and on a number of later maps, e.g. Gerhard Mercator's "Map of the Arctic (1595)", where it is labeled Zolotaia Baba (from Russian Золотая баба – "Golden Lady" or "Golden Idol"). In connection with Yermak's campaign, the Siberian Chronicle also mentions the golden woman: a hetman of Yermak's, by the name of Ivan Bryazga, invaded the Belogorye region in 1582 and fought the Ob-Ugrians there, who were defending their holiest object – the golden woman. (See Karjalainen 1918:243–245, Shestalov 1987:347.) And Grigori Novitski's statement that in earlier days there used to be in one shrine in Belogorye together with the copper goose "the greatest real idol", and that the superstitious people "preserved that idol and took it to Konda now that idol-worshipping is being rooted up", has also been regarded as relating to the golden woman (Novitski: 61). Of the "Copper Goose" Novitski wrote the following:The goose idol very much worshipped by them is cast of copper in the shape of a goose, its atrocious abode is in the Belogorye village on the great river of Ob. According to their superstition they worship the god of waterfowls – swans, geese and other birds swimming on water ... His throne in the temple is made of different kinds of broadcloth, canvas and hide, built like a nest; in it sits the monster who is always highly revered, most of all at the times of catching waterfowls in nests ... This idol is so notorious that people come from distant villages to perform atrocious sacrifice to it – offering cattle, mainly horses; and they are certain that it (the idol) is the bearer of many goods, mainly ensuring the richness of waterfowls ... Comparisons of different Yugran traditions indicate that the goose was one of the shapes or appearances of the most popular god of the "World Surveyor Man", and that Belogorye is still sometimes referred to as his home. Novitsky also describes a site for worshipping this "World Surveyor" or "Ob Master": Modern history The Christianization of the Mansi en masse started at the beginning of the 18th century. Grigory Novitsky describes the Christianization of the Pelym Mansi in 1714 and the Konda Mansi in 1715. The words of the village elder and the caretaker of the sanctuary Nahratch Yeplayev have been recorded: Novitsky describes the above-mentioned idol as follows: It seems that a compromise was reached whereby the idols would