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Folklore Electronic Journal of Folklore http://www.folklore.ee/folklore Printed version Vol. 47 2011 Folk Belief and Media Group of the Estonian Literary Museum Estonian Institute of Folklore Folklore Electronic Journal of Folklore Vol. 47 Edited by Mare Kõiva & Andres Kuperjanov Tartu 2011 Editor in chief Mare Kõiva Co-editor Andres Kuperjanov Copy editor Mall Leman News and reviews Maris Kuperjanov Design Andres Kuperjanov Layout Maris Kuperjanov Editorial board 2008–2014: Dan Ben-Amos (University of Pennsylvania, USA), Larisa Fialkova (University of Haifa, Israel), Diane Goldstein (Memorial University of Newfoundland, Canada), Terry Gunnell (University of Iceland), Jawaharlal Handoo (University of Mysore, India), Frank Korom (Boston University, USA), Monika Kropej (Institute of Slovenian Ethnology), Kristin Kuutma (University of Tartu, Estonia), Aado Lintrop (Estonian Literary Museum), Wolfgang Mieder (University of Vermont, USA), Irina Sedakova (Russian Academy of Sciences), Piret Voolaid (Estonian Literary Museum). Electronic version is supported by Estonian Science Foundation (grant no. 8137). Printed version is supported by state programme projects EKKM09-168 and EKKM09-170. Indexed in EBSCO Publishing Humanities International Complete, Thomson Reuters Arts & Humanities Citation Index, MLA International Bibliography, Ulrich’s Periodicals Directory, Internationale Volkskundliche Bibliographie / International Folklore Bibliography / Bibliographie Internationale d'Ethnologie), DOAJ, C.E.E.O.L. Editorial address: Folklore: Electronic Journal of Folklore Vanemuise 42–235 51003 Tartu Estonia phone: +372 737 7740 fax: +372 737 7706 e-mail: [email protected] home page: http://www.folklore.ee/folklore All rights reserved © Folk Belief and Media Group of the Estonian Literary Museum EKM Teaduskirjastus/ELM Scholarly Press Estonian Institute of Folklore Authors Design Andres Kuperjanov ISSN 1406-0957 4 www.folklore.ee/folklore CONTENTS Orthodoxy and Orthodox Sacral Buildings in Estonia 7 from the 11th to the 19th Centuries Jaanus Plaat Name Signs for Hearing People 43 Liina Paales From Conversation to Proverbs: Estonian ikka- and iks-constructions Karl Pajusalu, Renate Pajusalu 77 The Ritual Year of the Icon of the Annunciation on the Island of Tinos, Greece 91 Evy Johanne Håland The History of Lapland and the Case of the Sami Noaidi 113 Drum Figures Reversed Francis Joy Formulae for Expelling Illnesses/Diseases 145 in Udmurt Charms and Prayers Tatiana Panina Funeral and Magical Rituals among the Komi 155 Galina Misharina About Female Deities in the Mythology of Finno-Ugric Peoples 173 Nina Yurchenkova DISCUSSION Restructuring of the Ritual Year in the Post-Socialist Countries. 181 Irina Sedakova A Few Impressions and Reflections. American Anthropological Association: 185 109th Annual Meeting. November 17–21, 2010. New Orleans. Art Leete, Elo-Hanna Seljamaa, Laur Vallikivi Moscow Conferences on Balkan Studies. Irina Sedakova 191 Folklore 4747Folklore 5 NEWS IN BRIEF Review, Comments and Perspectives with regard to Renata Sõukand’s 197 Doctoral Dissertation Herbal Landscape. Almo Farina Thesis Defence: Anneli Baran. Possibilities for Studying Semantics in 198 Phraseology. Outi Lauhakangas President’s Folklore Awards and Archival Year of 2010. Astrid Tuisk 200 BOOK REVIEWS A Polyphonic Collection of Narratives. Katre Kikas 202 6 www.folklore.ee/folklorewww.folklore.ee/folklorewww.folklore.ee/folklore ORTHODOXY AND ORTHODOX SACRAL BUILDINGS IN ESTONIA FROM THE 11TH TO THE 19TH CENTURIES Jaanus Plaat Abstract: The article provides an overview of the history of Orthodoxy, reaching the territories of Estonia and Setomaa (Petseri/Pechersky District) from Rus- sia, as of the 11th century up until the 1840s, when the Estonian Lutherans began to massively convert to the Russian Orthodox Church. Prior to this chang- ing-of-church-movement, Orthodox and Old Believers’ congregations in Estonia primarily comprised the Russians living or temporarily residing in Estonia, and in Setomaa – the Seto people and Russians. In addition, the so-called poluverniks of Virumaa area are also dealt with. The article focuses on the establishment of Orthodox churches, convents, monasteries and chapels (incl. Seto tsässons) in the territory of the present-day Republic of Estonia and the Petseri/Pechersky District in the Pskov Oblast, Russia (the habitat of Seto people). Photographs of the oldest preserved Orthodox sacral buildings have been taken during the fieldwork of 2007–2010. Key words: Estonia, Orthodoxy, Orthodox sacral buildings, poluverniks, Setomaa (Setoland), Seto tsässons This article provides an overview of Russian Orthodoxy and its churches, prio- ries and chapels in Estonia, from the earliest known dates in the 11th century to