of Russian and Mansi fairy tale identify similar items. The basis for comparison was the image of Baba Yaga and the female mythological characters of the Mansi fairy tale. We used the text "Porn and Mosne" as a source. The structure and images of the fairy tale "Porne and Mosne", as will be shown below, are close to the Russian fairy tale, in which the rite of initiation of men is "encoded". The Mansi tale can also be a symbolic description of the rite of "transition" to a new social status. Just as a man had to have certain skills for hunting, fighting, and be ready for marriage, a woman had to be prepared for marriage and housekeeping. It is possible that Mansi women, having reached a certain age, underwent some kind of rite of passage in order to be considered ready for marriage. If the rite of initiation of men consisted of obstacles and was the moment of accepting a person into a new circle and transferring secret knowledge to him, then in relation to the female characters of the Mansi fairy tale, one can see a kind of test of their readiness for marriage. The Ob Ugrians have many rituals associated with the growing up of a girl. So, at the age of one, her hair is cut off. At the age of twelve (at the time of puberty), each girl made a jew's harp. As the musicologist G.E. Soldatova, "... mastery of the art of playing the jew's harp and the technique of its manufacture reflected the stages of growing up of a Mansi girl and marked her social status" . Similar ritual actions were performed among the Ob Ugrians at various periods of a woman's life. The alleged rite of passage concerns the direct preparation of a woman for marriage. The Mansi tale "Porne and Mosne" bears the features of a fairy tale: heroines ready for marriage; an elderly woman, Yanyg Ekva, who has knowledge, checks girls for readiness to marry; the forest is a magical place where she lives; a magical beast ferrying heroines to another world; the river is the natural boundary between the two worlds; the trials that the heroines undergo. If we imagine the Mansi tale in the scheme developed by V.Ya. Propp for the Russian material, it will become clear that all the main plot-forming components of a fairy tale are in it. Mosne and Porne live together - i(initial situation). Alone in the village a 1 (hidden designation of shortage, in this case, the lack of a husband, friend). Mosne goes across the river - (hero leaves home, dispatch). Her black beast swam out, sat on his back, went across the river - R 2 . He enters the house, there sits Yanyg Ekva, who begins to test the heroine:
- Asks to fix a fur coat - D 1
(The giver tests the hero), Mosne neatly works - G 1
(the hero is being tested); Treats Mosne with his food - D 2
(a weakened form of the test, the donor welcomes, treats the heroine), Mosne takes food - G 2
(the hero answers the greeting D 1
(The giver tests the hero), Mosne obeys - G 1
(hero is tested). This is not openly stated, apparently, the test is successful, since there is no indication to the contrary; Asks to confirm that she is ugly, - D 2
(Giver questions hero; weakened form of challenge), Mosne does not agree: “Why do you say that, dear grandmother, you have small nose-eyes of a sweet woman from your youth” - G 2
(the hero politely answers).
- Repair coat - D 1
, Porne works sloppy, sews with large stitches - G 1
(the hero does not pass the test); Treats Porne with his food - D 2
, Porne scolds the treat: “Grandma, why did you put sulfur from your ears into the cauldron?” - G 2
(the hero answers impolitely); She asks to search in her head - D 1
, Porne obeys - G 1
(hero is tested). Apparently, this is the only test that Porne passes (there is no indication to the contrary); Asks to confirm that she is ugly, - D 2
, Porn agrees with everything grandma says - G 2
(the hero answers impolitely).
I R 2 (D 1 \u003d G 1 D 2 \u003d G 2 D 1 \u003d G 1 D 2 \u003d G 2) Z 2 R 2 ↓ L 4 C *
II R 2 (D 1 \u003d G 1 D 2 \u003d G 2 D 1 \u003d G 1 D 2 \u003d G 2) Z 2 R 2 ↓ L 4 G 9
An analysis of the Mansi fairy tale "Porne and Mosne" shows that in the view of the Ob Ugrians, like other peoples, the forest is a kind of magical place, another world where people go to gain new knowledge, skills, new experience. V.Ya. wrote about this. Propp that "... the forest surrounds another kingdom, that the road to another world leads through the forest" . The forest in the minds of traditional peoples was inhabited by magical creatures. He was also perceived as world of the dead. So, Baba Yaga, one of the characters of the Russian fairy tale, according to the reconstruction of V.Ya. Proppa is a guardian on the border of two worlds - the world of the living and the world of the dead. She is described as dead: she has a bony leg, and her nose "has grown into the ceiling" (Aph. 137). “Yaga resembles a corpse, a corpse in a cramped coffin or in a special cell where they bury or leave to die. She is dead." This description surprisingly resembles the image of Yanyg Ekva. She is ugly and even scary: she does not have a nose, but "... a nose, like the nose of a birch bark mask", not hands, but "... hands - like shovels, which are raked in the hearth." But the Mansi forest is not perceived as the world of the dead. The afterlife of the Ob Ugrians is associated with the North. The souls of the dead get there, going down the river Ob. The Ob Ugrians are hunters, so the forest in their culture cannot be assessed negatively. But, nevertheless, and this can be seen in the analyzed fairy tale, the forest is a “different” place, which, although not hostile, is separated from the main habitat of people (in this case, by the natural border between the two worlds - the river). The fact that the face of Yanyg Ekva is compared with a birch bark mask can also serve as a sign that both the forest and Yanyg Ekva are strangers in relation to people, they are creatures of a different nature. The birch bark mask, which is mentioned in the comparison, is usually worn during the bear festival at the sacred games - tulyglap. People covered with masks became "strangers" and could ridicule the shortcomings of the present participants in the holiday. Thus, Porne and Mosne really end up in some “other” place, which, nevertheless, is not hostile to them. If we look for parallels for the image of Yanyg Ekva among the characters of Mansi folklore, we should mention two female images are Kirt-Nolp-Ekwa and Tan-Warp-Ekwa. Both are forest dwellers. According to Mansi beliefs, Tan-Warp-Ekva (lit. “Woman making (twisting) tendons”) usually comes to a woman at night when she, after sitting too long at work, continues to twist the tendon threads. In Mansi culture, there is a ban on working at night. Therefore, Tan-Warp-Ekwa proposes a competition, under which if she wins, she will eat the defeated, if she loses, she will give the woman a silver vessel. Another female character Kirt-Nölp-Ekwa (lit. "woman with a scab on her nose") also lives in the forest. Three brothers who went in search of wives come to her in turn. Kirt-Nelp-Ekva turns everyone into stones. Similarities between Yanyg Ekva and these two female characters emphasizes the belonging of the first to the forest world of mythical creatures. Girls Mosne and Porne come to Yanyg Ekva hoping to get a husband. An elderly woman puts them to the test. The main test for girls is, of course, the ability to perform certain work. They are supposed to be hardworking and able to work, so Grandma asks everyone to mend her fur coat. Noteworthy is the exclamation of the listener regarding the request of Yanyg Ekva: “Who is tearing her fur coat all the time!?”