Zduhač - Zduhać

"Dragon man" bu erga yo'naltiradi. Boshqa maqsadlar uchun qarang Ajdaho odam (ajralish).
Buni chalkashtirib yubormaslik kerak Stuxaich.
Osmonni qora bulutlar qoplagan, ularning o'rtasidan ufqdagi tepaliklarga yomg'ir yoki do'l shaftasi tushadi.
Cumulonimbus bulutlari ishtirok etmoqda momaqaldiroq va kuchli yomg'ir hosil qilishi mumkin va do'l. Bunga ishonishgan jinlar bu bulutlarni ekinlarni yo'q qilish uchun dalalar ustiga olib kelishi mumkin. Jinlarni g'ayritabiiy xususiyatlarga ega bo'lgan odamlar to'sqinlik qilishi mumkin.

A zduhać (Kirillcha: zduxaћ, talaffuz qilingan[zdǔxaːtɕ]) va vetrovnjak (vetrovxak, [ʋetrǒʋɲaːk]) in Serb an'ana va a ajdaho odam yilda Bolgar, Makedoniya va Serbiya urf-odatlari, erkaklar o'zlarining mulklarini, qishloqlarini yoki mintaqalarini buzuvchi ob-havo sharoitlaridan himoya qilish uchun tug'ma g'ayritabiiy qobiliyatga ega ekanligiga ishonishgan. bo'ronlar, do'l yoki yomg'ir yog'ishi mumkin. Bu odamlarning ruhlari o'z tanalarini uyqusida qoldirishi, ushlab qolish va ular bilan kurashishi mumkinligiga ishonishgan jinlar yomon ob-havo keltiruvchi sifatida tasavvur qilingan. Jinlarni engib, olib kelgan bo'ronli bulutlarni olib tashlagan himoyachilar vujudlariga qaytib charchab uyg'onishardi.

Zduhać, vetrovnjak va ajdaho odam bilan bog'liq tushunchalar bir xil emas. Ajdaho odam ayol jinlarga qarshi kurashgan ala, bu dalalarni bulutlarni olib, ekinlarni yo'q qilishga olib keldi va dalalarning unumdorligini iste'mol qildi. Hududning zduhasi (ko'plik) odatda o'z maydonlari bo'ylab bo'ron va do'l bulutlarini ko'tarib chiqayotgan boshqa hududning hujum qiladigan zduhachilariga qarshi birgalikda kurashgan. G'olib zduhaji mag'lub bo'lgan dushmanlari hududidan barcha qishloq xo'jalik mahsulotlarining hosilini talon-taroj qilar va o'z mintaqalariga olib borar edi. Serbiyaning g'arbiy qismida qayd etilgan vetrovnjak, qora qush kabi tasavvur qilingan yomon ob-havo keltiruvchiga qarshi kurashdi. Zduhaji yozilgan Chernogoriya, sharqiy Gersegovina, qismi Bosniya, va Sandžak Serbiyaning janubi-g'arbiy mintaqasi. Ajdaho odamlar sharqiy Serbiyada qayd etilgan, Banat, g'arbiy Bolgariya va Makedoniya.

Zduhać va vjedogonja

Chernogoriya, sharqiy Gersegovina, Bosniyaning bir qismi va Serbiyaning janubi-g'arbiy qismida joylashgan Sandjak viloyatida o'z mulkini, qishlog'ini yoki mintaqasini yomon ob-havodan himoya qila olaman deb o'ylagan odam zduhać yoki a stuha. Ushbu ismlar bir qator variantlarga ega, ular bilan yoki bo'lmasdan bo'lishi mumkin h, bilan v o'rniga h, oxiri bilan yoki tugamasdan ćva bilan č o'rniga ć.[1] Filologning so'zlariga ko'ra Frants Miklosich, Serb so'z stuhać bilan tengdosh Qadimgi slavyan stuxiya (stѹxїa) yoki stihiya (stixiya) dan kelib chiqadigan "elementlar" Qadimgi yunoncha stoicheion (Choyoz) "element ".[2] Oxirgi ism. Ning kelib chiqishi Zamonaviy yunoncha stixio (Choychik), turli xil ruhlarni anglatadi Yunoncha folklor, masalan, o'z qishlog'i yoki hududi farovonligi uchun boshqa joylardan kelgan yomon ruhlarga qarshi kurashuvchilar.[3] Tilshunoslarning fikriga ko'ra Petar Skok va Norbert Jokl, stuhać kelib chiqadi Albancha stuhí /stihí "bo'ron".[4] Har holda, shakl zduhać kelib chiqishi mumkin xalq etimologiyasi serb bilan uyushma orqali duh "ruh".[5]

