Фольклор ненцев: В записях 1911, 1913, 1946, 1953, 1965-1987 годов. - 2001. (Т. 23.)

gems of Nenets follclore which makes it related to folklore of the Saamy people — Western neighbours of the Nenets people. Syandyo-Yevalyo togeth- er with Nuv' -Piribtya (Heavenly Girl) destroy the stone wall with the help of fire and wind and kill chthonian beings — sesavei, pame and syudbya. Yavgy- Teta (Rich Man of the Sea) and the Old Woman Nga (a deity of the underground world) fight against people, while Nu'-Yerv (The Master of Heaven) helps Syandyo-Yevalyo kill the Old Woman Nga. In “Husband the Dead Man” the world of people — the earthly world — and the world of dead people — the other world — are interacting. The girl is returned to the world of people with the help of a shaman ritual. Idyll is typical of “Girl the Orphan”. Girl the orphan who lives in a chum alone together with her dolls rnns away with fright from a giant cannibal (a youth disguised as a giant who is trying to help her) and comes running to his mother's chum where she acquires her second family. A theme of vendetta is Central, pivotal in other epic songs. The nature of narration which is made from the first person singular — a hero or heroi- ne — is an important distinction between yarabts and syudbabts. In yarabts “Ne, Yeva-Ne” (The Woman, Woman the Orphan) the heroine narrates about a murder of her mother and brothers by enemies, about her forced marriage, flight from her husband-enemy, pursuit by the enemies, salvation, victory over the enemies with the help of a Sikhirtya Girl — a representative of the Subarctic ancestor of the Nenets people. Yarabts “Sidya-Pe-Ter” (Two Inhabitants of Mountains) narrates about vendetta of Tasinyana junior for his killed brother. Shamanic canticles are represented by three texts — “Sampadapts” (A Shamanic Canticle), “Khekh' tevrambada” (Invocating of Spirits), and “Irini Nob Hi^mya" (From the Life of My Grandfather). Nenets shamanic canticles have not been studied thoroughly inasmuch as the shamanic ritual is esoteric. Furthermore, the Nenets people believe that shamanic canticles should not be performed without a ritual. Shamanic rituals were performed by Tadebya — a shaman — and teltangoda — his assistant. No less mastership was required from a teltangoda than from a shaman as he had to keep up with the shaman, could not get ahead of him and make mistakes. Any mistake made by a teltangoda was interpreted by him and those present as an evil sign. In the text “Sampadapts” a shamanic ritual is performed for healing purposes. Tadibe, a son of a rich man, sets off to heaven with a team of reindeer to ask gods to save his father's life. He reaches the nomadic camp of Kheeno-Yontarkada (Wandering Thunder) in the skies and undergoes the trials which fall to his lot in the form of a flock of wool, iron beetle, burning fire-brand and young reindeer. Then he is offered to guess the names of