. It should be noted that during the performance of fairy tales, listeners actively participate in the process of telling, and therefore the remarks of listeners are an organic element of fairy tales. This exclamation indicates that this is not just a request, but a constant task-check for those who come to Yanyg Ekva's house. In another tale, also named after the heroines, Mosne and Porne, in connection with the marriage of young people, along with beauty, her ability to work is noted as a positive characteristic of the future wife: “Son-Usyn-Otyr Oika got a beautiful girl, a skilled girl, Son- Taunton-Oiki went to Porn. A hard-working, capable girl is valued higher than a lazy one. Other tests should reveal the upbringing and tolerance of girls. The second test they pass is unpleasant: they have to taste the soup that Yanyg Ekva cooks, using the crust from his nose and earwax as ingredients. Mosne pretends not to notice what kind of soup grandmother cooks (and this is the right behavior), while Porne focuses on this, reproaching an elderly woman: “Grandma, why did you put sulfur from your ears into the cauldron?” V.Ya. Propp, analyzing the Russian fairy tale, noted the importance of whether the hero will taste the food offered by Yaga. By the fact that the hero shares a meal with her, he shows that he is “his own”: “… having joined the food assigned to the dead, the stranger finally joins the world of the dead. The dead not only do not feel disgust for this food, he must partake of it, because just as the food of the living gives the living physical strength and vigor, the food of the dead gives them a specific magical, magical power that the dead need. The food offered by Yanyg Ekvoy is not like ordinary human food. Without showing disgust for the treat, Mosne shows complicity in the world in which Porne found herself, on the contrary, her alienness. At the third stage of the check, the grandmother asks to “look in her head” and at the same time asks the girls. She provokes them to be rude, asking them to confirm her terrible appearance. Mosne shows good manners and tact, denying everything that Yanyg Ekva says. So she passes the next test (a test of respect for elders). Porne, on the other hand, follows the lead of an elderly woman, thereby failing the task. Mosne seems to know how to behave with this elderly woman, while Porne does not have this knowledge. As V.Ya. Propp, “... the hero always knows how to behave and what to do in the hut. Outwardly, such knowledge is not motivated by anything, it is motivated<…>internally". Thus, Mosne passes the test, showing his skills and proving his good manners, receives a husband (“man”) as a gift, while Porne gets a snake that eats her as a gift. Yanyg Ekva is close to the image of Baba Yaga the giver. She gives the heroines what they really deserve. The house where Yanyg Ekva lives can be compared with the "house of singles" described by V.Ya. Propp. On the one hand, this is the place where the girl goes to pass the test and receive some kind of reward, on the other hand, it may be the house where the Mansi woman went during childbirth or menstruation, the so-called man count(lit. "little house"). The life of a woman in a traditional society is surrounded by numerous taboos. Considered an “unclean” being, in different societies a woman is isolated from loved ones (or restrictions are imposed on communication) during special periods of her life, such as childbirth and the postpartum period, regulations. The isolation of a woman from society could be either complete or partial. Mansi man count performed exactly this function - it served as a place where a woman retired in the cases listed. “A woman is in the zone of residential, “humanized” space only at a time when she is, as it were, equal to a man in a certain respect, i.e. does not give birth and is not "unclean". As soon as a woman becomes "unclean", her place is outside the common home, in man count, on the edge of the habitable space ". visit man count associated with certain taboos and ritual actions, which are well described in the book of S.A. Popova. Everything that happens to a girl in a small house is designed to instill in a young woman social norms related to the female gender stereotype of behavior. It is quite possible that the fairy tale “Porne and Mosne” in question describes exactly this moment in the life of a woman - her sending to man count , a meeting with an elderly woman who tests her and teaches her behavior in the family, the role of a wife. “While the girl lives in a small house, she is also ordered to obey the older women who live with her, teach her songs, myths, tell her how she should behave when she gets married.” Another element is common: it is an assistant, who in a Russian fairy tale can act in the form of any animal: an eagle, a horse, a wolf. In the analyzed fairy tale, the assistant performs the function of a guide: in order to cross the river that separates two worlds, the world of people and the forest world of spirits, the girls call on a black and red beast, saying, like a spell: “My black beast, my red beast, swim out!”. Apparently, the heroines cannot overcome this border on their own. It also indicates the magical nature of the obstacle. And again, Mosne has the necessary knowledge - she chooses a black beast, which without interference transfers her to the other side, Porne crosses on a red beast, which "it goes down, then rises up - and so it rushes up and down" - a sign that not all will be well. In this tale, the beast performs only one function - it transports the heroines to the opposite shore, to another world. The moment of crossing into another world is pivotal for a fairy tale. This is her compositional center - the hero goes to another world with some purpose - this is the plot, in the finale he fulfills his mission. Speaking about the crossing in the form of an animal or with its help, V.Ya. Propp attributes this to the fact that these animals were either hunting or riding animals. It seems interesting to us to connect the images of these ferrying animals with shamanic beliefs. Siberian shamans use various magical objects during rituals: a tambourine, mallet, bells, etc. These objects of the chanter are a symbolic image of the “horse”, which he uses as a magical guide to get to other worlds. Each piece of clothing of a shaman is a symbolic representation of his helper spirits, the images of which were attached to the costume. “…parts of the ritual attire were, first of all, a tool for the shaman. Anthropomorphic and zoomorphic spirits were "placed", "infused" in them, with the participation of which the struggle against supernatural beings was carried out. In order for the tambourine to perform its sacred function, a rite of "revival" is performed. In general, the tambourine is given different meanings among the Siberian