https://saamelaisensyklopedia.fi/?title=Sacrificials&feed=atom&action=history Sacrificials - Muutoshistoria 2024-03-29T09:48:53Z Tämän sivun muutoshistoria MediaWiki 1.22alpha https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=13778&oldid=prev Anu (24. marraskuuta 2021 kello 16.20) 2021-11-24T16:20:30Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 24. marraskuuta 2021 kello 16.20</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 14:</td> <td colspan="2" class="diff-lineno">Rivi 14:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the &lt;i&gt;Áhkka&lt;/i&gt; goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a &lt;i&gt;siedi&lt;/i&gt; stone, this had to be atoned for with a sacrifice. &lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the &lt;i&gt;Áhkka&lt;/i&gt; goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a &lt;i&gt;siedi&lt;/i&gt; stone, this had to be atoned for with a sacrifice. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding &lt;i&gt;sieidi&lt;/i&gt; was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a &lt;i&gt;sieidi&lt;/i&gt; or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the &lt;i&gt;sieidi&lt;/i&gt;. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the <del class="diffchange diffchange-inline">{{Artikkelilinkki|1032|</del>&lt;i&gt;boaššu&lt;/i&gt;<del class="diffchange diffchange-inline">}}</del>, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding &lt;i&gt;sieidi&lt;/i&gt; was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a &lt;i&gt;sieidi&lt;/i&gt; or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the &lt;i&gt;sieidi&lt;/i&gt;. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the &lt;i&gt;<ins class="diffchange diffchange-inline">[[Boaššu|</ins>boaššu<ins class="diffchange diffchange-inline">]]</ins>&lt;/i&gt;, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. {{Artikkelilinkki|1661|Laestadius}} 2000, 139)&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. {{Artikkelilinkki|1661|Laestadius}} 2000, 139)&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|&lt;i&gt;Mannu&lt;/i&gt;}}) given in honour of the {{Artikkelilinkki|1049|&lt;i&gt;Juovlagázz&lt;/i&gt;}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; &lt;i&gt;sáiva&lt;/i&gt; providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines.&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|&lt;i&gt;Mannu&lt;/i&gt;}}) given in honour of the {{Artikkelilinkki|1049|&lt;i&gt;Juovlagázz&lt;/i&gt;}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; &lt;i&gt;sáiva&lt;/i&gt; providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines.&lt;/P&gt;</div></td></tr> <tr><td colspan="2" class="diff-lineno">Rivi 20:</td> <td colspan="2" class="diff-lineno">Rivi 20:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;Sáráhkká&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}, <del class="diffchange diffchange-inline">{{Artikkelilinkki|1020|</del>&lt;i&gt;Ruto&lt;/i&gt;<del class="diffchange diffchange-inline">}}</del>). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;Sáráhkká&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}, &lt;i&gt;<ins class="diffchange diffchange-inline">[[</ins>Ruto<ins class="diffchange diffchange-inline">]]</ins>&lt;/i&gt;). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td></tr> </table> Anu https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=13426&oldid=prev Anu (10. marraskuuta 2021 kello 07.02) 2021-11-10T07:02:30Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 10. marraskuuta 2021 kello 07.02</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 20:</td> <td colspan="2" class="diff-lineno">Rivi 20:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;<del class="diffchange diffchange-inline">Sárahkka</del>&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}, {{Artikkelilinkki|1020|&lt;i&gt;Ruto&lt;/i&gt;}}). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;<ins class="diffchange diffchange-inline">Sáráhkká</ins>&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}, {{Artikkelilinkki|1020|&lt;i&gt;Ruto&lt;/i&gt;}}). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God ({{Artikkelilinkki|10122|&lt;i&gt;Radie&lt;/i&gt;}}) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun ({{Artikkelilinkki|1067|&lt;i&gt;Beaivvi&lt;/i&gt;}}) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of &lt;i&gt;<del class="diffchange diffchange-inline">Sárahkka</del>&lt;/i&gt; was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their &lt;i&gt;sieidi&lt;/i&gt; shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a &lt;i&gt;sieidi&lt;/i&gt;.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God ({{Artikkelilinkki|10122|&lt;i&gt;Radie&lt;/i&gt;}}) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun ({{Artikkelilinkki|1067|&lt;i&gt;Beaivvi&lt;/i&gt;}}) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of &lt;i&gt;<ins class="diffchange diffchange-inline">Sáráhkká</ins>&lt;/i&gt; was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their &lt;i&gt;sieidi&lt;/i&gt; shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a &lt;i&gt;sieidi&lt;/i&gt;.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr> </table> Anu https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10767&oldid=prev Olli (20. marraskuuta 2014 kello 17.39) 2014-11-20T17:39:04Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 17.39</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 20:</td> <td colspan="2" class="diff-lineno">Rivi 20:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a &lt;i&gt;sáiva&lt;/i&gt; lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the &lt;i&gt;sáiva&lt;/i&gt; to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;Sárahkka&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|Bajánalmmái}}, {{Artikkelilinkki|1020|&lt;i&gt;Ruto&lt;/i&gt;}}). