LITMIR.BIZ

      CHAPTER I

       BELIEF IN SOUL AND GENII

       Table of Contents

      In Slavic belief the soul is a being quite distinct from the body, which it is free to leave even during life, so that there are many stories of human souls coming forth from the bodies of sleeping persons and either dwelling in trees or, in the shape of white birds, fluttering about in the world and finally returning to their normal habitations. It is inadvisable to go to bed thirsty, lest the soul, wearied by its search for water, may weaken the body. If a man faints, his soul leaves his body and uneasily flutters about the world; but when it returns, consciousness is likewise restored. Some individuals have lain like dead for three days, during which time their souls dwelt in the other world and beheld all that might be seen either in heaven or in paradise. A soul which leaves the body when asleep and flies about in the world is called Vjedogonja or Zduh, Zduhacz ("Spirit") by the Serbs; and not only the souls of sleeping persons, but even those of fowls and domestic animals, such as cats, dogs, oxen, etc., may be transformed into Zduhaczs. These genii, regardless of nationality, sex, or age, assemble on mountain-tops, where they battle either singly or in troops, the victors bringing to their countrymen a rich harvest and success in breeding cattle; but if a man's soul perishes in this fight, he will never awake. In Montenegro a distinction is drawn between Zduhaczs of land and sea, the former causing drought, and the latter rain, so that the weather depends on which of these two wins. A sudden storm points to a battle among such Zduhaczs; but in all other respects these genii are considered good and sensible and stand in high repute.

      The Montenegrins personify the soul as Sjen or Sjenovik ("Shadow"), this being a genius which has charge of houses, lakes, mountains, and forests, and which may be a man or a domestic animal, a cat, a dog, or—more especially—a snake. It is a general Slavic belief that souls may pass into a Mora, a living being, either man or woman, whose soul goes out of the body at night-time, leaving it as if dead. Sometimes two souls are believed to be in such a body, one of which leaves it when asleep; and a man may be a Mora from his birth, in which case he has bushy, black eyebrows, growing together above his nose. The Mora, assuming various shapes, approaches the dwellings of men at night and tries to suffocate them; she is either a piece of straw, or a white shadow, or a leather bag, or a white mouse, a cat, a snake, a white horse, etc. First she sends refreshing slumber to men and then, when they are asleep, she frightens them with terrible dreams, chokes them, and sucks their blood. For the most part she torments children, though she also throws herself upon animals, especially horses and cows, and even injures and withers trees, so that various means are employed to get rid of her.

      In Russia the Moras, or Kikimoras, play the rôle of household gods (penates). They are tiny female beings who live behind the oven; and at night they make various noises, whining and whistling, and troubling sleeping people. They are very fond of spinning, hopping from place to place all the time; and they tangle and tear the tow of women who rise from the spinning-wheel without making the sign of the cross. They are invisible and do not grow old; but manifestation of their presence always portends trouble.

      Among the Slavs, as well as among many other peoples, there is a wide-spread belief that certain persons can assume the form of wolves during their lifetime, like the English werewolf, the French loupgarou, the Lithuanian vilkakis, etc., such a man being termed Vlkodlak (Vukodlak, Vrkolák, Volkun, etc.). A child born feet foremost or with teeth will become a Vlkodlak; and a man may undergo transformation into such a being by magic power, this happening most frequently to bride and bridegroom as they go to the church to be married. A person turned into a Vlkodlak will run about the village in the shape of a wolf and will approach human dwellings, casting plaintive glances at people, but without harming anyone; and he will retain his wolf-like shape until the same person who has enchanted him destroys the charm.

      Among the Jugo-Slavs ("Southern Slavs") there still lingers an old tradition, dating from the thirteenth century, of a Vukodlak who followed the clouds and devoured the sun or the moon, thus causing an eclipse; and accordingly, on such an occasion, drums were beaten, bells rung, and guns fired, all this being supposed to drive the demon away.

      The Vlkodlak can transform himself not only into a wolf, but also into hens and such animals as horses, cows, dogs, and cats. At night he attacks cattle, sucks the milk of cows, mares, and sheep, strangles horses, and causes cattle to die of plague; he may even assail human beings, frightening, beating, and strangling them. The Slavs in Istria believe that every single family has its own Vukodlak, who tries to harm the house; but the house also possesses a good genius, the Krsnik (Kresnik, Karsnik), who protects it from the Vukodlak and battles with him. In popular tradition the Vlkodlak is frequently identified with the Vampire, and similar stories are told concerning both beings.

      The Slavs universally believe that the soul can leave the body in the form of a bird (a dove, a duck, a nightingale, a swallow, a cuckoo, an eagle, a raven) or else as a butterfly, a fly, a snake, a white mouse, a hare, a small flame, etc. For this reason, whenever a man dies, the window or the door Is left open, thus freely enabling the soul to come and go so long as the corpse remains In the house. The soul flutters about the cottage in the shape of a fly, sitting down, from time to time, upon the stove and witnessing the lamentations of the mourners as well as the preparations for the funeral; and in the courtyard it hovers around as a bird.

      That the soul of the dead might suffer neither hunger nor thirst, various kinds of food or drink were put into the coffin or the grave; and besides other presents, small coins were given to the deceased, thus enabling him to buy a place of his own beyond the tomb. At the banquet celebrated after the burial a part of the meal was put aside for the soul, which, though invisible, was partaking of the feast; and during the first night after the funeral the soul returned to the house to see it once more and to refresh itself. Accordingly a jug of water was placed under the icons, and on the following day it was inspected to ascertain whether the soul had drunk or not, this practice sometimes being continued for six weeks. In Bulgaria the head of the grave is sprinkled with wine the day after the funeral, in order that the soul may not feel thirsty; while in Russia and in other Slav countries wheat is strewn or food is put upon the place of burial.

      For forty days the soul dwells on earth, seeking for places which the deceased used to frequent when alive; it enters his own house or those of other persons, causing all sorts of trouble to those who had been enemies to the departed, and it is either invisible or else appears in the form of an animal. Bulgarian tradition speaks of the soul as approaching the body on the fortieth day, trying to enter it and to live anew; but being frightened by the disfigured and decaying corpse, it flies away into the world beyond the grave. The belief that the soul remains for forty days in the places where it had lived and worked is universal among the Slavs. According to Russian tradition it then flies upward to the sun, or the moon, or the stars, or else it wanders away into forests, or waters, or mountains, or clouds, or seas, etc.

      The souls of the deceased often appear as jack-o'-lanterns flickering about In churchyards or morasses, leading people astray in swamps and ponds, or strangling and stupefying them. Woe to him who ridicules them or whistles at them, for they will beat him to death; but if a wanderer courteously asks their guidance, they will show him

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