peoples. In some cases, it was considered a shield, in others a horse or a boat, sometimes it was used as a magic bow, the mallet was interpreted as a whip, oar or arrow. So, to get to another world, you need a guide who can take a person there. Without such a "magic horse" the shaman could not get into other worlds. The same function - to deliver aliens to another world - is performed in the fairy tale "Porne and Mosne" by black and red animals. It is important to note that they also warn girls crossing to the other side, foreshadowing a good or bad outcome of the event. If we compare the nature of the tests that men go through during initiation and those described in our material, then significant differences will become obvious. In the male rite, they are more rigid. The tale that we are analyzing does not say anything about the severe trials that await the girls. The main goal of Yanyg Ekva's actions is to find out whether a woman is ready for marriage, whether she has the necessary skills, and whether she knows how to work. It should be noted that the heroines are subjected to moral tests, and the young men are physically. Perhaps this is due to the fact that a woman is raising children, so she must have moral maturity. S.A. writes about the nature of female initiations among the Mansi. Popova: “Women's age initiations are closely related to preparation for marriage and, unlike the initiation of boys, do not include either severe tests of endurance and willpower, or specially organized training. Girls' initiations are rites that mark the onset of puberty, introducing the girl into the world of adult women and entrusting her with the social role of an adult woman. Another difference concerns the characters themselves. If the male hero is always one, then there are usually two female heroines. (cf. a fairy tale with a similar plot "The Sloth and the Needlewoman", "Morozko", etc.). These tales contain an instructive moment. By comparing the two heroines, it is shown how a young woman should behave. The characters Porne and Mosne represent two phratries por and mos. In Mansi tales, as a rule, Mosne represents positive character, Porne is negative. There is no moralizing in fairy tales with a male character. Here the emphasis is rather on the process of overcoming obstacles and achieving results. There is no check for the presence of certain moral qualities in the hero. The similarity of the fairy tale "Porne and Mosne" with the Russian fairy tale gives grounds for the assumption that the Mansi could have a special rite of "transition" for women, which, however, had a different character than male initiation. The search for relics of this rite in folklore material is of great interest. Literature:
- Alekseev N.A. shamanism Turkic-speaking peoples Siberia (experience of areal, comparative research). Novosibirsk: Nauka, 1984. Mythology of the Mansi. Novosibirsk: Publishing House of the Institute of Archeology and Ethnography of the Siberian Branch of the Russian Academy of Sciences, 2001. Myths, fairy tales, legends of the Mansi (Voguls) / Comp. E.I. Rombandeev. - Novosibirsk: Nauka, 2005. (Monuments of folklore of the peoples of Siberia and the Far East, Vol. 26) Popova S.A. Rites of passage in the traditional culture of the Mansi. Tomsk: Publishing House Vol. un-ta, 2003. Propp V.Ya. Morphology<волшебной>fairy tales. Historical roots fairy tale. (Collected works of V.Ya. Propp.). M .: Publishing house "Labyrinth", 1998. Soldatova G.E. Mansi phono-instrumentation: composition, functioning, genre specifics // Music and dance in the culture of the Ob-Ugric peoples / Ed. N.V. Lukina, Tomsk: Publishing House Vol. un-ta, 2001. Fraser J.J. The Golden Bough: A Study in Magic and Religion / J. J. Fraser; [per. from English. M.K. Ryklin]. Moscow: Eksmo, 2006.
Khanty (self-named - Khande, obsolete name - Ostyaks) - live on the territory of the Khanty-Mansiysk (along the lower reaches of the Ob) and Yamalo-Nenets Autonomous Okrugs, as well as in the Tomsk Region. According to 1998 data, the population is 22.3 thousand. Believers are Orthodox. The Khanty language belongs to the Ob-Ugric branch of the Finno-Ugric group of languages. Writing - based on the Russian alphabet.
world creation
There was no earth, no water, there was only one Num-Torum. Torum had a house in the air; three arshins from the door there was a plank, and it was only on this plank that Torum walked when he left the house. And he ate and drank only honey and sour. Day and night he was at home, only two or three times a day he went out for a walk. When he came back from a walk, he would sit down on a feather bed, sit down and think.
One day, while he was thinking, a drop fell on the table from above. A drop rolled off the table, fell to the floor, and a baby came out - a woman Evi. The little girl opened the door and entered another room. When she dressed in this room in a dress, obtained from no one knows where, and went out to Num, he threw himself on her neck, kissed her and said:
We will live forever with you.
They lived long, lived short, they had a son. The son grew up very quickly, because such people grow up quickly, and one day he went out for a walk on the boardwalk. His father and mother told him:
Don't go far, you might fall off this board.
He reassured them, saying that he would not fall. Suddenly, paper descended from above directly to the son of Num and clung to the palm of his right hand. This paper went up with him, and he came to his grandfather. He asked him:
You came to me?
Yes, I came.
How are you doing?
I live nothing.
Grandpa asked him:
What do you have down there, besides the house, is it wide or narrow?
And he answered him:
I don't know if it's wide or narrow.
Is there water or land?
I know nothing. I look down: everywhere is wide, neither land nor water is visible.
Then grandfather gave him the land and the piece of paper with which he went upstairs, and lowered him back to the house to Num-Torum, saying goodbye:
When you go down, then throw the ground down from the door board.
When he descended, he poured all the earth down and came to a house that was golden. Then his father and mother asked him where he had been walking for so long. He answered them that he was on the street, on the board, and played. The next day, grandfather himself went down to the golden house of Num-Torum. He was fed and drunk. The grandfather asked the boy:
Do you know who is greater - the son or the father?
He answered him that the father-god is higher than the son. Father and mother began to argue that there is one god. Grandpa told them:
You have no mind, the little one is smarter than you.
Then the grandfather disappeared. The next day, the boy again went out to the same plank, looked down and saw the earth, but there was no forest. Then he ran to his parents and said that he saw the ground, and began to ask to be let down. They put him in a golden cradle and lowered him down on a rope. When, having descended, he put his right foot out of the cradle to the ground, his foot began to sink as if in a liquid. Then his father lifted him back. The boy said that he went down, but the earth is liquid. The mother began to say:
All right, son, tomorrow we'll go down together, I'll see for myself.