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead ({{Artikkelilinkki|1055|Death and the dead}}), and also according to some sources to &lt;i&gt;Sárahkka&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder ({{Artikkelilinkki|1038|&lt;i&gt;Bajánalmmái&lt;/i&gt;}}) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature ({{Artikkelilinkki|1038|<ins class="diffchange diffchange-inline">&lt;i&gt;</ins>Bajánalmmái<ins class="diffchange diffchange-inline">&lt;/i&gt;</ins>}}, {{Artikkelilinkki|1020|&lt;i&gt;Ruto&lt;/i&gt;}}). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (&lt;i&gt;Ruto&lt;/i&gt;, {{Artikkelilinkki|1053|&lt;i&gt;Jábmiidáhkka&lt;/i&gt;}}, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home &lt;i&gt;Rotaimo&lt;/i&gt; on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10766&oldid=prev Olli (20. marraskuuta 2014 kello 17.38) 2014-11-20T17:38:16Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 17.38</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 7:</td> <td colspan="2" class="diff-lineno">Rivi 7:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># the offering: as a gift reciprocated; &#160;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># the offering: as a gift reciprocated; &#160;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and &#160;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and &#160;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># propitiatory and expiatory sacrifice. &lt;BR&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># propitiatory and expiatory sacrifice. <ins class="diffchange diffchange-inline">&lt;BR&gt;</ins>&lt;BR&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10765&oldid=prev Olli (20. marraskuuta 2014 kello 17.37) 2014-11-20T17:37:50Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 17.37</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 3:</td> <td colspan="2" class="diff-lineno">Rivi 3:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kieli=englanti</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kieli=englanti</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|id=1014</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|id=1014</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of &lt;i&gt;Sárahkka&lt;/i&gt; (&lt;i&gt;Áhkka&lt;/i&gt; goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|&lt;i&gt;Radie&lt;/i&gt;}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|&lt;i&gt;siida&lt;/i&gt;}} to a communal shrine ({{Artikkelilinkki|1011|&lt;i&gt;sieidi&lt;i&gt;}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. &lt;BR&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of &lt;i&gt;Sárahkka&lt;/i&gt; (&lt;i&gt;Áhkka&lt;/i&gt; goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|&lt;i&gt;Radie&lt;/i&gt;}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|&lt;i&gt;siida&lt;/i&gt;}} to a communal shrine ({{Artikkelilinkki|1011|&lt;i&gt;sieidi&lt;<ins class="diffchange diffchange-inline">/</ins>i&gt;}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. &lt;BR&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In comparative religion, sacrifice has been studied from three perspectives: &lt;BR&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In comparative religion, sacrifice has been studied from three perspectives: &lt;BR&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># the offering: as a gift reciprocated; &#160;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div># the offering: as a gift reciprocated; &#160;</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10764&oldid=prev Olli (20. marraskuuta 2014 kello 17.37) 2014-11-20T17:37:20Z <p></p> <a href="https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&amp;diff=10764&amp;oldid=10763">Näytä muutokset</a> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10763&oldid=prev Olli (20. marraskuuta 2014 kello 17.28) 2014-11-20T17:28:17Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 17.28</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 8:</td> <td colspan="2" class="diff-lineno">Rivi 8:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the &lt;i&gt;Áhkka&lt;/i&gt; goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a &lt;i&gt;siedi&lt;/i&gt; stone, this had to be atoned for with a sacrifice. &lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the &lt;i&gt;Áhkka&lt;/i&gt; goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a &lt;i&gt;siedi&lt;/i&gt; stone, this had to be atoned for with a sacrifice. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the &lt;i&gt;sieidi&lt;/i&gt;. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a <ins class="diffchange diffchange-inline">&lt;i&gt;</ins>sieidi<ins class="diffchange diffchange-inline">&lt;/i&gt; </ins>or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the &lt;i&gt;sieidi&lt;/i&gt;. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|<ins class="diffchange diffchange-inline">&lt;i&gt;</ins>boaššu<ins class="diffchange diffchange-inline">&lt;/i&gt;</ins>}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines <del class="diffchange diffchange-inline">(&amp;#8594; link to picture)</del>.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; <ins class="diffchange diffchange-inline">&lt;i&gt;</ins>sáiva<ins class="diffchange diffchange-inline">&lt;/i&gt; </ins>providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines.&lt;/P&gt;</div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">{{Kuvalinkki|luu-uhri.jpg|Long used sacrifice place and lot of reindeer bones}}</ins></div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>and copper coins when going fishing especially on a <ins class="diffchange diffchange-inline">&lt;i&gt;</ins>sáiva<ins class="diffchange diffchange-inline">&lt;/i&gt; </ins>lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the <ins class="diffchange diffchange-inline">&lt;i&gt;</ins>sáiva<ins class="diffchange diffchange-inline">&lt;/i&gt; </ins>to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to &lt;i&gt;Sárahkka&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; &lt;i&gt;Bajánalmmái&lt;/i&gt;) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái<del class="diffchange diffchange-inline">; &amp;#8594</del>; &lt;i&gt;Ruto&lt;/i&gt;). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, <del class="diffchange diffchange-inline">&amp;#8594; </del>&lt;i&gt;Jábmiidáhkka&lt;/i&gt;, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant<del class="diffchange diffchange-inline">.&lt;/P&gt;</del></div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to &lt;i&gt;Sárahkka&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; &lt;i&gt;Bajánalmmái&lt;/i&gt;) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &lt;i&gt;Ruto&lt;/i&gt;). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (<ins class="diffchange diffchange-inline">&lt;i&gt;</ins>Ruto<ins class="diffchange diffchange-inline">&lt;/i&gt;</ins>, <ins class="diffchange diffchange-inline">{{Artikkelilinkki|1053|</ins>&lt;i&gt;Jábmiidáhkka&lt;/i&gt;<ins class="diffchange diffchange-inline">}}</ins>, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried</del>.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div></div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; <del class="diffchange diffchange-inline">Most blood </del>sacrifices <del class="diffchange diffchange-inline">were taboo </del>to <del class="diffchange diffchange-inline">women, but </del>the <del class="diffchange diffchange-inline">cult of </del>the <del class="diffchange diffchange-inline">Sky God ({{Artikkelilinkki|10122|Radie}}) was </del>an <del class="diffchange diffchange-inline">exception </del>to <del class="diffchange diffchange-inline">this. Otherwise sacrificial practices were mainly linked </del>to <del class="diffchange diffchange-inline">sex</del>. The <del class="diffchange diffchange-inline">gruel eaten as an offerings or communion sacrifice to the Sun ({{Artikkelilinkki|1067|Beaivvi}}) could be consumed by both men and women, and in </del>the <del class="diffchange diffchange-inline">late tradition</del>, as <del class="diffchange diffchange-inline">a result of Christian influences, </del>the <del class="diffchange diffchange-inline">bloodless cult </del>of <del class="diffchange diffchange-inline">Sárahkka </del>was for <del class="diffchange diffchange-inline">a while common </del>to <del class="diffchange diffchange-inline">both sexes</del>. <del class="diffchange diffchange-inline">However</del>, the <del class="diffchange diffchange-inline">majority of </del>the <del class="diffchange diffchange-inline">rituals seem to have been the province of men</del>, <del class="diffchange diffchange-inline">and </del>it is <del class="diffchange diffchange-inline">about these </del>that <del class="diffchange diffchange-inline">we have most information</del>. <del class="diffchange diffchange-inline">Women had their own sacrificial ceremonies</del>, which <del class="diffchange diffchange-inline">were mostly limited </del>to the <del class="diffchange diffchange-inline">sphere </del>of <del class="diffchange diffchange-inline">the home, but about these very little is known</del>. In <del class="diffchange diffchange-inline">a way, sacrificial practice continued in </del>the <del class="diffchange diffchange-inline">eighteenth and nineteenth centuries in </del>the <del class="diffchange diffchange-inline">offerings made by the Saami through their priests to the churches </del>in the <del class="diffchange diffchange-inline">same kind of situations in which they had previously sacrificed to their </del>&lt;i&gt;<del class="diffchange diffchange-inline">sieidi</del>&lt;/i&gt; <del class="diffchange diffchange-inline">shrines. These sacrifices were not made </del>to <del class="diffchange diffchange-inline">the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a </del>&lt;i&gt;<del class="diffchange diffchange-inline">sieidi</del>&lt;/i&gt;.&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; <ins class="diffchange diffchange-inline">Blood </ins>sacrifices to the <ins class="diffchange diffchange-inline">dead were common after a shamanistic curing ritual; usually </ins>the <ins class="diffchange diffchange-inline">shaman had to promise </ins>an <ins class="diffchange diffchange-inline">offering </ins>to <ins class="diffchange diffchange-inline">the dead person who had caused the illness or </ins>to <ins class="diffchange diffchange-inline">&lt;i&gt;Jábmiidáhkka&lt;/i&gt;</ins>. The <ins class="diffchange diffchange-inline">cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On </ins>the <ins class="diffchange diffchange-inline">one hand</ins>, as the <ins class="diffchange diffchange-inline">ruler </ins>of <ins class="diffchange diffchange-inline">night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection </ins>was <ins class="diffchange diffchange-inline">sought </ins>for <ins class="diffchange diffchange-inline">journeys </ins>to <ins class="diffchange diffchange-inline">be undertaken at night and generally against any adversities that were considered to be his responsibility</ins>. <ins class="diffchange diffchange-inline">In such sacrifices</ins>, <ins class="diffchange diffchange-inline">it was sufficient that </ins>the <ins class="diffchange diffchange-inline">victim be black. On </ins>the <ins class="diffchange diffchange-inline">other hand</ins>, it is <ins class="diffchange diffchange-inline">known </ins>that <ins class="diffchange diffchange-inline">there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;</ins>. <ins class="diffchange diffchange-inline">This was an expensive offering</ins>, which <ins class="diffchange diffchange-inline">was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered </ins>to <ins class="diffchange diffchange-inline">be </ins>the <ins class="diffchange diffchange-inline">sender </ins>of <ins class="diffchange diffchange-inline">such rapidly spreading epidemics</ins>. In the <ins class="diffchange diffchange-inline">ritual </ins>the <ins class="diffchange diffchange-inline">whole horse was buried </ins>in the <ins class="diffchange diffchange-inline">ground. This offering can be interpreted as meaning either that the people hoped that </ins>&lt;i&gt;<ins class="diffchange diffchange-inline">Ruto</ins>&lt;/i&gt; <ins class="diffchange diffchange-inline">would ride away </ins>to <ins class="diffchange diffchange-inline">his home </ins>&lt;i&gt;<ins class="diffchange diffchange-inline">Rotaimo</ins>&lt;/i&gt; <ins class="diffchange diffchange-inline">on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried</ins>.&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God ({{Artikkelilinkki|10122|Radie}}) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun ({{Artikkelilinkki|1067|Beaivvi}}) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of &lt;i&gt;Sárahkka&lt;/i&gt; was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their &lt;i&gt;sieidi&lt;/i&gt; shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a &lt;i&gt;sieidi&lt;/i&gt;.&lt;/P&gt;</ins></div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10752&oldid=prev Olli (20. marraskuuta 2014 kello 17.01) 2014-11-20T17:01:07Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 17.01</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 5:</td> <td colspan="2" class="diff-lineno">Rivi 5:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:&lt;P align=&quot;justify&quot;&gt; The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the sieidi, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:&lt;P align=&quot;justify&quot;&gt; The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the <ins class="diffchange diffchange-inline">&lt;i&gt;</ins>sieidi<ins class="diffchange diffchange-inline">&lt;/i&gt;</ins>, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)<ins class="diffchange diffchange-inline">&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&#160;</div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the &lt;i&gt;Áhkka&lt;/i&gt; goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a &lt;i&gt;siedi&lt;/i&gt; stone, this had to be atoned for with a sacrifice. &lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the &lt;i&gt;sieidi&lt;/i&gt;. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silver</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">and copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; A &lt;i&gt;siedi&lt;/i&gt; sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodges and the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to &lt;i&gt;Sárahkka&lt;/i&gt;, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; &lt;i&gt;Bajánalmmái&lt;/i&gt;) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &lt;i&gt;Ruto&lt;/i&gt;, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; &lt;i&gt;Ruto&lt;/i&gt;). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The &lt;i&gt;sáiva&lt;/i&gt; had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to &lt;i&gt;sáiva&lt;/i&gt; beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; &lt;i&gt;Jábmiidáhkka&lt;/i&gt;, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate for the situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a &lt;i&gt;sieidi&lt;/i&gt;, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a &lt;i&gt;sieidi&lt;/i&gt; sacrifice it was irrelevant.&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to &lt;i&gt;Jábmiidáhkka&lt;/i&gt;. The cult of &lt;i&gt;Ruto&lt;/i&gt; had a dual nature. On the one hand, as the ruler of night and darkness, &lt;i&gt;Ruto&lt;/i&gt; s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known that there was a particular horse sacrifice associated with &lt;i&gt;Ruto&lt;/i&gt;. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that &lt;i&gt;Ruto&lt;/i&gt; would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&#160;</div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God ({{Artikkelilinkki|10122|Radie}}) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun ({{Artikkelilinkki|1067|Beaivvi}}) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their &lt;i&gt;sieidi&lt;/i&gt; shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a &lt;i&gt;sieidi&lt;/i&gt;.</ins>&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the Áhkka goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a siedi stone, this had to be atoned for with a sacrifice. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the sieidi. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silverand copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; A siedi sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodgesand the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to sáiva beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to Sárahkka, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; Bajánalmmái) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &amp;#8594; Ruto, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower &amp;#8722; in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; Ruto). