1261:
34:
25:
1005:
992:
595:
846:'s interpretations: When the explanations are compared, it appears as if Graan relates the symbols to household life and modes of subsistence, where Manker sees deities and spirits. This underlines the problems of interpretation. Symbols that Graan explains as snowy weather, a ship, rain and squirrels in the trees, are interpreted by Manker as the wind god Bieggolmai/Biegkålmaj, a boat sacrifice, a weather god and – among other suggestions – as a forest spirit. At the Freavnantjahke gievrie there is a symbol explained by the owner as "a Sámi riding in his pulk behind his reindeer", while Manker suggests that "this might be an ordinary sleigh ride, but we might as well assume that this is the
958:
185:
552:
864:
873:
568:
177:
1272:
1017:
1315:. von Westen found few drums during his journeys in the Northern Sámi districts between 1715 and 1730. This might be explained by the advanced Christianisation of the Sámi in the north, in that the drums had already been destroyed. It might also be explained through the differences in the ways the drums were used in Northern and Southern Sámi cultures, respectively. While the drum was a common household item in Southern Sámi culture, it might have been a rare object, reserved for the few educated
626:
hunting, boats with fishing nets, and reindeer herding. Additional imagery on the drum consists of mountains, lakes, people, deities, as well as the camp-site with tents and storage-houses. Symbols of foreign civilizations, such as churches and houses, represent the threats from the surrounding and expanding non-Sámi community. Each owner chose his set of symbols; there are no two drums with identical sets of symbols. The drum mentioned in the
984:
Dvalle, da kand han fare vide om kring og forretter meget og kand fortælle mangfoldigt og undelige ting, naar hand opvogner, som hand haver seet og giort, og kand fare vide om landene og i mange steder og føre tidende derfra og føre vise tegen og mercke med sig der fra naar hand er beden der om, og da farer hand og saa i strid i mod sine modstandere og kampis som i En anden verden, indtil at den Ene har lagt livet igien, og er over vunden
162:
850:, the drum owner, going on an important errand into the spiritual world". On the other hand, one might suggest that the owner of the Freavnantjahke gievrie, Bendik Andersen, is de-emphasising the spiritual content of the drum when the symbols usually recognized as the three mother goddesses are explained away by him as "men guarding the reindeer".
1085:. Based on the sources, one might get the impression that the use of the drum was gradually "democratized", so that there in some regions there was a drum in each household, and that the father of the household could use it to seek advice. Yet the original use of the drum, inducing trance work, seems to have remained a specialty of the shaman.
904:) was usually made of horn and was T- or Y-shaped, with two symmetric heads, and with geometric decorations. Some hammers have tails made of leather straps, or have leather or tin wires wrapped around the shaft. Manker (1938) knew and described 38 drum hammers. The drum hammer was used for both trance drumming and, together with the
1118:
Some sources suggest that the drum was manufactured with the aid of secret rituals. However, Manker made a photo documentary describing the drum-making process. The selection of the motifs for the membrane, or the philosophy behind it, are not described in any sources. It is known that the dedication
995:
This drum belonged to Morten
Olofsson, a Sámi of Åsele, until it was confiscated on New Year's Day 1725 by Petrus Asp, bishop of Härnosand. On this day, 26 drums were confiscated. These drums were all of the same main type of Southern Sámi drum, known as the Åsele type. Twenty of these now belong to
801:
Interpretation of the drums' symbols might be difficult, and different explanations have been proposed for several of the symbols. It has often been assumed that the Sámi deliberately gave misleading explanations when they presented their drums to missionaries and other
Christian audiences, in order
689:
that was used to gather, mark and milk the flock. This symbol is found on 75% of the
Southern Sámi drums, but not on any northern or eastern drums. The symbol for the corral is always placed in the lower half of the drum. Reindeer are represented as singular line figures, as fully modeled figures or
677:
Kjellström and
Rydving have summarised the symbols of the drums in the following categories: nature, reindeer, bears, elk, other mammals (wolf, beaver, small fur animals), birds, fish, hunting, fishing, reindeer-herding, the camp site – with goahti, njalla and other storehouses, the non-Sámi village
534:
lists 41 frame drums, one ring drum, two angular-cut frame drums and 27 bowl drums. Given these numbers, many tend to divide the drums into two main groups: bowl drums and frame drums, seeing the others as variations. Judged by these remaining drums and their known provenance, frame drums seem to be
1229:
Whether women were allowed to use the drum has been debated, but no consensus has yet been reached. On one hand, some sources say that women were not even allowed to touch the drum, and during herd migration, women should follow another route than the sleigh that carried the drum. On the other, the
1183:
and Isaac Olsen, the drum is mentioned as a part of the preparations for a bear hunt. Rheen says that the noaidi could give information about hunting fortune, while Olsen suggests that the noaidi was able to manipulate the bear to move into the hunters' range. The noaidi--or the drum's owner--was a
1107:
Several contemporary sources describe a dual view of the drums: they were seen both as occult devices and as divination tools for practical purposes. Drums were inherited. Not all of those who owned drums in the 18th century described themselves as active users of their drum--at least that was what
944:
in 1723 that the leather straps and their decorations of tin, bone and brass were offers of gratitude to the drum, given by the owner as a response to good luck gained via the messages the shaman received when using the drum. The frame of the
Freavnantjahke gievrie also had 11 tin nails in it, in a
1291:
and his colleagues considered the drums to be "the Bible of the Sámi", and wanted to eradicate what they saw as "idolatry" by destroying or removing the drums. Any uncontrolled, "idol-worshipping" Sámi were considered a threat to the government. The increased missionary efforts towards the Sámi in
342:
There are four categories of sources for the history of the drums. First are the drums themselves, and what might be interpreted from them. Secondly, there are reports and treatises on Sámi subjects from the 17th and 18th centuries, written by
Norwegian and Swedish priests, missionaries or other
1805:
Trummans figurer visar den värld man rörde sig i. Här finns de viktigaste djuren avbildade; vild-och tamrenen, rovdjuren som hotar dem. Här blir näringarnas tydliga; jakten, fisket med båt och nät och renskötseln. Fjäll och sjöar syns. Människor, gudar och gudinnor, liksom vistet med kåtor och
983:
hand falder i En Dvalle lige som død og bliver svart og blaa i ansigtet, og mens hand saa liger som død, da kand hand forrette saadant, og mange som er nær død, og siunis som død for menniskens øyen, de kand blive straxt frisk igjen paa samme timme, og naar hand liger i saadan besvimmelse eller
625:
of the owner and his family, both in terms of religious beliefs and in their modes of subsistence. A world is depicted via images of reindeer, both domesticated and wild, and of carnivorous predators that pose a threat to the herd. The modes of subsistence are presented by scenes of wild game
1088:
Sources seem to agree that in
Southern Sámi districts in the 18th century, each household had its own drum. These were mostly used for divination. The types and the configurations of the motifs on the Southern Sámi drums suggest it was, indeed, used for divination. On the other hand, the
372:
Huitlok also made a drawing; his story was written down by the German-Swedish bergmeister Hans P. Lybecker. Huitlok's drum represents a worldview where deities, animals and the living and the dead are working together within a given landscape. The court protocols from the trials against
148:
in the 17th and 18th centuries. Many drums were confiscated by Sámi missionaries and other officials as a part of an intensified
Christian mission towards the Sámi. Other drums were bought by collectors. Between 70 and 80 drums are preserved; the largest collection of drums is at the
1131:
used the drum to induce a state of trance. He hit the drum with an intense rhythm until he went into a trance or sleep-like state. While in this state, his free spirit could travel into the spirit-worlds, or to other places in the material world. The episode mentioned in
535:
more common in the
Southern Sámi areas, and bowl drums seem to be common in the Northern Sámi areas. The bowl drum is sometimes regarded as a local adjustment of the basic drum type, this being the frame drum. The frame drum type is more reminiscent of other
785:
Some subjects from the non-Sámi world also appears on several drums. These are interpreted as attempts to understand and master the new influences interacting with the Sámi society. Churches, houses and horses appear on several drums, and drums from
343:
civil servants, like
Johannes Schefferus. The third category are statements from Saami themselves, given to legal courts or other official representatives. The fourth are the sporadic references to drums and Sámi shamanism in other sources, such as
802:
to downplay the pagan elements and emphasise the Christian impact on Sámi culture. However, it has also been proposed that some of the symbols have been over-interpreted as religious motifs, when they actually represented matters of everyday life.
