Much has been written about the patron deities and spirits of the Mansi and Khanty peoples. Attention was also paid to the design of their figures, and researchers mainly emphasized the "heroic" appearance of the deities. According to the traditional ideas of the Mansi and Khanty, in the early period of their history, the earth was inhabited by heroes who, after death, became patron spirits of villages or entire territories [Gondatti, 1888, pp. 36-37]. Gradually, in the ethnographic literature, the word "military" became synonymous with the definition of "heroic". The "military" appearance of the deities was emphasized, in particular, by the presence of samples of edged weapons on the shrines.

As is known, in traditional societies, it was not the portrait itself with its individual characteristics that played an important role in the image recognition system, but the regalia that accompanied this image, which reflected social status [Gemuev, Sagalaev, Solov'ev, 1989, p.78]. There are many similar examples in world history: in the IV century in Northern Iraq, the statue of the ancient god Ashur-bel was dressed in a Roman military cloak; the head of the statue of the local goddess Allat was decorated with a military helmet (Lukonin, 1969, p. 71).

This article is an attempt to prove the fact that in the XVI-XX centuries Khanty and Mansi in the manufacture of the figures of deities (to a lesser extent this is typical of family protective spirits) endowed with their attributes and symbols of power, characterized in Russia for a specific time period.

The initial stage of Russian development of Siberia was associated with the promotion of military detachments. Under these conditions, the power of the Russian state was perceived by Ostyaks and Voguls to a greater extent as military. The social (power) status of local deities, respectively, was expressed in a "heroic"," military " appearance.

In the 17th century, the Voguls and Berezovsky ostyaks bought "sheloms, pansyri and armors" from Russian merchants (Bakhrushin, 1935, p.13, 16). Soon enough, protective equipment began to be used in ritual practice. The" Belogorsky shaitan " was presented with a shell taken from Ermak [Ibid., p. 70]; at the beginning of the XVIII century, a spear and a shell lay next to the famous deity Old Obsky "with a golden breast" [Novitsky, 1941, p. 59]; the shell was often worn by "male idols" of Obdorsky ostyaks [Castrain, 1860, p. 186]. U khantov R. For example, a medieval iron helmet presented to the patron spirit of the family is kept in a sacred sled at the taiga sanctuary (Baulo, 2004a, p. 99).

Military uniforms made of cloth and its elements were also repeatedly recorded in ritual practice. According to K. Karjalainen, in one of the holy granaries of Ostyakov, among the clothes brought to the spirit, there was a long "soldier's coat of the last century" with shiny buttons and braid [1995, p. 61]. In the house of P. E. Sheshkin in the village of Lombovozh (Lyapin River), in the holy chest of Mir-susne-huma, there was a caftan made of brown cloth (presumably from the beginning of the XVIII century, not necessarily military, possibly Austrian) (Fig. Yamgort (r. Synya) the family patron spirit was dressed in a camisole of the XVIII century made of red cloth with copper buttons (Fig. Tugiyany (Ob River) the core of the image of Vert-poha is the tin shako coat of arms of the Russian infantryman of 1833-1843. Silver epaulettes of the 1860s were kept as part of the holy things of P. S. Taratov in the village. Verkhne-Nildino (Northern river). Sosva) [Baulo, 2004a, p. 110]. In the village. Ishvara (r. Mal. Ob) the family deity was presented with the shoulder straps of a senior officer of the Armed Forces

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1. Caftan of the XVIII century - an offering to Mir-susna-khum. The village of Lombovozh.

2. Camisole of the XVIII century - "uniform" to the family spirit-patron. Yamgort settlement

The USSR and the officer's ceremonial cloth belt (Field materials of the author (hereinafter-PMA), 2005).

The practice of using military uniforms is also described in the nearest neighbors of the northern Khanty-Nenets. In the 1830s, A. Schrenk visited the Samoyeds ' sacrificial site in the Arkhangelsk tundra, which was burned by Orthodox missionaries. Here he found a soldier's brass buttons-the remains of a soldier's uniform, donated by the Samoyeds to their gods (cit. by: [Schmidt, 1932, p. 21]).

At the beginning of the 18th century, weapons were found in Siberian shrines (Bakhrushin, 1935, p. 26; Novitsky, 1941, p. 80-81). As gifts to the patron spirits of Khanty and Mansi, they presented spearheads, berdyshs [Schultz, 1924, p. 194; Baulo, 2004a, p. 100], bronze klevets [Sources..., 1987, p. 241], swords, sabers, broadswords, daggers, battle axes [Kastren, 1860, p. 186; Finsch, Bram, 1882, p. 415, 436-437; Schultz, 1924, p. 193; Gemuev and Sagalaev, 1986, p. 20-23; Sources..., 1987, p. 200, 205; Gemuev, 1990, p. 84-86; Gracheva, 1990, p. 22-23; Gemuev, Baulo, 1999, pp. 30-31; Uspenskaya, 2002, p. 46; Fedorova, 2002, p. 114; Baulo, 2004a, pp. 103-109]. On a panel in the 1840s, the Siberian artist N. Shakhov depicts two platforms with figures of two idols of northern Ostyaks armed with sabers (Chernetsov, 1949, p. 15).