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The sáiva had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to sáiva beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; Jábmiidáhkka, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate forthe situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a sieidi, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a sieidi sacrifice it was irrelevant.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to Jábmiidáhkka. The cult of Ruto had a dual nature. On the one hand, as the ruler of night and darkness, Ruto s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known thatthere was a particular horse sacrifice associated with Ruto. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that Ruto would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God (&amp;#8594; Radie) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun (&amp;#8594; Beaivvi) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their sieidi shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a sieidi.&lt;/P&gt;</del></div></td><td colspan="2">&#160;</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10751&oldid=prev Olli (20. marraskuuta 2014 kello 16.53) 2014-11-20T16:53:46Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 16.53</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 5:</td> <td colspan="2" class="diff-lineno">Rivi 5:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>:<del class="diffchange diffchange-inline">Sisennetty rivi</del></div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>:&lt;P align=&quot;justify&quot;&gt; The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the sieidi, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the sieidi, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)&lt;/P&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div></div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the Áhkka goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a siedi stone, this had to be atoned for with a sacrifice. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the sieidi. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silverand copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; A siedi sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodgesand the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to sáiva beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to Sárahkka, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; Bajánalmmái) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &amp;#8594; Ruto, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower &amp;#8722; in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; Ruto). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The sáiva had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to sáiva beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; Jábmiidáhkka, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate forthe situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a sieidi, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a sieidi sacrifice it was irrelevant.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to Jábmiidáhkka. The cult of Ruto had a dual nature. On the one hand, as the ruler of night and darkness, Ruto s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known thatthere was a particular horse sacrifice associated with Ruto. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that Ruto would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God (&amp;#8594; Radie) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun (&amp;#8594; Beaivvi) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their sieidi shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a sieidi.&lt;/P&gt;</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the Áhkka goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a siedi stone, this had to be atoned for with a sacrifice. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the sieidi. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silverand copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; A siedi sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodgesand the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to sáiva beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to Sárahkka, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; Bajánalmmái) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &amp;#8594; Ruto, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower &amp;#8722; in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; Ruto). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The sáiva had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to sáiva beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; Jábmiidáhkka, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate forthe situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a sieidi, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a sieidi sacrifice it was irrelevant.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to Jábmiidáhkka. The cult of Ruto had a dual nature. On the one hand, as the ruler of night and darkness, Ruto s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known thatthere was a particular horse sacrifice associated with Ruto. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that Ruto would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God (&amp;#8594; Radie) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun (&amp;#8594; Beaivvi) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their sieidi shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a sieidi.