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(Some commentators state that only eleven deities were listed for Häme, not counting Agricola's mention of Piru, the Devil.) Due to the lists, Agricola is considered to be the father of the study of Finnish religious history and mythology. Agricola supplied a list of purported deities of the Häme (in Swedish, Tavastia) and Karjala (Karelia), twelve deities in each region, with their supposed functions briefly set out in verse form. The first historical mention of Finnish folk religion was by the bishop and Lutheran reformer Mikael Agricola (1510–1555) in the preface to his 1551 Finnish translation of the Psalms. Study of Finnish mythological and religious history The bear ('karhu' in Finnish) was seen as the embodiment of the forefathers, and for this reason it was called by many circumlocutions: mesikämmen ('mead-paw'), otso ('browed one'), kontio ('dweller of the land'), metsän kultaomena ('the golden apple of the forest') but not a god. Of the animals, the most sacred was the bear, whose real name was never uttered out loud, lest his kind be unfavorable to the hunting.

It has many features shared with Estonian and other Finnic mythologies, but also shares some similarities with neighbouring Baltic, Slavic and, to a lesser extent, Norse mythologies.įinnish mythology survived within an oral tradition of mythical poem-singing and folklore well into the 19th century. Finnish mythology is a commonly applied description of the folklore of Finnish paganism, of which a modern revival is practiced by a small percentage of the Finnish people.

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