Military attributes of deities are also reflected in mythology. Among the Mansi people, Ker khongra hum is known as "A man with iron knees" [Sources..., 1987, p. 268]; Takht-kotil-oika, "The Old Man of the Middle of Sosva", is dressed in chain mail and armed with a saber; Paypyng-oika, according to legend, wore a shell sewn from boiled birch bark; at the bear festival " Seven Heroes from the Lozva tributary" they performed in chain mail [Rombandeeva, 1993, p. 53, 61, 75]. At the beginning of the 20th century, the Kazym Khanty revered the patron spirit in the form of an iron woman with a saber in her hand (Lekhtisalo, 1998, p. 79). In the 1930s, at the bear festival in the villages of Vezhakary, Ilpi-paul and Suri-paul (Ob River), visiting deities were depicted with a saber. Patron spirit of the Sambindalovs in the village. Jany-Paul, according to legend, had such a heavy saber that only three people could lift it [Sources..., 1987, p. 200, 217, 229, 247].

Mansi and Khanty in the absence of real items of military ammunition and weapons in ritual practice often imitated them. Researchers

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they paid attention to the wooden statues of spirits with a pointed head, which are found in the shrines of the Ob Ugrians. From the point of view of K. Karjalainen. pointed heads of patron spirits copied the hats of Russian Cossacks [1995, p. 49]. V. N. Chernetsov considered such heads of idols as an attempt to stylize the image of military helmets [Chernetsov and Moshinskaya, 1954, p.183]. According to I. N. Gemuev, A. M. Sagalaev, and A. I. Solovyov, the taiga inhabitants had long been familiar with battle helmets, so they were depicted as headdresses of wooden statues [1989, p. 81, 88]. Mansi not only gave the heads of wooden statues a pointed shape, but also often wrapped these heads with pieces of white cloth [Dmitriev-Sadovnikov, 2000, p.42; Peoples..., 1986, p. 135-141; Gemuev and Sagalaev, 1986, p. 33, 82]. Such a winding, according to I. N. Gemuev and A.M. Sagalaev, symbolized a military helmet [1986, p. 33]. The helmet shows the face of the hero-ancestor, cut down on the trunk of a tree that continues to grow [Ibid., p. 94].

In modern ritual practice, the obligation to show the patron spirit in a helmet takes on different forms. In the village of Zeleny Yar, there is an image of a family deity carved out of wood; the upper part of the head has the shape of a helmet. At the Voikar Khanty, a figure of a hero - the Son of the goddess-was installed on the shrine of the Nai Imi "Fire Woman". His head is covered with a large tin lid from a glass jar; perhaps this is an imitation of a medieval helmet with a flat top (Baulo, 2004a, p. 99). They also copy metal helmets with the help of cloth products. In the house of P. E. Sheshkin in Lombovozh, a cloth helmet with a visor and barmitsa was found; the cut of this headdress corresponds to the design of the yerikhonki helmet (Gemuev, 1990, p. 91).

At the Vorsik-oika sanctuary (Manya River), the chest of a wooden figure of the patron spirit was covered with a piece of metal foil imitating chain mail (Gemuev and Sagalaev, 1986, pp. 18-19). In the home sanctuary of the Mansi Khozumovs in the village. Yasunt kept an image of the family spirit-the patron saint of the late XVIII century. On the front of one of the coats were placed three tin plates in the form of pentagons, imitating, most likely, the details of the carapace. On top of the torso of the figure of the patron spirit from the village. Jany-Paul (North river) Sosva) was wearing a double-sided "shell" made of a piece of gold braid. In the house of I. Saynakhov in the village. Shchekurya in the chest was a scythe blade, imitating the saber of a heroic ancestor. The Voikar Khants have two miniature daggers carved out of wood in the sacred narth of the goddess at the Nai Imi shrine (Baulo, 2004a, pp. 98-99, 104).

The imitation of the bogatyr's ritual clothing and equipment among the Ob Ugrians has been repeatedly described by the example of the sacrificial cloth attributes of Mir-susne-khum - "saddles", belts, helmets, and quivers (Gemuev and Baulo, 2001).