&lt;/P&gt;</div></td></tr> </table> Olli https://saamelaisensyklopedia.fi/core/index.php?title=Sacrificials&diff=10750&oldid=prev Olli (20. marraskuuta 2014 kello 16.52) 2014-11-20T16:52:54Z <p></p> <table class='diff diff-contentalign-left'> <col class='diff-marker' /> <col class='diff-content' /> <col class='diff-marker' /> <col class='diff-content' /> <tr style='vertical-align: top;'> <td colspan='2' style="background-color: white; color:black; text-align: center;">← Vanhempi versio</td> <td colspan='2' style="background-color: white; color:black; text-align: center;">Versio 20. marraskuuta 2014 kello 16.52</td> </tr><tr><td colspan="2" class="diff-lineno">Rivi 3:</td> <td colspan="2" class="diff-lineno">Rivi 3:</td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kieli=englanti</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kieli=englanti</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|id=1014</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|id=1014</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;&lt;<del class="diffchange diffchange-inline">DIR</del>&gt;</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>|artikkeliteksti=&lt;P align=&quot;justify&quot;&gt; Sacrifice was connected in many ways with the ritual practices ({{Artikkelilinkki|10133|Rite}}) of the pre-Christian religion of the Saami. In its most simple form, it might consist simply of the routine pouring of a drop of milk on the floor of a Saami lodge in honour of Sárahkka (Áhkka goddesses) in connection with the birth of a child or throwing a couple of cigarettes for a departed person as one drove past his grave. At its most elaborate, it could involve large-scale (and usually calendrical) ritual sacrifices to the Sky God ({{Artikkelilinkki|10122|Radie}}), who maintained universal order, or the sacrifices made by a whole {{Artikkelilinkki|0741|siida}} to a communal shrine ({{Artikkelilinkki|1011|sieidi}}). The forms of the ritual and the extent to which they departed from the conventions of everyday life varied, but they were all characterized by an encounter with the {{Artikkelilinkki|1056|sacred}}, a recognition in varying degrees of the existence of the numinous world in the form of a gift. In comparative religion, sacrifice has been studied from three perspectives: 1) the offering: as a gift reciprocated; 2) communal sacrifice: a sacrificial repast gives supernatural power and strengthens solidarity; and 3) propitiatory and expiatory sacrifice. The sacrifices of the Saami represented all three types; frequently, however, they tended to be combinations of the first two. In 1903, the phonetician Frans {{Artikkelilinkki|1623|Äimä}}, who was doing fieldwork in Inari was told:&lt;/P&gt;</div></td></tr> <tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the sieidi, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)&lt;/DIR&gt; &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the Áhkka goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a siedi stone, this had to be atoned for with a sacrifice. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the sieidi. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silverand copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; A siedi sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodgesand the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to sáiva beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to Sárahkka, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; Bajánalmmái) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &amp;#8594; Ruto, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower &amp;#8722; in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; Ruto). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The sáiva had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to sáiva beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; Jábmiidáhkka, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate forthe situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a sieidi, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a sieidi sacrifice it was irrelevant.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to Jábmiidáhkka. The cult of Ruto had a dual nature. On the one hand, as the ruler of night and darkness, Ruto s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known thatthere was a particular horse sacrifice associated with Ruto. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that Ruto would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God (&amp;#8594; Radie) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun (&amp;#8594; Beaivvi) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their sieidi shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a sieidi.&lt;/P&gt;</del></div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&#160;</div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">:Sisennetty rivi</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&lt;<ins class="diffchange diffchange-inline">P align=&quot;justify&quot;</ins>&gt; <ins class="diffchange diffchange-inline">The sacrifice took place in such a way that the fish and meat - the best pieces - were brought to the place of sacrifice and there cooked and eaten. The idea was, according to one informant, that the god would be consumed as the sacrificers ate. It was because of this that, however much the people ate, they were always hungry when they returned from the sacrifice. Another informant added that the stone god, the sieidi, was daubed with the stock of the sacrificial victim. Sacrificing was hoped to ensure that good fortune (in fishing, hunting forest game, reindeer herding) would continue or improve. (cit. Aho 1997, 70)&lt;/P&gt;</ins></div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>&#160;</div></td></tr> <tr><td colspan="2">&#160;</td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins class="diffchange diffchange-inline">&lt;P align=&quot;justify&quot;&gt; This was therefore simultaneously a communal sacrifice and a gift sacrifice. Individual sacrifices to shrines were typically reciprocated gifts. It is known that women communally consumed sacrificial gruel in honour of the Áhkka goddesses, which constituted mainly just a form of communion with the divinities. Expiatory sacrifice was made for the breaking of a taboo; for example, if a woman walked round a siedi stone, this had to be atoned for with a sacrifice. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; The worship of a personal fishing, hunting or reindeer herding sieidi was very simple, and it took place together with the actual activity. The sacrifices were also fairly modest: fish bones and heads, reindeer blood and fat or antlers. A communal sacrifice at the common shrine of a clan or village was more elaborate, requiring preparations and the dedication of a day for the ritual. On the basis of sources describing the practices of mainly the Swedish Saami in the sixteenth to the eighteenth centuries, it is possible to distinguish the main features of a typical rather more ceremonious sacrifice. If it was a sacrifice made on a fixed date or in a time of crisis, a whole reindeer, wild or domesticated, would be sacrificed to a sieidi or other deity or to the dead. The sacrificial victim had to be perfect and, in the case of a female reindeer, preferably as big as possible and one that had never calved. Omens were taken concerning the favourable disposition of the recipient from the animal s behaviour before the sacrifice. No work was permitted on the day of the sacrifice. Before the sacrifice, the shaman s drum was consulted to find out whether the proposed sacrifice would be acceptable to the sieidi. The sacrificer fasted and washed, and all the men donned their finest garb. They departed to the place of sacrifice through the {{Artikkelilinkki|1032|boaššu}}, the sacred back door of the Saami lodge. The victim was slain by sticking it with a knife through the heart, and it usually fell without a sound. On the other hand, some sound of complaint from the animal was considered a good omen. Bits from all parts of the victim were offered up to the deity, a reflection of the pars pro toto (a part for the whole) way of thinking of the people.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; When the sacrificial victim had been slain, the sacrificer had to cut off the muzzle, an eye, an ear, the brains, a lung and a bit of meat from each part of the body. Nor could the organ of gender be forgotten if the victim was a male animal. When all the remainder had been cooked and the guests had eaten it, the sacrificer collected all the bones and arranged them in their natural order in a kind of bark coffin. The parts and bits of meat that had been removed earlier were also placed in the coffin. Then the sacrificer sprinkled and daubed the coffin and its contents with the collected blood of the animal. Finally everything was ceremoniously buried in the ground before the image of the idol to whom the sacrifice had been made. (Jessen, cit. Laestadius 2000, 139)&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; In the same way, the pieces saved from the meals eaten by a household in boat sacrifices ({{Artikkelilinkki|1003|Mannu}}) given in honour of the {{Artikkelilinkki|1049|Juovlagázz}} (the Christmas Folk) served to represent the totality of the food. It is also possible that the earliest Saami conception of the soul was a pluralistic one a separate part of the soul resided in every member and organ of the body in which case, the removal of bits of the limbs and organs was a relic of this belief. The antlers were also left at the place of sacrifice, and all the bones were carefully collected and buried there; in the mountains and fells they might also be left in a crevice in the rock. Behind this practice lay the idea that a victim that had been sacrificed according to correct ritual procedure might be born again in the &amp;#8594; sáiva providing its skeleton was intact. A kind of life principle was believed to attach to both a human and an animal skeleton; if it remained whole, re-birth was possible (&amp;#8594; Soul; &amp;#8594; Death and the Dead). Thus sacrifice was connected with the great cycle of the entirety formed by the elements of this and the transcendant world in the cosmos. It is related that if a dog stole a bone of the sacrificial animal, it was killed and a corresponding bone was taken from it to replace the missing one. Everything apart from the meat of the hind quarters, which was often taken home for ordinary food, was left at the foot of the shrine or the sacrificial tree. Alternatively a reindeer might be buried whole in the ground; this was done when the victim was exclusively a gift or an expiatory sacrifice. Such a sacrifice was probably made mainly in times of crisis. Over the years, a large number of bones frequently accumulated in the rock crevices at the sites of some popular fell shrines (&amp;#8594; link to picture).