Kultapyörä

Finnish Christo-Paganism

While the term "Christo-Paganism" is deemed a "new religious movement", I use it here to refer to the creolized religion which combines Finnish paganism with Christianity, mainly Catholicism.

Finland's transition "from paganism to Christianity" has never been such a simple thing. Rather, while some have converted to Christianity willingly, others have been forced to. There has been a certain layer of having to hide one's faith in other divine figures or spirits, especially from church officials. Both Catholics and Eastern Orthodox also favoured a method of conversion in which old traditions were not necessarily completely destroyed, but rather were given new Christian meanings. In the 16th century, Finland was made officially Lutheran. And the Lutheran attitude towards "pagan things" is much more negative. As German style Lutheran hymns were introduced into Finnish churches, it began the waning of the runosong tradition. Even today, most Finnish music uses rhyming in lyrics, a Germanic tradition, over the older Finnish traditions (alliteration, 8 syllables per line, etc).

Both Catholicism and Eastern Orthodoxy were introduced to Finland, and around the same time, one from the west and the other from the east. Eastern Orthodoxy also used to be more widespread in Eastern Finland: for example, many eastern surnames (including that of yours truly) have Orthodox origins. Both traditions can be found from Finnish Christo-Pagan runosongs, with slight variation: for example, "Saint Geroge" appears in Catholic-inspired style as Yrjö or Yrjänä, while as Jyrki in Orthodox-inspired style.

It is quite funny, actually. This creolized religion is called kansanusko "folk faith" in Finnish. Meanwhile, the earlier paganism untouched by Christian influences is called muinaisusko "ancient faith". When Lutheranism took over, many old pagan practices were also criticized as being bad not because they were pagan, but because they were "of the pope", that is, Catholic. It was unclear for people which traditions were pagan and which were Catholic to the point that for many, the two were simply the one and the same thing. Hence, pagan things were not even bad because they were pagan but because they were "Catholic", and in spirit of the reformation, Catholicism is bad of course. And yes, Lutheran Finns lost the knowledge of saint legends, so the names of saints in runosongs became just as mysterious as the names of pagan gods.

Then again, this creolized nature is a major reason we have access to so many runosongs even today. Though with regret I must inform the western enthusiasts of ancient faith that most western runosongs tend to go into the "Catholic runosong" category instead of the pagan one, which is why this website features way more eastern runosongs. (Congratulations North Ostrobothnia for being honorary eastern at this point xD. But yes, by western here I mean Southwestern Finland, Häme...). But of course, for one interested in Catholic history of Finland, those runosongs are a true gold mine. Furthermore, signs of Catholic runosongs can also be found from the east. Here, I wish to point out some fun facts about Christian (mostly Catholic) elements in Finnish runosongs.