As an example of the designation of the heroic character of deities with the help of military symbols, we can mention the papier-mache figurines of cavalrymen of the XIX century that exist in the religious and ritual complex of the Khanty and Mansi. Equestrian toys are noted as part of the cult paraphernalia of Mansi (village of Lombovozh) [Gemuyev, 1990, p.74] and Khanty (village of Tutleim, 5 copies; Pashtori; Nimvozhgort, 2 copies) [Baulo, 2004a, p. 111]. All of them were revered as the image of Mir-susne-khum / Mir-vannty-he (Fig. 3). Probably, one of these horsemen was described by the Kazym Khants: in July 1934, the district newspaper reported that the khan P. K. Moldanov kept a small horse in a holy box, on his back it was ridden by a small peasant [Yernikhova, 2003, p. 84]. The bronze figure of a cavalryman of the XIX century was a family guardian of the mansi of T. I. Nomin (Gemuev and Baulo, 1999, p. 72). A metal rider in a military uniform was found in the attic of a house in the village. Suevat-paul of the Sverdlovsk region [Okno..., 2003, p. 81].

Since the end of the XVII century. Ostyaks and Voguls are becoming more dependent on civil, rather than military, state power. In the depiction of deities, "foreigners" try to copy the appearance of their own princes-

3. Papier-mache horseman-the personification of Mir-susne-huma. The village of Pashtori.

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zey and pay attention to the things that the Russian tsars emphasized their high position.

In the 17th and 18th centuries, the population of settlements located in the lower reaches of the Ob River was part of the Obdorskaya, Kunovatskaya, and Lyapinskaya volosts of the Berezovsky Uyezd, headed by the princes Taishins, Artanzeyevs, and Sheshkins. In April 1679, Prince Hynda Molikov received from the emperor a caftan with silver ties, a sable hat and boots. In 1704, the Lyapinsky prince Shesha Kushkireev was granted a single-rank red, sable hat and boots. In January 1768, Obdorsky Prince Matvey Taishin was sent from the capital a dirk with the image of an eagle's head on the handle, ceremonial clothing (caftan, doublet, cap) and "red gold-sewn morocco boots"together with a certificate of land ownership. The last Obdorsky prince I. M. Taishin was granted a silver dirk with a sword belt by Nicholas I [Perevalova, 2004, pp. 55, 59, 86].

Over time, some of the signs of power became part of the cult paraphernalia. So, in the attics of two houses in the village. Yamgort, where the descendants of the Artanzeyev princes live, kept two sets of swords and broadswords of the second half of the XVIII century. A princely crown and monogram are engraved on the blade of one broadsword. On the blade of the sword on both sides there are inscriptions: "Vivat Anna the Great" and " God and the Fatherland "[Baulo, 2004a, p. 108].

Appropriate symbols and paraphernalia gradually became a necessary element in the depiction of Ob-Ugric deities. In the middle of the 19th century, Yu. Kushelevsky described an idol in the Ostyaks ' Ender yurts, dressed in an old assessor's uniform and with a sword [1868, p. 113]. However, not only uniforms, but even metal buttons from them, according to O. A. Murashko and others. Krenke, were considered in the XIX century ostyakami as elements of clothing of high status, so the attitude to them was special. In 1909, the guide O. O. Backlund, looking at the expedition members dressed in khaki suits, doubted that they were "big officials, came from St. Petersburg", because they did not have shiny metal buttons. I. N. Shukhov, who visited the Shchuchya River in 1913, wrote:"...ostyaks looked at me and pointed at my buttons" [Murashko and Krenke, 2001, p. 52]. As a curious fact, we can mention the presence in the holy chests of the Khants of buttons of German Submarine Fleet officers during the Second World War. They were presented to patron spirits (PMA, 2000, 2001, 2005).

The sword of a civil official of the sample of 1855 was kept by the Khants in the village. Shuryshkary (Small river). Ob) (PMA, 2003); the gendarme saber still denotes one of the idols of the Tegin khants [Baulo, 2002, p.36-37].

The deities were also presented with leather boots, mostly handicraft samples of children's shoes made at the turn of the XIX-XX centuries. Similar cases were recorded among the Mansi in Tsygar yurts, at the Khont Torum sanctuary (Gemuev and Sagalaev, 1986, p. 74), in the villages of Hurumpaul (Lyapin River) (Gemuev, 1990, p. 42, 51, 76), and Kimkyasui (Sev. Sosva) [Gemuev and Baulo, 1999, p. 156], among the Khants of Kazym [Legends of Kazym..., 2005, p. 40], in the villages of Tugiyany, Vanzevat (2 pairs) [Baulo, 2002, p. 41-42], Zeleny Yar (Poluy River) [Baulo, 2005, p. 351 4), Anzhigort (Mal River. Ob) (PMA, 2005), Ovagort (Mal river. Ob) (PMA, 2006).

