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Slavic dragon

December 31, 2022

"Zmaj" redirects here. For other uses, see Zmaj (disambiguation).

A Slavic dragon is any dragon in Slavic mythology, including the Russian zmei (or zmey; змей), Ukrainian zmiy (змій), and its counterparts in other Slavic cultures: the Bulgarian zmey (змей), the Slovak drak and šarkan, Czech drak, Polish żmij, the Serbo-Croatian zmaj (змај), the Macedonian zmej (змеј) and the Slovene zmaj. The Romanian zmeu is also a Slavic dragon, but a non-cognate etymology has been proposed[citation needed].

Mikhail Zlatkovsky. Caricature of the revival of paganism in Russia. 1977

A zmei may be beast-like or human-like, sometimes wooing women, but often plays the role of chief antagonist in Russian literature. In the Balkans, the zmei type is overall regarded as benevolent, as opposed to malevolent dragons known variously as lamia [bg], ala or hala, or aždaja.

The Polish smok (e.g. Wawel Dragon of Kraków) or the Ukrainian or Belarusian smok (смок), tsmok (цмок), can also be included. In some Slavic traditions smok is an ordinary snake which may turn into a dragon with age.

Some of the common motifs concerning Slavic dragons include their identification as masters of weather or water source; that they start life as snakes; and that both the male and female can be romantically involved with humans.

Etymology

The Slavic terms descend from Proto-Slavic *zmьjь. The further derivation that Serbo-Croatian zmaj "dragon" and zemlja "earth" ultimately descend from the same Proto-Slavic root zьm-, from the zero grade of Proto-Indo-European *ǵhdem, was proposed by Croatian linguist Petar Skok.[2] Lithuanian scholarship also points out that the connection of the snake (zmey) with the earthly realm is even more pronounced in folk incantations, since its name would etymologically mean 'earthly (being); that which creeps underground'.[3]

The forms and spellings are Russian: zmei or zmey змей (pl. zmei зме́и); Ukrainian: zmiy змій (pl. zmiyi змії); Bulgarian: zmei змей (pl. zmeiove змейове); Polish zmiy żmij (pl. żmije); Serbo-Croatian zmaj змај (pl. зма̀јеви); Slovene zmaj zmáj or zmàj (pl. zmáji or zmáji).

Russian zmei

 
Dobrynya Nikitich rescues Princess Zabava from Zmey Gorynych, by Ivan Bilibin
Further information: zmei (Russian)

In the legends of Russia and Ukraine, a particular dragon-like creature, Zmey Gorynych (Russian: Змей Горыныч or Ukrainian: Змій Горинич), has three to twelve heads,[4] and Tugarin Zmeyevich (literally: "Tugarin Dragon-son"), known as zmei-bogatyr or "serpent hero", is a man-like dragon who appears in Russian (or Kievan Rus) heroic literature.[5] The name "Tugarin" may symbolize Turkic or Mongol steppe-peoples.[6]

Chudo-Yudo

 
Chudo-Yudo. Old Russian lubok

The Chudo-Yudo (or Chudo-iudo, чудо-юдо; pl. Chuda-Yuda) is a multi-headed dragon that appears in some wondertale variants, usually considered to be water-dwelling.[7][8] Some legends portray him as the brother of Koshchey the Deathless, and thus the offspring of the witch Baba Yaga; others present him as a personification of the witch in her foulest form.[9] A Chudo Yudo is one of the guardians of the Water of Life and Death, and his name traditionally was invoked in times of drought.[9] He can apparently assume human-like forms and is able to speak and to ride a horse. He has the ability to regenerate any decapitated heads.[10][11]

The term Chudo-Yudo may not be a name for a specific type of dragon at all, but rather a fanciful term for a generic "monster". According to this explanation, the term is to be understood as a poetic form of chudovishche (чудовище) meaning "monster", with a -iudo ending appended simply for the rhyme.[12][13] Chudo in modern Russian means "a wonder", and once also had the meaning of "a giant"; "yudo" may relate to Iuda, the Russian form of the personal name "Judas", with connotations of uncleanness and the demonic.[14]

Three- and six-headed zmei, slain by the titular hero in "Ivan Popyalov" (Иван Попялов, "Ivan Cinders", Afanasyev's tale #135)[15] appear as six-, nine-, and twelve-headed Chuda-Iuda in the cognate tale #137 "Ivan Bykovich" (Иван Быкович). The inference is that Chudo-Yudo must also be a dragon, even though the word "serpent" (zmei) does not appear explicitly in the latter tale.[16][17] The six-, nine-, and twelve-headed Chuda-Yuda that appear out of the Black Sea are explicitly described as zmei in yet another cognate tale, #136 "Storm-Bogatyr, Ivan the Cow's Son" (Буря-богатырь Иван коровий сын). The Storm-Bogatyr possesses a magic sword (sword Kladenets), but uses his battle club (or mace) to attack them.[18][19][11]

A Chudo-Yudo's heads have a remarkable healing property: even if severed, he can pick them up and re-attach them with a stroke of his fiery finger, according to one of these tales,[10] comparable to the regenerative power of the Lernaean hydra that grows its head back.[20]

Folktales often depict Chuda-yuda as living beyond the River Smorodina [ru] (the name may suggest "Stench River")—that is, in the realm of the dead, reached by crossing over the Kalinov Bridge [ru] ("White-hot Bridge").

Smok

The terms smok ("serpent") and tsmok ("sucker") can signify a dragon, but also just an ordinary snake. There are Slavic folk tales in which a smok, when it reaches a certain age, grows into a dragon (zmaj, etc.). Similar lore is widespread across Slavic countries, as described below.

Some common themes

Snake into dragons

The folklore that an ancient snake grows into a dragon is fairly widespread in Slavic regions. This is also paralleled by similar lore in China.[a]

In Bulgaria is a similar folk belief that the smok ("Aesculapian snake"[21]) begins its life-cycle as a non-venomous snake but later grows into a zmei dragon after living 40 years.[22][23][24] Or, if the body of a decapitated snake (zmiya) is joined to an ox or buffalo horn, it grows into a lamia after just 40 days, according to Bulgarian folk tradition published by Racho Slaveykov [bg] in the 19th century.[25]

There are also among the East Slavic folk the tradition that a viper transforms into a dragon.[26] In Ukrainian folklore the viper needs 7 years to metamorphosize into a dragon, while in Belorussian folklore the requisite time is 100 years, according to one comparison.[26]

The weather-making dragon, ismeju (or zmeu[27]), of Romanian Scholomance folklore is also locally believed to grow out of a snake which has lived for 9 years (belief found at "Hatzeger Thal" or Hațeg).[28]

Weather

Locally in Ukraine, around Lutsk, the rainbow is called tsmok ("sucker") which is said to be a tube that guzzles water from the sea and rivers and carries the moisture up into the clouds.[31][32]

There is the notion (thought to be inspired by the tornado) of a Slavic dragon that dips its tail into a river or lake and siphons up the water, ready to cause floods.[33]

In Romanian folklore, dragons are ridden by weather-controlling wizards called the Solomonari. The type of dragon they ride may be the zmeu[b][27] or the balaur, depending on the source.[34][35]

The lamia and the hala (explained further below) are also generally perceived as weather dragons or demons.