58:
being in opposite corners of the Sami world. Paulsens's drum has a typical Northern Sámi pattern, with several separate levels representing the different layers of spiritual worlds. The Bindal drum has a typical Southern Sami decoration: a
1307:, Sweden, 2 drums were collected in 1686, 8 drums in 1689 and 26 drums in 1725, mainly of the Southern Sámi type. Thomas von Westen collected about a hundred drums from the Southern Sámi district; 8 of them were collected at
483:
The drums are always oval; the exact shape of the oval would vary with the kind of wood used. Drums which still exist are of four different types, and can be divided into two main groups: bowl drums and frame drums.
636:, with motifs such as whales, reindeer, skis and a boat would have belonged to a coastal Sámi. The Lule Sámi drum reflects an owner who found his mode of subsistence chiefly through hunting, rather than herding.
513:
Angular-cut frame drums are made from one piece of wood cut from a tree. To bend the wood into an oval, angular cuts are made in the bottom and the side of the frame. Only two such drums are preserved, both from
356:(late 12th century). It mentions a drum with symbols of marine animals, a boat, reindeer and snowshoes. There is also a description of a shaman healing an apparently dead woman by moving his spirit into a whale.
1064:
1664–1671, was one of the first to write about Sámi religion. His impression was that many Sámi, but not all, used the drum for divination. Rheen mentioned four kinds of things the drum could give:
2267:
1881:
831:
369:
130:('index' or 'pointer'), a kind of die made of brass or horn, would move around on the drumhead when the drum was struck. Future events would be predicted according to the symbols upon which the
1209:
move across the membrane, visiting the different symbols. The noaidi would interpret the will of the gods by the route taken by the vuorbi. Such practices are described in conjunction with the
50:(right) represent variations in Sami drums, their shape, decoration and history. Paulsen's drum was confiscated in Vadsø in 1691, while the Bindal drum was bought by a museum official in 1925;
444:). These books were, in part, instructions for the missionaries and their co-workers, and part documentation, intended for the government in Copenhagen. Late books within this tradition are
945:
cross shape. Bendix explained them as an indicator of the number of bears killed thanks to instructions given by the drum. Manker found similar bear nails in 13 drums. Other drums had a
649:
Northern Sámi, where the membrane is divided by horizontal lines into three or five separate levels representing different worlds: the heavens, the world of the living and an underworld.
1089:
configurations of the Northern Sámi drum motifs, with their hierarchical structures of the worlds, represent a mythological universe in which it was the noaidi's privilege to wander.
141:
of the owner and his family, both in religious and worldly matters, such as reindeer herding, hunting, householding, and relations with their neighbours and the non-Sámi community.
881:
The drum hammer from Rendalen (left) has a typical, symmetric T-shape. This hammer from the 11th century is regarded as an indicator of early Sámi presence in southern Norway. The
1237:
May-Lisbeth Myrhaug has reinterpreted the sources from the 17th and 18th century, and suggests that there is evidence of female noaidi, including spirit-travelling female noaidi.
1343:
1360:
drum became part of the Danish Royal Collection after his trial and death. It eventually entered the collections of the National Museum of Denmark and was on loan to the
2510:
1265:
392:(1618–48) rumours were spread that the Swedes won their battles with the help of Sámi witchcraft. Such rumours were part of the background for the research that lead to
660:
is a typical Southern Sámi drum, with the sun-symbol in its center. Its last owner also explained that the symbols on the membrane were organized according to the four
1252:
of Arvidsjaur (1661-1757) and Anna Greta Matsdotter of Vapsten, known as Silbo-gåmmoe or Gammel-Silba (1794-1870), are examples of women noted to have used the drum.
1214:
937:
835:
814:
118:
used the drum to get into a trance, or to obtain information from the future, or other realms. The drum was held in one hand, and beaten with the other. While the
2174:
Anonymous. (1723) "Underrettning om Rune-Bommens rette Brug iblandt Finnerne i Nordlandene og Finnmarken saaledes, som det har været af Fordum-Tiid". Printed in
2106:
Lundmark, Bo, 'Rijkuo-Maja and Silbo-Gåmmoe - towards the question of female shamanism in the saami area', Saami religion / edited by Tore Ahlbäck., s. -169, 1987
1806:
förrådsbodar. Figurerna visar och den främmande religionen och samhället som börjat tränga på. Kyrkor och hus vittnar om den til av omvälvning som många levde i.
1245:
664:
around the sun. South is described as the "summer side" or "the direction of life," and contains symbols of the Sámi's life in the fells during summer: the
415:
614:, in 1885, said that the hide was usually taken from the neck of a reindeer calf because of its thickness. The symbols were painted with a paste made from
445:
1184:
member of the group of hunters, following on the heels of the spear bearer. The noaidi also sat at a prominent place during the feast after the hunting.