On one of the sacrificial veils kept in the village of Lombovozh, all four figures of Mir-susne-khum are depicted in sewn miniature cloth boots (PMA, 2006) (Fig. One of the legends tells how Vogul sent the old tops of his boots to the Trinity yurts as a sacrifice to Mir-susna-khum (Kannisto, 1958, p. 262).

Caps that were given to the Khanty and Mansi deities most often refer to service headdresses with a visor and an emblem. Only in recent years, caps and their imitations have been recorded in domestic sanctuaries: in the Mansi settlements of Lombovozh, Hurumpaul, and Yasunt (2 copies each) ([Gemuyev, 1990, pp. 50-51, 72]; PMA, 1999, 2006), and in the Khanty river Poluy (3 copies) [Baulo,2003, p. 50-51, 72]. 2005, p. 350] (fig. 6). In this case, the headdress also emphasized the" domineering " status of the deity.

Twice - at the Moldanov Khanty in the village. Vanzevat [Baulo, 2002, p. 42] and the Artanzeyevs in the village of Yamgort (PMA, 2005) - old glasses were found in the holy chests, which, most likely, were designed to emphasize the "official" image of the deity.

Elements of state symbols were in demand in ritual practice. The basis of the figure of the family spirit-patron in the village. Muvgort (r. Synya) was a tin coat of arms of the Russian Empire at the end of the XIX century. The same coat of arms is sewn in the upper part of the figure of the deity of the Seung Khanty Horan-ur-iki (Seung Khanty, 2005, p. 169).

Offerings were also made to the deities in the form of various signs. In the village. Verkhne-Nildino in the holy chest was kept a copper badge of the village elder of the XIX century (PMA, 1985); the family deity at the sanctuary on the Polui River was presented with the badges "Voroshilov shooter" and "Excellent hunter" (PMA, 2002). On one of the shirts of ytterma (temporary receptacle of the soul of the deceased) in the village. Hurumpaul was pinned with the medal "Maternal Glory" (PMA, 2005).

"Official" functions of deities are also mentioned in the mythology of the Mansi and Khanty. The patron spirits of voguls, like the forest spirits of menkva, pay taxes to the heavenly god with furs; tax collectors are certain patron spirits, including Chokhrin-oika [Kannisto, 1958, s. 142-143; Sources..., 1987, p. 37]. One of the myths describes the trial of patron spirits over a forest spirit who stole from a vogul

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4. Boots - an offering to the family spirit-patron. The village of Zeleny Yar.

5. Sacrificial blanket with the image of Mir-susne-hum in boots. The village of Lombovozh.

Fig. 6. Caps - offerings to family deities, a-village. Yasunt; b - on the village of Zeleny Yar.

the court ordered the sentencing of Chokhrin-oika: the forest spirit was sentenced to be whipped and imprisoned, and he was also required to return the stolen property to Vogul and present a gift in addition. The highest authority in this case was the Pelym god , "the princely judge who collected taxes" (Kannisto, 1958, p. 144). The chief of the forest spirits, when they gather to collect taxes, is Tulyam-uroika, who lives near Nyaksimvol [Ibid., p. 148]. After the birth of a child, the goddess Kaltas writes down the term of his future life in a special book [Ibid., p. 121]. According to the legends of the Kondinsky Mansi, the Yivar-nai "goddess Evra" put on glasses to check the work of messenger birds: she could see 40 versts with glasses, and without glasses-like an ordinary person [Ibid., 185].

Most likely, the ritual trousers presented to Mir-susna-khum (Baulo, 2004b, p. 95) can be attributed to the official ones (at least in form)

Examples of the use of church clothing in the ritual practice of Ostyaks and Voguls are rare; this is quite natural, because it was opposed to the own religious attributes of "foreigners". An interesting incident occurred in 1723. The priest of the Belogorskaya Trinity Church, Dorofey Skosyrev, called Ostyatsky shaitan "his brother" because he, the priest, took every offering with him, the shaitan, in half. < ... > And he fraternized with him, the shaitan, with his black cassock, confova, which the cassock is found on him and to this day ... " [Essays..., 2000, p. 232]. In the middle of the 19th century, Russian industrialists ordered to make silver crowns for idols, such as episcopal mitres, and in Obdorsk secretly sold them to baptized foreigners [Kushelevsky, 1868, p. 113]. Fragment of a piece of brocade with an embroidered church symbol-

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koy-krestami-was kept in the home sanctuary in the village. Tiltim (R. Synya) (PMA, 2003).

I believe that the above material confirms the pronounced social (power) status of deities and patron spirits, which in the XVII-XX centuries was demonstrated by the Mansi and Khanty using military, civil (less often ecclesiastical) forms and symbols. It seems that most likely there was no significant semantic difference between military and official uniforms in ritual practice.

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The article was submitted to the Editorial Board on 15.02.07.

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