Aado Lintrop
University of Tartu, Estonian and Comparative Folklore, Faculty Member
Sissejuhatuseks Udmurdi mütoloogiaga tegeldes hämmastas mind tõsiasi, et ühele minu meelest väga põnevale üleloomulikule olendile on tänapäevas-tes uurimustes üsna vähe tähelepanu pööratud. Selleks on veega seo-tud vož o, kelle kohta võib... more
Sissejuhatuseks Udmurdi mütoloogiaga tegeldes hämmastas mind tõsiasi, et ühele minu meelest väga põnevale üleloomulikule olendile on tänapäevas-tes uurimustes üsna vähe tähelepanu pööratud. Selleks on veega seo-tud vož o, kelle kohta võib 19. sajandi lõpul ja 20. sajandi algul udmur-di usundist kirjutanud autorite 1 töödest leida mitmekülgset materja-li. Ent Vladimir Vladõkini fundamentaalne udmurdi usundi käsitlus puudutab vož od vaid seoses rahvakalendriga, mainides, et talvine pööriaeg lõpeb pühaga jö v+ le sulton, 2 mille kohta arvati, et "sel päe-val kogu "roojasus"-vož oos 3-läheb vee alla" (Vladõkin 1994: 229). Tatjana Vladõkina riivab vož od oma ž anriprobleemidele pühendatud monograafias seoses etniliste žanrinimetuste ja sanditamisega (Vladõkina 1998: 11, 14, 53-55, 84). Ainsa vož ole pühendatud kirjutise autoriks on Irina Pletnjova, kes võtab lühidalt kokku kõik antud tee-ma kohta avaldatu (Pletnjova 1999). Samas aga kirjutab Ranus Sadikov 1 Eriti N. P...
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This paper will discuss storytelling and riddlemaking associated with liminal periods in the folk calendar on the basis of examples from Estonian and Udmurt traditions. It will introduce a broader cultural context in order to shed light... more
This paper will discuss storytelling and riddlemaking associated with liminal periods in the folk calendar on the basis of examples from Estonian and Udmurt traditions. It will introduce a broader cultural context in order to shed light on the background of this aspect of tradition. Nearly fifty years ago, the Estonian folklorist Richard Viidalepp already pointed out similarities between ritual storytelling and riddlemaking traditions of the Estonians and those of several other peoples (including Udmurts) in his doctoral dissertation (defended in 1965, published in 2004). Unfortunately, Viidalepp had limited comparative material for making broad generalisations. In the dissertation chapter which treats the function of folktales, he offers several examples of storytelling on hunting and fishing trips, but these are limited to indicating a magical productive function of storytelling (see Viidalepp 2004: 64–82). This paper will attempt to take Viidalepp‟s observations a step further to...
This paper is based on observations made over several years in the Udmurt village of Varklet-Bodya which is situated in the Agryz district of Tatarstan. Udmurts are Finno-Ugric people of the Permean language group (Ural-Altaic Family>... more
This paper is based on observations made over several years in the Udmurt village of Varklet-Bodya which is situated in the Agryz district of Tatarstan. Udmurts are Finno-Ugric people of the Permean language group (Ural-Altaic Family> Uralic languages> Finno-Ugric branch> Permean group). In 2002 they numbered 636,935, most of them living in the Udmurt Republic of the Russian Federation which is located about 1000 km east of Moscow, but with small groups settled in Tatarstan, Bashkortostan, and the Kirov Region (Lallukka 1990). I shall be discussing a group that settled in Tatarstan Republic, which is another part of the Russian Federation (the southern neighbour of the Udmurt Republic), and I shall begin by defining some of the concepts used in the paper. Prayer, to pray. From the Udmurt root vös’- derive nouns vös ’ – “prayer, sacrifice, religion, faith”, vös’as’kon – “prayer, sacrifice”, vös’as ’ – “priest”, and verbs vös’any – “to pray, to sacrifice, to hallow”, vös’as’k...
