Did white whales (belugas) had a rôle in this process?
|Solovetsin luostarin perustamisesta.
Pyhittäi lähti menemäh solouhkoih.
Häi etti dovarioa.
Duumattou: "Roih minullei dovariu täz
"Nu nygöi myö rubiammo täz roadoo
Hyö I ruvettih kivee vedämäh, kriepostii
No mendih hyö sinne mettäh, ga hebo
Nu hyö pannah regeh kivi.
Liijan se tuli suuri kivi olemah regeh.
I jeä katkei. Kivi mereh pakui reis.
("e ulis"-sanoilla on erityisen voimakas
No, katkei ga kuitengi pideä kivi soaha
"Pyhä Miikkul syöttäi, tule abuh kivee
I sid iän kaiken vesihernehyöt tippuu kives.
Rahvaz mennäh, miero, käymäh sinne,
Sit silmät tervehtyy.
Sen Jumal sanoi: "Minähäi olin avuz
Namasteri hyö soadih.
Salmi. M. Pelkonen 448. 1935-1940
|On the founding of Solovetskij Monastery
A holy man left for Solovki.
Thinks : "I will have a comrade".
They left for Solovki Island and for a third
"Shall we now start to work hard.
We start to construct a castle.
They started to drag a stone, to construct
So, they went into a forest, ah, the horse
Now they laid a stone in a sledge.
It was too big stone they laid in a sledge.
The ice broke. The stone went in the sea.
("e ulis"= "did not", words has a special
Ok, the ice broke, however the stone must
"Holy Michael the feeder, come to help
And for ever the stone is sweatting water
Then eyes will be healed.
And The Lord said: "I was there to help to
Those Sanctifiers were Izootei and Savaatei.
They managed to have the monastery
Salmi. M. Pelkonen 448. 1935-1940.
Salmi is the oral tradition written-up site near the Lake Ladoga (North). The collector is M. Pelkonen. The original source is a peasant Miikkul Izrikki, 69 years old chap. The story has been written-up, exactly as it was told by Izrikki. That's why you see repetations. To my knowledge, nobody has edited or analysed this fragment.
Hebo = a horse.
Valgei = white.
It seems that the white horse has an external role in this story. It is like a fragment, Which has followed throughout centuries. And its role has diminished. I interprete that beluga was out of the experiences of people who did not lived near the White Sea. However it is still remembered and hanging in the narrative, because for some reason (for people who continued to tell the stories) they considered it important.
Also observe that the white horse is in same level as Izootei and Savaatei; two times in this story the white horse is mentioned as a third comrade (companion). And not just a mere animal.
Jöns Carlson mentioned that: "It might be that the white horse originally was needed to describe the realisation (the birth story) of white whales belugas, but that part has been dropped away in this fragment". [Compare with white raven/black raven and chimney in North-American aboriginals' folklore].
So, in fact this fragment keeps up two birth stories - one for the monastery and the other for white whales! If this is really true, it will strenghen the thesis about belugas' role in Savvateev's decision procedure in 1436 AD.
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