Ancestral spirits/souls

Water was brought to the dead

In the olden days, in Tartu County, water was brought to the grave in a bowl so that the dead would have a drink when they came out of the grave.

Surnutele viidi juua

Vanasti viidud Tartumaal kausiga hauale vett, et surnutel hauast välja tulles oleks juua.

Palamuse khk. Koguja Matthias Johann Eisen 1929. E XIII 21 (119). Inglise tõlge: Taive Särg.

The dead ask to drink

The caretaker of the Kuresaare churchyard (graveyard) went to a wedding in the village of Muratsi, leaving the maid at home to tend to the animals. Suddenly, at dusk, a number of spirits appeared in the room, all asking for water to drink. Because the girl didn't have enough water, the spirits started to strangle the girl. When the host found the maid half-dead on the floor that evening, he realised that there was no water in the troughs at the well for the dead. The troughs at the mortuary well must always be full of water - or the dead will come to strangle those in the room. There must always be a caretaker in the cemetery, who has already been baptized for the dead1, and who can tame the dead in the graveyard and send them to their graves with a blessed staff in hand.

Baptism for the dead is a non-biblical practice where a living person is baptized in lieu of a person that passed away.

Saare
Surnud nõuavad juua

Kuresaare kerguaidas (surnuaedas) läinud vaht Muratsi külase pulma, ümardaja jäenud koduse loomasid talitama. Korraga, kui videvik käes, ilmunud hulk vaimusid tuppa, kõik küsivad vett juua. Et tüdrukul vett polnud kõige hulga tarvis anda, hakand vaimud tüdrukut käegistama. Kui peremees õhtul ümardaja poolsurnult põrandalt leidis, mõistis ta ära, et kaevul (kajul) künädes vett surnute tarvis polnud. Alati peab surnumajas kajul künad vett täis olema - muidu tulevad surnud tuppa käegistama. Alati peab vaht surmale juba ristitud olema1 ja õnnistud kepiga, mis ta peab käes, aedas surnuid taltsutada ja hauda saata olema.
Surmale ristimine - mitteametlik tava ristida keegi elav inimene ristimata surnu asemel

Riia < Pöide khk. Koguja Aleksander Valtin 1904. H III 31, 207/8 (3). Inglise tõlge: Taive Särg.

English
Grandfather's Ghost

There is a farm here. The wind broke the old-style building, where the threshing barn and dwelling were housed under the same roof.
 In the old days, when it still existed, the master went to thresh at night. He turned on the light and saw that grandfather had come to sleep in the thresh-house. The flail was in his hand and the master threw it on the floor where the grandfather was sleeping. At that time there were no windows yet - there was only a slat covering the hole in the wall. Then the grandfather disappeared with a thump. Who else it was, if not Old Devil.

Eesti
Vanaisa vaim

Siin on üks talu. Tuul lõhkus rehetare ära. Vanasti, kui ta veel alles oli, siis peremees oli läinud öösel rehte peksma. Pannud tule üles ja näinud, et vanaisa on tulnud rehte magama. Terava otsaga ritv oli käes olnud ja peremees visanud selle põrandale, kus vanaisa magas. Sel ajal veel aknaid ei olnud – oli vaid üks laud augu ees. Siis vanaisa kadunud nagu kolksti minema. Aga kes see muu oli kui vanakuri. 

 

Kaarli Huma, snd 1853. Põlva khk, Võru v, Kääpa k. Koguja Ija Daniel 1937. ERA II 160, 321 (12). Eesti ja inglise tõlge: Taive Särg.

Ema haual. At mother's grave

Selles laulus läheb orb tütarlaps oma ema hauale ja palub tal üles tõusta, kuid vastuseks nimetatakse talle ületamatuid takistusi. Mõnikord lauldakse, et neiu läheb ema (või vanemate) hauale just pulmade eel ja palub abi pulmadeks valmistumisel. Laul võib osutada muistsetele pulmakommetele, mille osaks oli mõrsja itkemine vanematele, kusjuures on teateid, et vaeslapsest pruut itkes vanemate haual. Siinne lauluvariant algab varasema mälestusega ema matustest, kus koos emaga maeti ka tema arm. Vaeslapse elu külaühiskonnas oli raske.

