In neither of these accounts, it is true, is it distinctly mentioned that the place of sacrifice was a Samoyed cemetery: {130}but I believe this to be the case, partly from analogy, and partly because Nordenskiôld mentions elsewhere that an upturned sled is a frequent sign of a Samoyed grave. Compare also the following account of a graveyard among nominally Christian Ostyak Siberians, also from Nordenskiôld: “The corpses were placed in large coffins above ground, at which almost always a cross was erected.” [The accompanying woodcut shews that these crosses were rude wooden stakes with one or two crossbars.] “In one of the crosses a sacred picture was inserted which must be considered a further proof that a Christian rested in the coffin. Notwithstanding this, we found some clothes, which had belonged to the departed, hanging on a bush beside the grave, together with a bundle containing food, principally dried fish. At the graves of the richer natives the survivors are even said to place along with food some rouble notes, in order that the departed may not be altogether without ready money on his entrance into the other world.” To complete the parallel, I ought to add that money was also deposited on the sacrificial place on Vaygats Island. Of another such sacrificial place on Yalmal, Nordenskiôld says, after describing a pile of bones, reindeer skulls, and walrus jaws: “In the middle of the heap of bones stood four erect pieces of wood. Two consisted of sticks a metre in length, with notches cut in them.... The two others, which clearly were the proper idols of this place of sacrifice, consisted of driftwood roots, on which some carvings had been made to distinguish the eyes, mouth, and nose. The parts of the pieces of wood, intended to represent the eyes and mouth, had recently been besmeared with blood, and there still lay at the heap of bones the entrails of a newly killed reindeer.”