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  1. 2 Mäetagused

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  1. 2 Hiiemae M.

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1

Kujutelmad uleloomulikest olenditest Virumaa rahvausus

100%
Hiiemae M.
Mäetagused
|
2017
|
vol. 66
51-76
EN
The article discusses folk beliefs and narratives about supernatural beings in Virumaa, one of the regions in north-eastern Estonia. The region under discussion is situated in the area where cultural currents from the West and East intermingle, revealing common features with Germanic and Eastern Slavic traditions, with a noticeable Finno-Ugric substrate. Attitude towards forest fairies is rather neutral; according to the beliefs of indigenous forest belt peoples they often help humans. The water spirit is not always supposed to be hostile but is presented as the ruler of waters and protector of fishes. The beliefs held in the Russian villages in the area of Lake Peipus, on the other hand, feature the water spirit as a demonised, aggressive spirit. The latter is also true about the barn spirit, who tortures the cattle it does not like. By the end of the 19th century mythological fantasies, for example, legends of especially hostile beings – the plague, nightmares, and dog-faced plunderers – in active narrative tradition faded away. Two aetiologies have been presented about the werewolf: a human being either turns into a wolf or is bewitched into one. Imagery of the dead spirit has been rather persistent and even today memorates about experiencing it are narrated.
2

Virumaa kalendritavad ja nende piirkondlik omapara

100%
Hiiemae M.
Mäetagused
|
2017
|
vol. 67
113-140
EN
The article gives an overview of calendrical rituals in Virumaa region, Estonia, mainly on the basis of customs descriptions preserved in the folklore archives of the Estonian Literary Museum since the last decades of the 19th century. Calendrical themes are complemented by proverbs, narratives about working prohibitions, etc. The influence of ancient Scandinavian agriculture that has persisted in northern Estonia for centuries, shows signs of weakening in the eastern part of Virumaa; in general, emphasis is laid on nature observations, as well as weather and crop-related omens in connection to calendrical holidays. The most important ritual foods are pork and mutton, barley and rye, as well as dairy products. The northern coast rituals reveal common features with Finnish calendrical traditions; there are also some common holidays unknown in the inland. Indoor jobs were prohibited in the period from All Saints’ Day (November 1) to Martinmas (November 10); in this period preferable activities were riddle-guessing and story-telling, not to inflict harm on cattle. St Stephen’s Day (December 26) was a public holiday related to horses; on this day men rode on horseback to other households to drink beer. In the south-eastern part of Virumaa County there is the historic indigenous Votic area, with additional Russian population. This area is influenced by Orthodox calendrical traditions. The celebration of St George’s Day (April 23) – the day when cattle were first let into the open – adopted features of an Eastern Slavic women’s feast. The souls of the deceased were treated at homes according to the Orthodox calendar – on Parents’ Saturday; in other regions of Estonia food was left for ancestors’ souls in the autumn, during a longer period.
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