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

A tún ń pè é ní: kodukäijad, home-wanderer, Estonian revenant
Ìtàn àtẹnudẹ́nu àti àròsọÒkúÓ yàtọ̀Ikú tàbí ìsìnkú búburú1500 sí 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

Bá a jà
Ìgbà àkọ́kọ́ tí a kọ sílẹ̀
1860
Systematic records begin with Jakob Hurt's folklore collection (1860-1906); the belief itself is older
Orírun
Estonian
Estonia
Ohun tó fà á
Ikú tàbí ìsìnkú búburú
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.
Bí o ṣe di ọ̀kan
Spiteful people, suspected witches, misers, the murdered, and anyone buried carelessly or mourned too hard were expected to 'walk home'.
Bí ó ṣe ń rìn
Ó yàtọ̀
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.
Làákàyè
Làákàyè díẹ̀
Àwọn ibi tó lẹ̀
  • 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

Ìgbà wo ló kọ́kọ́ farahàn?

Ayé àtijọ́Sáà Àárín1500 sí 18991900 sí 19671968 sí 19992000 sí 20092010 títí di òní1860

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

àkọsílẹ̀ pápá

Ohun tí àwọn orísun sọ

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

Ṣé o lè sá fún un?

Ẹ̀ka ìyára láti bí àwọn orísun ṣe ṣàpèjúwe rẹ̀ (ó yàtọ̀), kì í ṣe ìwọ̀n.

Ìwọ, ní rírìn nǹkan bí 5 km/h (3.1 mph)
Ìwọ, ní eré òwúrọ̀ nǹkan bí 10 km/h (6.2 mph)
Kodukäija nǹkan bí 10 km/h (6.2 mph)
Àgbàlagbà alágbára tó ń sáré nǹkan bí 24 km/h (15 mph)
Ẹni tó ń gun kẹ̀kẹ́ lákọ̀ọ́kọ̀ nǹkan bí 37 km/h (23 mph)

Àwọn orísun

  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

Gbogbo òtítọ́ lórí ojú ewé yìí wá láti àwọn orísun wọ̀nyí, a kọ ọ́ ní ọ̀rọ̀ tiwa. Ṣé o rí àṣìṣe? Sọ fún wa ní [email protected].

Fún agbo náà ní oúnjẹ. Kò sí ìpolówó, kò sí olùtọpa, ẹnìkan ló ń sanwó rẹ̀. Ẹ̀bùn kan ń mú kí ojú-òpó náà wà lórí ayélujára.Fi ẹ̀bùn sílẹ̀

Sáà kan náà: 1500 sí 1899

JiangshiChinese, 1789Zombi (Haitian)Haitian (Vodou folklore), 1750StrigoiRomanian, 1714Vampir (South Slavic)South Slavic (Serbian, Bulgarian, Croatian, Bosnian), 1725AbhartachIrish, 1870Arnold PaoleSerbian, 1732
Fún agbo náà ní oúnjẹFi ẹ̀bùn sílẹ̀