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The authors present a structure of cult points in Prague which was used during the Early Middle Ages and till the 12th century partially destroyed as well as partly substituted during some churches. The structure was composed on the basis of astronomical and ritual principles. The former present a sun calendar, where the St.George’s feast day (23th April, one month after the spring equinox) denotes the beginning of the year. The latter principles led the authors to determine the use of a ritual angle, ritual measuring units and their multiples. The entire structure is thus also a well planned ideogram. It’s ideological core is the age-old belief in three fundamental forces of nature (heaven-sun-fire, earth, water), which humans help tomaintain in balance by carrying out a series of ceremonial deeds. Constructing the landscape ideograms is one of them. The right time of ritual deed is of extreme importance. To match the time the elementary knowledge of astronomy was needed.

This article focuses on the relationship between proverbs and pedagogical situations in bringing up children. The research deals with the life-stories that speak about the childhood in the early 20th century Finland. As research material two collections fromthe Folklore Archives of the Finnish Literature Society in Helsinki have been used. The themes of the proverbs in pedagogical speech were the following: 1) control of one’s own life and living with others; 2) work; 3) livelihood, support and care; 4) Christian way ofliving, and 5) proverbs without a context. As a conclusion it can be said that for a child proverbs are combinations of socio-cultural contexts, people, emotions and information in various situations. For a child as a listener the content of the proverb is, above all,connected with the situation and the person involved, and it serves primarily as a piece of concrete advice.

Most pilgrimage destinations in Bulgaria are related to sanctuaries of the Bulgarian Orthodoxy, or Islamic sanctuaries (visited by people of different denominations, and some evolved into bi-religious sites); Jewish sanctuaries are involved in international routes visiting the graves of rabbis. Newer spiritual movements include prophetess Baba Vanga’s church and monastery, reconstruction of the ancient Thracian belief, and the Great White Brotherhood founded by Peter Dunov in the early 20th century; the last is notable for holding natural monuments sacred. Contemporary pilgrimage routes and trends in visiting sacred sites have brought forth various issues and trends. Personal initiatives in the reinvention of sacral places and pilgrimages, the phenomenon of bi-religious sanctuaries, as well as economic and cultural bonds of pilgrimage destinations would be some of them.

ravel accounts were a popular kind of literature among European readers. They had an entertaining, educating and practical function. Travelogues created images for the described countries and nations and, by circulating and translating them, ensured geographically wide spread and persistence in time.The article is aimed at analysing Estonians’ image in the travelogues published in Europe in the 18th and the first half of the 19th centuries. The majority of European travelogues including descriptions of the Baltic provinces of that period were published as a result of expeditions to Russia, mainly St. Petersburg. The Baltic provinces were hardly ever the autonomous destination of travels. Fourty-two travelogues by European authors including descriptions of Estonian territories were considered. Twenty of these issues completely missed descriptions of indigenous Estonian people; so only twenty-two travelogues were taken under investigation. Imagological method was used to analyse Estonians’ image in these literary works.The descriptions of Estonians dating from the 18th and the first half of the 19th centuries bear the imprint of the Enlightenment era.The image of Estonians introduces them as people with limited mental abilities, living in poor conditions due to long-lasting oppression, and prone to vices such as laziness and excessive drinking. By their appearance, Estonians were described as ugly or even savage. Often, they were depicted as slaves who were treated like animals, with no personal willpower. As positive traits, the nation’s poetic mind, beautiful language and noble character originating from the ancient ‘golden’ era have been mentioned.The abolishing of serfdom in Estonia in 1816 and in Livonia in 1819 brought about an essential positive change in Estonians’ image. Similar to earlier times, the travelogues of the second quarter of the 19th century maintained descriptions of indigenous people’s wretched living conditions and sympathetic attitude towards peasants; yet, these were accompanied by discussions about how sensible it was to abolish serfdom, as well as its results and perspectives. Formally, Estonians had been set free; yet, in reality they were not able, willing or capable of realising their freedom. The change was clearly noticeable as compared to the image of a slave prevailing in the 18th century: instead of former hopelessness, positive development became possible.

