This time around, I wanted to dwell a little more on the idea of haltias, a wide umbrella term for many different kinds of spirits found in Finnish Folklore. As a recap, Sarmela says;
“Haltias are supernatural inhabitants of a certain place and guardians of living creatures, living in an invisible environment but capable of showing themselves to humans and appearing in the world on this side. In Finnish interpretations, the haltia has been the supranormal original inhabitant or guardian of a place, albeit also the female progenitor, the eldest of the species or the first representative of some species of animal. A haltia may also be a human being after death, one who was the first to inhabit a place and was buried in his dwelling-place; on the other hand, a person can also have his own haltia, a guardian.”
In short summary, haltias can be a lot of different things with a lot of overlap between the ideas. However, the general idea seems that they are associated with a specific place, a kind of local spirit. Whether a guardian, a spirit of some animal or plant, or a dead ancestor, they can serve as guardians of their dwellings. At the same time, and overlapping with Norse concepts such as the Vordr and the Fylgja, they can also be associated with a person. It is always a stretch of the imagination for me to imagine that every living creature on the planet has spirits associated with it, has ancestors watching out back to the first of its kind. Beings and spirits without count would inhabit the world, and that is a foundation of the animistic system. I cannot comprehend the kind of numbers we are going into here. The ancestors is a decent bridge here, for Sarmela goes on to say;
” Haltia belief is closely related to belief in ancestors and earth folk, inhabitants of an inverse world. However, the supernatural guardian of a place is always a solitary being who guards its domain, its natural environment and peace. A supernatural guardian of animals has protected its own kind, in a way safeguarding the survival of a certain species by returning dead or slaughtered animals back to life on earth. Haltias are in their own sphere and among their own kind guardians of the invisible boundaries between man and nature, with human survival and prosperity also dependent on their benevolence.”
Haltias guard and look out for those things under their care. They can be ancestors of a species, or even of a place. It almost seems like each one has its own sphere of influence, its own jurisdiction. They are involved in the cycles of nature, death and rebirth as well. In addition, they are also involved in reciprocity. As I have mentioned in previous parts of this series, haltias can take a “share” of anything for themselves. Whether it is the share of a hunt, of a fishing trip, or a harvest, it seems that haltias have some say over the distribution of these things.
Just as an example of the various roles and types halties can be found in, Sarmela give some examples.
“(1) Metsänneito [Maid of the Forest] is a beautiful woman or maid viewed from the front, but when she turns around, for example to run away, she looks like the side of a spruce tree from behind. A criterion of her supernatural nature is also the fact that when meeting a person, such as a hunter, the Maid never showed her back.”
This type of haltia is also found in other Nordic countries, notably in Norway, Sweden and Denmark as the skogsra. This is often a female type of forest spirit, that almost never shows her back. There are tales of these spirits enchanting hunters, charcoal burners and other woodsmen. There are stories of them as foes, lovers, and reluctant friends, illustrating the spectrum of relationships capable with such spirits.
“(2) Tonttu (Sw. tomterådare ‘site owner’, tomtegubbe, ‘old man of the place’) is a haltia of specifically
the drying barn (riihi) in Finland. Its appearance is described as a little old man dressed in grey and with
a grey beard. Epithets of particularly the drying-barn tonttu are a red pointed hat and a pipe.”
This haltia is similar in many ways to the Nordic nisse, which is also a kind of domestic spirit. It is hard to even generalize about spirits of this nature, because they are very diverse, and may ask different things of different people. In the apartment my wife and I use to rent there were three house spirits. They had a love of sweets, were bothered by change, and loathed swearing. We were on good terms with them, so they often cleansed the house for us.
“(3) The deceased-type haltia is like a soul or ghost, a humanoid apparition with long white hair down to the waist, or wearing a long white gown. Because the habitus of the haltia is evidently the image of a dead person in his white shroud and hair loose, the haltia habitus has been called the ancestor or deceased type. A long-haired figure shrouded in white also appears in narratives on the dead and ghosts, and it is a common habitus of a supranormal being in Finnish folk narrative.”
Pretty straightforward here, so moving on.
“(4) The giant was most commonly a forest haltia; it rose in the forest as a frightening monster the size of a tall tree. The giant is often already the devil or hiisi in the Christian meaning of the word,but the original criterion of the supernatural status of the forest haltia has probably been that the haltia showed itself in the size of the tallest vegetation on the site. In the forest it was as tall as the highest trees, in the grass only the size of a grass stalk, allowing it to hide in the undergrowth.
In my experience, spirits come in all shapes and sizes. It is curious to think about however, that they can also shift sizes in order to obscure themselves. Also, in brings in the possibility that something of immense power, could appear inconsequential, for a variety of reasons. Since we are on the topic of shapeshifting, it makes a good segway to Sarmela’s next point.
“(5) A polymorphous or multiform haltia can appear in different guises; for example in Savo and Ladoga Karelia the haltia sometimes appears as a haycock, a moving haystack. However, most commonly the haltia has appeared in the form of some animal. It is a mouse, weasel, snake or any mysterious animal seen on the spot, a haltia animal. The idea that a haltia can manifest as an animal is universal, and in European folklore the supernatural guardian of a house may also be an animal, such as a snake.”
This one is also straightforward, but with a lot of potential implications.
Considering this piece is already kind of long, I am going to end this here. This is plenty to digest here, and I will likely have more to say in future posts.
Thanks for reading!
Finnish Folklore Atlas, by Matti Sarmela Pg 424 – 426