p.

tribe

alternative name of tribe

94

Udmurt

Votyak

Mari

C^eremiss (Cheremiss)

102

Tuba (Tuva)

Tofa

109

Ewen (Even)

Lamut

110

Nanai

Goldi

120

Yupik

Siberian Eskimo

Nivk (Nivkh)

Gilyak (Ghilyak)

p. 90 [Nenets] XaL’a, [Magyar] HaL, [Mansi] XuL ‘fish’

[<arabi^] KayL (A-ED, p. 311b) ‘horses’ (coll.) {cf. seahorse-fish}

cf. [Vajra-yana] "fish" in "luminous ocean of mind" of trance-state

KayaL (A-ED, p. 310a) ‘ghost, spectre, phantasm’

p.

myth

Hellenic

110-1

whom she rejects and abandons in a forest. ...

At PISa – cf. /PISo-n/ ‘peas’ – there was begotten by Aigeus (GM 95.d), as son Theseus.

111

and a young lad, her brother." {Medousa -- < /*MEDonSa/ -- was likewise snaky-haired (GM 33.b)}

Aigeus married MEDea -- < /*MEDeSa/ -- , who owned (GM 97.b) a "chariot drawn by winged serpents".

p.

myth

113

From the other side of the sea the girls asked Yegdy`ga ..."

117

I will put on the iceboots, with a sizzling I will cross!"

"I’ll go and build a big stone barge, and cross over".

115

to marry the one with "her face white and round like the moon"."

language

‘shaman’

Malayalam

otiyan

Lappish

noaidi

Finnish

noita

Vepsian

noid

Mansi

n~oait

"the old lady asks the rabbit to come to her"

{With the Algonkin myth of Manaboz^o (‘Great Hare’) stealing blue fire over a frozen lake, do perhaps relate the Ude detail where "the salt sea burns ... with a sizzling". Cf. the biography, in the Jataka, where the bodhisattva as rabbit offered his own body to be cooked.}

"young maidens moving gracefully like gulls which are slowly flying above a river."

{cf. Leuko-thea (‘White Goddess’) the female seagull in the Odusseis.}

"the totemic character known as Pashker in Khanti and Mansi myths ... the ethnonyme ... meant ‘... the Glutton [Wolverine] ...’."

{Wolverine a major character in New-England Algonkin mythology.}

"P[roto]-U[ralic] *kele- ‘speech’ = P[roto]-Dr[avidian] *kel-- ‘speech’

Chaldaean qal ‘voice’ (Str. 7032); <ibri^ qo^l ‘voice’ (Str. 6963)

P-U *a:l- ‘do not’ = P-Dr *al- ‘do not’"

<ibri^ >al ‘not’ (Str. 408-9)

"Forest Nenets (Nyesha") ... differs from Tundra Nenets ... beyond the level of mutual understanding."

and Tundra Nenets in the North."

p.

travel to the other world

137

"dyutiltana, a seer of dreams ... can travel into the world of spirits in his dreams and contact the world of the dead, in order to send back souls of ill people".

"dream songs either as dyutilo"ma (‘dreaming’), or as tachyipyatma kinawsh (shamanistic song)."

144

"Through the seven spheres of the earth there was a ladder ...

When a bad day comes (I shall help you). ...

Behind me the door closed.

but I found a hole on the side of the sun.)"

145

he turns into a feather and hovers out from a small hole in the wall."

148

grabbed him in the last moment ...

I, meantime, transform myself into mother-bear’s ... seventh cub."

p.

inducement

148

"he had to cross a water, he had to be blindfolded {cf. blindfolding in initiation-caerimonies, as e.g. for the Freemasons} ...

149

"they were visions from dreams. He also used to foretell, interpreting ... signs {i.e., dream-events} from the stories. ...

Sometimes he was specially asked to dream and foretell. ... He called his spirits. Then the song came out of him ..."

p.

157

weapon

"sign" on that weapon

arrow

garud.i

bow

tigre

helmet

sun

shield

moon

armor

stars

other accoutrements

"sword of knowledge"

"saddle studded with lapis [lazuli]"

"bay horse Beligen" {cf. BaLIos}

numbers of persons

30 heroes

360 companions

10^11 beings

rescue from __

like __

fire

water

wind

a mountain

water

a boat

enemy

a thunderbolt

158

animal

of deity __

"blood red horse on the red cliff"

Jamsaran [of warriors – p. 160, n. 11]

"yellow dog going before and a flying raven"

the 9 Dahla [of happiness – p. 160, n. 12] {Da-lha ?} tenger

p.

myth & caerimony

170

"Tulukaruk after making nunarpak (the earth) with its mighty claws carved out the Kwigpak (Big River – Yukon) and Kusquqvak (Kuskokwim) rivers ..."

