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Ancient Cult Places for Common Identity on the Baltic Sea Coast ”

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Ancient Cult Places for Common Identity on the Baltic Sea Coast ” Project “Cult Identity” Newsletter, No. 2, January 2012 PROJECT „ANCIENT CULT PLACES FOR COMMON IDENTITY ON THE BALTIC SEA COAST ” RESEARCHER'S REFLECTIONS ON THE ANCIENT SACRED PLACES IN RIGA PLANNING REGION Prof., Dr.hist., Dr.habil.art. Elk Mountain in Zem ītes Lauci ņi, we were looking for two sepa- Health Source in Irlavas Pe ņķ i rate sacred sites with different Juris Urt āns (Fig. 1), Churchhill in Bab īte, names – Churchhill of Menku ļi RPR leading specialist God's mountain in Me ņģ eles in the former Riga district, Ģērķi etc.). Assuming tat final Skulte Parish and Kro ņu M āl- Mapping, assessment and result is the same as initial list kalns in Valmiera District documentation of the ancient (during field work only few ines- Highland Parish – on the spot sacred sites (hereafter – sacred sential changes were made), it turned out to be the same sites) in Riga Planning Region only two thirds of 97 sacred place. At first, list of sacred (hereafter - RPR) have been sites’ list were relatively secure. sites included relatively large started with necessity to com- The rest of them were not previ- number of so-called church pile a list of at least 100 ancient ously inspected, their existence, sites. From the beginning on it sacred sites what turned out to condition and potential value in was clear that this kind of sites be quite complicated to is very heterogeneous, undertake. Although it has some even contradictory. already been gathered Matkule Churchhill at sufficient amount of infor- Buse hill is considered to mation on various kinds of be authentic ancient sa- sacred sites, most of the cred site which is evi- data especially which denced by the location comes from folklore re- near by the ancient castle cords has no link to particu- hill and archaeological In this issue: Page lar site. As experience findings as well as folklore shows, finding such sacred and name related to sac- Researcher's reflec- 1 sites takes a lot of time and rality. The same would be tions on the ancient other resources, many sur- largely attributable to the sacred places in Riga veys, but in the end it still is Churchhill at Š ķē rst ēnu planning region not guaranteed that the castle hill in Keipene. researched site is one of Other so-called church Finalizing Mapping 3 the sacred and can be sites are probably medie- and Assessment of found in the nature. For val, or more precisely - Natural Sacred sites these reasons, the previ- Catholic chapel sites from in Kurzeme Planing ously non localized sites Livonia times where the Region and Vidzeme were included in the object burials of local people Planning Region list very carefully, which were often have been turned out to be the right performed. In later times, Calendar of Activities 4 the Lutheran church de- January – August decision. Other problem was that nied and fought against the RPR is largely referred such sites severely pun- Contact Information 4 to Riga and its relative sat- ishing the visitors who ellite towns like Ogre, Jur- came to the ancient chapel mala, Sigulda, Saulkrasti. to practice variety of su- Highly urbanized area, perstitions, for instance, sharp change of local popu- making different offerings. lation and relief of the terri- Meanwhile Catholic tory created unfavourable Church tended to build conditions for preservation Fig. 1. Health Source in Irlavas Peņķi . Photo: chapels in the former of archaeological monu- J.T. Urtāns pagan worship sites. Such ments in general and sa- chapels, small and even cred sites, in particular. the context of the project was modest buildings, were popu- Thereby the vast majority of not known. On the one hand, it larly called as churches. To sacred sites which could be was exciting to search and find this kind belong sacred sites included in the list, had to be such sacred sites which were of Staiceles L īciems, Limba žu looked away from Riga – in not previously widely known, on Jaunrezi, Skultes Menku ļi, northern part of Vidzeme and the other hand - a number of Zantes Venteri, Mazozolu central part of the northeastern sacred sites appeared to be Vaukši and others. Ruins of part of Kurzeme. confusion. For example, Va- church in Mazozoli J āņ kalni Compiling the list of sacred trane's cup-marked stone turned have survived after World sites to be inspected, it became out to be a misunderstanding – War II and as folklore records clear that database of state pro- in its finder's opinion it was a indicate - this site is the an- tected monuments include infor- hollow marked sacred site, in cient sacred site. There were mation only on few, but not all fact - it was natural rock forma- three castle mounds surveyed sacred