Balkan Slavic dragons

In Bulgarian lore, the zmei is sometimes described as a scale-covered serpent-like creature with four legs and bat's wings,[23] at other times as half-man, half-snake, with wings and a fish-like tail.[22]

In Bulgaria, this zmei tends to be regarded as a benevolent guardian creature, while the lamya and hala were seen as detrimental towards humans.[36][37][c]

Zmei lovers

A favorite topic of folk songs was the male zmey-lover who may marry a woman and carry her to the underworld, or a female zmeitsa (zmeitza) who falls in love with a shepherd.[38][39] When a zmei falls in love with a woman, she may "pine, languish, become pale, neglect herself.. and generally act strangely", and the victim stricken with the condition could only be cured by bathing in infusions of certain herbs, according to superstition.[39]

In Serbia, there is the example of the epic song Carica Milica i zmaj od Jastrepca (Serbian: Царица Милица и змај од Јастрепца) and its folktale version translated as "The Tsarina Militza and the Zmay of Yastrebatz".[40][41]

Zmey of Macedonian fairy tales

In most Macedonian tales and folk songs they are described as extremely intelligent, having hypnotizing eyes. However, sometimes Zmey's could be men who would astrally project into the sky when there is a storm to battle the Lamia, a female evil version that wants to destroy the wheat. They were also known as guardians of the territory, and would even protect the people in it. Hostile behaviour was shown if another zmey comes into his territory. They could change their appearance in the form of a smoke, strong spark, fire bird, snake, cloud but almost afterwards he would gain the form of a handsome man and enter the chambers of a young maiden. They fell in love with women who were conceived on the same night as them, or born in the same day as them. He usually guards the girl from a small age and his love lasts forever. Some girls get sick by loving a zmey, and symptoms include paleness, shyness, antisocial behaviour, watery eyes, quietness and hallucinations. They didn't live a long life, because it resulted in suicide. Zmeys would kidnap girls and lead them into their mountain caves where she would serve him.

Benevolent zmei of the Balkans

There is a pan-Balkan notion that the zmei (known by various cognates) is a sort of "guardian-spirit dragon" against the "evil" types of dragon, given below.[42][43] One explanation is that the Balkan zmej symbolized the patriotic dragon fighting the Turkish dragon, a way to vent the local population's frustration at not being able to overthrow the long-time Turkish rule.[44]

Zmaj of Serbian fairy tales

 
Serbian tale "A Pavilion Neither in the Sky nor on the Earth".
—Painting by William Sewell

The zmaj dragon in Serbian fairy tales nevertheless have sinister roles in a number of instances. In the well-known tale[45] "A Pavilion Neither in the Sky nor on the Earth" the youngest prince succeeds in killing the dragon (zmaj) that guards the three princesses held captive.[d][47]

Vuk Karadžić's collection of folktales have other examples. In "The Golden Apple-tree and the Nine Peahens", the dragon carries away the peahen maiden who is the hero's lover.[48][47] In "Baš Čelik" the hero must contend with a dragon-king.[49][50]

Lamia

The lamia [bg] or lamya (Bulgarian: ламя), derived from the Greek lamia,[51] is also seen as a dragon-like creature in Bulgarian ethnic population, currently inhabiting Bulgaria, with equivalents in Macedonia (lamja, lamna; ламја), and South-East Serbian areas (lamnia ламња).[52]

The Bulgarian lamia is described as reptile- or lizard-like and covered with scales, with 3–9 heads which are like dog's heads with sharp teeth.[53][26] It may also have sharp claws, webbed wings, and the scales may be yellow color.[26]

The Bulgarian lamia dwells in the bottoms of the seas and lakes, or sometimes mountainous caverns,[26] or tree holes[e][54] and can stop the supply of water to the human population, demanding sacrificial offerings to undo its deed.[26][53] The lamia, bringer of drought, was considered the adversary of St. Ilya (Elijah) or a benevolent zmei.[53]

In the Bulgarian version of Saint George and the Dragon, the dragon was a lamia.[53] Bulgarian legends tell of how a hero (actually a double of St. George, denoted as "George of the Flowers", Cveten Gǝorgi, Bulgarian: цветен Гьорги[55]) cuts off the heads of the three- or multi-headed Lamia, and when the hero accomplishes its destruction and sever all its heads, "rivers of fertility" are said to flow.[53][56][55] This song about St. George's fight with the lamia occurs in ritual spiritual verse supposed to be sung around St. George's day.[f][58]

One of the versions collected by ethnologist Dimitar Marinov [bg] begins: "Тръгнал ми е цветен Гьорги/Да обиди нивен сънор/На път среща сура ламя.. (George of the Flowers fared out / Going around his congregation /On the road he met the fallow lamia..)".[59][g] Another version collected by Marinov substitutes "Yuda-Samodiva" in the place of the lamia.[55] Three rivers gush out of the dragons head-stumps: typically one of corn, one of red wine, and one of milk and honey. These benefitted the crop-growers, vineyard growers (winemakers), and the beekeepers and shepherds, respectively.[59][56][55] .

Other evil Balkan dragons

There is some overlap or conflation of the lamia and the hala (or halla), although the latter is usually conceived of as a "whirlwind".[26][61] Or it might be described as regional differences. The lamia in Eastern Bulgaria is the adversary of the benevolent zmei,[62] and the hala or ala takes its place in Western Bulgaria.[52][42]

This motif of hero against the evil dragon (lamia, ala/hala, or aždaja) is found more generally throughout the Balkan Slavic region.[63] Sometimes this hero is a saint (usually St. George).[63] And after the hero severs all its (three) heads, "three rivers of wheat, milk, and wine" flow out of the stumps.[63][h]

Hala

Main article: Ala (demon)

The demon or creature known as hala (or ala), whose name derived from the Greek word for "hail" took the appearance of a dense mist or fog, or a black cloud.[53][26] Hala was believed to be the cause of strong winds and whirlwind in Eastern Bulgaria,[53] whereas the lamya was blamed as the perpetrator in Southwestern Bulgarian lore.[64] In Western Bulgarian tradition, the halla itself was regarded as the whirlwind, which guarded clouds and contained the rain,[65] but was also regarded as a type of dragon,[52][42] alongside the folklore that the smok (roughly equated with "grass snake" but actually the Aesculapian snake[i][21]) was a crag-dwelling whirlwind.[65]

These hala were also known in East and Central Serbia.[52] Similar lore occur in Croatia, Bosnia and Herzegovina, Montenegro.[citation needed]

Aždaja

The demon hala was also called by other names regionally, in some parts of Bulgaria they were known as aždarha (Bulgarian: аждарха) or ažder (аждер), in Macedonian as aždaja or ažder (аждаја, аждер), in Serbian as aždaja (аждаја).[j][52][42]

The word aždaja or aždaha is borrowed from Persian azdahā (اژدها),[66] and has its origins in the Indo-Iranian mythology surrounding the dragon azidahā.[63] As an example, in some local Croatian icons, St. George is represented as slaying the aždaja and not a zmaj.[67]

Pozoj

A pozoj is a dragon of legends in Croatia.[k] In Međimurje County, the Čakovec pozoj was said to dwell beneath the city, with its head under the church and tail under the town square, or vice versa, and it could only be gotten rid of by a grabancijaš (a "wandering scholar", glossed as a "black [magic] student").[69]

The pozoj is also known in Slovenia, and according to legend there is one living underneath Zagreb, causing an earthquake whenever it shrugs.[70] Poet Matija Valjavec [sl] (1866) has published some tales concerning the pozoj in the Slovenski glasnik magazine, which also connected the creature to the črne škole dijak ("black school student"),[71] which other Slovene sources call črnošolec ("sorcerer's apprentice"),[72] and which some equate with a grabancijaš dijak[73]

Dragons in Slovenia are generally negative in nature, and usually appear in relation with St. George.[74] The Slovene god-hero Kresnik is known as a dragonslayer.[75]

Representations

There are natural and man-made structures that have dragon lore attached to them. There are also representations in sculpture and painting. In iconography, Saint George and the Dragon is prominent in Slavic areas. The dragon is a common motif in heraldry, and the coat of arms of a number of cities or families depict dragons.