936:
The cords are leather straps nailed or tied to the frame, or to the bottom of the drum. They had pieces of bone or metal tied to them. The owner of the
519:
1878:
2581:
1156:
419:
1260:
1218:
820:
Preserved drums that were explained by other people, contemporary to the owners. These are five such drums, four Southern Sami and one Ume Sami.
1626:
674:, the herd of reindeer, and their pastures. North is described as "the side of death," and contains symbols of sickness, death and wickedness.
1092:
The drum was usually carried along on nomadic wanderings. There are also reports of drums being hidden close to regular campsites. Inside the
1210:
1164:
1160:
977:
657:
611:
435:
431:
427:
411:
47:
2468:
1171:--the queen of the realm of the dead--regarding people's health and lives. This journey involved risks to the noaidi's own life and health.
2130:
The Saami Shaman Drum: based on papers read at the Symposium on the Saami Shaman Drum held at Åbo, Finland, on the 19th-20th of August 1988
2370:
Håkan Rydving. "Ett metodiskt problem och dess lösning: Att tolka sydsamiska trumfigurer med hjälp av trumman från Freavnantjahke". In:
1197:
writes that the Sámi used his drum as an oracle, and consulted it when some important matter was at hand. "Just like any other kind of
1044:
the hammer was held in the right hand; the membrane was struck either with one of the hammer heads, or with the flat side of the hammer
388:
During the 17th century, the Swedish government commissioned a work to gain more knowledge of the Sámi and their culture. During the
1038:
913:
883:
1368:, northern Norway, from 1979. Following "a 40-year struggle" it was officially returned to the Sámi people in 2022, according to
1292:
the early 18th century might be explained as a consequence of the government's desire to controle the citizens under the era of
653:
In Manker's overview of 71 known drums, there are 42 Southern Sámi drums, 22 Central Sámi drums and seven Northern Sámi drums.
1284:
1283:
In the 17th and 18th centuries, several raids were made to confiscate drums, both in Sweden and in Denmark-Norway, during the
145:
2517:
2398:
2383:
2256:
2238:
1500:
1407:
2067:
Aage Solbakk. "Samisk mytologi og folkemedisin / Noaidevuohta ja álbmotmedisiidna / Sámi mythology and folk medicine". In:
2748:
63:-shaped sun symbol in the center, with other symbols around the sun, representing people, animals, landscape and deities.
805:
Håkan Rydving evaluated the drum symbols from a perspective of source criticism, and divides them into four categories:
646:
Central Sámi, where the membrane is divided in two by a horizontal line, often with a solar symbol in the lower section
470:(1839–45), which both discusses earlier treatises with a critical approach, and builds upon Læstadius' own experience.
2204:
Rune Blix Hagen. "Harmløs dissenter eller djevelsk trollmann? Trolldomsprosessen mot samen Anders Poulsen i 1692" In:
2443:
2424:
2412:
2365:
2342:
2321:
2224:
2138:
2095:
1659:
1004:
991:
594:
33:
24:
2456:
1529:
1326:
during his visits to northern Sweden. He later gave it to a museum in France, and it was later brought back to the
1927:
823:
Lost drums that were explained by contemporaries, either the owner or other people. There are four of these drums.
2160:
690:
by their antlers. The campsite is usually shown as a triangle symbolizing the tent/goahti. The Sámi storehouse (
1189:
466:
316:
255:
describes a frame drum, corresponding to the distribution of these types of drums. Another Northern Sámi name,
1081:
Of these four things mentioned by Rheen, other sources state that the first of them was only performed by the
1140:
who traveled to the spirit-world and fought against enemy spirits in order to heal the sick. The writings of
1053:
the route of the vuorbi across the membrane, and the places where it stopped, were interpreted as significant
540:
1167:(ca. 1730) describe noaidis traveling to spirit-worlds where they negotiated with death deities, especially
2706:
1296:
in Denmark-Norway, and also as a consequence of the increased emphasis on an individual Christian faith in
1050:
if the drummer fell into a trance, his drum was placed upon him, with the painted membrane facing downwards
2187:
510:
Ring drums are made from a naturally grown piece of pine wood. There is only one known drum of this type.
1372:, director of the museum, following an appeal by Norway's Sámi president to Queen Margrethe of Denmark.
2738:
1897:
Leif Pareli. "Runebommehammeren fra Rendalen: Et minne etter samer i Sør-Norge i middelalderen?". In:
2242:
957:
826:
Preserved drums without a contemporary explanation. These make up the majority of the 70 known drums.
122:
was in trance, his "free spirit" was said to leave his body to visit the spirit-world. When used for
2489:
217:
1023:
with a modern drum. Drums are now used both as musical instruments and as symbols of Sámi identity.
571:
Excerpt of a Southern Sámi drum with emphasis on three typical motifs: the storage house (1), the
2743:
2733:
2460:
1533:
1357:
1327:
1312:
567:
422:
were the sources used by Schefferus. In Norway, the main source are writings from the mission of
1141:
610:
The membrane is made of untanned reindeer hide. Lars Olsen, who described his uncle's drum, the
357:
290:, is based on an earlier misunderstanding of the symbols on the drum, which interpreted them as
2209:
682:, boats), and deities and their worlds. Sometimes even the use of the drum itself is depicted.
1194:
461:
1650:
Karin Granqvist. "Till vem ger du din själ, berättelsen om Lars Nilsson på liv och död". In:
639:
A typology based on the structure of the patterns can be divided into three main categories:
440:
378:
1398:
1034:
the user stood on his knees, or sat with his legs crossed, holding the drum in his left hand
1009:
893:
The primary tools used when working with the drum are mainly the drum hammer and one or two
863:
551:
515:
213:
51:
2503:
2432:
Trumtid, om samernas trummor och religion = Gáriid áigi: Sámiid dološ gáriid ja oskku birra
2087:
I modergudinnens fotspor: Samisk religion med vekt på kvinnelige kultutøvere og gudinnekult
1342:, Stockholm; with others held in Rome, Berlin, Leipzig and Hamburg. Cambridge University’s
504:
389:
321:
632:
352:
8:
1691:
1205:. One should not consider every drum owner a magician." A common practice was to let the
968:
872:
393:
165:
55:
2346:
2086:
2041:
1365:
1347:
1148:: a Sámi named Jakob made his spirit-journey to Germany to learn about the health of a
661:
368:(1632). The oldest description by a Sámi is by Anders Huitlok of the Pite Sámi in 1642
229:
507:; the wood is usually pine, and the membrane is sewn to holes in the frame with sinew.