The next morning, early in the morning, both went down in the cradle. Both went down, and now the mother really saw that there was no land, but there was a liquid swamp. She first got to her feet, then had to bend down and cling to her hands. And then she began to sink and soon completely disappeared. The boy stayed and cried. Finally, he pulled the rope, his father picked him up and began to ask:
Why are you crying and where is your mother?
Mother, he says, drowned in the swamp.
The father began to console him and said:
Whether soon, whether soon, but all the same we will all die.
Soon, however, the mother came out of the room laughing and began to say to her son:
Why were you crying? Anyway, when there is peace on earth, children will also mourn their parents. Soon there will be trees and grass on the earth, then people will be born everywhere.
The next day, in the morning, the boy was again lowered to the ground. He got out of the cradle and ran along the ground: there was no swamp, the ground was strengthened. The boy made two people from the earth - a man and a woman. When he breathed on them, they came to life. Then Torum created cloudberries and lingonberries - red berries. And Num-Torum said to the people:
Here's a cloudberry and a red berry - eat them.
Then he told them:
When I leave you, Kul will come and seduce you. You do not believe him until I come myself; when I come myself, I will say differently.
He moved the rope, he was lifted up. Then Kul came to the newly created people and began to ask:
What? Did Torum tell you to eat cloudberries and red berries?
And he gave them a handful of bird cherry and said:
You eat cloudberries and red berries - there is no satiety from it, but if you eat this handful of bird cherry, then you will forever be full of it.
They did not think to eat, but Kul persuaded them. They ate and felt full. Kuhl disappeared. They continued to eat the bird cherry. When Torum came to earth and began to ask what they were eating, they showed.
Why did you listen to Kul: he seduced you!
Torum moved them with his hand, they fell dead in different directions. Torum blew on them, they came to life again. Then he told them:
I revived you. Look, Kul will come again, he will seduce you - do not listen to him, eat cloudberries and red berries, which I ordered you to eat earlier.
Then he created a hare and told them:
This can be eaten.
Then he allowed them to eat raspberries as well.
Look, - he said to them in parting, - do not let yourself be seduced by Kulya; because you were already dead, believe me, because you allowed yourself to be seduced by Kulya. Now I will leave you here again, and if Kul tempts you, do not listen to his words until I come.
And he showed them three trees: a pine, a larch, and a birch. After Torum left, Kul appeared and began to ask:
Why do you eat this raspberry, what is satisfying in it? But there is a cedar - a tall tree with cones on it. Take this bump and you will have a handful of nuts and you will be full.
When they ate this bump, they saw that they were naked, and they began to be ashamed of each other, then they were tempted by each other and sinned. After that, they hid in the grass. When Torum came and began to call them, they answered barely audibly.
Why are you hiding? he asked them.
When he approached them, they were both sitting on the ground and could not get up. And Thorum said to them:
Behold, I have created for you deer, sheep, hares, cows and horses; with their skin you shall clothe. I told you not to eat, you didn't listen, now stay on the ground.
Torum did not leave them a fire or a cauldron, he left only raw meat and he himself went up to heaven. After some time, Torum looked down from the sky and saw an innumerable number of people on earth - so many that they became crowded and they began to fight with each other. “What will come of it? Thorum thought. “We must give them winter so that they freeze.” And the people began to freeze and die from frost. Then Torum began to wonder why there were so few people left. And he went down to earth again.
He walked the earth and thought. I saw a stone and put my hand to this stone, and the heat from the stone went. Near it lay a small stone. When he took a small stone and hit a large one, the large one crumbled - and a woman-fire came out of it. A road led from the stone, no one knows where, but it was very wide. Not a whole boat was formed from the stone, either the bow or the stern of it is unknown. Torum took the pebbles again and began to strike each other, and fire appeared. Then Torum made tinder from the birch bark, cut down the tree, split the firewood and made a fire. When he lit a fire, he gathered the people and began to warm the fire.
Then he began to think that it was impossible for people to live without brew, and he made a cauldron (it is not known whether it is made of iron or stone). And he brought water into this cauldron, hung the cauldron on sticks, killed cattle (whether a cow or a sheep is unknown). When everything was cooked, Torum himself sat down, ate, and the food seemed delicious to him. He fed the rest of the survivors, saying to them:
So I showed you an example of how to cook for you: here is fire, here is water; as I did, so do you. If you feel cold, put out the fire - you will warm up. What you get and what you get where - that's how you cook and bake. Eat the food that I have advised you.
Then he showed them how to get birds by weights, fish - gimmies, how to lead, how to lure and all sorts of crafts. Then he said to the people:
I will not come to you again, so live.
When Torum rose up, after a while he again began to look down at the earth. He sees that the people have multiplied, everyone is working. And he began to think: "That's how many people have bred, the devil seduced them." Torum called Kul to him and said:
Don't touch anyone without my permission, don't seduce anyone until I tell you. When I say, I point to the old or the young, you will take that. You will take half of the people, and half will remain with me.
Devil and God
The devil came to God and said:
Give me what I ask of you.
God said:
Do I have this?
Damn said:
God said:
Okay, ladies.
Damn said:
Give me the sun and the moon.
God gave the sun and the moon to the devil. The devil began to eat people in the dark. So it is easier to do dark deeds, to rob. The son came to God and said:
In vain you gave the sun and the month, go and take it back. God says:
Yes, it’s uncomfortable now, since I gave it away.
Son says:
Since you have now become friends, why is it inconvenient?
How can I take it?
Son says:
Previously, the devil lived without a month and the sun, he does not know what a shadow is. Ask him for a shadow. If you don’t give it back, then you take the sun and take the month.
God came to hell and says:
Give me what I ask of you.
Do I have this?
Yes, says God.
Here they sit, they sit. God points to the shadow and says:
Give me this.
The devil caught and could not catch. Then God took away the sun and the month, it became light again.
Creation and origin myths
Origin of the month
One man lived, no wife, no one else he has. Then he thinks: “I live alone in the forest or there are still people, I need to go and see.”