The Dragon Bridge (Slovene: Zmajski most) in Ljubljana, Slovenia depicts dragons associated with the city or said to be the city's guardians,[76] and the city's coat of arms features a dragon (representing the one slain by Kresnik).[75]

The coat of arms of Moscow also depicts a St George (symbolizing Christianity) killing the Dragon (symbolizing the Golden Horde).[77][78][need quotation to verify]

Some prehistoric structures, notably the Serpent's Wall near Kyiv, have been associated with dragons as symbols of foreign peoples.[citation needed]

In popular culture

  • Ilya Muromets (1956 film), Zmey Gorynych, or as 'Zuma the Fire Dragon' in the English version.
  • Dobrynya Nikitich& [ru] (1965 animation, Soyuzmultfilm)
  • Čardak ni na nebu ni na zemlji [sr] ("A Pavilion Neither in the Sky nor on the Earth", 1978 animation)

See also

 
Coats of arms of Ljubljana

Explanatory notes

  1. ^ As Popova (1987), p. 56 points out, the tradition that an ancient snake becomes a dragon is also found in China, recorded for example in the Shuyiji [zh] or "Accounts of Strange Things", but in the Chinese version, the snake requires 500 years times 3 for it to evolve into a full dragon. Citation is given to Clébert, Jean Paul (1971) Bestiaire fabuleux, p. 157
  2. ^ Also improperly spelt "ismeju" in this context.
  3. ^ Kremenliev groups the zmei with the nymphs samodivi and samovili, which he says are winged serpents.
  4. ^ This tale was set down in writing by Prince Michael Obrenović III based on a childhood tale he heard, and submitted to the folklore collector Vuk Karadžić[46]
  5. ^ To hide from St. Ilya (Elijah)
  6. ^ Marinov's example collected from Veslov was being sung around Christmas but the informant stated that it is supposed be sung on St. George's Day.[57]
  7. ^ The adjective sura (сура) has been translated fauve in French by Auguste Dozon,[60] which is rather vague; Oxenford following Dozon, gave the color of the lamia as "fallow".[56]
  8. ^ As "rivers of fertility" flows from the slain dragon in the Bulgarian version, as already noted.
  9. ^ Smok was crudely translated as "grass snake" by Zhelyazkova,[65] but grass snake (Natrix spp.) in Bulgarian is actually vodnitsa водница[21] or vodni zmei Водни змии literally ‘water snake’.
  10. ^ Or aždraja (аждраја).
  11. ^ Vatroslav Jagić for one seemed to equate pazoj with lintvern.[68]