402:, published in Latin in 1673. For Schefferus, a number of "priests' correspondences" (
184:
176:
2576:
2439:
2420:
2408:
2394:
2379:
2361:
2338:
2317:
2252:
2234:
2220:
2134:
2091:
1655:
1496:
1403:
1288:
1145:
941:
717:
423:
1942:
1819:
1230:
whole family was involved in the initiation of the drum. Also, the participation of
1104:, the space behind the fireplace that was considered the "holy room" of the goahti.
1041:
was placed on the membrane, either in a fixed starting place or one chosen at random
897:
for each drum. The drums also had different kinds of cords as well as "bear nails".
809:
Preserved drums that were explained by their owners. These are only two such drums:
702:
style, built on top of a cut tree. It is usually depicted with its ladder in front.
109:
2198:
2115:
2072:
1369:
1149:
1027:
Ernst Manker summarized the use of the drum, regarding both trance and divination:
237:
705:
197:
2652:
2289:
2128:
1885:
1351:
1293:
1198:
997:
606:; thus representing a drum owner who was more of a hunter than a reindeer herder.
536:
398:
74:
2133:. Donner Institute for Research in Religious and Cultural History. p. 108.
2069:Árbevirolaš máhttu ja dahkkivuoigatvuohta / Tradisjonell kunnskap og opphavsrett
1915:
1016:
2728:
1857:
1331:
1276:
1271:
933:) used for divination was made of brass, horn or bone, and sometimes of wood.
810:
721:
627:
603:
374:
43:
1575:
78:
2722:
2375:
2175:
1339:
1323:
754:
576:
150:
16:
Shamanic ceremonial drum in the culture of the Sámi people of Northern Europe
1692:
Johannes Schefferus (1621-1679) in the Web exhibit The Northern Lights Route
1594:
1031:
before use, the membrane was tightened by holding the drum close to the fire
787:
2612:
2566:
1180:
1057:
843:
739:
560:
556:
531:
407:
406:) were written by vicars within the Sámi districts of Sweden. Treatises by
643:
Southern Sámi, characterized by the rhombus-shaped sun cross in the center
2662:
2550:
1840:
1419:
1335:
1249:
1244:
and use the drum, there are examples of Sami women who did use the drum.
678:– often represented by the church, people, travel (skiing, reindeer with
497:
102:
82:
81:
of Northern Europe. Sámi ceremonial drums have two main variations, both
2627:
2474:
2391:
Hva vi tror på : noaidevuohta - en innføring i nordsamenes religion
2687:
2682:
2526:
1966:
1020:
733:
727:
699:
685:
The reindeer-herding is mainly depicted with a circular symbol for the
307:
123:
94:
2607:
2415:. Also published as: Anna Westman Kuhmunen. "Den heliga trumman". In:
2677:
2672:
2020:
1322:
Probably the best-known is the Linné Drum – a drum that was given to
1061:
622:
453:
138:
1000:, and they form a large part of the total number of preserved drums.
598:
This drum from the Lule Sámi area has a unique mix of motifs: fish,
350:
The oldest mention of a Sámi drum and shamanism is in the anonymous
244:; In English it is also known as a rune drum or Sámi shamanic drum.
2586:
2571:
1361:
713:
555:
A regional typology of drum patterns, with some variations used by
382:
98:
86:
2435:
2271:
1728:
1308:
1304:
1119:
of a new drum featured rituals that involved the whole household.
328:("spåtrumma"). In Swedish today, the term that's commonly used is
2692:
2642:
2632:
2622:
1297:
1202:
946:
774:
60:
2241:. Mostly a description of the patterns on the drum mentioned in
1854:
Dømt til ild og bål, trolldomsprosessene i Skottland og Finnmark
1627:"Three centuries on, a shaman's precious rune drum returns home"
144:
Many drums were taken out of Sámi ownership and use during the
2657:
2637:
2545:
2540:
1097:
1012:
areas. Mentioned by Schefferus in 1673; now at Nordiska museet.
963:
745:
686:
666:
572:
114:
2495:
2042:
Bjørnegraver i Nord-Norge: spor etter den samiske bjørnekulten
1843:, slightly different from Kjellström and Rydving's categories.
2647:
2602:
1093:
615:
291:
2193:
Birgitta Berglund. "Runebommer, noaider og misjonærer". In:
1999:
Manker 1938/1950; as quoted by Kjellström & Rydving 1998
967:
with his drum and subsequently in trance; as illustrated in
708:
are shown on several drum membranes. These are the high god
2483:
2405:
Fordom då alla djur kunde tala... – Samisk tro i förändring
2279:
Die lappische Zaubertrommel, eine ethnologische Monographie
1652:
Fordom då alla djur kunde tala... – Samisk tro i förändring
1547:
1266:
Cambridge University Museum of Archaeology and Anthropology
1231:
1144:(1545–1614) describe a Sámi in Bergen who could supposedly
791:
679:
493:
489:
161:
90:
1330:. Three Sámi drums can be found in the collections of the
306:, comes from the Christian perception of Sámi religion as
2667:
2617:
2459:; in the web exhibition Sami Faith and Mythology, at the
1932:
Samisk naturbruk og retts-situasjon fra Hedmark til Troms
1729:
Beskrifning öfwer de til Sweriges Krona lydande Lapmarker
1234:
women was of importance for a successful spirit-journey.
599:
450:
Beskrifning Öfwer de til Sweriges Krona lydande Lapmarker
1338:, founder of the museum. Over 30 drums are held at the
172:(1673) is an early source for Sámi culture and religion
2326:
Leif Pareli. "To kildeskrifter om Bindalstromma". In:
2266:. Ájtte museums venners småskrift, 2014. Mostly about
1532:
in the web exhibition Sámi Faith and Mythology at the
1115:
having had any role in childbirth or funeral rituals.
694:) is depicted on many drums from different areas. The
426:
and his colleagues from 1715 until 1735. Authors were
337:
2475:
Type, origin and location of all surviving Sámi drums
2419:. Edited by Åsa Virdi Kroik. Föreningen Boska, 2005.
2023:
Norriges oc omliggende Øers sandfærdige Bescriffuelse
1928:"Samer i Sør-Trøndelag og Hedmark i førhistorisk tid"
1856:. Orkana forlag, 2013. 978-82-8104-203-2. Chapter on
1146:
travel in the material world while he was in a trance
1071:
knowledge about luck, misfortune, health, and illness
887:('pointer', 'index') was made of brass, horn or bone.
366:
Norriges oc omliggende Øers sandfærdige Bescriffuelse
1047:
the drumming started at a slow pace, and grew wilder
500:. The membrane is attached to the wood with a sinew.