I thought and thought, spent the night, got up in the morning, drank tea, dressed and went. He walked, walked, looks - in the forest there is a hut, one woman lives there. I began to live with her. Lives, lives, looks that this woman's life is short, and his life is long. He thinks: "I'll move on."
It goes day and night. Again ahead of the hut. He came and sees: one woman lives there. He looks - again this woman has a short life, and he has a long one. And he said to the woman:
And went. It goes day and night. I met again in the forest a hut, a woman lives there. She has no father, no parents. They began to live together. He sees that they have the same life. Lived, lived, he says:
I'm going home to see my hut.
But the woman won't let him. He got up and left. Went down, looked at the house, went back. I met the house where the first wife lived, looks - there is no hut. From somewhere the first wife jumped out and chased him. He ran away from her. He ran, ran, looks - somewhere here the second wife lived and there was a hut here. From somewhere the second wife jumped out, both of them chased him. He ran, he ran, he looked - the third wife was sitting in a hut on chicken legs, her arms and legs lowered from the door. He called out:
Open the door!
She opened the door, he half climbed in, his wives tore him into two parts. One half was left to those two wives, the other half to the third. He began to live with his third wife; he is the moon and she is the sun. When he grew up to the end, then she threw one half of her husband up. If so, let there be a month, and she herself became the sun.
The origin of the constellations
There were three winged people here: one - on the Vakh, the other - on the Ob, the third - I don’t know where, maybe on the Yenisei. They wanted to compete to see who could run the ceiling first. The snow was three palms deep. They ran after a one-year-old elk, he is young and runs fast. They ran, they ran. Vakhovsky runs and flies through trees waist-high to a man. Vakhovsky threw the cauldron to make it easier to run. Vakhovsky was the first to catch up with the moose. Now there are three stars in the sky: these are the hunters running after the moose, and the ladle is the cauldron that one of them threw.
Human Origins
Not on earth, but in the sky, one person lives - Kon-iki. He lives alone. He thinks he needs to make a man. I took clay and made it. How to revive it? He didn't breathe. Left him, went to his father.
Here, father, it is necessary somehow for a person to live.
You pump air to him, he will come to life.
When he arrived, his arms and legs were broken.
Hey, son, a person does not live forever, he will get sick. Did it happen to you on purpose?
How on purpose? I left it intact.
No, man lives, lives and dies.
He came back, gave him air, the man came to life. How to be? Kon-iki lives alone again. Teras-nai lives alone. This man went to her, and they began to live together.
There were no people on earth at all. They broke two birch branches, laid them at home, then these branches became people.
How man became mortal
The bear is cursed, I don't know by whom. And the dog is cursed by Torum. Previously, a person died, and then always came to life. Once he died, and the dog went to Torum and asks how to revive him.
Torum says:
Put a stone on his feet, and a rotten one on his head, and he will come to life.
The dog carried rotten things and a stone to a man, and towards the devil:
Put the rotten things on your feet and the stone on your head.
The dog did just that. When the man stood up, a stone struck his forehead, and he completely died. The dog went to Torum again:
I put a stone on his head, and he completely died. Then God cursed her:
Wear a fur coat, and eat what the owner puts in the yard!
Previously, a dog was a real comrade to a person, ate from the same dishes with him, was clean.
Origin of the osprey
Torum also had a son, Syuhes. Now it is a bird that flies high - the osprey. Torum sent his son from heaven to earth to do good deeds and ordered him to dress well. He did not listen, says that he will not freeze. He flew to the ground, and Torum let frost in for disobedience. The son fell. Then Torum felt sorry for him, he turned him into a bird. And now she flies high, but she cannot rise to the sky.
Origin of the cuckoo
One day Kazym-imi's husband went fishing, and she stayed at home with a boy and a girl. Kazym-imi wanted to drink, asked the children to bring her a mug of water, but the children did not bring it.
Kazym-imi turned into a cuckoo. The children chased her through the forest with a mug and asked Kazym-imi to drink water, but the cuckoo flew away from them farther and farther.
Suddenly Kazym-imi saw her husband returning from fishing. She sat in an oblas with him, and her husband hit the cuckoo with an oar so hard that his oblas split in half and the oar broke. Since then, the cuckoo has been saying all the time:
Ryt chop, loop chop - half oblas, half paddle.
About the appearance of deer
Once they argued kaaym-yah and ahys-yah, who will get more deer. The mistress of all the deer was Kazym-imi. There were two big deer - an important and a choir. They were twice as large as the current deer, all the deer came from them. Their mistress was Kazym-imi. These deer were harnessed to a double-sided sledge - harness it from the other side, or from the other. The Taz and Kazym people gathered, they wanted to arrange a holiday, a sacrifice; not a man to sacrifice, but a deer. They argued who to give these big deer to. The Tazovskys say that they need to give it back, but the Kazym people also demand that they have their own goddess for these two deer - Kazym-imi. Kazakhs say:
To whom this woman (Kazym-imi) belongs, these deer should be given to him.
So they argue. They tied these big deer with a fourfold lasso, and the deer began to jump. The reindeer pulled the lasso, tore it and immediately ran away towards Tarko-sale. All the little deer are behind them. At night, half of the herd was returned. From this herd, the Khanty got deer, some got one, and some got ten. Big deer were taken from akhys-yakh, and then Kazym-imi became their mistress. Kazymtsy did not go in pursuit on big deer. There, the herd was cut in half by dogs and driven away. This double-sided sled is called lunk-aul, you have to look for it among the Ahys-yakhs, they still have it.
Origin of bears
I don’t know if it’s true or not that the bear used to be a god, he had children. And so (there are obedient and naughty children), God drove out one naughty bear cub and said:
Go wherever you want.
A small bear fell to the ground, but did not reach the ground and got stuck in a fork in a tree. Thinks; “I’m lost now; You can't go up, you can't go down to the ground. The worms will probably eat me." Indeed, the bear died, worms began to fall out of it onto the ground. Large worms grew into bears with long tails - large taiga bears, and from small worms - small northern bears without tails.