Among the large quantity of Saami materials filed in the Sound Archive of Folkloristics and Comparative Religion at the Turku University is included a collection of about 480 tapes from Talvadas (Dálvadas), a small River Saami village in northernmost Finland. The material was mainly produced during the years 1967-1975, when an in-depth research project was conducted in the village. All of the adult population of the village was repeatedly interviewed by altogether twelve interviewers. A wide range of Saami folklore was discussed during the interviews, but special weight was laid on topics concerning folk beliefs, memorates and belief legends. Some supernatural beings and forces, as well as the topographical distribution of the supernatural, are briefly described in this article as examples of the village's belief tradition. The Talvadas interviews form a thick corpus of material, which reveals the complex character of folk belief tradition on the local level. Variation occurs at least in each and every individual's fundamental attitudes towards the supernatural in general, attitudes towards certain supernatural beings and forces, and the means of narration and interpretation in different interview situations. Both the form and the function of narration vary in the different interviews of the same interviewee. The character of the interviewer (e.g. insider/outsider, age, sex) seems to be a crucial factor: the narrative and its evaluation are closely connected to the interview situation, and the result depends on who is talking with whom.The supernatural world is real to many of the villagers and strong belief may be expressed in the narratives, but the narrator's viewpoint can also be e.g. pedagogical or strictly humorous. Belief topics can also be used as a means of testing the listener's credulity, commenting on social relations, or displaying the narrator's creative skills in traditional storytelling. Thus the Talvadas-material breaks the ideal of a homogenous tradition community with commonly shared beliefs.

The topic of cross-trees and related events is an illustrative example of folklorisation process, quite unanticipated by both local and western folklorists. On the example of cross-tree tradition were may agree that the factors driving the folklorisation process, such as, for example, the ownership of land or forest, may often function independently from active lore bearers. We may agree that these objects of cultural heritage, which people have a passive relationship with and which reflect the values of the past, are slightly better protected. The fate of such ritual objects or sacred trees in the landscape, with which tradition bearers have retained an active ritual relationship, often depends of the ability and wish of tradition bearers to establish them in modern legal space.

Kokkuvote Artiklis analuusin 1996. aasta aprillis Laane-Siberis Num-to jarve aares toimunud hantide ja metsaneenetsite kollektiivset pohjapodraohverdust tiheda kirjelduse meetodil. Viibisin ise kirjeldataval ohverdustseremoonial, aga oma vaatlusandmetele lisaks kasutan poliselanike seletusi rituaali sisulise terviklikkuse ning selle elementide semantilise tausta avamisel. Uldisema konteksti kirjeldamise eesmargil arutlen ka vaadeldava ohverduse seoste ule naftatoostuse surve vastu voitlemisel...

A political anecdote is first all, a popular and not a scientific concept. It is a forbidden story told only to those you trusted, who thought like the speaker did. This phenomenon characterises primarily a society of repression where people have no opportunities to express their dissatisfaction in a legal way.Political subject is just as often found in conundrums as in anecdotes. For some subjects, it even seems that the conundrum expresses attitudes and opinions more colourfully and precisely than the anecdote. An old-fashioned anecdote, the longer style of delivery of which has been forgotten over time, may sometimes take on the form of a conundrum. The so-called introduction falls away and the colourful punch line of the anecdote is used in the new conundrum.Political background may occur in anecdotes about persons, ethinics or animals.Political anecdotes and conundrums can be divided into three groups:1. Anecdotes and conundrums about statesmen. Typical subjects are a visit, competition or outdoing each other;2. Anecdotes which poke fun at the socialist or communist system, but in which specific statesmen are not mentioned;3. Anecdotes about life conditions, in which situations created by the crumbling system are described. Most of the information used in this article originates from the collections of the Estonian Folklore Archive, especially from the collection of materials handed in during the children's competition of school traditions in 1992.In the first part of the series of articles, an overview of political anecdotes at the time of the Estonian Republic (1920-1939).