References

Citations
  1. ^ Cited in: Kerewsky-Halpern, Barbara (Fall 1983), "Watch out for Snakes! Ethnosemantic Misinterpretations and Interpretation of a Serbian Healing Charm", Anthropological Linguistics, Indiana University, 25 (3): 321–322 and note 14 JSTOR 30027675
  2. ^ Skok, Petar (1973), Etimologijski rjeinik Hrvatskoga ili Srpskoga jezika, 3, pp. 657–8, Zagreb, Jugoslavenska Akademija Znanosti i Umjetnosti.[1]
  3. ^ "Ypatingas gyvatės ir žemės ryšys matomas užkalbėjim ų tekstuose, visoje tautosakos tradicijoje ir rus. змея etim ologijoje — šio žodžio pradinė reikšmė yra 'žeminis, šliaužiantis po žeme' ir kilęs iš земля". Zavjalova, Marija. "Lietuvių ir rusų užkalbėjimų nuo gyvatės pasaulio modelių palyginimas". In: Tautosakos darbai. 1998, t. 9 (16). p. 63.
  4. ^ McCullough, Joseph A. (2013). Dragonslayers: From Beowulf to St. George. Osprey Publishing. p. 67. ISBN 9781472801029.
  5. ^ W. R. M. (1911). "Russian Literature" . In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 23 (11th ed.). Cambridge University Press. pp. 914–915.
  6. ^ Тугарин // Мифологический Словарь / Ed. Елеазар Мелетинский. — М.: Советская Энциклопедия, 1991.
  7. ^ Wigzell, Faith (2002), Cornwell, Neil (ed.), "Folklore and Russian Literature", The Routledge Companion to Russian Literature, Routledge, p. 3738 ISBN 9-781-1345-6907-6
  8. ^ Warner (2002), p. 22.
  9. ^ a b Dixon-Kennedy (1998), p. 52.
  10. ^ a b Haney, Jack V. (2015). #137. Ivan, the Bull's Son. The Complete Folktales of A. N. Afanas'ev. Vol. 1. Univ. Press of Mississippi. ISBN 9781626743151.
  11. ^ a b "#136. Storm-Bogatyr, Ivan the Cow's Son", Afanas'ev & Haney (2015).
  12. ^ Levchin (2014), p. 161, note 39, stating that Vasmer concurs.
  13. ^ Vasmer, Max (1973). Etimologicheskiy slovar' russkogo yazyka Этимологический словарь русского языка [Etymological dictionary of the Russian language] (in Russian). Vol. 4. Progress. pp. 377–378.
  14. ^ Aleksey Khomyakov (editor): Материалы для сравнит. словъ. — Saint Petersburg: Изд. Академіи наукъ (Academy of Sciences). — Volume 2.
  15. ^ "Ivan Popyalof", Ralston (1880), pp. 79–83.
  16. ^ Ralston (1880), pp. 83–85.
  17. ^   Russian Wikisource has original text related to this article: Иван Быкович
  18. ^   Russian Wikisource has original text related to this article: Буря-богатырь Иван коровий сын
  19. ^ Levchin, Sergei (2014). Blast Bogatyr Ivan the Cow's Son. Russian Folktales from the Collection of A. Afanasyev: A Dual-Language Book. Mineola, New York: Dover. pp. 153–. ISBN 9780486782980.
  20. ^ Ralston (1880), p. 83.
  21. ^ a b c Manoleva, A. (1981). "Naimenovaniya na zmeyata i vilovete zmii v selo Korten, Novozagorsko" Наименования на змнята и виловете змии Новозагорско в с[ело] Кортен, Новозагорско [Snake names and snake jokes in the village of Korten, Nova Zagora]. Български език (in Bulgarian). 37: 312–314.
  22. ^ a b MacDermott (1998), p. 65.
  23. ^ a b Georgieva (1985), p. 59.
  24. ^ Popova, Assia (1987), "La naissance des dragons", Civilisations, Institut de Sociologie de l'Université de Bruxelles, 37 (2): 56 JSTOR 41229340 (in French)
  25. ^ Slaveykov (2014), p. 70.
  26. ^ a b c d e f g h Kmietowicz (1982), p. 207.
  27. ^ a b Florescu, Radu R; McNally, Raymond T. (2009). Dracula, Prince of Many Faces: His Life and His Times. Little, Brown. ISBN 9780316092265. Ismeju [the correct Romanian spelling is Zmeu, another word for dragon ISBN 9-780-3160-9226-5
  28. ^ Schmidt, Wilhelm (1865), "Das Jahr und seine Tage in Meinung und Brauch der Romänen Siebenbürgens", Österreichische Revue, 1; reissued: (1866), Hermannstadt, A. Schmiedicke
  29. ^ Dragomanof, M. (1879), L'Arc-en-ciel", Mélusine II, p. 41
  30. ^ Dragomanov, Mikhaïl; Dragomanov, Lydia (2015). Travaux sur le folklore slave, suivi de Légendes chrétiennes de l'Ukraine. Lingva. p. 67. ISBN 9781472801029., citing Chubinski (1872).
  31. ^ Chubinski, P. P. (1872), Trudy Etnografichesko-statisticheskoy ekspeditsii v Zapadno-Russkiy kray, snaryazhennoy Imperatorskim russkim geograficheskim obshchestvom (Yugo-Zapadnyy otdyyel): materialy i izsliyedovaniya Труды Этнографическо-статистической экспедиции в Западно-Русский край, снаряженной Императорским русским географическим обществом (Юго-Западный отдыел): материалы и изслиедования (in Russian), vol. 1, cited by Dragomanov[29][30]
  32. ^ Patai, Raphael (1983). On Jewish Folklore. Wayne State University Press. p. 75. ISBN 9780814317075.
  33. ^ Kmietowicz (1982), p. 207: When the monster lowers his tail into the river or lake, he 'takes up' the water which he uses to make floods.
  34. ^ Marian (1879): "Cînd voiesc Solomonarii să se suie în nori, iau friul cel de aur şi se duc la un lac fără de fund sau la o altă apă mare, unde ştiu ei că locuiesc balaurii [With these [golden] reins, the Solomonari rein their dragons called balaurii that they use instead of horses]", quoted in: Hasdeu, Bogdan Petriceicu; Brâncuș, Grigore (1976) edd., Etymologicum Magnum Romaniae 3, p. 438.
  35. ^ Philippide, Alexandru (1907). "Travaux sur le title=Rümanische Etymologien". Zeitschrift für romanische Philologie (in German). 31: 96.
  36. ^ MacDermott (1998), p. 65: "Unlike the lamia and hala which were always malevolent.. zmey was seen mainly as a protector".
  37. ^ Kremenliev (1956), pp. 316–317: "In the majority of folksongs these creatures [zmei, samodivi, samovili, etc.] are quite agreeable,.. The exception is the lamiá".
  38. ^ Kremenliev (1956), pp. 316–317.
  39. ^ a b MacDermott (1998), pp. 65–66.
  40. ^ Karadžić, Vuk Stefanović, ed. (1845), Srpske narodne pjesme, vol. 2, U štampariji Jermenskoga manastira, pp. 255–
  41. ^ Petrovitch (1914), pp. 23, 129–133.
  42. ^ a b c d Pócs (1989), p. 18.
  43. ^ Plotnikova (2001), p. 306: Bulgarian lamia is the "enemy of the kind dragon (zmej)", and a list is given of the "corresponding demon, in "other parts of these Balkan Slavic zones". Also Plotnikova (2006), "[Balkan Demon's Protecting Places]", p. 216.
  44. ^ Kmietowicz (1982), p. 208.
  45. ^ Bing, Judith; Harrington, J. Brooke (1996), Cornwell, Neil (ed.), "A Study of Words and Buildings: The Čardaks of Former Yugoslavia", Architectural Elements of Traditional Settlements, International Association for the Study of Traditional Environments, p. 38
  46. ^ Karadžić, Vuk Stefanović, ed. (1870), "Čardak ni na nebu ni na zemlji" Чардак ни на небу ни на земљи, Srpske narodne pripovijetke Српске народне приповиjетке, pp. 7–10    Wikisource has original text related to this article: Srpske narodne pripovijetke
  47. ^ a b Petrovitch (1914), pp. 220–224.
  48. ^ Karadžić (1870), "Zlatna jabuka i devet paunica Златна јабука и девет пауница", pp. 15–26
  49. ^ Karadžić (1870), "Baš Čelik Баш-Челик", pp. 185–205
  50. ^ "Bash Tchelik or Real Steel".
  51. ^ Kremenliev (1956), p. 317.
  52. ^ a b c d e Plotnikova (2001), p. 306.
  53. ^ a b c d e f g MacDermott (1998), p. 64.
  54. ^ Boyadzhieva (1931), p. 31 Boyadzhieva (1931), cited by Plotnikova (2001), p. 306
  55. ^ a b c d Cigán, Ing. Mgr. Michal (2016). Anthropological and Philological Analysis of Social and Gender Relations in Indo-European Myths Priest-King of the Warriors and Witch-Queen of the Others (Thesis). Masaryk University.
  56. ^ a b c Oxenford, John (1876). "The Bogies of Bulgarian Song". Macmillan's Magazine. XXXIV: 552., after Auguste Dozon.
  57. ^ Marinov (1981), p. 596
  58. ^ Marinov (1981), p. 596
  59. ^ a b Marinov (1981) Narodna vyara i religiozni narodni obichai], p. 596 Song collected from Vlesovo near Burgas.
  60. ^ Dozon (1873), p. 227: "sura lamia, la fauve lamie".
  61. ^ Georgieva (1985), pp. 62–63.
  62. ^ Benovska-Sabkhova, Milena (1995) Змеят в българския фолклор [Serpents in Bulgarian Folklore], pp. 47–50, cited by Plotnikova (2001), p. 306
  63. ^ a b c d Zlatar, Zdenko (1995). The Slavic Epic: Gundulić's Osman. Peter Lang. p. 270. ISBN 9780820423807.
  64. ^ Plotnikova (2001), p. 306 citing Boyadzhieva (1931), p. 213
  65. ^ a b c Georgieva (1985), p. 63.
  66. ^ Afnan, Elham (2010). Finding Myself: Loanwords as Aids to Identity-Building. Identity Issues: Literary and Linguistic Landscapes. Cambridge Scholars Publishing. pp. 221–222. ISBN 9781443825955.
  67. ^ Marjanić (2010), p. 132–133, note 16, citing Banović, Stjepan (1918), "Vjerovanja (Zaostrog u Dalmaciji)", Zbornik za narodni život i običaje Južnih Slavena 23, p. 213.
  68. ^ Marks (1990), p. 325.
  69. ^ Marjanić (2010), p. 130.
  70. ^ Marks (1990), p. 332.
  71. ^ "XI. Pozoj" in: Valjavec, Matija (1866), "Národne stvarí priče , navade, stare vere", Slovenski glasnik, 12: 309–310, "five legends" according to Marks (1990), p. 325's count.
  72. ^ Kropej (2012), p. 111.
  73. ^ Grafenauer, Ivan (1956), p. 324, cited by Kropej (2012), p. 111
  74. ^ "The Legend of the Ljubljana Dragon". Ljubljana. 2015-01-15. Retrieved 2021-11-09.
  75. ^ a b Copeland, Fanny S. (April 1933). "Slovene Myths". The Slavonic and East European Review. 11 (33): 637–638, 645, 646.
  76. ^ "Slovenia's Ljubljana Dragon - Where Dragons are Part of History". Decide Your Adventure. 2016-09-17. Retrieved 2021-11-09.
  77. ^ Soboleva, N. A. (1998), Yu.A. Polyakova (preface), Гербы городов России, [Coats of arms of Russian cities], Moscow, Profizdat, p. 70. ISBN 9785255013319.
  78. ^ Soboleva, N. A. (2002), Российская государственная символика: история и современность [Russian State Symbols: History and Modernity], Moscow, Vlados, p. 43. ISBN 9785691009907.
Bibliography
  • Boyadzhieva, Yordanka (1931). "Kyustendilskite polchani i tekhniyat govor" Кюстендилските полчани и техният говор [Kyustendil citizens and their speech]. ИССФ (Известия на Семинара по славянска филология) (in Bulgarian). 7.
  • Dixon-Kennedy, Mike (1998). Encyclopedia of Russian and Slavic Myth and Legend. Santa Barbara, California: ABC-CLIO. ISBN 9781576070635.
  • Dozon, Auguste (1873). "Deuxième rapport sur une mission littéraire en Macédonie". Archives des missions scientifiques et littéraires. 3e serie (in French). 1: 193–246.
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    • Georgieva, I. (1983). Bŭlgarska narodna mitologiya Българска народна митология (in Bulgarian).
  • Kmietowicz, Frank A. (1982). Slavic Mythical Beliefs. Windsor, Ontario: F. Kmietowicz. pp. 206–209.
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  • Marks, Ljiljana (1990), "Legends about the Grabancijaš Dijak in the 19th Century and in Contemporary Writings", Acta Ethnographica Hungarica, 54 (2): 319–336, doi:10.1556/AEthn.54.2009.2.5
  • MacDermott, Mercia (1998). Bulgarian Folk Customs. Jessica Kingsley Publishers. pp. 64–66. ISBN 978-1-8530-2485-6.
  • Marjanić, Suzana (2010). "Dragon and Hero, or How to Kill a Dragon –on the Example of the Legends of Međimurjeabout the Grabancijaš and the Dragon" (PDF). Studia mythologica Slavica. 13: 270. doi:10.3986/sms.v13i0.1644.
  • Marinov, Dimitar (1981) [1914]. Narodna vyara i religiozni narodni obichai Народна вяра и религиозни народни обичаи [Folk Beliefs and Religious Folk Customs] (in Bulgarian). Veleva, Maria G. Sophia: Nauka i izkustvo.
  • Petrovitch, Woislav M. (1921) [1914], Hero tales and legends of the Serbians, William Sewell; Gilbert James (illustrators), George G. Harrap
  • Plotnikova, Anna (2001), "Ethnolinguistic phenomena in Boundary Balkan Slavic areas" (PDF), Славянская диалектная лексика и лингвогеография, 7: 301–308
  • Pócs, Éva (1989). Fairies and Witches at the Boundary of South-Eastern and Central Europe. FF Communications 243. pp. 18, 33. ISBN 9789514105975.
  • Slaveykov, Racho (2014). Bulgarian Folk Traditions and Beliefs. Translated by Cheshmedzhieva-Stoycheva, Desislava. BookBaby. ISBN 978-9548898508. [Translation of Slaveykov (2005)]
    • Slaveykov, Racho (2005). Bŭlgarski narodni obichai i vyarvaniya Български народни обичаи и вярвания. Sirius. ISBN 9789548582254.
  • Warner, Elizabeth (2002). Russian Myths. Armonk, New York: University of Texas Press. ISBN 978-0-2927-9158-9.

