Samisk mytologi og folkemedisin
Samisk mytologi og folkemedisin
Samisk mytologi og folkemedisin
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(vuođđohápmi: šárat, vrd. vearbba šárrat).<br />
Almmáiveahkki gohčoduvvui fas mearrooaivin.<br />
Noaiddis ledje lassin oaidnemeahttun<br />
dahje geaiddus veahkit: Árjafápmu ja<br />
guokte nissonolbmo, nu gohčoduvvon<br />
ruđot, maid dušše noaidi oinnii. Dan lassin<br />
bajábeal namahuvvon noaidegázzi, mat<br />
máddelis gohčoduvvojedje sáiv<strong>og</strong>ázzin.<br />
Noaidegázzi ledje mahkáš jápmán fuolkkit<br />
dahje noaiddit, geat ásse Sáivvus/Basseváris<br />
(gč. maŋŋelis), geat sáhtte veahkehit siidda<br />
olbmuid go dat gillájedje. Go noaidi galggai<br />
oažžut oktavuođa singuin Sáivvus, de ledje<br />
sus veahkkin: noaideloddi, noaideguolli<br />
ja noaidesarvvis, máddelis gohčoduvvon<br />
sáivoloddi, sáiv<strong>og</strong>uolli ja sáivosarvvis. Dan<br />
lassin lei gearpmaš «guarms», man noaidi<br />
geavahii ee. vahágahttit earáid. Buot dát<br />
oaidnemeahttun vuoiŋŋat gohčoduvvojedje<br />
maiddái noaiddesvuoigŋan «Noides-Woei-<br />
omtalt nedenfor.<br />
Som gode representanter for det patriarkalske<br />
kristne samfunn har Olsen <strong>og</strong> Leem en<br />
detaljert beskrivelse av den mannlige noaidiens<br />
seremoni. Slik gikk den for seg: Først<br />
tilkalte han sin noaideloddi – noaidifugl<br />
– <strong>og</strong> sa til den: Heahti dal gohčču du mátkái<br />
(Nød ber deg nå å begi deg på reisen). 14<br />
På den måten ba han den å fare avsted <strong>og</strong><br />
hente noaidegázzi, noaidiens medhjelpere.<br />
Når disse var kommet til han, var det to forsamlinger<br />
til stede, en synlig <strong>og</strong> en usynlig.<br />
Den synlige var noaidien selv <strong>og</strong> to kvinner<br />
som assistenter, eller en mann <strong>og</strong> en ung<br />
kvinne. Kvinnene var vakkert pyntet i helligdagsklær<br />
<strong>og</strong> med en linlue på hodet (lue<br />
av lin fordi man trodde lin hadde magisk<br />
kraft), men uten belte om livet. Disse kvin-<br />
4 Hætte dal kotzhio duu Matkai, Leem s. 475.<br />
Noaidi goavdáin. Nubbi lea čákŋalan.<br />
Noaidi med tromme. Den ene har falt i transe<br />
– čákŋalan.<br />
Noaidi with drum. The one has fallen into a trance<br />
– čákŋalan.<br />
© SchefferuS 1673.<br />
• Looking into the future to see what the<br />
siida people’s future would be like;<br />
• Explaining and curing diseases;<br />
• Being in contact with the gods to find out<br />
which of them should have sacrifices,<br />
and what kinds of sacrifices;<br />
• Oversee the morals of the siida people<br />
and make sure they lived as good<br />
Samis.<br />
The good noaidi who claimed they only<br />
did good things for the siida people were<br />
called ipmillaš noaidi – “Ibmelatzh Noaide”<br />
– a wise man of God. The evil ones passed<br />
themselves off as being able to harm people<br />
and animals, and were called boranoaidi<br />
– ether noaidi – who are discussed below.<br />
As good representatives for the patriarchal<br />
Christian society, Olsen and Leem have a<br />
detailed description of the male noaidi’s<br />
ceremony. This is how it went: First, he<br />
called his noaideloddi – noaidi bird – and<br />
said to it: Heahti dal gohčču du mátkái<br />
– (Necessity now bids you to set out on the<br />
journey).In that way, he asked the noaidi<br />
bird to rush off and fetch the noaidegázzi,<br />
the noaidi’s helpers. When they arrived,<br />
two assemblies were present: one visible<br />
and one invisible. The visible was the noaidi<br />
himself and two women as assistants, or<br />
25