In the following song a young girl who has lost her parents visits her mother's grave and implores her to rise up, but is met with insurmountable obstacles. In other variations of the song, the girl visits her mother's (or parents') grave shortly before her wedding and asks for her help in preparing for the ceremony. The song likely reflects ancient wedding customs that involved bridal laments performed to parents. In case of an orphaned bride, lamenting probably occurred at her parents' graves. This particular version of the song begins with a memory of the mother's funeral. The orphan's life was very hard in the village society.

Audio file

 

English
At mother's grave

My mother hastened to depart,
to the ground before the rest.
She left me behind, a poor girl,
miserable before my time.
    My mother was carried out of the house,
her grace crossed over the threshold.
Mother was taken out of the gate,
her grace stepped over the fence.
Mother was taken along the road,
her grace went along the roadside.
Mother was taken to the funeral,
her grace stepped over the fence.
Mother's grave was being dug,
her grace ran over to her.
Mother was laid in the grave,
her grace fell down into the earth.

    "Get up, dear mother,
jump up, my breeder,
come to show us the way,
help us build the path."
    "I cannot get up, dear little girl,
nor jump up, dear little hen.
The cross is heavy on my chest,
the barrow is heavy on my hands.
Lilacs sting my eyes,
the chilly leaves pinch my feet."
    "If I had known Tooni's house,
known the threshold of Tooni's door,
I'd have brought out my mother,
carried out my breeder.
I'd have made lye in the retting pond,
and black soap in the puddle,
I'd have washed  away the stench of the earth,
the stench of death from your mouth,
the stench of the barrow from your hands,
and the stench of the cross from your chest.
I'd have set  you to stand by the pole,
stand against the wall."
    "Then I'd be called darling,
and named a silver one.
Now I'm called the Devil,
and nicknamed a ground beetle."

1 Tooni - God of Death

Eesti
Ema haual

Ema ruttas vara ära surra,
enne muid mulda minna,
jättis mu vara vaeseks,
enneaegu armetuks.
    Ema viidi tarest välja,
arm astus üle läve.
Ema viidi väravast välja,
arm astus üle aia.
Ema viidi teed mööda,
arm läks teeveert mööda.
Ema viidi matusele,
arm astus üle aia.
Emale hauda kaevati,
arm juurde jooksis.
Ema hauda pandi,
arm alla langes.

    "Tõuse üles, emakene,
karga üles, kasvataja.
Tule teed näitama,
radasid rajama."
    "Ei või tõusta, tütrekene,
karata, kanakene:
rist on raske rinde peal,
kääbas raske käte peal.
Sirelid pistavad silmi,
jahelehed pitsitavad jalgu."
    "Oleks ma tundnud Tooni1 taret,
tundnud Tooni tare läve,
välja oleksin toonud oma ema,
välja kandnud kasvataja.
    Oleks teinud libeda2 luuakusse,
lehelise2 lombiauku,
maha oleks pesnud maahaisu,
suu juurest surmahaisu,
käte juurest kääpahaisu,
rinde juurest ristihaisu.
Püsti oleks pannud posti toele,
seisma seina najale."
       "Siis oleks mind kutsutud kullakeseks,
hüütud hõbedakeseks.
Nüüd mind kutsutakse kuradiks,
manatakse maa jooksikuks."

1Tooni, Kalmu - surmavalla haldjad

2 libe: libeda - ka leheline - pesemiseks kasutatav leeliseline vedelik, tuhavesi
 

Minna Kokk, 74 a. Hargla khk, Mõniste k/n. Koguja Herbert Tampere 1965. RKM, Mgn. II 1130 b. Eesti ja inglise tõlge: Taive Särg