Further reading

  • Baeva, Virha. "Loved by a Dragon: Topoi and Idiosyncrasies in Oral Narratives from Bulgaria". In: Études balkaniques 1 (2016): 128-150.
  • "Zmeys and Zmeyitsas (Bulgarian)". In: Sherman, Josepha (2008). Storytelling: An Encyclopedia of Mythology and Folklore. Sharpe Reference. p. 522. ISBN 978-0-7656-8047-1

December 31, 2022
slavic, dragon, zmaj, redirects, here, other, uses, zmaj, disambiguation, dragon, slavic, mythology, including, russian, zmei, zmey, змей, ukrainian, zmiy, змій, counterparts, other, slavic, cultures, bulgarian, zmey, змей, slovak, drak, šarkan, czech, drak, p. Zmaj redirects here For other uses see Zmaj disambiguation A Slavic dragon is any dragon in Slavic mythology including the Russian zmei or zmey zmej Ukrainian zmiy zmij and its counterparts in other Slavic cultures the Bulgarian zmey zmej the Slovak drak and sarkan Czech drak Polish zmij the Serbo Croatian zmaj zmaј the Macedonian zmej zmeј and the Slovene zmaj The Romanian zmeu is also a Slavic dragon but a non cognate etymology has been proposed citation needed Mikhail Zlatkovsky Caricature of the revival of paganism in Russia 1977 A zmei may be beast like or human like sometimes wooing women but often plays the role of chief antagonist in Russian literature In the Balkans the zmei type is overall regarded as benevolent as opposed to malevolent dragons known variously as lamia bg alaorhala orazdaja The Polish smok e g Wawel Dragon of Krakow or the Ukrainian or Belarusian smok smok tsmok cmok can also be included In some Slavic traditions smok is an ordinary snake which may turn into a dragon with age Some of the common motifs concerning Slavic dragons include their identification as masters of weather or water source that they start life as snakes and that both the male and female can be romantically involved with humans Contents 1 Etymology 2 Russian zmei 2 1 Chudo Yudo 3 Smok 4 Some common themes 4 1 Snake into dragons 4 2 Weather 5 Balkan Slavic dragons 5 1 Zmei lovers 5 2 Benevolent zmei of the Balkans 5 3 Zmaj of Serbian fairy tales 5 4 Lamia 5 5 Other evil Balkan dragons 5 6 Hala 5 7 Azdaja 5 8 Pozoj 6 Representations 6 1 In popular culture 7 See also 8 Explanatory notes 9 References 10 Further readingEtymology EditThe Slavic terms descend from Proto Slavic zmj The further derivation that Serbo Croatian zmaj dragon and zemlja earth ultimately descend from the same Proto Slavic root zm from the zero grade of Proto Indo European ǵhdem was proposed by Croatian linguist Petar Skok 2 Lithuanian scholarship also points out that the connection of the snake zmey with the earthly realm is even more pronounced in folk incantations since its name would etymologically mean earthly being that which creeps underground 3 The forms and spellings are Russian zmei or zmey zmej pl zmei zme i Ukrainian zmiy zmij pl zmiyi zmiyi Bulgarian zmei zmej pl zmeiove zmejove Polish zmiy zmij pl zmije Serbo Croatian zmaj zmaј pl zma јevi Slovene zmaj zmaj or zmaj pl zmaji or zmaji Russian zmei Edit Dobrynya Nikitich rescues Princess Zabava from Zmey Gorynych by Ivan Bilibin Further information zmei Russian In the legends of Russia and Ukraine a particular dragon like creature Zmey Gorynych Russian Zmej Gorynych or Ukrainian Zmij Gorinich has three to twelve heads 4 and Tugarin Zmeyevich literally Tugarin Dragon son known as zmei bogatyr or serpent hero is a man like dragon who appears in Russian or Kievan Rus heroic literature 5 The name Tugarin may symbolize Turkic or Mongol steppe peoples 6 Chudo Yudo Edit Chudo Yudo Old Russian lubok The Chudo Yudo or Chudo iudo chudo yudo pl Chuda Yuda is a multi headed dragon that appears in some wondertale variants usually considered to be water dwelling 7 8 Some legends portray him as the brother of Koshchey the Deathless and thus the offspring of the witch Baba Yaga others present him as a personification of the witch in her foulest form 9 A Chudo Yudo is one of the guardians of the Water of Life and Death and his name traditionally was invoked in times of drought 9 He can apparently assume human like forms and is able to speak and to ride a horse He has the ability to regenerate any decapitated heads 10 11 The term Chudo Yudo may not be a name for a specific type of dragon at all but rather a fanciful term for a generic monster According to this explanation the term is to be understood as a poetic form of chudovishche chudovishe meaning monster with a iudo ending appended simply for the rhyme 12 13 Chudo in modern Russian means a wonder and once also had the meaning of a giant yudo may relate to Iuda the Russian form of the personal name Judas with connotations of uncleanness and the demonic 14 Three and six headed zmei slain by the titular hero in Ivan Popyalov Ivan Popyalov Ivan Cinders Afanasyev s tale 135 15 appear as six nine and twelve headed Chuda Iuda in the cognate tale 137 Ivan Bykovich Ivan Bykovich The inference is that Chudo Yudo must also be a dragon even though the word serpent zmei does not appear explicitly in the latter tale 16 17 The six nine and twelve headed Chuda Yuda that appear out of the Black Sea are explicitly described as zmei in yet another cognate tale 136 Storm Bogatyr Ivan the Cow s Son Burya bogatyr Ivan korovij syn The Storm Bogatyr possesses a magic sword sword Kladenets but uses his battle club or mace to attack them 18 19 11 A Chudo Yudo s heads have a remarkable healing property even if severed he can pick them up and re attach them with a stroke of his fiery finger according to one of these tales 10 comparable to the regenerative power of the Lernaean hydra that grows its head back 20 Folktales often depict Chuda yuda as living beyond the River Smorodina ru the name may suggest Stench River that is in the realm of the dead reached by crossing over the Kalinov Bridge ru White hot Bridge Smok EditThe terms smok serpent and tsmok sucker can signify a dragon but also just an ordinary snake There are Slavic folk tales in which a smok when it reaches a certain age grows into a dragon zmaj etc Similar lore is widespread across Slavic countries as described below Some common themes EditSnake into dragons Edit The folklore that an ancient snake grows into a dragon is fairly widespread in Slavic regions This is also paralleled by similar lore in China a In Bulgaria is a similar folk belief that the smok Aesculapian snake 21 begins its life cycle as a non venomous snake but later grows into a zmei dragon after living 40 years 22 23 24 Or if the body of a decapitated snake zmiya is joined to an ox or buffalo horn it grows into a lamia after just 40 days according to Bulgarian folk tradition published by Racho Slaveykov bg in the 19th century 25 There are also among the East Slavic folk the tradition that a viper transforms into a dragon 26 In Ukrainian folklore the viper needs 7 years to metamorphosize into a dragon while in Belorussian folklore the requisite time is 100 years according to one comparison 26 The weather making dragon ismeju or zmeu 27 of Romanian Scholomance folklore is also locally believed to grow out of a snake which has lived for 9 years belief found at Hatzeger Thal or Hațeg 28 Weather Edit Locally in Ukraine around Lutsk the rainbow is called tsmok sucker which is said to be a tube that guzzles water from the sea and rivers and carries the moisture up into the clouds 31 32 There is the notion thought to be inspired by the tornado of a Slavic dragon that dips its tail into a river or lake and