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Illustration of Kirkonväki
Original AI-made illustration based on the descriptions in the sources. Not an official design.
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Kirkonväki

Akpọkwa ya: kirkkomaanväki, kalmanväki, churchyard folk, manalaiset
Akụkọ ifo na akụkọ ọdịnalaNwụrụ anwụDị iche iche1500 ruo 1899

Kirkonväki is the Finnish name for the dead as a body, the population of the churchyard acting together. Finnish legend gives them corporeal form, as a congregation of decaying corpses that fills the church at night and mauls any living intruder, though everyday belief treated them more as an invisible, foul-smelling force. They enforced respect for graves and proper burial and could be weaponised by cunning folk. They are the closest thing in Finnish tradition to a horde of the walking dead.1

Mee ha lụọ ọgụ
Mgbe e dere ya nke mbụ
1551
Related terms occur in Finnish sources from Mikael Agricola (1551) onward; most archive records date from the late 19th century to the 1960s
Mmalite
Finnish
Finland
Ihe na-akpata ya
Ndị ọzọ
The collective dead of a churchyard, active as a crowd around the church and around any unburied corpse.
Otu i si abụrụ otu
The dead buried in the parish churchyard.
Otu o si agagharị
Dị iche iche
In legends they gather in the church at night as a solid crowd; in personal accounts they pass as a swarm of small figures in the air.
Ọgụgụ isi
Ọgụgụ isi ụfọdụ
Ebe adịghị ike
  • precautions when crossing churchyard boundaries
  • leaving something behind: in one legend a man escapes by dropping his fur coat on the church threshold, and the dead tear the coat apart

Kedu mgbe ọ pụtara nke mbụ?

Ụwa oge ochieOge etiti1500 ruo 18991900 ruo 19671968 ruo 19992000 ruo 20092010 ruo taa1551

Related terms occur in Finnish sources from Mikael Agricola (1551) onward; most archive records date from the late 19th century to the 1960s

ndetu ubi

Ihe isi mmalite na-ekwu

1

The word means 'churchyard folk', but väki also carries an older sense of 'force' or 'power'1

2

In legends they look like ordinary people or like rotting corpses and skeletons1

3

A migratory legend tells of the dead holding their own Christmas service and attacking a living person who walks in1

4

They reek of death; seers can see them, others only smell them1

5

Churchyard soil, bones or splinters of grave markers could be used to 'send' them against an enemy or set them on a thief1

6

Kaarina Koski's study draws on more than 2,000 records in the Finnish Literature Society's archives, richest in Ostrobothnia1

Ị ga-agba ya ọsọ?

Klas ọsọ site n'otu isi mmalite si kọwaa (dị iche iche), ọ bụghị nha.

Gị, na-eje ije ihe dị ka 5 km/h (3.1 mph)
Gị, na-agba ọsọ ntakịrị ihe dị ka 10 km/h (6.2 mph)
Kirkonväki ihe dị ka 10 km/h (6.2 mph)
Okenye siri ike na-agba ọsọ ihe dị ka 24 km/h (15 mph)
Onye na-agba ịnyịnya ígwè ọsọ ihe dị ka 37 km/h (23 mph)

Isi mmalite

  1. Kaarina Koski, 'Conceptual Analysis and Variation in Belief Tradition: A Case of Death-Related Beings', Folklore 38 (2008)

Eziokwu ọbụla n'ibe a si na isi mmalite ndị a, e dere ya n'okwu anyị. Ị hụrụ njehie? Gwa anyị na [email protected].

Nye ìgwè ahụ nri. Enweghị mgbasa ozi, enweghị ndị na-eso ụzọ gị, otu onye na-akwụ ụgwọ ya. Onyinye na-eme ka saịtị a nọgide n'ịntanetị.Hapụ onyinye

Otu oge: 1500 ruo 1899

JiangshiChinese, 1789Zombi (Haitian)Haitian (Vodou folklore), 1750StrigoiRomanian, 1714Vampir (South Slavic)South Slavic (Serbian, Bulgarian, Croatian, Bosnian), 1725AbhartachIrish, 1870Arnold PaoleSerbian, 1732
Nye ìgwè ahụ nriHapụ onyinye