&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Other sacrificial offerings are known to have included metal objects, tobacco and liquor. The sacrifice of silverand copper coins when going fishing especially on a sáiva lake, may have been a relatively early custom and was probably based on the particular value attached to silver and copper in Saami culture. The coins were offered up to the spirits of the sáiva to ensure their favour, and sometimes also to ask for good health and generally success in life. On the other hand, the offering up of imported goods to a sieidi was probably only a feature of the late tradition, used to solicit health and other benefits that were unconnected with livelihood. The late tradition also contains mentions of burnt offerings, but this custom was probably a very late innovation in Saami culture formed on the basis of Biblical models. &lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; A siedi sacrifice was performed at the shrine itself. Sacrifices to other deities were made at the foot of a sacrificial tree or on a platform. In the Swedish Saami area it is known that sacrificial platforms were constructed behind the sacred back entrances of individual lodgesand the sacrificial trees erected on them. During the rituals the semantics of the numinous world were strictly adhered to. In a sacrifice to the Sky God, for example, the sacrificial tree a birch trunk remained upright with its roots at the bottom (to use the language of comparative religion, the sacrifice was performed upwards ), whereas sacrifices to sáiva beings and the dead (&amp;#8594; Death and the dead), and also according to some sources to Sárahkka, were made downwards with the sacrificial tree upside down, the roots at the top. The God of Thunder (&amp;#8594; Bajánalmmái) had a very ambivalent nature, and sacrifices to him were also made upside down. Again, if the offering was made to &amp;#8594; Ruto, the God of Pestilence, the sacrificial tree had to be a conifer, which corresponds to the general north Eurasian association of coniferous trees with the nether world, particularly the realm of the dead. The concepts of higher and lower &amp;#8722; in the sense in which the terms are used in comparative religion &amp;#8722; were not connected by the Saami only with the assumed dwelling places of the divinities but also, and primarily, with their characters being associated with life or death, and also with their possible life-preserving or destructive nature (&amp;#8594;Bajánalmmái; &amp;#8594; Ruto). Life and elements that maintained it were associated with the higher , while death and things that caused it were linked with the lower . The sáiva had a clear if somewhat blurred connection with the realm of the dead, so sacrifices to sáiva beings were performed downwards despite the fact that these beings had come to be regarded as exclusively favourable protective spirits. Colour was another important semantic element. An animal sacrificed to the higher gods had to be white, and one made to the lower divinities (Ruto, &amp;#8594; Jábmiidáhkka, the ruler of the realm of the dead) and to the departed was correspondingly required to be black. If it was not possible to choose the colour of the animal, the colour symbolism appropriate forthe situation was effected by sewing a coloured thread to the ear of the victim to mark it after it had been picked out for the purpose. An exception to the semantics of black or white was constituted by sacrifices to a sieidi, when the thead had to be red, and those made to the God of Thunder, in which, because of the ambivalent nature of the deity, it was grey. The sex of the victim followed that of the deity; in the case of a sieidi sacrifice it was irrelevant.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Blood sacrifices to the dead were common after a shamanistic curing ritual; usually the shaman had to promise an offering to the dead person who had caused the illness or to Jábmiidáhkka. The cult of Ruto had a dual nature. On the one hand, as the ruler of night and darkness, Ruto s protection was sought for journeys to be undertaken at night and generally against any adversities that were considered to be his responsibility. In such sacrifices, it was sufficient that the victim be black. On the other hand, it is known thatthere was a particular horse sacrifice associated with Ruto. This was an expensive offering, which was generally sacrificed only when a particularly bad plague threatened the community, for Ruto was considered to be the sender of such rapidly spreading epidemics. In the ritual the whole horse was buried in the ground. This offering can be interpreted as meaning either that the people hoped that Ruto would ride away to his home Rotaimo on the horse this is indicated by the symbols on the skins of the shamans drums or that this was not a sacrificial ritual as such but rather a transition rite: the plague was transferred to the horse, and it was hoped that the latter would take it away with it when it was buried.&lt;/P&gt;&lt;P align=&quot;justify&quot;&gt; Most blood sacrifices were taboo to women, but the cult of the Sky God (&amp;#8594; Radie) was an exception to this. Otherwise sacrificial practices were mainly linked to sex. The gruel eaten as an offerings or communion sacrifice to the Sun (&amp;#8594; Beaivvi) could be consumed by both men and women, and in the late tradition, as a result of Christian influences, the bloodless cult of Sárahkka was for a while common to both sexes. However, the majority of the rituals seem to have been the province of men, and it is about these that we have most information. Women had their own sacrificial ceremonies, which were mostly limited to the sphere of the home, but about these very little is known. In a way, sacrificial practice continued in the eighteenth and nineteenth centuries in the offerings made by the Saami through their priests to the churches in the same kind of situations in which they had previously sacrificed to their sieidi shrines. These sacrifices were not made to the church as an institution but to churches as local buildings, so that functionally they corresponded to sacrifices made to a sieidi.&lt;/P&gt;</ins></div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|kirjoittaja=Risto Pulkkinen</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>|luokat=Saami Pre-Christian world view, mythology and folklore</div></td></tr> <tr><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td><td class='diff-marker'>&#160;</td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>}}</div></td></tr> </table> Olli