siphons up the water ready to cause floods 33 In Romanian folklore dragons are ridden by weather controlling wizards called the Solomonari The type of dragon they ride may be the zmeu b 27 or the balaur depending on the source 34 35 The lamia and the hala explained further below are also generally perceived as weather dragons or demons Balkan Slavic dragons EditIn Bulgarian lore the zmei is sometimes described as a scale covered serpent like creature with four legs and bat s wings 23 at other times as half man half snake with wings and a fish like tail 22 In Bulgaria this zmei tends to be regarded as a benevolent guardian creature while the lamya and hala were seen as detrimental towards humans 36 37 c Zmei lovers Edit A favorite topic of folk songs was the male zmey lover who may marry a woman and carry her to the underworld or a female zmeitsa zmeitza who falls in love with a shepherd 38 39 When a zmei falls in love with a woman she may pine languish become pale neglect herself and generally act strangely and the victim stricken with the condition could only be cured by bathing in infusions of certain herbs according to superstition 39 In Serbia there is the example of the epic song Carica Milica i zmaj od Jastrepca Serbian Carica Milica i zmaј od Јastrepca and its folktale version translated as The Tsarina Militza and the Zmay of Yastrebatz 40 41 Zmey of Macedonian fairy talesIn most Macedonian tales and folk songs they are described as extremely intelligent having hypnotizing eyes However sometimes Zmey s could be men who would astrally project into the sky when there is a storm to battle the Lamia a female evil version that wants to destroy the wheat They were also known as guardians of the territory and would even protect the people in it Hostile behaviour was shown if another zmey comes into his territory They could change their appearance in the form of a smoke strong spark fire bird snake cloud but almost afterwards he would gain the form of a handsome man and enter the chambers of a young maiden They fell in love with women who were conceived on the same night as them or born in the same day as them He usually guards the girl from a small age and his love lasts forever Some girls get sick by loving a zmey and symptoms include paleness shyness antisocial behaviour watery eyes quietness and hallucinations They didn t live a long life because it resulted in suicide Zmeys would kidnap girls and lead them into their mountain caves where she would serve him Benevolent zmei of the Balkans Edit There is a pan Balkan notion that the zmei known by various cognates is a sort of guardian spirit dragon against the evil types of dragon given below 42 43 One explanation is that the Balkan zmej symbolized the patriotic dragon fighting the Turkish dragon a way to vent the local population s frustration at not being able to overthrow the long time Turkish rule 44 Zmaj of Serbian fairy tales Edit Serbian tale A Pavilion Neither in the Sky nor on the Earth Painting by William Sewell The zmaj dragon in Serbian fairy tales nevertheless have sinister roles in a number of instances In the well known tale 45 A Pavilion Neither in the Sky nor on the Earth the youngest prince succeeds in killing the dragon zmaj that guards the three princesses held captive d 47 Vuk Karadzic s collection of folktales have other examples In The Golden Apple tree and the Nine Peahens the dragon carries away the peahen maiden who is the hero s lover 48 47 In Bas Celik the hero must contend with a dragon king 49 50 Lamia Edit The lamia bg or lamya Bulgarian lamya derived from the Greek lamia 51 is also seen as a dragon like creature in Bulgarian ethnic population currently inhabiting Bulgaria with equivalents in Macedonia lamja lamna lamјa and South East Serbian areas lamnia lamњa 52 The Bulgarian lamia is described as reptile or lizard like and covered with scales with 3 9 heads which are like dog s heads with sharp teeth 53 26 It may also have sharp claws webbed wings and the scales may be yellow color 26 The Bulgarian lamia dwells in the bottoms of the seas and lakes or sometimes mountainous caverns 26 or tree holes e 54 and can stop the supply of water to the human population demanding sacrificial offerings to undo its deed 26 53 The lamia bringer of drought was considered the adversary of St Ilya Elijah or a benevolent zmei 53 In the Bulgarian version of Saint George and the Dragon the dragon was a lamia 53 Bulgarian legends tell of how a hero actually a double of St George denoted as George of the Flowers Cveten Gǝorgi Bulgarian cveten Gorgi 55 cuts off the heads of the three or multi headed Lamia and when the hero accomplishes its destruction and sever all its heads rivers of fertility are said to flow 53 56 55 This song about St George s fight with the lamia occurs in ritual spiritual verse supposed to be sung around St George s day f 58 One of the versions collected by ethnologist Dimitar Marinov bg begins Trgnal mi e cveten Gorgi Da obidi niven snor Na pt sresha sura lamya George of the Flowers fared out Going around his congregation On the road he met the fallow lamia 59 g Another version collected by Marinov substitutes Yuda Samodiva in the place of the lamia 55 Three rivers gush out of the dragons head stumps typically one of corn one of red wine and one of milk and honey These benefitted the crop growers vineyard growers winemakers and the beekeepers and shepherds respectively 59 56 55 Other evil Balkan dragons Edit There is some overlap or conflation of the lamia and the hala or halla although the latter is usually conceived of as a whirlwind 26 61 Or it might be described as regional differences The lamia in Eastern Bulgaria is the adversary of the benevolent zmei 62 and the hala or ala takes its place in Western Bulgaria 52 42 This motif of hero against the evil dragon lamia ala hala or azdaja is found more generally throughout the Balkan Slavic region 63 Sometimes this hero is a saint usually St George 63 And after the hero severs all its three heads three rivers of wheat milk and wine flow out of the stumps 63 h Hala Edit Main article Ala demon The demon or creature known as hala or ala whose name derived from the Greek word for hail took the appearance of a dense mist or fog or a black cloud 53 26 Hala was believed to be the cause of strong winds and whirlwind in Eastern Bulgaria 53 whereas the lamya was blamed as the perpetrator in Southwestern Bulgarian lore 64 In Western Bulgarian tradition the halla itself was regarded as the whirlwind which guarded clouds and contained the rain 65 but was also regarded as a type of dragon 52 42 alongside the folklore that the smok roughly equated with grass snake but actually the Aesculapian snake i 21 was a crag dwelling whirlwind 65 These hala were also known in East and Central Serbia 52 Similar lore occur in Croatia Bosnia and Herzegovina Montenegro citation needed Azdaja Edit The demon hala was also called by other names regionally in some parts of Bulgaria they were known as azdarha Bulgarian azhdarha or azder azhder in Macedonian as azdaja or azder azhdaјa azhder in Serbian as azdaja azhdaјa j 52 42 The word azdaja or azdaha is borrowed from Persian azdaha اژدها 66 and has its origins in the Indo Iranian mythology surrounding the dragon azidaha 63 As an example in some local Croatian icons St George is represented as slaying the azdaja and not a zmaj 67 Pozoj Edit A pozoj is a dragon of legends in Croatia k In Međimurje County the