Inson tanadan iborat bo'lgan tushunchasi va jon an'anaviyda mavjud Slavyan madaniyat. O'rtasida ishonch bor edi Janubiy slavyanlar ba'zi odamlarda ruh tanani tark etib, unga qaytishi mumkin.[6] Zduhach bunday odamlarga tegishli edi Serb an'ana. Chernogoriyada aytilganidek, zduhać uxlagandan so'ng, uning ruhi tanasidan uchib chiqishi yoki "shamolga tushishi" mumkin deb o'ylardi.[7][8] Ba'zi hisobotlarda u tanadan chivin shaklida chiqqan.[5] Zduhajning ruhi shamollar va bulutlar harakatini boshqarishga qodir edi.[7] Agar uxlab yotgan zduhachning tanasi boshi va oyoqlari joylari o'zgarishi uchun aylantirilsa yoki uxlab yotgan joyidan olib ketilsa, ruhi tanasiga qaytolmay, zduhać o'ladi.[7][8]

Zduhaći (ko'plik) ayollar va bolalar bo'lishi mumkin bo'lsa-da, aksariyati kattalar erkaklar edi.[1] Ularning g'ayritabiiy kuchi tug'ma deb o'ylardi. Ko'pgina hududlarda zduhaji a bilan tug'ilgan deb hisoblangan kafol - mintaqaviy e'tiqodga qarab oq yoki qizil. Ona kassani quritib, bola doimo kiyib yuradigan kiyimga, masalan, bola qo'ltig'iga bog'langan xaltaga tikardi. In klan ning Kuchi, sharqiy Chernogoriya, onasi uni hamma ko'zdan yashirgan holda saqlab qoladi va katta bo'lganida o'g'liga topshiradi. U zduhać sifatida uchib ketganda uni himoya qilishi kerak edi. Agar kaful yo'q qilingan bo'lsa, bolaning g'ayritabiiy kuchi yo'qolgan bo'lar edi. Gersegovinada zduhachning tug'ilish belgisi uning elkasida yoki yuqori qo'lida o'sadigan sochlar bo'lishi mumkin. Chernogoriya Littoralida, ma'lum bir juma kunlari belgilangan soatlarda tug'ilgan zduhaji tug'ilishida kaul hech qanday rol o'ynamadi. Gersegovinada buyuklik cho'qqisida homilador bo'lgan erkak bolalar degan fikr bor edi bayram kunlari zduhaći bo'ladi.[9]

19-asrning sharqiy Gersegovinadan olingan etnografik bayonotida zduhač bo'lib tug'ilmagan odam unga aylanishi mumkin bo'lgan yo'l tasvirlangan. Xudoga ibodat qilishni va yuzini yuvishni to'xtatgandan qirq kun o'tgach, odam bir tekis erga borishi kerak edi, oldin u erga aylana chizib, uning markazida o'tirdi. Tez orada shayton kelib, odamdan uning armiyasiga qo'shilishni xohlaysizmi va qanday shaklga o'tishni xohlayotganini so'ragan bo'lardi. Odam kerakli shaklni aytganda, Iblis uni zduhaćga aylantirib, unga aylantiradi.[9] Mintaqasida Semberiya, Bosniya shimoli-sharqida, zduhać g'ayritabiiy kuchini o'g'liga topshirishi mumkin edi.[10]

Zduhajining ko'rinishi oddiy odamnikidan unchalik farq qilmasdi, lekin ularni o'ziga xos xususiyatlariga ega edi. Ular chuqur uxlaganlar, uyg'onish juda qiyin, ko'pincha uyquchan, o'ychan, mulohazali va tantanali edi. Ularning yuzlari tez-tez bo'rtib turar, ko'zlari soyali edi. Ular dono va zukko, har qanday ishda muvaffaqiyat qozongan va muammolarni hal qilishda mohir edilar; ularning uylari obod edi.[1][11] Semberiyada zduhaji yaxshi deb aytilgan skapulimantik folbinlar va uy hayvonlari bilan aloqa qilish imkoniyatiga ega bo'lish.[10] Klan Pashtrovichi Chernogoriya Littoral zduhaji dunyoning istalgan nuqtasida har qanday ishni eshitishi mumkin deb da'vo qildi; agar kimdir zduhachning oyog'iga qadam bosgan bo'lsa, ular ham buni eshitishi mumkin edi.[12] Kuchi klani zduhaji ajoyib edi uzunlikka sakrash.[11]