The shaman seers of the Fourth World generally agree that those who tenaciously cling to the past will fall into mass insanity. The serpent power of the Aquarian Age is upon us. The Kundalini of Gaia is about to awaken. No one can avoid... more
The shaman seers of the Fourth World generally agree that those who tenaciously cling to the past will fall into mass insanity. The serpent power of the Aquarian Age is upon us. The Kundalini of Gaia is about to awaken. No one can avoid being affected. Most human beings may go out of their minds; others will go beyond mind. (John Hogue. Neuroshaman. http://www.reocities.com/researchtriangle/5657/)
... Folklore. Edited by M. Kõiva & A. Kuperjanov. Tartu: Folk Belief and Media Group of the Estonian Literary Museum 2004, 26, 7-26. Lytkin, Vasilii Il'ich. Drevnepermskii iazyk : chtenie tekstov, grammatika, slovar´. [The Old... more
... Folklore. Edited by M. Kõiva & A. Kuperjanov. Tartu: Folk Belief and Media Group of the Estonian Literary Museum 2004, 26, 7-26. Lytkin, Vasilii Il'ich. Drevnepermskii iazyk : chtenie tekstov, grammatika, slovar´. [The Old Permian Language: Texts, Grammar, Vocabulary]. ...
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... of cocks of the wood grouses, to the foothills all covered with the autumn feathers of cocks of the wood grouses, go to ... of the tale, the child is procreated as if in order to lure someone to produce the hand with a bell. ... About... more
... of cocks of the wood grouses, to the foothills all covered with the autumn feathers of cocks of the wood grouses, go to ... of the tale, the child is procreated as if in order to lure someone to produce the hand with a bell. ... About a Probable Ob-Ugrian Reflection of the Iranian Mithra. ...
This article concentrates on one very central character in Udmurt mythology. It is a character typical of the transitional time around the solstices, an ambiguous and liminal time, which requires particular caution from the humans to... more
This article concentrates on one very central character in Udmurt mythology. It is a character typical of the transitional time around the solstices, an ambiguous and liminal time, which requires particular caution from the humans to protect themselves from dangerous interference from the world beyond. This character, whose name, vozho, appears in the Udmurt name of these periods, vozho-dyr, the time of vozho for the winter solstice and invozho, heaven-vozho for the summer solstice, is also a water spirit. I reflect also on other water spirits and on their peculiarities. This analysis leads me to reflect on the origin and the ramifications of the concept behind vozho with its linguistic correlations, the way it is articulated and how it sheds light on the concept of holy in the Permic languages and for the Permians, Udmurt and Komi. This leads me to reflect on the correlations between liminality and holiness, the liminal places and spaces and their value, and the particular characte...
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The paper is analysing the Mansi (Wogul) creation myth as presented in songs and stories collected by Hungarian scientists in the 19th century. Some of these texts are considered sacred among the Mansi people. The texts tell us about the... more
The paper is analysing the Mansi (Wogul) creation myth as presented in songs and stories collected by Hungarian scientists in the 19th century. Some of these texts are considered sacred among the Mansi people. The texts tell us about the creation of the Earth, man, animals and fish, conditions for human life etc. The main focus of analysis is on how and with what words the creation and its results are described.
In the “Sacred song of creation” the world just created is small like the silver ring of a spindle and rotates very fast. In order to make it suitable for people the God of Heaven Numi-Torum throws his belt on it, which stops rotation and forms the Ural Mountains. In the legends there is usually primordial ocean in the beginning and Numi-Torum orders the devil Khul’-Oter in the shape of a loon to dive to the bottom and bring up some soil. In some texts the loon (or a great crested grebe) acts without
asking. The creation of man is also described differently in songs and prose texts. In the “Sacred song of creation” Numi-Torum just orders the female devil (Khul’-Oter-Agi) to give birth to seven boys and girls, hereas in the legends the first attempt to make the first human beings from larch wood results in generating giants, and only after that gods give souls to bodies made of clay.
The paper also highlights the descriptions of the abodes of the gods and parts of the world. The Mansi words used for creation are also mportant. In the texts we can find some of them, for example sāηkəmlaηkve or sāηkəmtaηkve. In the modern Mansi language the former means ‘to recover, to regain consciousness’, and the latter ‘to direct, to guide’. Often the God of Heaven appoints or influences persons or things by a magic spell (Mansi sātuηkve), and allows or sends necessary food or
plants down to the earth (tārataηkve). In Mansi mythology heaven has seven floors or layers. Heroes of the legends may ascend to the abode of Numi-Torum by a silver ladder. Sometimes the God of Heaven itself lifts some of them up or lowers to the earth by a silver-arced cradle.