Cakovec pozoj was said to dwell beneath the city with its head under the church and tail under the town square or vice versa and it could only be gotten rid of by a grabancijas a wandering scholar glossed as a black magic student 69 The pozoj is also known in Slovenia and according to legend there is one living underneath Zagreb causing an earthquake whenever it shrugs 70 Poet Matija Valjavec sl 1866 has published some tales concerning the pozoj in the Slovenski glasnik magazine which also connected the creature to the crne skole dijak black school student 71 which other Slovene sources call crnosolec sorcerer s apprentice 72 and which some equate with a grabancijas dijak 73 Dragons in Slovenia are generally negative in nature and usually appear in relation with St George 74 The Slovene god hero Kresnik is known as a dragonslayer 75 Representations Edit Coat of arms of Moscow There are natural and man made structures that have dragon lore attached to them There are also representations in sculpture and painting In iconography Saint George and the Dragon is prominent in Slavic areas The dragon is a common motif in heraldry and the coat of arms of a number of cities or families depict dragons The Dragon Bridge Slovene Zmajski most in Ljubljana Slovenia depicts dragons associated with the city or said to be the city s guardians 76 and the city s coat of arms features a dragon representing the one slain by Kresnik 75 The coat of arms of Moscow also depicts a St George symbolizing Christianity killing the Dragon symbolizing the Golden Horde 77 78 need quotation to verify Some prehistoric structures notably the Serpent s Wall near Kyiv have been associated with dragons as symbols of foreign peoples citation needed In popular culture Edit Ilya Muromets 1956 film Zmey Gorynych or as Zuma the Fire Dragon in the English version Dobrynya Nikitich amp ru 1965 animation Soyuzmultfilm Cardak ni na nebu ni na zemlji sr A Pavilion Neither in the Sky nor on the Earth 1978 animation See also Edit Coats of arms of Ljubljana Chuvash dragon Smok Wawelski dragon of Krakow Zahhak or Azi Dahaka Iranian dragon zaltys zduhac Zilant dragon of Kazan Zirnitra Wendish dragon and god of sorcery Dobrynya Nikitich and Zmey Gorynych 2006 animated feature film Mavrud wine story of a lion or lamya defeated by hero Coats of arms of Ljubljana Serpent s Wall according to a legend plowed by a dragonExplanatory notes Edit As Popova 1987 p 56 points out the tradition that an ancient snake becomes a dragon is also found in China recorded for example in the Shuyiji zh or Accounts of Strange Things but in the Chinese version the snake requires 500 years times 3 for it to evolve into a full dragon Citation is given to Clebert Jean Paul 1971 Bestiaire fabuleux p 157 Also improperly spelt ismeju in this context Kremenliev groups the zmei with the nymphs samodivi and samovili which he says are winged serpents This tale was set down in writing by Prince Michael Obrenovic III based on a childhood tale he heard and submitted to the folklore collector Vuk Karadzic 46 To hide from St Ilya Elijah Marinov s example collected from Veslov was being sung around Christmas but the informant stated that it is supposed be sung on St George s Day 57 The adjective sura sura has been translated fauve in French by Auguste Dozon 60 which is rather vague Oxenford following Dozon gave the color of the lamia as fallow 56 As rivers of fertility flows from the slain dragon in the Bulgarian version as already noted Smok was crudely translated as grass snake by Zhelyazkova 65 but grass snake Natrix spp in Bulgarian is actually vodnitsa vodnica 21 or vodni zmei Vodni zmii literally water snake Or azdraja azhdraјa Vatroslav Jagic for one seemed to equate pazoj with lintvern 68 References EditCitations Cited in Kerewsky Halpern Barbara Fall 1983 Watch out for Snakes Ethnosemantic Misinterpretations and Interpretation of a Serbian Healing Charm Anthropological Linguistics Indiana University 25 3 321 322 and note 14 JSTOR 30027675 Skok Petar 1973 Etimologijski rjeinik Hrvatskoga ili Srpskoga jezika 3 pp 657 8 Zagreb Jugoslavenska Akademija Znanosti i Umjetnosti 1 Ypatingas gyvates ir zemes rysys matomas uzkalbejim u tekstuose visoje tautosakos tradicijoje ir rus zmeya etim ologijoje sio zodzio pradine reiksme yra zeminis sliauziantis po zeme ir kiles is zemlya Zavjalova Marija Lietuviu ir rusu uzkalbejimu nuo gyvates pasaulio modeliu palyginimas In Tautosakos darbai 1998 t 9 16 p 63 McCullough Joseph A 2013 Dragonslayers From Beowulf to St George Osprey Publishing p 67 ISBN 9781472801029 W R M 1911 Russian Literature In Chisholm Hugh ed Encyclopaedia Britannica Vol 23 11th ed Cambridge University Press pp 914 915 Tugarin Mifologicheskij Slovar Ed Eleazar Meletinskij M Sovetskaya Enciklopediya 1991 Wigzell Faith 2002 Cornwell Neil ed Folklore and Russian Literature The Routledge Companion to Russian Literature Routledge p 3738 ISBN 9 781 1345 6907 6 Warner 2002 p 22 a b Dixon Kennedy 1998 p 52 a b Haney Jack V 2015 137 Ivan the Bull s Son The Complete Folktales of A N Afanas ev Vol 1 Univ Press of Mississippi ISBN 9781626743151 a b 136 Storm Bogatyr Ivan the Cow s Son Afanas ev amp Haney 2015 Levchin 2014 p 161 note 39 stating that Vasmer concurs Vasmer Max 1973 Etimologicheskiy slovar russkogo yazyka Etimologicheskij slovar russkogo yazyka Etymological dictionary of the Russian language in Russian Vol 4 Progress pp 377 378 Aleksey Khomyakov editor Materialy dlya sravnit slov Saint Petersburg Izd Akademii nauk Academy of Sciences Volume 2 Ivan Popyalof Ralston 1880 pp 79 83 Ralston 1880 pp 83 85 Russian Wikisource has original text related to this article Ivan Bykovich Russian Wikisource has original text related to this article Burya bogatyr Ivan korovij syn Levchin Sergei 2014 Blast Bogatyr Ivan the Cow s Son Russian Folktales from the Collection of A Afanasyev A Dual Language Book Mineola New York Dover pp 153 ISBN 9780486782980 Ralston 1880 p 83 a b c Manoleva A 1981 Naimenovaniya na zmeyata i vilovete zmii v selo Korten Novozagorsko Naimenovaniya na zmnyata i vilovete zmii Novozagorsko v s elo Korten Novozagorsko Snake names and snake jokes in the village of Korten Nova Zagora Blgarski ezik in Bulgarian 37 312 314 a b MacDermott 1998 p 65 a b Georgieva 1985 p 59 Popova Assia 1987 La naissance des dragons Civilisations Institut de Sociologie de l Universite de Bruxelles 37 2 56 JSTOR 41229340 in French Slaveykov 2014 p 70 a b c d e f g h Kmietowicz 1982 p 207 a b Florescu Radu R McNally Raymond T 2009 Dracula Prince of Many Faces His Life and His Times Little Brown ISBN 9780316092265 Ismeju the correct Romanian spelling is Zmeu another word for dragon ISBN 9 780 3160 9226 5 Schmidt Wilhelm 1865 Das Jahr und seine Tage in Meinung und Brauch der Romanen Siebenburgens Osterreichische Revue 1 reissued 1866 Hermannstadt A Schmiedicke Dragomanof M 1879 L Arc en ciel Melusine II p 41 Dragomanov Mikhail Dragomanov Lydia 2015 Travaux sur le folklore slave suivi de Legendes chretiennes de l Ukraine Lingva p 67 ISBN 9781472801029 citing Chubinski 1872 Chubinski P P 1872 Trudy Etnografichesko statisticheskoy ekspeditsii v Zapadno Russkiy kray snaryazhennoy Imperatorskim russkim geograficheskim obshchestvom Yugo Zapadnyy otdyyel materialy i izsliyedovaniya Trudy Etnografichesko statisticheskoj ekspedicii v Zapadno Russkij kraj snaryazhennoj Imperatorskim russkim geograficheskim obshestvom Yugo Zapadnyj otdyel materialy i izsliedovaniya in Russian vol 