Origin Pasteur people
Far to the south or not far, who knows, where the Ob originates, the ancestors of the Pasteur people once lived, maybe they still live there. One day two of them went hunting. While hunting, they unexpectedly stumbled upon a beautiful game, an elk. They started chasing him. The first man Pasteur had wings, he chased the beast through the air; the second, which had only legs, pursued him on the ground. And although he ran as fast as a bird, yet he lagged behind the elk and the winged man Pasteur. He was so far behind that he no longer saw them both, they were so far ahead of him! But he still did not want to return, so he ran further after them. Once it runs, let it run, let's see what the other one, the winged one, was doing at that time.
Oh, how tired I am, - said the man and sat down on the ground next to the elk. As he sat there, he began to look around. “I left my land far behind. What is this land? I don't know her! Who knows how many days I drove this moose, who counted them? And if I killed him, then the way home is so long that I will never be able to bring him home, he thought to himself and then stood up. He skinned an elk, trimmed off the back fat, stuffed it into the top of his shoe. He covered the meat with branches and knots, put another braid on top. Then he went back to where he came from. On the fly, he lowered one wing into the snow, flew so little, and then once again drew a sign in the snow with his wing.
How long he flew, whether he flew short, suddenly he meets another person Pasteur - the one who fled. He was still chasing the moose.
Did you kill the moose or missed it? asked the winged one on foot.
To kill, I killed him, but so far from here that I left his meat there. I'm flying home now, and if you need elk meat, then go and take it, - the winged one answered on foot.
Then he took out the fat from the tops and gave it to another, so that he would have something to eat until he finds the meat.
Then he continued:
When I returned, I drew a wing on the snow. You will wander long, you will wander short, then you will find elk meat on my trail. You can eat it and, perhaps, you can even stay there, because a footman from there will probably never return.
The winged man Pasteur said so and flew on home, and the footman set off and went straight on. On the way, he ate moose fat all the time, so he did not have to starve. How long did he walk, how short did he walk, and finally, when the fat ran out, he found a dead elk. “My homeland is indeed far, far behind. When will I be able to walk to it?” he thought to himself. Then he took out the elk meat and began to eat it. He ate and ate with gusto, then began to look around. “My home is far from here. I'll never get back on foot, he thought. - The land is here too. There is fish, there is hunting game, it will be good here. I'll stay here." So he thought to himself, and so it happened. The man Pasteur, on foot, stayed there all the time. He soon completely forgot his former homeland.
From this man Pasteur came the people of Pasteur. They had never lived here before, but how they came here is what this story tells.
About the people of Lar-yah
Two bogatyrs lived on large litters, on tall grasses, near a large water. They were brothers. And all the people of Lar-yah lived with them in big litters, by the big water.
The heroes went hunting. One will shoot an arrow, feathered with eagle feathers, an arrow flies above a fluid cloud. Another will shoot an arrow, feathered with eagle feathers, an arrow flies above the dark clouds. They walked, walked, walked ... They killed a big, big eagle. They got a lot of eagle feathers for arrows. The heroes came to the yurt at night, it was dark. As soon as the feathers were taken out of the reindeer sack, it became as bright as day in the yurt. One eagle feather burns with fire brighter than the sun, brighter than the moon. The pen was golden. The heroes began to argue over who should take the eagle feather. One will take a golden eagle feather - the other is arguing, the other will take a golden eagle feather - this one is arguing.
How long they argued, whether they fought - no one knows. One hero remained on a large litter, near a large water, where they had the city of Wat Pugol. He still has a golden eagle feather. And the other hero went to another river. Half of the people from the city went with him. So they began to call this people Wat-yah - the people from the city.
Origin of sacred headlands
It was a long time ago. This legend is long, no one can tell it from beginning to end.
One family, headed by an old woman, decided to go down the Ob and get to Vasyugan. They say that they did not find Vasyugan, but ended up on Nyurolka and began to climb the Tukh-Siga River, which flows into Nyurolka and flows out of Lake Tukh-emtor. Hunger has begun.
And then there was a custom: if there is nothing to kill, it is necessary to give a gift. On one cape on Tukh-sig, an old woman brought one of her sons as a gift, killed and left him on a cape under a cedar, gave him to the cape. Then the hunt went well, they got hold of, drove on. She had a large family, the supply soon ran out, hunger began again.
We reached the island, where she sacrificed her old man. This island is still called Iki - the old man. On that island there are now a fir tree and a cedar, and there, too, a gift is still being offered. When they began to swim up to Lake Tukh-emtor, three daughters separated from the family, the old woman separated them. A sacred cape also formed there. Only women's things were brought there as a gift: combs, braids.
The rest swam to Ozerny, to the people. There the old woman was not accepted as a stranger, and she decided to go down the Tukh-sig back. She left three sons. She decided to dam Tukh-Siga and flood Ozernoye. Hammers were needed to drive the stakes. The old woman blocked the river, but the river broke through and went the other way. She sent her two sons to where she laid the old man, and took the youngest with her. She kept wanting to hit Vasyugan with water. On the lake Ves-emtor she also laid her youngest son and went along the lake to the large lake Tukh-emtor, swam on it. In one place where she was, Cape Pyai-imi (Cape-old woman) was formed, where gifts are also brought. She herself again entered Tuh-siga. She had a hand-calf with her. She brought him as a gift on Tukh-sig, and she herself made his image from a white stone. This stone calf has been on Tukhsig for a long time, every hunter and visitor brought him a gift. Nobody sees him, only the Ostyaks. It appears and disappears from underground.
On the origin of surnames
The old people used to say that people from village to village used to go to war. They lived in burrows so that it was difficult to find them. Not far from the village of Letne-Kiev, there is a place called Yal-velem-pyai. This is a small cape, overgrown with young pine forest. Previously, this cape was larger, and on it stood a large village. One day the village was attacked by enemies. A hero lived in the village, whose son was married to a very beautiful girl. Because of this beauty, the war broke out. When the enemies attacked (there were three times more of them), the hero made an oar with a capercaillie neck, the son made an oar with a thickness of a swan's neck. They jumped into the clouds, they wanted to run away from the enemies. The hero had a thick oar, and he swam away, while his son had a thin oar, the size of a swan's neck, and when he began to row hard, the oar broke. The enemies caught up with the heroic son and killed him. The daughter-in-law of the hero hid in a large swamp between the bumps. She climbed into a large kushenka, and the enemies did not find her. In the village, all the people were killed, only the hero and his daughter-in-law survived. The hero got along with his daughter-in-law, began to live with her. They began to call children Mikumin. The daughter-in-law hid between the hummocks, and the tussock in Ostyak - muh, muh-pyay, hence the surname Mikumins. Grandfather Semyon Aptousov told this tale.