The analysis of Mansi texts is set in a frame of Estonian old folk song regilaul.
Although there is no direct connection between Mansi and Estonian folklores, the author of the paper believes that some processes that formed the regilaul can be understood better if one takes a look at the tradition from a distance. So the beginning and end of the paper are dedicated to explaining why it is not a good idea to analyse regilaul texts in the same way as Mansi folklore. Although the regilaul managed
to preserve many of its old formulas and motifs, there have been big changes in the paradigm, due to which the old building blocks of the epic are now reconnected according to the structure of the lyrical “I”.
In the “Sacred song of creation” the world just created is small like the silver ring of a spindle and rotates very fast. In order to make it suitable for people the God of Heaven Numi-Torum throws his belt on it, which stops rotation and forms the Ural Mountains. In the legends there is usually primordial ocean in the beginning and Numi-Torum orders the devil Khul’-Oter in the shape of a loon to dive to the bottom and bring up some soil. In some texts the loon (or a great crested grebe) acts without
asking. The creation of man is also described differently in songs and prose texts. In the “Sacred song of creation” Numi-Torum just orders the female devil (Khul’-Oter-Agi) to give birth to seven boys and girls, hereas in the legends the first attempt to make the first human beings from larch wood results in generating giants, and only after that gods give souls to bodies made of clay.
The paper also highlights the descriptions of the abodes of the gods and parts of the world. The Mansi words used for creation are also mportant. In the texts we can find some of them, for example sāηkəmlaηkve or sāηkəmtaηkve. In the modern Mansi language the former means ‘to recover, to regain consciousness’, and the latter ‘to direct, to guide’. Often the God of Heaven appoints or influences persons or things by a magic spell (Mansi sātuηkve), and allows or sends necessary food or
plants down to the earth (tārataηkve). In Mansi mythology heaven has seven floors or layers. Heroes of the legends may ascend to the abode of Numi-Torum by a silver ladder. Sometimes the God of Heaven itself lifts some of them up or lowers to the earth by a silver-arced cradle.
The analysis of Mansi texts is set in a frame of Estonian old folk song regilaul.
Although there is no direct connection between Mansi and Estonian folklores, the author of the paper believes that some processes that formed the regilaul can be understood better if one takes a look at the tradition from a distance. So the beginning and end of the paper are dedicated to explaining why it is not a good idea to analyse regilaul texts in the same way as Mansi folklore. Although the regilaul managed
to preserve many of its old formulas and motifs, there have been big changes in the paradigm, due to which the old building blocks of the epic are now reconnected according to the structure of the lyrical “I”.
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... Viimaks ütles shamaan: "Ma püüan ta siiski kinni. ... aasta augustis külastasid Tubjaku Kosterkinit tema kodus Ust-Avami külas Jevgeni Helimski Moskvast, Juri Sheikin ja Olga Dobzhanskaja Novosibirskist, Hendrik Relve... more
... Viimaks ütles shamaan: "Ma püüan ta siiski kinni. ... aasta augustis külastasid Tubjaku Kosterkinit tema kodus Ust-Avami külas Jevgeni Helimski Moskvast, Juri Sheikin ja Olga Dobzhanskaja Novosibirskist, Hendrik Relve Tallinnast ning Triinu Ojamaa ja siinkõneleja Tartust. ...
... Viimaks ütles shamaan: "Ma püüan ta siiski kinni. ... aasta augustis külastasid Tubjaku Kosterkinit tema kodus Ust-Avami külas Jevgeni Helimski Moskvast, Juri Sheikin ja Olga Dobzhanskaja Novosibirskist, Hendrik Relve... more
... Viimaks ütles shamaan: "Ma püüan ta siiski kinni. ... aasta augustis külastasid Tubjaku Kosterkinit tema kodus Ust-Avami külas Jevgeni Helimski Moskvast, Juri Sheikin ja Olga Dobzhanskaja Novosibirskist, Hendrik Relve Tallinnast ning Triinu Ojamaa ja siinkõneleja Tartust. ...