1 cited by Dragomanov 29 30 Patai Raphael 1983 On Jewish Folklore Wayne State University Press p 75 ISBN 9780814317075 Kmietowicz 1982 p 207 When the monster lowers his tail into the river or lake he takes up the water which he uses to make floods Marian 1879 Cind voiesc Solomonarii să se suie in nori iau friul cel de aur si se duc la un lac fără de fund sau la o altă apă mare unde stiu ei că locuiesc balaurii With these golden reins the Solomonari rein their dragons called balaurii that they use instead of horses quoted in Hasdeu Bogdan Petriceicu Brancuș Grigore 1976 edd Etymologicum Magnum Romaniae 3 p 438 Philippide Alexandru 1907 Travaux sur le title Rumanische Etymologien Zeitschrift fur romanische Philologie in German 31 96 MacDermott 1998 p 65 Unlike the lamia and hala which were always malevolent zmey was seen mainly as a protector Kremenliev 1956 pp 316 317 In the majority of folksongs these creatures zmei samodivi samovili etc are quite agreeable The exception is the lamia Kremenliev 1956 pp 316 317 a b MacDermott 1998 pp 65 66 Karadzic Vuk Stefanovic ed 1845 Srpske narodne pjesme vol 2 U stampariji Jermenskoga manastira pp 255 Petrovitch 1914 pp 23 129 133 a b c d Pocs 1989 p 18 Plotnikova 2001 p 306 Bulgarian lamia is the enemy of the kind dragon zmej and a list is given of the corresponding demon in other parts of these Balkan Slavic zones Also Plotnikova 2006 Balkan Demon s Protecting Places p 216 Kmietowicz 1982 p 208 Bing Judith Harrington J Brooke 1996 Cornwell Neil ed A Study of Words and Buildings The Cardaks of Former Yugoslavia Architectural Elements of Traditional Settlements International Association for the Study of Traditional Environments p 38 Karadzic Vuk Stefanovic ed 1870 Cardak ni na nebu ni na zemlji Chardak ni na nebu ni na zemљi Srpske narodne pripovijetke Srpske narodne pripovijetke pp 7 10 Wikisource has original text related to this article Srpske narodne pripovijetke a b Petrovitch 1914 pp 220 224 Karadzic 1870 Zlatna jabuka i devet paunica Zlatna јabuka i devet paunica pp 15 26 Karadzic 1870 Bas Celik Bash Chelik pp 185 205 Bash Tchelik or Real Steel Kremenliev 1956 p 317 a b c d e Plotnikova 2001 p 306 a b c d e f g MacDermott 1998 p 64 Boyadzhieva 1931 p 31 Boyadzhieva 1931 cited by Plotnikova 2001 p 306 a b c d Cigan Ing Mgr Michal 2016 Anthropological and Philological Analysis of Social and Gender Relations in Indo European Myths Priest King of the Warriors and Witch Queen of the Others Thesis Masaryk University a b c Oxenford John 1876 The Bogies of Bulgarian Song Macmillan s Magazine XXXIV 552 after Auguste Dozon Marinov 1981 p 596 Marinov 1981 p 596 a b Marinov 1981 Narodna vyara i religiozni narodni obichai p 596 Song collected from Vlesovo near Burgas Dozon 1873 p 227 sura lamia la fauve lamie Georgieva 1985 pp 62 63 Benovska Sabkhova Milena 1995 Zmeyat v blgarskiya folklor Serpents in Bulgarian Folklore pp 47 50 cited by Plotnikova 2001 p 306 a b c d Zlatar Zdenko 1995 The Slavic Epic Gundulic s Osman Peter Lang p 270 ISBN 9780820423807 Plotnikova 2001 p 306 citing Boyadzhieva 1931 p 213 a b c Georgieva 1985 p 63 Afnan Elham 2010 Finding Myself Loanwords as Aids to Identity Building Identity Issues Literary and Linguistic Landscapes Cambridge Scholars Publishing pp 221 222 ISBN 9781443825955 Marjanic 2010 p 132 133 note 16 citing Banovic Stjepan 1918 Vjerovanja Zaostrog u Dalmaciji Zbornik za narodni zivot i obicaje Juznih Slavena 23 p 213 Marks 1990 p 325 Marjanic 2010 p 130 Marks 1990 p 332 XI Pozoj in Valjavec Matija 1866 Narodne stvari price navade stare vere Slovenski glasnik 12 309 310 five legends according to Marks 1990 p 325 s count Kropej 2012 p 111 Grafenauer Ivan 1956 p 324 cited by Kropej 2012 p 111 The Legend of the Ljubljana Dragon Ljubljana 2015 01 15 Retrieved 2021 11 09 a b Copeland Fanny S April 1933 Slovene Myths The Slavonic and East European Review 11 33 637 638 645 646 Slovenia s Ljubljana Dragon Where Dragons are Part of History Decide Your Adventure 2016 09 17 Retrieved 2021 11 09 Soboleva N A 1998 Yu A Polyakova preface Gerby gorodov Rossii Coats of arms of Russian cities Moscow Profizdat p 70 ISBN 9785255013319 Soboleva N A 2002 Rossijskaya gosudarstvennaya simvolika istoriya i sovremennost Russian State Symbols History and Modernity Moscow Vlados p 43 ISBN 9785691009907 BibliographyBoyadzhieva Yordanka 1931 Kyustendilskite polchani i tekhniyat govor Kyustendilskite polchani i tehniyat govor Kyustendil citizens and their speech ISSF Izvestiya na Seminara po slavyanska filologiya in Bulgarian 7 Dixon Kennedy Mike 1998 Encyclopedia of Russian and Slavic Myth and Legend Santa Barbara California ABC CLIO ISBN 9781576070635 Dozon Auguste 1873 Deuxieme rapport sur une mission litteraire en Macedonie Archives des missions scientifiques et litteraires 3e serie in French 1 193 246 Georgieva Ivanicka 1985 Bulgarian Mythology Translated by Vessela Zhelyazkova Svyat Publishers Translation of Georgieva 1983 Georgieva I 1983 Bŭlgarska narodna mitologiya Blgarska narodna mitologiya in Bulgarian Kmietowicz Frank A 1982 Slavic Mythical Beliefs Windsor Ontario F Kmietowicz pp 206 209 Kremenliev Boris 1956 Some Social Aspects of Bulgarian Folksongs The Journal of American Folklore Slavic Folklore A Symposium 69 273 310 319 JSTOR 537147Kropej Monika 2012 Some Social Aspects of Bulgarian Folksongs The Journal of American Folklore Slavic Folklore A Symposium Zalozba ZRC 108 Marks Ljiljana 1990 Legends about the Grabancijas Dijak in the 19th Century and in Contemporary Writings Acta Ethnographica Hungarica 54 2 319 336 doi 10 1556 AEthn 54 2009 2 5MacDermott Mercia 1998 Bulgarian Folk Customs Jessica Kingsley Publishers pp 64 66 ISBN 978 1 8530 2485 6 Marjanic Suzana 2010 Dragon and Hero or How to Kill a Dragon on the Example of the Legends of Međimurjeabout the Grabancijas and the Dragon PDF Studia mythologica Slavica 13 270 doi 10 3986 sms v13i0 1644 Marinov Dimitar 1981 1914 Narodna vyara i religiozni narodni obichai Narodna vyara i religiozni narodni obichai Folk Beliefs and Religious Folk Customs in Bulgarian Veleva Maria G Sophia Nauka i izkustvo Petrovitch Woislav M 1921 1914 Hero tales and legends of the Serbians William Sewell Gilbert James illustrators George G HarrapPlotnikova Anna 2001 Ethnolinguistic phenomena in Boundary Balkan Slavic areas PDF Slavyanskaya dialektnaya leksika i lingvogeografiya 7 301 308Pocs Eva 1989 Fairies and Witches at the Boundary of South Eastern and Central Europe FF Communications 243 pp 18 33 ISBN 9789514105975 Ralston William Ralston Shedden 1880 Russian Folk tales New York R Worthington ISBN 9780608322001 Slaveykov Racho 2014 Bulgarian Folk Traditions and Beliefs Translated by Cheshmedzhieva Stoycheva Desislava BookBaby ISBN 978 9548898508 Translation of Slaveykov 2005 Slaveykov Racho 2005 Bŭlgarski narodni obichai i vyarvaniya Blgarski narodni obichai i vyarvaniya Sirius ISBN 9789548582254 Warner Elizabeth 2002 Russian Myths Armonk New York University of Texas Press ISBN 978 0 2927 9158 9 Further reading EditBaeva Virha Loved by a Dragon Topoi and Idiosyncrasies in Oral Narratives from Bulgaria In Etudes balkaniques 1 2016 128 150 Zmeys and Zmeyitsas Bulgarian In Sherman Josepha 2008 Storytelling An Encyclopedia of Mythology and Folklore Sharpe Reference p 522 ISBN 978 0 7656 8047 1 Retrieved from https en wikipedia org w index php title Slavic dragon amp oldid 1123179458, wikipedia, wiki, book, books, library,

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