Dovul yoki do'l kabi noqulay ob-havo ekin maydonlari va bog'larni vayron qilishi va shu bilan zarar ko'rgan hududdagi dehqonlar hayotini xavf ostiga qo'yishi mumkin. Zduhajining roli, xalq an'analariga ko'ra, bo'ronlarni va do'l bulutlarini oilaviy mulklaridan, qishloqlaridan yoki hududlaridan uzoqlashtirib, hosillarini saqlab qolish edi. A zduhać boshqa ekinzorlarni yo'q qilish uchun bo'ronlar va do'l bulutlarini boshqa zduhać hududi bo'ylab olib ketishi mumkin. Boshqa zduhaj yomon ob-havo olib keluvchiga qarshi turish uchun uchib ketar edi va zduhaji o'rtasida janjal bo'lar edi.[13]

Ular yakka o'zi yoki bir xil hududdagi shaxslardan tashkil topgan guruhlarda jang qildilar. Shunday qilib Bosniya sharqidagi zduhaji Gersegovina va Chernogoriya bilan birga kurashgan deb o'ylashdi. Sandžaklik zduhaji alban zduhajiga qarshi birgalikda kurash olib borishdi. Ustida Adriatik qirg'oq, Gersegovina, Serbiya, Chernogoriya va Albaniyaning shimolidagi zduhaji guruhi bilan bir tomonda zduhaji guruhi o'rtasida janglar bo'lib o'tdi. Apuliya boshqa tomonda Italiyaning janubi-sharqida.[8][13] Ikkinchisini, shuningdek, dengiz osti kemasi zduhaji deb ham atashgan, chunki Apuliya Chernogoriya tomon Adriatik dengizi bo'ylab joylashgan.[1] Har bir guruhning etakchisi bor edi. Mato Glušac (1774-1870) ismli odam, qishlog'idan Korita Gersegovinada, Gersegoviniya va Chernogoriya zduhaji oliy qo'mondoni edi;[14] u shuningdek taniqli ko'rguvchi edi.[15]

Ba'zi ma'lumotlarga ko'ra, zduhaji asosan bahorda kuchli shamol esganda uchgan va jang qilgan va ba'zi mintaqalarda bo'lgani kabi, faqat tunda.[14] Chernogoriyada qayd etilganidek, zduhaći odatda "shamolga tushib ketdi" Tug'ilish tez (15 noyabr - 24 dekabr), qor ko'p bo'lmaganida va shamollar kuchli edi. Shuningdek, ular fevral oyining o'rtalaridan mart oyining oxirigacha tez-tez uchib ketishdi. Ba'zi yillarda ular umuman faol bo'lmagan.[8]

Bir tayoq luč (yog ' ) agar u ikkala uchida ham yoqilgan bo'lsa, eng kuchli zduhać quroliga aylantirilishi mumkin edi.

Guruh zduhaji jasadlarini uyqusida qoldirib, belgilangan joyga to'planishadi, jangga uchishdan oldin.[14] Ular turli xil qurollardan, masalan, shpindel, olxa kurtaklari, o'tkir bo'laklar, barglar, somon poyalari, paxmoq, paxmoqlar, qum, uzun novdalar, zanjir toshlar, qarag'ay konuslari, tuxum qobig'i va boshqa engil narsalar. Gersegovinaga ishonganidek, zduhaji ulkan archa va eman daraxtlarini yulib, ular bilan jang qildi. Biroq, eng kuchli zduhać qurolini tayoq sifatida ushlab turishgan luč (qatronli o'tin yoqish uchun yoqilgan yoki yondirish uchun ishlatilgan) har ikki uchida ham yoqilgan yoki har qanday maydalangan o'tin. Ushbu qurol bilan urilgan zduhać albatta o'ladi. Shuning uchun odamlar tayoqlarni ikki uchidan yoqishdan saqlanishdi va hech qanday parcha yarim kuyib ketmasligi uchun ehtiyot bo'lishdi.[14][16]

Qurollarning yonida har bir zduha sut paqir va pek o'lchovini ko'tarib yurishgan; ikkinchisi uchun muqobil a dan belkurak yoki supurgi bo'lishi mumkin xirmon. Agar zduhaji guruhi pek choralarini dushman guruhidan tortib olishga muvaffaq bo'lsalar, ular shu bilan hosilni dushmanlari maydonidan o'z maydonlariga ko'chiradilar. Sut chelaklarini tortib olish sut berishni boshqa joyga o'tkazishni anglatardi. Kuchi klanining so'zlariga ko'ra, zduhaji dushman hududining umumiy hosilini olish uchun pek o'lchovlari, sut paqirlari va boshqa idishlardan foydalangan.[14]