251:
describes a bowl drum, while the Southern Sámi name
97:
in which the drumhead stretches over a thin ring of
2233:. By Geir Winje et al. Universitetsforlaget, 2012.
2184:
Det Kongelige Norske Videnskabers Selskabs skrifter
1879:
Hammer til runebomme fra Nordset, Rendalen, Hedmark
1824:
1803:
1311:in 1723. 70 of von Westen's drums were lost in the
981:
830:Rydving and Kjellström have demonstrated that both
329:
2407:. Edited by Åsa Virdi Kroik. Rosima förlag, 2001.
2120:
1910:Pareli, Leif; "En samisk fortid i Rendalen?", in
794:districts show both the city, the church and the
2720:
2231:Guddommelig skjønnhet : kunst i religionene
2180:Kildeskrifter til den lappiske mythologi; bind 1
1240:In contrast to the claim that only men could be
492:shaped into a bowl. The burl usually comes from
460:(1767) in Denmark-Norway. Notable is especially
2303:. Gebers förlag, 1950 (Nordiska museets series
1255:
1108:they insisted when the drums were confiscated.
1077:advice on which deity one should sacrifice unto
940:, Bendix Andersen Frøyningsfjell, explained to
546:
314:), and it is now considered derogatory. In his
278:
2126:
1111:There is no known evidence of the drum or the
522:in Nordland is also an angular-cut frame drum.
137:The patterns on the drum membrane reflect the
2511:
2372:Njaarke: tjaalegh Harranen Giesieakademijeste
2071:. Published by Sámikopiija, Karasjok, 2007. (
2045:. Tromsø University, section of archeology. (
1969:Relation om lappernes vildfarelser og overtro
1654:. Åsa Virdi Kroik (ed). Rosima förlag, 2001.
268:
2229:Roald E. Kristensen. "Samisk religion". In:
1826:tecknade utifrån sin egen föreställingsvärld
1068:knowledge about what was happening elsewhere
126:, the drum was beaten with a drum hammer; a
2386:(Skrifter fra Sommerakademiet på Harran; 1)
2249:Hellre mista sitt huvud än lämna sin trumma
1399:Witches of the North: Scotland and Finnmark
778:spirit who brought sickness and death, and
518:districts in Finland. The partly preserved
2518:
2504:
2314:Bissie, studier i samisk religionshistoria
2286:Die Trommel als Denkmal materieller Kultur
1822:, they "drew from their own imagination"
302:('Sámi drum'). The original Swedish name,
259:, is a cross-language compound word: Sámi
101:. The drumhead is fashioned from reindeer
2417:Efter förfädernas sed: Om samisk religion
2335:Samiske sjamaner: religion og helbredelse
2262:Sunna Kuoljok and Anna Westman Kuhmunen.
2026:(1632) at Roald E. Kristiansen's website
1972:(1715) på Roald E. Kristiansens nettside
1590:
1588:
1543:
1541:
473:
2403:Anna Westman. "Den heliga trumman". In:
2301:Die Trommel als Urkunde geistigen Lebens
1986:
1984:
1982:
1953:
1951:
1789:
1787:
1785:
1678:
1676:
1674:
1672:
1670:
1668:
1270:
1259:
1015:
1003:
990:
956:
593:
566:
550:
286:The common Norwegian name for the drum,
183:
175:
160:
2354:Noaidier, historier om samiske sjamaner
2007:
2005:
1783:
1781:
1779:
1777:
1775:
1773:
1771:
1769:
1767:
1765:
1706:
1704:
1702:
1700:
1607:
1605:
1464:
1462:
1460:
1458:
1456:
1454:
1452:
294:. Suggested new names in Norwegian are
2721:
1839:Alternative lists also exist, such as
1755:
1753:
1751:
1749:
1747:
1745:
1743:
1741:
1739:
1737:
1585:
1562:
1560:
1558:
1556:
1538:
1516:
1514:
1512:
1510:
1508:
1478:
1476:
1474:
1450:
1448:
1446:
1444:
1442:
1440:
1438:
1436:
1434:
1432:
1344:Museum of Archaeology and Anthropology
1174:
949:from a bear or a fox among the cords.
488:In bowl drums, the wood consists of a
2499:
2215:Rolf Kjellström & Håkan Rydving.
1979:
1948:
1665:
1621:
1619:
1617:
1424:Scripta Instituti Donneriani Aboensis
917:('index' or 'pointer'; Northern Sámi
2127:Ahlbäck, Tore; Bergman, Jan (1991).
2002:
1891:
1841:Shaman's drum symbols in Scandinavia
1762:
1713:
1697:
1602:
1491:Lars Ivar Hansen and Bjørnar Olsen.
1485:
1264:Small 18th Century Sami Drum in the
1100:, the drum was always placed in the
2356:. XXXIX, 268 p. Bokklubben, 2002. (
1863:
1734:
1553:
1505:
1471:
1429:
1285:Christianization of the Sámi people
338:Sources on the history of the drums
146:Christianization of the Sámi people
13:
1614:
1578:at Roald E. Kristiansen's website
1523:
1334:, including one bequeathed by Sir
458:Beskrivelse over Finmarkens Lapper
14:
2760:
2450:
2438:and Nordiska museet, 1998. 32 p.
1888:; at Kulturhistorisk museum, Oslo
1694:, Tromsø University Library, 1999
1354:all hold examples of Sami drums.
952:
782:– the empress of the underworld.
621:The motifs on a drum reflect the
526:In his major work on Sámi drums,
2707:Frame drums at Wikimedia Commons
900:The drum hammer (Northern Sami:
871:
862:
725:, the thunder and fertility god
32:
23:
2525:
2430:Anna Westman and John E. Utsi.
2154:
2109:
2100:
2078:
2061:
2052:
2033:
2014:
1993:
1960:
1936:
1921:
1904:
1872:
1846:
1833:
1812:
1796:
1722:
1685:
1644:
1569:
1493:Samenes historie, fram til 1750
1420:The Saami shamanic drum in Rome
364:spirit leaving the body in his
1412:
1390:
1381:
1190:Fragments of Lappish Mythology
467:Fragments of Lappish Mythology
317:Fragments of Lappish Mythology
156:
1:
2168:
1468:Kjellström & Rydving 1998
1375:
563:and Kjellström & Rydving.
541:indigenous peoples of Siberia
377:in Vadsø in 1692 and against
2084:May-Lisbeth Myrhaug (1997).
1256:Drums after Christianisation
1122:
547:The membrane and its symbols
7:
528:Die lappische Zaubertrommel
370:about a drum that he owned.
