pektopah kirjoitti:Olisikohan tuolta Tanskan seuduilta ollut siirtolaisuutta myös Euraan ja Köyliöön?
If a person had suffered death by violence, whoever passed the scene of the crime would have to 'sacrifice' a stone, or better a branch, in order to avoid being 'taken' by the dead. The safest of all would be to make a threefold offering, while reciting the invocation: 'One for me and for thee, and one so thou wilt never take me.' The uplands of Bornholm still have such heaps of stones, scattered about the plantations of the old, rocky heath. While they have not been fully studied, they are thought to overlie Iron Age graves. But they have, down the ages, served as landmarks or beacons in the pathless waste. The best known are a clump of three called Varperne, which used to mark a remote crossroad in the heather; and traces of a prehistoric road can still be discerned running between two of the. Foresters as recently as the last generation who passed them would fearfully add another stone to the rest, and even to this day it is an established midsummer tradition with the local inhabitants to go to Varperne, raise the fallen stones, and decorate the moss-grown cairns with flowers and greenery. In doing so, they are maintaining a time-honoured respect for the legend of three sisters who died by the hand of brothers.
The legend illustrates the danger from the sea, which, in the time of the great migrations, depopulated coastal areas all over the country, driving the inhabitants into the interior. It tells of three farmer's sons whose behaviour forced them to flee from the island. In their place, the farmer and his wife were blessed with three daughters, who grew up to become the lovliest girls in the settlement. The sons were never heard of again. One day, the sisters went into the heather to gather flowers and berries, and there they met three strangers, who had landed in the night from their ships. The girls fled in fear, but the men barred their flight and ravished and slew them. The murderers then went about trying to sell the girls' ornaments, and were seized and hanged from the nearest tree. Then only were they recognized as the farmer's sons, who had returned on a raiding expedition and killed their sisters.
On the site of the murder the people of the settlement piled up three pyramids of stones as a memorial to the tragic event, the report of which had spread all over the island. Farther west, where the robbers had taken the life of a young herdsman, another cairn was erected, and called Knaegten (The boy or lad).
pektopah kirjoitti:Bornholmista tulikin mieleeni: Onkohan koskaan tutkittu Bornholmista löydettyjen kiviröykkiöiden ja Suomesta löydettyjen ns. Lapinraunioiden yhteyttä?
Sami Raninen kirjoitti:
Sisä-Suomen lapinraunioiden välitön alkuperä voidaan johtaa Suomen rannikkoseutujen myöhäiskivikautisista ja pronssikautisista röykkiöistä.
pektopah kirjoitti:Mutta koska kiviröykkiöhautoja on tuohon aikaan ollut muuallakin Pohjois-Euroopassa, niin tuota alkuperää ei kai voitane todistaa 100% varmuudella? Vai onko jossain päin Suomea aukoton jatkuvuus myöhäiskivikauden röykkiöistä rautakauden röykkiöihin?
Sami Raninen kirjoitti:pektopah kirjoitti:Olisikohan tuolta Tanskan seuduilta ollut siirtolaisuutta myös Euraan ja Köyliöön?
Bornholmin saarta lukuunottamatta Etelä-Skandinaviasta ei tunneta edes etäisiä vastineita Euran ja Köyliön merovingiaikaisille ruumishaudoille. Esineelliset ruumishautaukset ilmaantuvat sinne muistaakseni vasta 900-luvulla ja jäävät lyhytikäiseksi ilmiöksi. Merovingiajalla Tanskan alueella on ilmeisesti ollut vallalla täysin esineetön hautaustapa.
pektopah kirjoitti:Ainakin Tanskassa näytään haudatun koiria ihmisten mukana,kuten Euran alueellakin:
Guðmundr
Þorsteinssaga Bæjarmagnar mentiones Guðmundr (Goðmund) as the ruler of Glæsisvellir, the warriors paradise. In Norweigan mythology he is called Guðmundr. The father of Guðmundr Ulfheðinn, who was king there before his son, also carried the name Guðmundr, and hence [b]Ulfheðinn was meant to differentiate them from each other. It should be interpreted as the one in wolfs fur or wolf-shape. The son of Guðmundr Ulfheðinn is called Heiðrekr Ulfhamr accordingly the same meaning. Saxo knows a giant called Guthmundus. Guðmundr sometimes is given the epithet faxe, i.e. the one with a mane meaning a horse. This ties it to the idea of the death-army drawing around in Norway in the Christmas night under name of Oskoreidenit is in this follow the jolasveinar, the yule youngsters, ride. Nils Lid has the opinion that it is the fertility symbol, the sheaf, which stands in the center of the Yule-celebration and ties it to Guðmundr.
Guðmundr is,[/b] according to Höfler, master of the realm of the
dead, the death-horse, which in the later shape of Sleipner carries the dead on the Gotlandic picture-stones. He is master of dogs and wolves (Cf. Anubis). Also Faxe is the name of a death demonthe horse of the dead. (Höfler 1934, p.172)
pektopah kirjoitti:Toisaalta se, että koirahautauksia löytyy esimerkiksi Uppsalan seudulta ei välttämättä merkinne sitä, että tapa olisi sieltä lähtöisin. Yhtä hyvin se on voinut levitä Tanskan kautta suunnilleen samanaikaisesti sekä Uppsalan, että Euran alueille.
pektopah kirjoitti:Ehkäpä nuo koira- ja hevoshautaukset liittyvät Guðmundriin?
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