"Ellum Yua (Spirit of the Universe) represented by the metaphorical Tulukaruk (Raven), ak’a tamani (a long time ago at that place), made the Ella (Universe), nunarpak (earth), the seasons, Yup’iat nuniit (people’s land), ungungsiit (animals), Yup’iatlu (and the Yup’iaq)."

172

and tuunrqaq (shaman’s spirit).

and of Ellum iinga (the Eye of Awareness).

and the Nakaciuq honored the animal spirits. ...

In the Nakaciuq ceremony, the inflated bladders of the animals caught by the hunters were put under the ice after freeze up so that the spirits of the animals could return to their spirit place and later return to be reborn again in the physical world."

178

"finding a mouse colony with a storage of anlleret (mouse food – the roots of marsh grass) which had a sweet tasting white center and was used in soups and in akutaq ["a dessert made with tallow and berries" – p. 194]. When they dug up the mouse food, they found that the earth worms were eating the roots. ... father told him to kneel down and put his hands into the mass of wriggling worms. The worms would have melded into his body and it was believed that he would have acquired the power to heal."

179

"In the qasgiq ["men’s community house where firebaths and ceremonies are held" – p. 197], my father learned about the creation myth and later about agayuliluteng {cf. [Yoruba] hunters’ god AGAYU ?} (masked dances performed with songs to make animals available for the hunters).

Tulukaruk explained to the Yup’ik where they fit in the schema of Yup’iaq cosmology, that all creatures seen and unseen are related, that the Yup’iaq is not superior to the animals, that there is a cycle of birth, life, death, and rebirth of the human and the non-human."

"a wooden staff colored white with appendages of feathers and Yup’iaq symbols of the ellanguaq (models of the universe) was placed in the center of the qasgiq directly under the window during various ceremonies.

The ena (women’s house) is symbolic of the womb, it gives life ... through the umbilical cord to the fetus. This symbolism also translates to the spiritual force that comes from Ellum Yua (the spirit of the universe) through the gateway from the spiritual to the physical world. The qasgiq and the ena are the sacred microcosmic symbols of ella (the Yup’iaq universe)."

180

"the angalkut [plural of angalkuq – p. 194] would have a kegginaquq (mask) ... would carve it from the vision he received either in a dream or in trance."

"the drum ... was the instrument that helped the angalkut to transport themselves between the physical and the spiritual worlds. The vibrations of the drum are magical and mysterious and they help to provide the link between different worlds."

In the ritual dance, the men danced on their knees and the women stood behind them symmetrically moving in synchrony with each other to the beat of the drums. Along the back wall of the qasgiq where the benches where the drummers sat."

"The spoken word and song were created by Tulukaruk at the time of creation. ... Tulukaruk taught that thoughts are real and that words have power ..."

181

"It is taught that the feelings generated in the receiver, the words spoken to her or him, have power and will return to the speaker in the manner spoken."

"her grandmother, the weather specialist, was also gifted with the power of seeing things at a distance by using a wooden bowl filled with water. She would cover herself with a grass mat in the women’s house and saw images of people a distance away.

... a glow could be seen coming from the direction of her grandmother under the grass mat as she looked at the water-filled bowl in the darkened part of the ena."

p.

account

187

"If the animals were offended or not respected, they did not offer themselves to the human being. In .... early lessons in the qasgiq, he was told that humans were being constantly watched by the spirits of animals and spirits of nature itself."

188

"When the Yut [‘people’ – p. 198] showed proper respect, the animals would allow themselves to be caught by choice and were then able to return."

p.

comparative

201

smoke of "hemp-seed" was appretiated by Skuthai, according to Herodotos (liber IV).

{This is [Skt.] bhanga = [<ar.] has`is` = [Span.] marijuana smoke.}

202

"the Hungarian word le`lek ‘soul, spirit’, connected with the verb le`legzik ‘to breathe’."

{Cf. name of the LELEG-es, denizens of Apia (Peloponnesos) prior to the Hellen-es. }

Hellenic

comparative words

comparative myth

(p. 211) Eido-thea the daughter of Proteus is goddess of sealskin-wearing & of seals.

(p. 214) "Norse fro`dr, ‘wise’"

{cf. Fro`di, who "is eventually killed by a sorceress who has taken the shape of a sea-cow." (PGR)}