85:: a bowl drum in which the
10:
2765:
2251:. Föreningen Boska, 2007.
2182:. Published in the series
1957:Anonymous in Qvigstad 1903
1731:; fulltext at Runeberg.org
1319:in Northern Sámi culture.
503:Frame drums are shaped by
385:in 1691 are also sources.
273:('dig, roar, mess'), plus
2701:
2595:
2559:
2533:
2490:Sámi Drums – Then and Now
2264:Betraktelser av en trumma
2219:. Nordiska museet, 1988.
2161:British Museum Collection
2039:Ragnhild Myrstad (1996).
1802:Original Swedish quote: "
1719:Kuoljok and Kuhmunen 2014
438:, and Johan Randulf (the
134:stopped on the membrane.
2749:Sámi musical instruments
2393:. ČálliidLágádus, 2008.
2358:Verdens Hellige Skrifter
2058:As quoted by Mebius 2007
1224:
1179:In the writings of both
853:
2316:. Jengel förlag, 2007.
1350:in Oxford and London's
1328:Swedish National Museum
1313:Copenhagen Fire of 1728
1300:, popular at the time.
478:
247:The Northern Sámi name
200:terms for the drum are
2288:. Thule förlag, 1938 (
1852:Liv Helene Willumsen.
1830:, quoted by Kroik 2007
1825:
1804:
1396:Liv Helene Willumsen.
1280:
1268:
1215:Freavnantjahke gievrie
1060:, who was a priest in
1024:
1013:
1001:
988:
982:
938:Freavnantjahke gievrie
836:Freavnantjahke gievrie
815:Freavnantjahke gievrie
607:
591:
564:
474:The shape of the drums
330:
279:
269:
241:
233:
193:
190:freavnantjahke gievrie
181:
173:
2492:, University of Texas
1682:Westman and Utsi 1998
1274:
1263:
1246:Kirsten Klemitsdotter
1019:
1007:
994:
960:
834:fra Lycksele and the
597:
570:
554:
496:, but sometimes from
452:(1747) in Sweden and
347:(late 12th century).
187:
179:
164:
2347:ebook in bokhylla.no
2243:The Nærøy manuscript
2206:Historisk tidsskrift
1142:Peder Claussøn Friis
670:, the storehouse or
358:Peder Claussøn Friis
2471:; digitaltmuseum.se
2352:Brita Pollan (ed).
2337:. Gyldendal, 1993.
2270:, which is kept at
2217:Den samiska trumman
1945:; digitaltmuseum.se
1418:Juha Pentikäinen. "
1387:Anonymous 1723/1903
1195:Lars Levi Læstadius
1175:Divination and luck
969:Johannes Schefferus
662:cardinal directions
505:wet or heat bending
394:Johannes Schefferus
334:('the Sámi drum').
298:("shaman drum") or
180:Lule Sámi bowl drum
89:is strapped over a
56:Bindal Municipality
2461:Várjjat Sámi Musea
1930:; in NOU 2007: 14
1884:2013-11-13 at the
1534:Várjjat Sámi Musea
1495:. Cappelen, 2004.
1348:Pitt Rivers Museum
1281:
1269:
1025:
1014:
1002:
989:
908:, for divination.
737:, the hunting god
731:, the weather god
698:is a small hut in
608:
592:
565:
520:drum from Bjørsvik
194:
182:
174:
52:Vadsø Municipality
2716:
2715:
2577:Pandereta plenera
2399:978-82-92044-57-5
2384:978-82-997763-0-1
2257:978-91-633-1020-1
2247:Åsa Virdi Kroik.
2239:978-82-15-02012-9
1611:Brita Pollan 2002
1597:Historia Norvegiæ
1501:978-82-02-19672-1
1408:978-90-04-25291-2
1294:absolute monarchy
1289:Thomas von Westen
1275:Sami drum in the
1150:German merchant's
1134:Historia Norvegiæ
942:Thomas von Westen
832:Olov Graan's drum
633:Historia Norvegiæ
424:Thomas von Westen
390:Thirty Years' War
353:Historia Norvegiæ
345:Historia Norvegiæ
2756:
2520:
2513:
2506:
2497:
2496:
2482:
2467:
2378:. Harran, 2007.
2290:Nordiska museets
2208:; 2002; nr 2/3 (
2163:
2158:
2152:
2151:
2149:
2147:
2124:
2118:
2113:
2107:
2104:
2098:
2082:
2076:
2065:
2059:
2056:
2050:
2037:
2031:
2018:
2012:
2009:
2000:
1997:
1991:
1988:
1977:
1964:
1958:
1955:
1946:
1940:
1934:
1925:
1919:
1908:
1902:
1895:
1889:
1876:
1870:
1867:
1861:
1850:
1844:
1837:
1831:
1828:
1816:
1810:
1808:
1800:
1794:
1791:
1760:
1757:
1732:
1726:
1720:
1717:
1711:
1708:
1695:
1689:
1683:
1680:
1663:
1648:
1642:
1641:
1639:
1638:
1623:
1612:
1609:
1600:
1595:"Finnene", from
1592:
1583:
1573:
1567:
1564:
1551:
1545:
1536:
1527:
1521:
1518:
1503:
1489:
1483:
1480:
1469:
1466:
1427:
1416:
1410:
1394:
1388:
1385:
1370:Jelena Porsanger
1358:Anders Poulsen's
986:
929:; Southern Sámi
875:
866:
813:'s drum and the
755:mother goddesses
537:ceremonial drums
441:Nærøy manuscript
416:Johannes Tornæus
333:
282:
272:
228:, respectively.
36:
27:
2764:
2763:
2759:
2758:
2757:
2755:
2754:
2753:
2719:
2718:
2717:
2712:
2711:
2697:
2653:Patayani thappu
2591:
2582:Pandero jarocho
2555:
2529:
2524:
2480:
2465:
2453:
2434:. Published by
2171:
2166:
2159:
2155:
2145:
2143:
2141:
2125:
2121:
2116:CMAA Collection
2114:
2110:
2105:
2101:
2083:
2079:
2066:
2062:
2057:
2053:
2038:
2034:
2028:Samisk religion
2019:
2015:
2011:Kristensen 2012
2010:
2003:
1998:
1994:
1989:
1980:
1974:Samisk Religion
1965:
1961:
1956:
1949:
1941:
1937:
1926:
1922:
1914:; No. 4, 2005 (
1909:
1905:
1896:
1892:
1886:Wayback Machine
1877:
1873:
1868:
1864:
1860:, pages 336-353
1851:
1847:
1838:
1834:
1817:
1813:
1801:
1797:
1792:
1763:
1758:
1735:
1727:
1723:
1718:
1714:
1709:
1698:
1690:
1686:
1681:
1666:
1649:
1645:
1636:
1634:
1625:
1624:
1615:
1610:
1603:
1593:
1586:
1580:Samisk religion
1574:
1570:
1565:
1554:
1546:
1539:
1528:
1524:
1519:
1506:
1490:
1486:
1481:
1472:
1467:
1430:
1426:; Vol 12 (1987)
1417:
1413:
1402:. Brill, 2013.