According to Recke and Napiersky, the first poems in Estonian from the pen of a woman were allegedly published in 1779, in the sheet music book Oden und Lieder in Musik gesetzt by Andeas Traugott Grahl, a private tutor in the Governorate of Estonia, but unfortunately it is not preserved. More luckily another sheet music book by him, Lieder und Handsachen für das Klavier und den Gesang, published in Leipzig in 1784, was available to the researchers before World War II. Two poems by Estonian ladies were published there: Tio, tassane ja helde and Liesole. A variant of the Tio-poem (the so-called Rosi-poem) was published in 1787 in the 5th volume of the reader Lesebuch für Ehst- und Livland by Friedrich Gotthilf Findeisen in Oberpahlen (Põltsamaa) in Livonia, and a year later, in 1788, in a longer version in the German literary magazine Der Teutsche Merkur. To the latter, the poem was mediated by Christian Hieronymus Justus Schlegel, a private tutor in Estonia from 1780 to 1782, and then pastor, who left Estonia in 1783. However, he did not ascribe the Rosi-poem to an Estonian lady, but to a gentleman, von Tiesenhausen of Saus, who wrote the poem on the occasion of the passing of his wife. There are several manors called Saus or Sauß in Estonia. Traditionally the Rosi-poem has been ascribed to Ber(e)nd Heinrich von Tiesenhausen of Groß-Sauß (Sausti or Kaarepere). But there was another manor called Sauß (Sauste) near Wesenberg (Rakvere), which belonged to captain Hans Wen(t)zel(l) von Tiesenhausen from 1779 to 1781. Based on several sources, this paper brings forth arguments to support the thesis that the gentleman, von Tiesenhausen, mentioned by Schlegel was actually Hans Wenzel von Tiesenhausen. This man was probably also identical with the captain von Tiesenhausen, whom Grahl has named as his employer in the subscription call of the Lieder und Handsachen. According to Professor Gustav Suits, Grahl acted as a private tutor somewhere near Wesenberg. The paper also suggests that H. W. von Tiesenhausen was the author of the poem Der Client an seinen Sachwalter, published in the muses almanac Estländische poetische Blumenlese for 1780. Earlier this poem has been ascribed to Johann Georg von Tiesenhausen from Northern Latvia. Dirk Sangmeister has guessed that the Albrechts who published the almanac mentioned the name Wesenberg on the cover of the first issue of their periodical (for 1779) in honour of the owner of the Wesenberg manor, judge Jakob Johann von Tiesenhausen and his family, with whom Sangmeister believes the Albrechts stood in a cordial relationship as Sophie Albrecht dedicated several poems to a certain Ottilie von Tiesenhausen. The last one lets us know that on the 9th of June 1781, the news of the death of her beloved friend had reached Sophie Albrecht. The date 9th of June 1781 (due to calendar differences actually 11 days later) can also be found in the archival materials concerning H. W. von Tiesenhausen – on this day his bankruptcy proceedings were started. Already in January 1781 he had sold Sauß; in March 1781 his other manor – Tuddo (Tudu) – was sold too; these are likely the two manors mentioned in his German poem. The bankruptcy proceedings were evoked by a lawsuit, initiated in March 1780 by J. J. von Tiesenhausen, who from 1774 to 1780 rented his Wesenberg manor to his second cousin Hans Wenzel. From 1779 the latter had difficulties in paying the rent. As at the time of the publication of Estländische poetische Blumenlese it was H. W. von Tiesenhausen who was living in the manor of Wesenberg, the recipient of the poems by Sophie Albrecht was very likely his wife. Neither the given nor the maiden name of this woman or her birth date and the exact death date are preserved. H. W. von Tiesenhausen mentions his wife without her name in his report to the court, Demüthigste Anzeige und Unterlegung der wahren Umstände meines gegenwärtigen unglücklichen und betrübten Schicksaals (The humblest report and interpretation of the true circumstances of my current unhappy and sad fate), signed 26 June 1781. It appears that his wife really died shortly before the composing of the report. Frau Capitainin Tiesenhausen has also been mentioned three times in the birth register of the Wesenberg church in 1777 as a godparent, one of the cases being as godmother of a girl, whose mother was the sister of G. W. von Schwengelm, the employer of mister Schlegel, who mediated the Rosi-poem to the Teutsche Merkur! The paper also presumes that the ladies mentioned by Grahl could have been translators and guesses who these women were, but as we lack confirmed proof, the investigation must continue.

Article Saabunud / Received 08.04.2019 ; Aktsepteeritud / Accepted 06.06.2019 ; Avaldatud veebis / Published online 12.06.2019 ; Vastutav autor / Corresponding author: Jüri Olt e-mail: jyri.olt@emu.ee The aim of the current research is to provide an overview of the trends in the park of agricultural machinery in Estonia during the period 2010–2018. For this purpose, data obtained from the registers of Agriculture and Transport of Statistics Estonia have been used. The article outlines, firstly, changes in the number of agricultural holdings by the size of arable land and growing area of grain, secondly, changes in the number of tractors and grain harvesters, including the number of new tractors and harvesters sold over the years, thirdly, the preferences of holdings for tractors and grain harvesters, and fourthly, the categorization of new tractors and grain harvesters by the manufacturing company in the given time period. What is more, developments concomitant with trends in the park of agricultural machinery have been described.