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Illustration of Kodukäija
Original AI-made illustration based on the descriptions in the sources. Not an official design.
Dosie No. 054 kati na 446

Kodukäija

Babengaka mpe: kodukäijad, home-wanderer, Estonian revenant
Masapo mpe makambo ya bankokoMokufi oyo atambolakaEbongwanakaLiwa to bokundi ya mabe1500 kino 1899

The kodukäija is the restless dead of Estonian folk belief, a deceased person who returns to the farm outside the sanctioned autumn 'time of souls'. It ranges from a worried parent checking on children to a hostile corpse that wrestles travellers by moonlight and kills livestock. Estonian funerals carried a whole apparatus against it, from sweeping away the mourners' footprints to burying the body face down. It is the Baltic-Finnic counterpart of the Scandinavian gjenganger and the German Wiedergänger, and it remained a living belief into the 20th century.12

Bundisa bango
Ekomamaki mbala ya liboso
1860
Systematic records begin with Jakob Hurt's folklore collection (1860-1906); the belief itself is older
Esika awuti
Estonian
Estoni
Nini ebimisaka yango
Liwa to bokundi ya mabe
Folklorist Eha Viluoja traces most returns to a flaw in the passage out of life: a violent or lonely death, a botched or missing funeral, or the dead person's last wishes being ignored.
Ndenge okokoma zombi
Spiteful people, suspected witches, misers, the murdered, and anyone buried carelessly or mourned too hard were expected to 'walk home'.
Ndenge atambolaka
Ebongwanaka
Usually walks, with a normal or a bobbing gait, in its own likeness or grave clothes; it can also come as a dog, cat or other animal, or as a moving haystack, sack or whirlwind.
Mayele
Mwa mayele
Bisika ya bolembu
  • wolves, which were held to be as deadly to it as lightning
  • a beating with a rowan or juniper stick or a nine-knotted whip
  • a silver bullet or quicksilver
  • crosses, knives, salt or flax seed at thresholds and gates
  • binding or crippling the corpse, or burying it face down
  • a cock's crow, which halts it for the night

Abimaki mbala ya liboso ntango nini?

Mokili ya kalaEleko ya katikati1500 kino 18991900 kino 19671968 kino 19992000 kino 20092010 kino lelo1860

Systematic records begin with Jakob Hurt's folklore collection (1860-1906); the belief itself is older

makomi ya mosala

Oyo maziba ya sango elobi

1

The name means 'home-walker': a dead person who comes home at the wrong time12

2

It is cold to the touch and can pinch, strike, scratch or try to strangle12

3

It lets cattle loose, rumbles in the loft and imitates the sounds of work12

4

Dogs with spots over the eyes ('four-eyed' dogs) can see it12

5

The Estonian Folklore Archives hold about 3,600 records of it, seven times more than for the ordinary autumn visit of ancestral souls12

6

Viluoja notes that blood-drinking, vampire-type dead are not part of the Estonian tradition12

Okokaki kokima yango?

Etuluku ya lombangu na kolanda ndenge maziba ya sango elimboli yango (ebongwanaka), kasi bomekeli te.

Yo, kotambola pene na 5 km/h (3.1 mph)
Yo, kopota mbangu malembe pene na 10 km/h (6.2 mph)
Kodukäija pene na 10 km/h (6.2 mph)
Moto mokolo ya nzoto makasi oyo azali kopota mbangu makasi pene na 24 km/h (15 mph)
Moto ya velo oyo akendaka mbangu pene na 37 km/h (23 mph)

Maziba ya sango

  1. Eha Viluoja, 'Manifestations of the Revenant in Estonian Folk Tradition', Folklore 2
  2. Eha Viluoja, 'Relations Between the Living and the Dead in Estonian Folk Religion', Folklore 4

Likambo nyonso na lokasa oyo euti na maziba oyo ya sango, ekomami na maloba na biso moko. Omoni libunga? Yebisa biso na [email protected].

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Eleko moko: 1500 kino 1899

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