1395:
1391:
1386:
1382:
1378:
1352:Horniman Museum
1340:Nordiska Museet
1258:
1227:
1199:fortune-telling
1177:
1157:Nicolai Lundius
1125:
1074:curing diseases
998:Nordiska museet
976:
955:
891:
890:
889:
888:
878:
877:
876:
868:
867:
856:
796:lapp commissary
687:reindeer corral
573:reindeer corral
549:
481:
476:
420:Nicolai Lundius
404:prästrelationer
340:
331:samiska trumman
326:divination drum
283:('cup, bowl').
277:from Norwegian
159:
75:ceremonial drum
67:
66:
65:
64:
46:(left) and the
39:
38:
37:
29:
28:
17:
12:
11:
5:
2762:
2752:
2751:
2746:
2744:Indigenous art
2741:
2739:Sámi mythology
2736:
2734:Medicine drums
2731:
2714:
2713:
2710:
2709:
2703:
2702:
2699:
2698:
2696:
2695:
2690:
2685:
2680:
2675:
2670:
2665:
2660:
2655:
2650:
2645:
2640:
2635:
2630:
2625:
2620:
2615:
2610:
2605:
2599:
2597:
2593:
2592:
2590:
2589:
2584:
2579:
2574:
2569:
2563:
2561:
2557:
2556:
2554:
2553:
2548:
2543:
2537:
2535:
2531:
2530:
2523:
2522:
2515:
2508:
2500:
2494:
2493:
2487:
2478:
2472:
2463:
2452:
2451:External links
2449:
2448:
2447:
2428:
2401:
2389:Aage Solbakk.
2387:
2368:
2350:
2333:Brita Pollan.
2331:
2330:; no 10. 2010.
2328:Åarjel-saemieh
2324:
2310:
2309:
2308:
2305:Acta Lapponica
2297:
2294:Acta Lapponica
2277:Ernst Manker.
2275:
2260:
2245:
2227:
2213:
2202:
2197:, nr 1, 2004 (
2191:
2170:
2167:
2165:
2164:
2153:
2139:
2119:
2108:
2099:
2090:. Pax forlag.
2077:
2060:
2051:
2047:Stensilserie B
2032:
2013:
2001:
1992:
1978:
1959:
1947:
1935:
1920:
1912:Reindriftsnytt
1903:
1899:Åarjel-saemieh
1890:
1871:
1862:
1858:Anders Paulsen
1845:
1832:
1820:Louise Bäckman
1811:
1795:
1761:
1733:
1721:
1712:
1696:
1684:
1664:
1643:
1613:
1601:
1584:
1568:
1552:
1537:
1522:
1504:
1484:
1470:
1428:
1411:
1389:
1379:
1377:
1374:
1332:British Museum
1277:British Museum
1257:
1254:
1226:
1223:
1201:with cards or
1176:
1173:
1136:tells about a
1124:
1121:
1079:
1078:
1075:
1072:
1069:
1055:
1054:
1051:
1048:
1045:
1042:
1035:
1032:
954:
953:Using the drum
951:
880:
879:
870:
869:
861:
860:
859:
858:
857:
855:
852:
828:
827:
824:
821:
818:
811:Anders Paulsen
743:, the sun god
722:Varaldi olmmai
651:
650:
647:
644:
628:medieval Latin
548:
545:
524:
523:
511:
508:
501:
480:
477:
475:
472:
375:Anders Paulsen
339:
336:
324:used the term
158:
155:
153:in Stockholm.
110:Sámi shamanism
73:is a shamanic
44:Anders Paulsen
41:
40:
31:
30:
22:
21:
20:
19:
18:
15:
9:
6:
4:
3:
2:
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2498:
2491:
2488:
2485:
2479:
2476:
2473:
2470:
2464:
2462:
2458:
2455:
2454:
2445:
2444:91-87636-13-1
2441:
2437:
2433:
2429:
2426:
2425:91-631-7196-1
2422:
2418:
2414:
2413:91-973517-1-7
2410:
2406:
2402:
2400:
2396:
2392:
2388:
2385:
2381:
2377:
2376:Maja Dunfjeld
2373:
2369:
2367:
2366:82-525-5185-8
2363:
2359:
2355:
2351:
2348:
2344:
2343:82-05-21558-8
2340:
2336:
2332:
2329:
2325:
2323:
2322:91-88672-05-0
2319:
2315:
2312:Hans Mebius.
2311:
2306:
2302:
2298:
2295:
2291:
2287:
2283:
2282:
2281:. 2 volumes.
