166
souls that wander during the new moon, or
appear more often before rain. Sometimes the
emergence of an
ignis fatuus is treated as an ill
omen: it appears before war.
These nocturnal creatures, visible from afar,
usually walk in frightful places – i.e. spaces
that according to folk beliefs belong to the
dead. Most often, a traveller sees
ignes fatui
emerging from a cemetery and they follow
him, or they may recede when approached.
Sometimes it is stressed that the location is a
graveyard for victims of a plague or a cemetery
where suicides used to be buried. A traveller
may also meet a wandering light at a place
where someone committed suicide. The
ignis
fatuus may be seen when a traveller leaves a
village or he may simply encounter it on the
public road. Nevertheless, there are many
variants in which
the lights are observed when
walking around houses, while the majority of
variants situate the sighting of the ghostly light
over bogs, swamps, and marshes.
The appearance of
ignis fatuus can be
described in terms of its form, sound and
manner of movement. Descriptions of the
light’s form exhibit certain regular traits that
may be grouped into three basic form-types:
1.
Oblong: a candle or a group of candles (two,
three, or five candles), a candle with a
human form, a flame or a candle of human
height, as tall as a man,
a form with a black
pole for a body and a flame where the head
should be, a green light, a red light, small
blue flames, a light like a lantern.
2.
Round: a
ball of fire, a man in a ball of fire,
a form like a hat with two stars on it, a light
like the circle of a spinning wheel, a form
like a bubble
with a light burning inside
3.
Anthropomorphic: a luminous human
skeleton, a man with flames coming out
from his ribs, a person with a lantern
walking around fields
The association of
ignis fatuus with locations
of the dead and its associated anthropomorphic
forms correlate the image with a soul. Such an
image of the soul expresses the idea of the
origin of human life as fire. The close
connection of life and fire or light is also found
in beliefs about a burning candle that reflects a
human lifespan and beliefs about a falling star
marking someone’s life coming to an end
(Racėnaitė 2011: 179–181).
Ignis fatuus is identified not only as a
flaming figure, but also through its manner of
movement. It rolls, goes up and down, or goes
bobbing or swinging. While sound is another
feature in descriptions of
ignis fatuus, this
element is only found in a rare variant of the
narrative tradition, in which it is characterized
as cracking, rattling, squeaking, fizzing, or
crackling.
According to folk belief, the origin of these
blinking lights can be explained in several
ways, most of which can be grouped into two
broad categories:
a) scientific interpretation
and
b) identification with the dead. A
considerable number of narratives present
ignis fatuus as the result of swamp gas
emission or gas emissions at a cemetery, for
instance:
ignis fatuus is identified as phosphorus
emerging from a grave, a ghostly figure is
observed
as methane gas, or it is said that such
flames appear from ore. These explanations
appeared at a time when the old tradition and
beliefs about the supernatural in the natural
environment gradually began to decline under
the influence of scientific publications. Armed
with rational explanations, some observers
have no fear of wandering lights.
Stories about
ignes fatui as mischievous
spirits of the dead make up the other part of
narratives. The visible wandering light is
treated as a soul that cannot leave this world
owing to certain circumstances. Usually these
are souls of the unbaptized people who demand
to be prayed for or to be baptized. One such
category of unbaptized souls is that of spirits of
children born out of wedlock that were
subsequently killed (usually by way of
strangulation). That is why a person who meets
an
ignis fatuus often tries to perform Christian
religious actions in order to liberate the
wandering soul and to protect himself from its
negative influence. Seeing a ghostly light, a
man may make the sign of the cross and offer
thanks three times, or may say ‘Praised be
Jesus Christ’. Interestingly, such actions are
not fully Christian: when baptizing an
ignis
fatuus, the person cannot say ‘Amen’.
According to folk beliefs, the souls of unjust
individuals, suicides and people who have
been murdered also wander through the human
environment. It was believed that such souls
must perform penance in this way.
167
There are also some texts where two
varieties of
ignes fatui are distinguished. For
example, one informant reports that lights from
swamps will do nothing to people, while others
are spirits from Hell (LTR 4057/61/).
The
ignis fatuus is such a frightening entity
that confrontation with it sometimes ends
unhappily – even when the observer has not
done anything disrespectful and simply wanted
to see the light. This person usually becomes
ill for a long time due to the scare he or she has
experienced and he or she may even die.
People who are not afraid of an
ignis fatuus
and shoot at it, beat it or who perform such acts
out of fear when accidentally meeting this
being are often harshly punished. They may
simply be burnt (in the morning people find a
body that falls to ashes at the slightest touch),
their skin
may be badly scorched, they may be
blinded or the
ignis fatuus may burn their
home. Thus in such cases the fiery nature of the
ghostly light is revealed. However, there are
many narratives that describe the
ignis fatuus
as a demonic spirit. Roused to anger, a soul
strangles a man, breaks all his bones, squashes
him to death, turns a man’s legs backwards and
he dies, or breaks all his bones and pulls out his
tongue.
This brief survey of
ignis fatuus in
Lithuanian traditions shows that this entity was
imagined as mysterious and sometimes
dangerous. However, there are also some cases
where an
ignis fatuus appears as the souls of
someone of a particular profession. It is the
much more specific tradition of interpreting an
ignis fatuus as the soul of a surveyor that will
be discussed in the following section.
A Social-Historical Context
Legends identifying the
ignis fatuus as a
surveyor’s soul mostly reflect memories from
the era of the independent Lithuanian state
(1918–1940), a period when a land reform was
implemented.
Consequently,
a
short
introduction to the profession of surveyor in
Lithuania at that time is relevant as a context
and incitement for the rise or development of
such an image of the surveyor’s soul within the
long history of mythic discourse surrounding
ignis fatuus.
With the declaration of the independence of
Lithuania in 1918, a land reform was
implemented with the goals of
a) providing
landless people with land, and
b) parcelling out
villages into grange farms in order to improve
conditions for farming. Thus efforts were made
to conclusively eliminate the heritage of the
Wallach reform (16
th
century) when peasants’
land was divided into three fields (used for
crop rotation).
The state organized specialists with the goal
of implementing the reforms of independent
Lithuania. By 1937, more than 300 surveyors
worked in Lithuanian territories, enough to
support the publication of a magazine where
surveyors
shared
their
professional
experiences. The work of surveyors was
directly connected to the regulation and
management of the land’s affairs, such as the
resolution of technical and juridical questions.
This situation demanded a great deal of
professional
knowledge
because
when
parcelling out villages into grange farms, the
plot of a peasant had to be projected onto one
lot instead of having several pieces of land that
varied in fertility, and a peasant did not want
worse than what he or she had owned before.
Surveyors’ working conditions were difficult:
separated from their families, they worked on
fields from early spring until late autumn, all
the while enduring constant
tension with those
whose lives their work affected. Land-
surveying projects were discussed extensively
at village meetings and people were very
critical and concerned about mistakes. After
all, a family’s prosperity depended on the land
that was measured. As a result, the work of a
successful surveyor not only demanded
specialized technical skills but it also required
a level of moral authority while demanding
that an individual act as a peculiar sort of
sociologist, capable of managing the interests
of a community.
Ignis fatuus as a Surveyor’s Soul
With this social frame of reference, we can turn
to the belief legends that interpret the
ignis
fatuus as a surveyor’s soul. Folklore in which
an
ignis fatuus is treated as a surveyor’s soul
constitutes a small number of the total texts
about wandering lights. Indeed, there are only
twelve examples of this type, mostly from
Western Lithuania.