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Vlkodlakův rov. Rozprava kulturněhistoricko-etnologicko-archeologická

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Historie – Otázky – Problémy (History, Issues, Problems)

2019

vol. 11

issue 1

135-145

At the forefront of the author’s reasoning is the occurrence of two phenomena: The burial of a revenant as material culture of an existing grave and as a performative phenomenon within the framework of legends and myths. But, at the heart of the debate is the grave of an alleged werewolf, a remarkable monument, which, by a happy coincidence, was found in the somewhat specific region of today’s Latvia. Since there was no archaeological survey, we do not know whether the so-called antivampire interventions were applied to the deceased. The external form, that is a pile of stones which will prevent the vampire from coming out, recall the tomb of a vampire, at least according to the measures known from the legends of the 18th–20th century, but it attaches to it a longer-term werewolf tradition. Some of the positive connotations associated in the region of Latvia with werewolves could explain the grave in Mazirbe as a monument that has been preserved in the present times. Here, too, there is a remarkable ambivalence. Seen through the prism of the ancient legends, a werewolf is a dangerous creature; however, in the case of Mazirbe, it was a person considered universally to be popular and respected. Since the pastor’s tomb is also located within the space of the sanctified burial site of the cemetery, the potentially unclean deceased is excluded from the community of upright people, Christians, which contrasts sharply with the case of Peter Stumpp, whose person was dishonoured and his physical substance was destroyed.

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1 Historie – Otázky – Problémy (History, Issues, Problems)

1 2019

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Vlkodlakův rov. Rozprava kulturněhistoricko-etnologicko-archeologická