2280:
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2176:Just Qvigstad
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2021:Excerpt from
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1324:Carl Linnaeus
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1219:Velfjord drum
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446:Pehr Högström
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257:meavrresgárri
254:
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227:
223:
219:
218:Southern Sámi
215:
211:
210:meavrresgárri
207:
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198:Northern Sámi
191:
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151:Nordic Museum
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2613:Crowdy-crawn
2481:(in Swedish)
2466:(in Swedish)
2431:
2416:
2404:
2390:
2374:. Edited by
2371:
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2285:
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2263:
2248:
2230:
2216:
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2179:
2156:
2144:. Retrieved
2129:
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2102:
2085:
2080:
2068:
2063:
2054:
2046:
2040:
2035:
2027:
2022:
2016:
1995:
1973:
1968:
1962:
1938:
1931:
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1911:
1906:
1898:
1893:
1874:
1865:
1853:
1848:
1835:
1823:
1814:
1798:
1793:Westman 2001
1724:
1715:
1687:
1651:
1646:
1635:. Retrieved
1633:. 2022-03-13
1631:the Guardian
1630:
1596:
1579:
1571:
1566:Rydving 2007
1525:
1492:
1487:
1482:Solbakk 2012
1423:
1414:
1397:
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1383:
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1181:Samuel Rheen
1178:
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1126:
1117:
1112:
1110:
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1058:Samuel Rheen
1056:
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709:
706:Sámi deities
704:
695:
691:
684:
676:
671:
665:
655:
652:
638:
631:
620:
609:
587:
583:
579:
575:(2) and the
561:Ernst Manker
557:K.B. Wiklund
539:used by the
532:Ernst Manker
527:
525:
482:
465:
457:
449:
439:
408:Samuel Rheen
403:
397:
387:
379:Lars Nilsson
365:
361:
360:describes a
351:
349:
344:
341:
325:
315:
311:
303:
299:
296:sjamantromme
295:
287:
285:
274:
267:and Finnish
264:
260:
256:
252:
248:
246:
225:
221:
212:, while the
209:
205:
201:
195:
192:) with cords
189:
188:Frame drum (
169:
143:
136:
131:
127:
119:
113:
107:
77:used by the
70:
68:
42:The drum of
2663:Riddle drum
2527:Frame drums
2190:). pp 65–68
1967:Utdrag fra
1943:Trumhammare
1869:Manker 1950
1759:Manker 1938
1710:Mebius 2007
1520:Pareli 2010
1362:Sámi Museum
1336:Hans Sloane
1250:Rijkuo-Maja
1248:(d. 1714),
1211:Bindal drum
1193:(1840–45),
1165:Jens Kildal
1163:(1717) and
1161:Isaac Olsen
1159:(ca 1670),
978:Isaac Olsen
758:Máttaráhkká
740:Leaibolmmái
734:Bieggolmmái
658:Bindal drum
612:Bindal drum
436:Isaac Olsen
432:Jens Kildal
428:Hans Skanke
412:Olaus Graan
304:trolltrumma
157:Terminology
83:oval-shaped
79:Sámi people
48:Bindal drum
2723:Categories
2683:Tambourine
2486:; samer.se
2274:since 2012
2169:Literature
1990:Kroik 2007
1637:2022-03-13
1576:Kildetyper
1550:; Samer.se
1376:References
1169:Jábmeáhkka
1021:Mari Boine
1008:Drum from
838:have been
780:Jábmeáhkká
766:Juoksáhkká
728:Horagallis
700:bear cache
604:game birds
584:Juoksáhkká
320:(ca 1840)
308:witchcraft
300:sametromme
242:nåjdtrumma
220:terms are
166:Schefferus
124:divination
95:frame drum
2678:Skor yike
2673:Sami drum
2268:this drum
2146:16 August
1548:"Trumman"
1123:In trance
1062:Kvikkjokk
1010:Lule Sámi
718:sustainer
623:worldview
577:goddesses
516:Kemi Sámi
462:Læstadius
454:Knud Leem
322:Læstadius
288:runebomme
234:runebomme
230:Norwegian
214:Lule Sámi
139:worldview
71:Sámi drum
2628:Dhyāngro
2587:Tamborim
2572:Pandeiro
2560:Americas
2477:; old.no
2457:The drum
2360:; #14).
1882:Archived
1530:The drum
1366:Karasjok
1279:, London
1217:and the
1152:family.
1096:and the
980:wrote: "
973:Lapponia
931:viejhkie
842:through
770:Uksáhkká
762:Sáráhkká
714:demiurge
588:Uksáhkká
580:Sáráhkká
559:(1930),
399:Lapponia
383:Arjeplog
362:noaidi's
312:trolldom
261:meavrres
249:goavddis
202:goavddis
170:Lapponia
99:bentwood
93:, and a
87:drumhead
2693:Timbrel
2643:Pandero
2633:Kanjira
2623:Dayereh
2608:Bodhrán
2596:Eurasia
2484:Trumman
2292:series
2186:1903. (
1298:pietism
1232:joiking
1203:dowsing
975:(1673).
961:A Sámi
947:baculum
751:Biejjie
396:' book
265:meavrit
263:, from
253:gievrie
238:Swedish
226:gievrie
222:goabdes
61:rhombus
2658:Rebana
2638:Lag-na
2551:Sakara
2546:Mazhar
2541:Bendir
2534:Africa
2469:Trumma
2442:
2423:
2411:
2397:
2382:
2364:
2341:
2320:
2255:
2237:
2223:
2188:e-book
2178:(ed.)
2137:
2094:
1658:
1499:
1406:
1346:, the
1317:noaidi
1242:noaidi
1213:, the
1207:vuorbi
1138:noaidi
1129:noaidi
1113:noaidi
1102:boaššu
1098:goahti
1083:noaidi
1039:vuorbi
964:noaidi
919:vuorbi
914:vuorbi
906:vuorbi
902:bállin
895:vuorbi
884:vuorbi
848:noaidi
844:Manker
753:, the
746:Beaivi
712:, the
696:njalla
692:njalla
672:njalla
667:goahti
618:bark.
590:(3-5).
498:spruce
270:möyriä
206:gobdis
132:vuorbi
128:vuorbi
120:noaidi
115:noaidi
112:, the
2729:Drums
2648:Parai
2603:Adufe
2567:Gumbe
2436:Ájtte
2272:Ájtte
2049:; 46)
1309:Snåsa
1305:Åsele
1225:Women
1155:Both
1094:lavvu
854:Tools
788:Torne
710:Ráðði
630:tome
616:alder
292:runes
275:gárri
2440:ISBN
2421:ISBN
2409:ISBN
2395:ISBN
2380:ISBN
2362:ISBN
2339:ISBN
2318:ISBN
2307:; 6)
2296:; 1)
2253:ISBN
2235:ISBN
2221:ISBN
2195:Spor
2148:2012
2135:ISBN
2092:ISBN
1656:ISBN
1497:ISBN
1404:ISBN
1127:The
1037:the
927:árpa
923:bajá
911:The
792:Kemi
790:and
775:Ruto
716:and
680:pulk
656:The
586:and
494:pine
490:burl
479:Wood
418:and
224:and
216:and
208:and
196:The
103:hide
91:burl
54:and
2688:Tar
2668:Riq
2618:Daf
2345:. (
2299:2.
2284:1.
2210:pdf
2199:pdf
2073:pdf
1916:pdf
1422:".
1364:in
1303:In
1187:In
971:'s
925:or
768:og
600:fur
456:'s
448:'s
381:in
280:kar
108:In
2725::
2004:^
1981:^
1950:^
1764:^
1736:^
1699:^
1667:^
1629:.
1616:^
1604:^
1587:^
1555:^
1540:^
1507:^
1473:^
1431:^
1287:.
1221:.
987:".
921:,
798:.
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749:/
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543:.
530:,
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434:,
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410:,
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2446:.
2427:.
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2259:.
2212:)
2201:)
2150:.
2075:)
2030:.
1976:.
1918:)
1809:"
1662:.
1640:.
1582:.
817:.
310:(
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