sites which are secure, tion. Or a stone located in within the project – hill of verified, localized and which Br īvzemnieku Pociems was not Vidri žu Kani ņi, Vi ļķ enes Un- could be used for the project approved as artificial hollow gurkalns and ancient hill of (e.g., Alojas Karogu hill, Sacrifi- stone as it was named before. Sidgunda, where according to cial Caves of Liv in Salacgr īva, Another confusion was when nation churches were built. Newsletter Title Page 2 2 Continued from page 1 Inside Story Headline Possibly when the mound was still small, it could not be A number of ancient sa- still in existence there was a sacred. In the same time cred sites became a part of sacred site known as church, modern people regard these new beliefs as well as new or that the Christian church or trees as sacred and associ- sacred sites are formed. For so-called chapel was built ated them with neoteric tradi- instance, a newly formed there in later times. But for tion. It is difficult to assume stone layer was found at example, the mound of Kan- that such outstanding trees as Matkules Busu plateau. Be- dava is called as churchhill Idol linden and Upurozols sides, there is a tree on the because its silhouette recalls growing at the rectory really sideline of the same mound the image of a church, but have had some connection plateau where tradition of folklore fixed in earlier times with paganism, i.e. in opposi- offerings is maintained. tolerates other explanations, tion to Christianity. Modern offerings are too. For instance, the stones In recent 20 years there has coins, garters, flowers, layers of Northern Vidzeme been large informative in- cloths, candles, etc. which in Fig. 2. Devil's ditch of Mazozolu Nāružas. st st Photo: J.T. Urtāns from 1 millennium B.C. - 1 crease about previously un- summer 2011 were found at millennium AD (Br īvzemnieku known cup-marked stones in Sacrificial Caves of Liv in Aiš ēni, Salacgr īvas Krogkalni) Latvia. Inclusion of cup- Salacgr īva, at Gutman's cave are popularly considered as marked stones in the list of in Turaida, at Ozoli ņu stone church sites. We can concede sacred sites is agreeable if in Staicele, bowl-shaped that people in the later times we keep in mind that they hollow stone of Liepupes did not recognize the graves could have another meaning, Tūjas which is recently in stone layers and began to too. Several previously moved and placed in the regard them as sacred sites. known cup-marked stones center of the artificial stone In total, church related tradi- were surveyed such as cup- circle and bowl-shaped tions can be referred at least marked stone of Vidri žu Ka ķi, hollow stone of Vilkene (Fig. to 27 from 97 of surveyed three stones of Matkules 4), on Salaspils the stone sacred sites. Buse, the so-called cup- head which is placed in the Another issue is the so- marked stone of O. Feldberg Dome Cathedral cloister, at called Devil's sites which (its original location remains cup-marked stones of more precisely are named as unknown, current location is Vidri žu Ka ķi and elsewhere. mythological sites; archeo- Pedv āle) and the recently Sēmes Kaives oak (Fig. 3) is logically they refer to grave discovered cup-marked wrapped in the national mounds of 1 st millenium B.C. - stone of Limba žu Unkši. No belts and garters. Probably 1st millennium AD (e.g., Aloja doubt that also new cup- following the ancient leg- Fig. 3. Kaive oak wrapped in the national garters . Ezerkalni and Ungurmuiza, marked stones will be found ends and traditions also the Irlava Daibji,, Mazozolu in RPR territory. devil's head was installed at Balti ņi). Nevertheless sites Another problem appears Ezerkalns Devil's lap in Aloja were not considered as hu- referring large and extra (Fig. 5) which was made man burial sites in later times, large sites to the conven- from wooden block and but sacred meanings were tional concept of sacred sites; goat's horns. Perhaps also assigned to them. Mythologi- mostly these sites are under- Midsummer celebration cal devil's sites are usually stood as a sacred landscape. places can be regarded as well known, set in relief and Normally they do not have the new sacred sites in case visually remarkable (e.g., expressed central point or that people celebrate this Devil's cave in Alojas place (not excluding possi- pagan holiday every year in Graudi ņi, Devil's cave of V īk- bility that one could have) the same place. snas, Devil's stone and Devil's thus they are perceptible as Object inventory brought Cave in Matkule, Devil's foot sacred sites as a whole. To additional results to the pro- of Lanks ēde, Devil's stone of such a geographically large ject discovering sacred sites Zāģ eri and Devil's heel of sacred sites which might which respond to all criteria Mazskudras, Devil's stone of already be named the sacred to be included in the List of Fig.
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