the 1840s when massive numbers of Estonians started to convert to Russian Orthodoxy. The movement, from the Lutheran to the Russian Orthodox Church in the southern Estonian counties, started in 1845. Until then, Orthodoxy was mainly the religion of the local Russians and Seto people, and remained influ- ential among the poluverniks of eastern Estonia, the Russians who blended with the Lutheran Estonians. The first sub-chapter describes the distribution of Orthodoxy and the con- struction of its sacral buildings in the present-day territory of Estonia and Setomaa (Setoland), from the 11th century to the end of the Swedish era, when the prevalent Christian confession in Estonia was Lutheranism (pre- ceded by Roman Catholicism). The second sub-chapter will examine the con- struction of Orthodox churches since the beginning of the 18th century, when the Estonian territory was conquered by Russia during the Great Northern http://www.folklore.ee/folklore/vol47/plaat.pdf Folklore 47 7 Jaanus Plaat War, and the Russian Orthodox Church became free to establish its churches in Estonian towns. No thorough studies of Orthodoxy, or its sacral buildings from the beginning of the 18th century through the 1840s, have previously been published, either by Estonian historians or by authors writing from the Orthodox point of view.1 Therefore, the current article pays more attention to this period, as well as to the Orthodox churches of the time, which are the oldest surviving Orthodox religious places of worship in Estonia, with the exception of the oldest churches and tsässons (Seto Orthodox chapels) that have been preserved in Setomaa and were built during the 14th–17th centuries. The history of the Old Believers (living in Estonia since the end of the 17th century), who were the followers of Russian Orthodoxy, prior to the reforms by the Patriarch of the Russian Orthodox Church Nikon in the 17th century, is not dealt with thoroughly in this article.2 Suffice it to say that the Old Believ- ers started to build their houses of prayer and skeets (convents) since the 18th century.3 The Unified Church (Edinovertsy, Russian: åäèíîâåðöû, i.e. ‘co- religionists’), which tried to bring the Old Believers back to the Orthodox Church, is also not discussed here.4 In addition to the Orthodox sacral buildings, this article provides an overview of how widely Orthodoxy spread among Estonians and the local Russians, as well as among the poluverniks of eastern Estonia. Likewise, the article also describes Orthodoxy in Setomaa, an area which was partially or wholly incor- porated into Russia for centuries (specifically as a part of Pskov), prior to ac- cession with the Estonian territory in 1920, and therefore under the direct influence of Orthodoxy, unlike the rest of Estonia. However, the Orthodoxy and sacral buildings of the Setos (such as the convents in Irboska/Izborsk, Petseri/Pechory and Mõla, as well as the churches and the tsässons) are quite different from the ones in the rest of Estonia and will be further discussed in future written works. Therefore, mainly the founding of these churches and tsässons will be discussed here, in the framework of Seto Orthodoxy. The information, about establishing Orthodox religious buildings, is insuffi- cient, especially regarding the early period (before the 17th century), and partly in dispute (e.g. information on the Orthodox churches that were established in Tartu in the 11th century).5 One of the aims of this publication is to present possible, but unconfirmed, information on the early sanctuaries, as a starting point for future studies. When referring to the names of the churches, the Russian style saint names are used, followed by international name forms in parentheses, where applicable. In this article, photos will be presented of churches in Estonia and the Petseri/Pechory (Setomaa) area, built during the period under discussion, as 8 www.folklore.ee/folklore Orthodoxy and Orthodox Sacral Buildings in Estonia from the 11th to the 19th Centuries well as of older Seto tsässons in present-day Estonia. All of the photos were taken by the architectural photographer Arne Maasik during the fieldwork led by the author of this article in the period of 2007–2011.6 ORTHODOXY AND ORTHODOX SACRAL BUILDINGS IN ESTONIA DURING THE 11TH–17TH CENTURIES Byzantine-Russian Orthodoxy is probably the earliest form of Christianity which reached Estonia. To some extent, the ancient inhabitants of these territories were probably first christened into Orthodoxy in the 11th–12th centuries. There- fore, it must have been before Estonia (except Setomaa) fell under the influence of the Roman Catholic Church at the beginning of the 13th century. Since the early contacts with the “Russian belief”, several Old Russian loan

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