• Practically any goddess can be, and has been, replaced by Virgin Mary, Anne mother of Mary, Saint Catherine, or Saint Helena at some point.
• Saint Catherine is Saltta Kaarama, addressed in Western Finnish Kekri celebrations when the sacrificial lamb was eaten. On Saint Catherine's Day (November 25), she was treated as a cattle goddess, getting plenty of sacrifices when asked to bring luck with cattle. In these instances, she is straight up called a "forest haltija" and Santa Katriina, the female haltija of the house. As Kaija and Kaisa, she appears weaving in an epic runo where Herod tries to propose to her, but she declined, getting thrown into a fire as a punishment. As "old Kaisa" or Kati, she plants trees with hair (replacing Kavet?) Sky Maiden Kati has given birth to wolves and bears according to Forest Finns. (Saint George is the father in the latter case). Katrinatar is asked to protect cattle. Kati or Kaisa has also lulled fire in the sky. In some versions, she is Katrina forest maiden who Väinämöinen tries to propose to. When she is given the epithets of Kuutar, she is taken up to the sky by "two men of god and two men of hiisi" to weave as nature goddesses do.
• Saint Helena is Heltteri, the planter of trees (replacing Sämpsä) as well as Helka and Hempiätär who stops bleeding. According to Christfrid Ganander, Helka is the mother of iron, and the mother of the three luonnottaret who milked iron milk from their breasts.
• Anne, mother of Mary, is the forest goddess Annikki, obviously replacing Mielikki as the Lady of the Forest. When she is said to have the "keys to the granary" of the forest animals, this is Christian imagery, not something from paganism. Santta Anni also spinned a red thread to help with a sprained ankle.
• Saint George, under the name Jyrki, has been used to replace Juoletar to the point that she has been called a man in runosongs.
• Saint Geroge, under the name Yrjänä, is more common. Yrjänä ylinen ylkä "Yrjänä, noble bridegroom" threw wool into water, which resulted in the birth of the bear. On Saint George's Day (April 23), he (Great Lord Yrjänä, Marta/Sant/Sankt Yrjänä, Holy Knight, Turjana) was asked to keep his dogs (= wolves) attached so they wouldn't attack cattle. He was also asked to bring cattle home from the forest. In Savo, he also appears as someone in the sky who who "dropped down fire" which causes Louhi to give birth; it is my theory that in this case he'd be a replacement for Ukko. For Forest Finns, he as Sante Jöran is the father of the bear (while Saint Catherine is the mother). (More names: Yrjö, Yyrjä, Yryä, Overrin.)
• Saint Peter or Santta Pietari went after Jesus, who noticed drool on a rock which had fallen from the mouth of Judas or a demon (synonyms). Peter asked God to give the drool a spirit, and it became the snake. No wonder then that snakes are called the horses of Piatar.
• Saint Anthony the Great has been introduced into runosongs as the originator of pigs as Santta Kynönen, and even the mother goddess of pigs as Tynimys.
• Johannes jumalten pappi "John, Priest of the Gods" after John the Baptist has replaced Virankannos in runosongs of the naming of Panu, and possibly also the children of Louhi.
• Andrew the Apostle has replaced Ahti in fishing incantations Anna Ahti ahvenia "Ahti, give me perches" -> Anna Antti ahvenia "Andrew, give me perches".
• When Mary is called the Lady of the Forest, Piata (Beata) is the daughter-in-law of the forest. However, if this refers to any specific saint named Beatrix, or Beatus, I do not know.
• Saint Barbara appears as Purppura or Purppula, "pure lady", the Lady of the Forest.
• Saint Daria appears as Puhas Taaria, Saaren vanhin "Pure Taaria, the Eldest of Saari", referring to the island at the center of the world where the world tree or pillar stands in, of course.
• Saint Christopher appears as Ristoppi, kosken haltija "Ristoppi, haltija of the rapid", replacing the goddess of rapids, Kuohutar. In Rear Bothnia, Santti Risto is able to touch fire without it burning his hands.
• Saint Nicholas appears as Loaus, Pohjolan isäntä "Loaus, Lord of Pohjola". However, his function is to be a hunting god in relation to hunting birds and does not therefore seem to have any connection Pohjola the Underworld. That epithet is pretty funny though if you remember that Saint Nicholas has also evolved into the internationally known folklore figure Santa Claus ("Pohjola" meaning a northern place).
• Theodore Tiron appears as Huotari hevosten herra "Huotari, Lord of Horses".
• Saint Stephen also appears as the "Lord of Horses" under names such as Tahvana, Tehvanus, Tapani and Tapainen.
• Isidore the Laborer appears as Santa Seitäri, the originator of oxes.
• Saint Lawrence protects fire as Laurikkain, and rabbits are his sheep as "Santti Lauri".
• Saint Bridget (of Sweden) appears as Pirjotar, hasty woman, who throws wool into the water, causing the birth of the bear.
• Let's continue with Swedes: Saint Erik is considered the one who, with Bishop Henry, Christianized Finland. Henry was then killed by a Finnish pagan named Lalli. There is no historical proof of any of this (plus considering the fact that Christians already existed in Finland prior to this point), but the legend is one of the most famous runosongs. Despite Henry's status, he is never asked to help in Finnish incantations. Erik, on the other hand, is asked to help with enchanting the judge when in court.
• Margaret the Virgin is Mareta, the Lady of the Forest, as well as Thickener Marketa, a healer of a horse's sprained ankle.
• Saint Titus, along with Jesus, helps against a nightmare.
• Zechariah, father of John the Baptist, appears in the same way as Titus above.
• Josef, father of Jesus, as Joopus, Mary along with him, is asked to help someone who is lost.
• Saint Giles is theorized to be Kyllikki, Killikki, Kyllitti, Kyllykäs, the mother of stones, but this is by no means certain.
• Hubert of Liège is theorized to be behind forest deity names such as "Kuippana" and "Hyypiö", but this is by no means certain.
• Erasmus of Formia is theorized to be Rammikko, rahain vanhin "Rammikko, the eldest of furs/money", but this is by no means certain. The name could belong to Mielikki or Louhi.
• Archangel Raphael is theorized to be behind the forest deity name Rauhio, but this is by no means certain.
• Saint Blasius could be the pure maiden Puolakka/Pullukka from the origin of the ox, but this is by no means certain.

Of course there is much more, references to God and Jesus and such, but I'll stop writing now.

One good source for this is Kaarle Krohn's article Pyhimysten nimet suomalaisissa loitsurunoissa, but remember that just because he suggests a connection to a Christian figure, that doesn't make it an absolute fact. Same goes for Martti Haavio's Karjalan jumalat claming that every "god of Karelia" mentioned by Agricola is actually a Christian saint; I don't believe this for one bit.