The hero had an iron hat and an iron shirt. The enemies of the hero were frightened, because they saw how he walked along the shore and twisted the birch trees as he wanted. The enemies got scared and returned back. The hero and his daughter-in-law had three sons. Three Ostyak surnames came from these sons: Kalins, Mikumins, Vaskins.
Why the Ostyaks do not have their own charter
Once in the old days, one Ostyak began to invite a Russian as a comrade in order to go together into the forest to hunt for animals. The Russian agreed to go together into the woods. Went. In the forest, on the hunt, the Ostyak and the Russian, like faithful comrades, did not leave each other and did not diverge far from one another, but were always together. They hunted in the forest for some time in the same way as all ordinary hunters, and nothing special happened to them during this time. But then one day they were walking through the forest to hunt, as usual, together, when suddenly they both saw that two papers were falling from the sky in front of them. The Russian, when two papers fell in front of him, said on this occasion to the Ostyak:
God sent down two papers from heaven because there are two of us: one for me and the other for you. So choose for yourself from the two papers whichever you wish, and I will take for myself the one that remains.
Then each of them took a piece of paper. The Russian, taking his paper, held it for some time in his hands, looked at what was written on it, and put it in his bosom. The Ostyak acted differently with his paper: he looked at what was written in it, and put it on the stump that happened here, while saying to the Russian this:
I won’t take my paper with me now, but I’ll take it later, when we go back past this place from daytime fishing to our camp.
The Ostyak, leaving his paper on the stump, went with the Russian further into the forest for fishing. At the end of the day's fishing, they returned back to their camp in the same way that they had gone forward into the forest, in order to take the paper that they had placed on the stump for the Ostyak. But what, to the surprise and misfortune of the Ostyak, happened to his paper? His paper was not on the stump. This paper was eaten up by an elk who, in the absence of an Ostyak and a Russian, passed by this very place, which was evident from his footsteps.
That is why, - the Ostyaks usually conclude their story, - we do not have our own Ostyak charter. If the Ostyak had acted with paper the way a Russian person did, if he had taken it with him, then we would have had our own charter. Although we know that in some places there are literate Ostyaks, they nevertheless studied and continue to study according to Russian literacy, and not according to Ostyak. There is no Ostyak letter, it was eaten by an elk.
World creation. The text was written down by A. Sternberg at the end of the 19th or the beginning of the 20th century. The Khanty myth about the origin of the earth, man, plants and animals, life's blessings, food prohibitions, fishing tools. Along with the typical cosmogonic motifs of Ob-Ugric mythology (liquid staggering original firmament, making fire, teaching crafts, etc.), the influence of Christianity is noticeable in the myth, for example, the dispute about who is stronger - God the Father or God the Son, the episode of Kul's seduction of the first people who sinned after they ate the forbidden fruit (here, a cedar cone). The main character is the son of Num-Torum; here his name is Torum, in other mythological legends he is known as the Golden Bogatyr, the Prince-Old Man, the Man Watching the World, etc.
Evi - literal, "girl, girl". Perhaps the wife of Num-Torum, named here because of the consonance of this Khanty word with the name Eva.
The origin of the constellations. Recorded by N. Lukina in 1969 in the village. Korliki on the river. Wah from V. Katkalev. Unlike other options here, the constellation Ursa Major is not an elk, but a cauldron thrown by a hunter.
Human Origins. Recorded by V. Kulemzin in 1974 in the village. Kayukovo on the river. Yugan from A. Multanov. The text of the myth about the creation of man combines two versions: making him out of clay and turning birch branches into people (birch was considered a sacred tree among the Ob Ugrians), and also contains a prediction that people will be mortal.
Teras-nay (Charas-nay-anki) - letters, "sea-fire", "sea-fire-mother". According to the views of the Surgut Khanty, this is the daughter of Torum, who lives in that place of the sea where it becomes fiery; she gave birth to the first people.
How man became mortal. Recorded by N. Lukina in 1971 in the village. Eatery on the river. Vasyugan from A. Angalina. In this myth, the origin of death is associated with the actions of Kul, who persuaded the dog to violate the order of Torum.
The origin of the osprey. Recorded by V. Kulemzin in 1970 in the village. Korliki on the river. Wah from I. Mychikova.
The origin of the cuckoo. Recorded by E. Titarenko in 1972 in the village. Varyogan on the river. Agan from N. Kazymkin. The plot of a woman who turned into a cuckoo because of naughty children is known to many peoples. Here, however, the heroine, usually unnamed, bears a name coinciding with the name of one of the most widely revered spirits, Kazym-imi. True, it is not entirely clear from the text whether this refers to a spirit or an ordinary woman living on Kazym.
About the appearance of deer. Recorded by V. Kulemzin and N. Lukina in 1975 in the village. Nomadic on the river. Tromiegan from I. Sopochin. Here is a folk version of the origin of reindeer breeding among the Khanty. Among researchers, this issue is debatable: some consider the reindeer herding of the Ob Ugrians borrowed from the Nenets, others speak of its original nature.
Ahys-yakh - literally, "grassroots people". So the eastern Khanty call the inhabitants of the more northern territories, the lower reaches of the Ob, i.e. the northern Khanty, Nenets, Komi, Chukchi. Here the narrator is referring to the Nenets from the river. Taz.
... into a double-sided sled ... - This refers to a sled, in which the front and rear ends of the runners are equally bent. On such a sled were placed images of the spirits of Kazym-imi among the Khanty and Sort-pupyh among the Mansi. When transporting a sledge with images of spirits, it was forbidden to turn, and reindeer can be harnessed to a double-sided sledge from any side without turning it.
Origin of bears Recorded by V. Kulemzin and N. Lukina in 1973 in the village. Pim on the river Pim from M. Lempin. Brief retelling myth about the heavenly origin of the bear. Here he is cast down by God for disobedience; the worms that fall out of his rotten body turn into terrestrial bears of various breeds.
