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 excluded from pagan religious ceremonies. The most primitive form of house consists of poles inclined towards one another and covered with skins or sods, so as to form a circular screen round a fire; winter houses are partly underground. Long snow-shoes are used in winter and boats are largely employed in summer. The Finns in particular are very good seamen. The Ostiaks and Samoyedes still cast tin ornaments in wooden moulds. The variation of the higher numerals in the different languages, which are sometimes obvious loan words, shows that the original system did not extend beyond seven, and the aptitude for calculating and trading is not great. Several thousands of the Ostiaks, Voguls and Cheremiss are still unbaptized, and much paganism lingers among the nominal Christians, and in poetry such as the Kalewala. The deities are chiefly nature spirits and the importance of the several gods varies as the tribes are hunters, fishermen, &c. Sun or sky worship is found among the Samoyedes and Jumala, the Finnish word for god, seems originally to mean sky. The Ostiaks worship a water-spirit of the river Obi and also a thunder-god. We hear of a forest-god among the Finns, Lapps and Cheremiss. There are also clan gods worshipped by each clan with special ceremonies. Traces of ancestor-worship are also found. The Samoyedes and Ostiaks are said to sacrifice to ghosts, and the Ostiaks to make images of the more important dead, which are tended and honoured, as if alive, for some years. Images are found in the tombs and barrows of most tribes, and the Samoyedes, Ostiaks and Voguls still use idols, generally of wood. Animal sacrifices are offered, and the lips of the idol sometimes smeared with blood. Quaint combinations of Christianity and paganism occur; thus the Cheremiss are said to sacrifice to the Virgin Mary. The idea that disease is due to possession by an evil spirit, and can be both caused and cured by spells, seems to prevail among all tribes, and in general extraordinary power is supposed to reside in incantations and magical formulae. This belief is conspicuous in the Kalewala, and almost every tribe has its own collection of prayers, healing charms and spells to be used on the most varied occasions. A knowledge of these formulae is possessed by wizards (Finnish noita) corresponding to the Shamans of the Altaic peoples. They are exorcists and also mediums who can ascertain the will of the gods; a magic drum plays a great part in their invocations, and their office is generally hereditary. The non-Buddhist elements of Chinese and Japanese religion present the same features as are found among the Finno-Ugrians—nature-worship, ancestor-worship and exorcism—but in a much more elaborate and developed form.

IV. History.—Most of the Finno-Ugrian tribes have no history or written records, and little in the way of traditions of their past. In their later period the Hungarians and Finns enter to some extent the course of ordinary European history. For the earlier period we have no positive information, but the labours of investigators, especially in Finland, have collected a great number of archaeological and philological data from which an account of the ancient wanderings of these tribes may be constructed. Barrows containing skulls and ornaments may mark the advance of a special form of culture, and language may be of assistance; if we find, for instance, a language with loan words of an archaic type, we may conclude that it was in contact with the other language from which it borrowed at the time when such forms were current. But clearly all such deductions contain a large element of theory, and the following sketch is given with all reserve.

The Finno-Ugrian tribes originally lived together east of the Urals and spoke a common language. It is not certain if they were all of the same physical type, for the association of different races speaking one language is common in central Asia. They were hunters and fishermen, not agriculturists. At an unknown period the Finns, still undivided, moved into Europe and perhaps settled on the Volga and Oka. They had perhaps arrived there before 1500, learned some rudiments of agriculture, and developed their system of numbers up to ten. They were still in the neolithic stage. About 600 they came in contact with an Iranian people, from whom they learned the use of metals, and borrowed numerals for a hundred (Finnish sata, Ostiak sāt, Magyar szaz; cf. Zend sata) and a thousand (Magyar ezer; cf. hazan&#773;ra and hazar). Magyar and some other languages also borrowed a word for ten (tíz, cf. das). This Iranian race may perhaps have been the Scythians, who are believed by many authorities to have been Iranians and to be represented by the Osetians of the Caucasus. There was probably a trade route up the Volga in the 4th century About that time the Western Finns must have broken away from the Mordvinians and wandered north-westwards. At a period not much later than the Christian era, they must have come in contact with Letto-Lithuanian peoples in the Baltic provinces, and also with Scandinavians. Whether they came in contact with the latter first in the Baltic provinces or in Finland itself is disputed, as there may have been Scandinavians in the Baltic provinces. But the distribution of tombs and barrows seems to indicate that they entered Finland not from the east through Karelia but from the Baltic provinces by sea to Satakunta and the south-east coast, whence they extended eastwards. From both Lithuanians and Scandinavians they borrowed an enormous quantity of culture-words and probably the ideas and materials they indicate. Thus the Finnish words for gold, king and everything concerned with government are of Scandinavian origin. Their migration to Finland was probably complete about 800. Meanwhile the Slav tribes known later as Russians were coming up from the south and pressed the Finns northwards, overwhelming but not annihilating them in the country between St Petersburg and Moscow. The same movement tended to drive the Eastern Finns and Ugrians backwards towards the east. The Finns know the Russians by the name of Venäjä, or Wends, and as this name is not used by Slavs themselves but by Scandinavians and Teutons, it seems clear that they arrived among the Finns as greater strangers than the Scandinavians and known by a foreign name. Christianity was perhaps first preached to the Finns as early as 1000, but there was a long political and religious struggle with the Swedes. At the end of the 13th century Finland was definitely converted and annexed to Sweden, remaining a dependency of that country until 1809, when it was ceded to Russia.

The Ugrians and Eastern Finns took no part in the westward movement and did not fall under western influences but came into contact with Tatar tribes and were more or less Tatarized. In some cases this took the form of the adoption of a Tatar language, in others (Mordvin, Cheremis and Votiak) a large number of Tatar words were borrowed. We also know that there were considerable settlements of these tribes, perhaps amounting to states, on the Volga and in south-eastern Russia. Such was Great Bulgaria, which continued until destroyed by the Mongols in 1238. The pressure of tribes farther east acting on these settlements dislodged sections of them from time to time and created the series of invasions which devastated the East Roman empire from the 5th century onwards. But we do not know what were the languages spoken by the Huns, Bulgarians, Pechenegs and Avars, so that we cannot say whether they were Turks, Finns or Ugrians, nor does it follow that a horde speaking a Ugrian language were necessarily Ugrians by race. An inspection of the performances of the various tribes, as far as we can distinguish them, suggests that the Turks or Tatars were the warlike element. The names Hun and Hungarian may possibly be the same as Hiung-nu, but we cannot assume that this tribe passed across Asia unchanged in language and physique. The Hungarians entered on their present phase at the end of the 9th century of this era, when they crossed the Carpathians and conquered the old Pannonia and Dacia. For half a century or so before this invasion they are said to have inhabited Atelkuzu, probably a district between the Dnieper and the Danube. The isolated groups of Hungarians now found in Transylvania and called Szeklers are considered the purest descendants of the invading Magyars. Those who settled in the plains of Hungary probably mingled there with remnants of Huns, Avars and earlier invaders, and also with subsequent invaders, such as Pechenegs and Kumans.