Origin of the Pasteur people. Recorded by Y. Popeye. Per. from the Nenets N. Lukina. The text of the myth was written at the end of the 19th century. near the town of Obdorsk, not far from which, in the village. Pel-vosh on the river. Get in and sit down. Pashersky (Paster-kurt) in the lower reaches of the Ob, the Khanty of the Pasteur social group live; a social group with the same name is also known among the Mansi r. Lyapin. They considered the mythical Winged Pasteur and Legged (foot) Pasteur to be their ancestors. The legend about the resettlement of part of this group from the south, from the upper reaches of the Ob, to the river. Poluy echoes the space hunt myth; the same characters appear in the Mansi myth about the origin of death.
About the people of Lar-yah. Recorded by M. Shatilov in 1926 in the village. Nagal-yukh from E. Prasin. The widespread story about the division of the people into two halves and the departure of one of them to new territories is timed to coincide with the story of the origin of Lar-yah and Vat-yah - social groups of the Khanty on the river. Wah.
Origin of sacred capes. Recorded by V. Kulemzin in 1973 in the village. New Vasyugan on the river. Vasyugan from P. Sinarbin. The story about the emergence of local sacred places on the small river Tukh-Sig echoes the information about the sanctuaries in the basin of the river. Nyurolki, where the Tukh-Siga flows. The main Nyurol spirit in the lower reaches of the river was considered the old man Elle-jung (Great Spirit); the sanctuaries of his two sons were upstream, closer to the confluence of the Tukh-sigi. According to the published text, the sanctuaries on Tukh-sig were created by an old woman, “separating” or “mortgaging” (that is, sacrificing) her husband and children. On both rivers there were cult places where wooden hammers-clubs were brought as a gift, with which, as it was believed, spirits clog constipation stakes, as well as elk sanctuaries, where elk holidays were held and sacrifices were made in honor of this animal. Most places of worship are located exactly where they are mentioned in the text, and until recently were revered by the local Khanty.
On the origin of surnames. Recorded by E. Titarenko in 1971 in the village. Letne-Kiev on the river. Ob from V. Vaskin. The legend about the internecine skirmishes of the ancient heroes-ancestors explains the origin of the names of localities and Khanty names, which later became the basis of official surnames.
They lived in burrows… - I mean underground dwellings.
Yal-velem-pyai - letters. "On the War of the Slain Cape".
Why the Ostyaks do not have their own charter. Recorded by P. Krasnov at the end of the 19th or beginning of the 20th century. on the river Vasyugan.
Myths and legends of the peoples of the world. Peoples of Russia: Collection. - M.: Literature; Book World, 2004. - 480 p.
March 3, 2015 at scientific library BU KhMAO-Yugra "Ob-Ugric Institute applied research and Developments” there was a presentation of the children’s book “Tales of the Ob Ugrians”, compiled and translated into Russian from the native languages of S.S. Dinislamova and G.L. Nakhrachev. The illustrations for the book were made by the artist Sokolova Irina Valentinovna, a member of the UNESCO Union of Artists.
The presentation of the book of fairy tales was attended by pupils of the children's ethnocultural and educational center "Lylyng Soyum", students of the Khanty-Mansiysk Technological and Pedagogical College, employees of the KhMAO - Yugra "Ob-Ugric Institute of Applied Research and Development", the Department of Education and Youth Policy Khanty-Mansi Autonomous Okrug - Ugra, representatives of the media. The hosts M. Voldina and O. Dinislamova developed a scenario from which the main audience of the event - children and students - learned a lot of new and interesting things about the symbolism of images of animals and plants in Ob-Ugric fairy tales, culture and folklore of the peoples of the North, ideas about morality and education Ob Ugrians. The children took an active part in quizzes, answered riddles, listened to fairy tales performed by the Mansi storyteller Lyudmila Panchenko, learned how the book of fairy tales was created from the compilers. At the end of the meeting, young guests and students were offered a creative task - to feel like an illustrator of a children's book! To do this, they were given a real set of the artist, and everyone was able to try their hand at artistic design of illustrations for the book. In addition, the participants received sweet gifts and the book "Tales of the Ob Ugrians" as gifts.
The book "Tales of the Ob Ugrians" is aimed at developing children's reading, at getting to know the verbal culture of the peoples of the Khanty and Mansi. Realizing that in KhMAO-Ugra the Kazym dialect is in demand, including in educational institutions, the book of fairy tales presents the texts of the Khanty storyteller N. Nakhrachev, translated from the Shuryshkar dialect into Kazym.
The book includes 23 fairy tales (12 Mansi and 11 Khanty tales), reflecting the development of children's folklore of the Khanty and Mansi. The use of three languages in the book (Mansi, Khanty, Russian) significantly expands the readership, and as recent studies show, there is an acute shortage of literature for children in the languages of the titular ethnic groups in the region.
Editorial work and scientific consultations of a specialist in the field of literature and reading, Ph.D. E.V. Kosintseva was helped to choose the right texts aimed at the development of the child, taking into account ethno-cultural characteristics and contributing to the formation of reading competencies.
Talented author's illustrations of the artist are designed to help the young reader establish a dialogue with the book, attract him to the world of fairy tales, and, in general, instill in him an interest in reading, since such a bright publication, addressed directly to children, is one of the methods for developing children's reading, one of the means of raising a child and developing his communicative and creative abilities.
The importance of publishing the book lies in the fact that it can and should be used in teaching the Mansi, Khanty languages and folklore, both in preschool educational institutions and in schools. The publication is not only a tangible contribution to the preservation and development of the language and culture of the Mansi and Khanty people, support and popularization of the culture of the titular ethnic groups of the region and branding of the territory, but also an important milestone in the preservation of the world cultural heritage in the interests of all mankind.
We express our sincere gratitude and gratitude to the Department of Culture of the Khanty-Mansiysk Autonomous Okrug - Yugra for the opportunity to implement the project, which is intended primarily for children. After all
"Tales of the Ob Ugrians" is another opportunity to strengthen family ties, make a child happy, give him hours of communication with a smart and faithful friend who will help form a harmoniously developed personality!