Zduhaji janglari g'azablandi. Ularga daraxtlar bilan ildiz otib, changni qamchilagan kuchli galalar va bo'ronlar hamrohlik qildi.[17] Chernogoriyada shamolga tosh otish xavfli deb hisoblangan, chunki bu aybdorni o'ldiradigan zduhaćning ko'zini urishi mumkin.[18] Jangovar zduhać bu narsalarni dushman zduhaćdan tortib olishga uringanda, o'z pek o'lchovini va sut paqirini ushlab turishi kerak edi; u urishi va urilmasligi kerak. G'olib zduhaji guruhi mag'lub bo'lgan dushmanlari hududidan barcha qishloq xo'jaligi mahsulotlarining hosilini talon-taroj qilar edi. Kelgusi mavsumda hosil g'oliblar uchun juda yaxshi, mag'lub bo'lgan zduhaji uchun kambag'al bo'ladi.[17]

Jangdan keyin zduhaćning ruhi tanasiga qaytadi va u zaif va charchagan holda uyg'onadi. Agar u yaralangan bo'lsa, u bir muncha vaqt kasal bo'lib, tiklanishidan oldin yoki jarohati o'lik bo'lsa o'ladi. Zduhać janglarida yaralangan deb da'vo qilgan og'ir kasal odamlarning yozuvlari mavjud. Chernogoriya Littoralida o'lim bilan yaralangan zduhach jarohatining sakkizinchi kuni tugamasdan oldin o'z jarohatchisidan qasos olsa, u hali ham tuzalishi mumkin edi.[17] Rus filologi va etnografi Pavel Rovinski unga klanlardan biri tomonidan aytilgan hikoyani yozib oldi. Ceklin Chernogoriya janubida (Rovinski Chernogoriya Littoralida ham xuddi shunday voqeani eshitgan):[19]

U erda Ceklin zduhać bor edi, u boshqa zduhachilar tomonidan shu qadar kaltaklanganki, u o'lishi kerak edi va u o'sha erda o'lmoqda edi. Unga turli xil vositalar keltirildi, ammo u hech kimni qabul qilmadi, chunki barchasi behuda edi. Nihoyat u hamma o'z uyidan chiqib ketdi, faqat birodarlaridan biri, mashhur qahramon; eshitishning oldini olish uchun hammasi eshikdan haydab chiqarilgan. Keyin o'layotgan odam akasiga: "Agar men o'rnini bosmagan bo'lsam, albatta o'laman; agar siz bunga qodir bo'lsangiz va meni saqlab qolsangiz, agar kuchingiz yetarli bo'lsa", dedi. Birodar, albatta, bunga va'da berdi va kasal odam davom etdi: "Siz bugun kechqurun falonchi tog'iga borishingiz kerak bo'ladi, bu erdan uch-to'rt soatlik masofada, aksariyat qismi zich o'rmonda yotar edi. Siz zinapoyadek jarlik ostiga kelib, shu erda to'xtaysiz va sizni katta qo'rquv qamrab oladi. avtomatlar kumush niqobi ostida pichoq. "" Men ham olaman mushk ", deb qo'shib qo'ydi birodar va kasal odam dedi:" Siz ham buni rag'batlantirish uchun qabul qilishingiz mumkin, chunki bu sizga hech qanday foyda keltirmaydi, lekin pichoq sizda bo'lishi kerak. "" Men hech qanday qurolsiz borishim mumkin. , agar cho'ntak pichog'i bilan, agar u bitta narsaga qarshi bo'lsa va men qurolga qarshi yuztaga qarshi chiqa olsam, - dedi yana birodarning so'zini to'xtatib. - Jasorat bilan buni engillashtir, - davom etdi kasal va - har qanday yo'l bilan oling pichoq. Siz jarlik ostiga kelsangiz, osmon bulutsiz bo'ladi, yoritiladi va havoda sukunat bo'ladi; u holda bulut yo'nalishini kelayotganini sezasiz Rumiya tog'i va shamol esishni boshlaydi. Aql-idrok butun osmonni qoplaydigan ulkan bo'ron bulutiga aylanadi va siz ilgari ko'rmagan zulmat keladi; siz ham ilgari eshitmaganingiz kabi shamol esadi, hushtak chaladi, qichqiradi va qichqiradi; sochlar sizning boshingizga ko'tariladi, shunda u sizni ko'taradi qopqoq Va dahshatdan aqldan ozishingiz mumkin deb qo'rqaman. Agar siz sabr qilsangiz, er yuzidagi bulutdan tushgan uchta buqani ko'rasiz: engil sochli, pirogli va qora sochli buqa. Oxirgi ikkisi avvalgisini urishni boshlaydi, bu eng kuchsiz, chunki u allaqachon yaralangan. Ikkita buqani pichoq bilan urganingizga ishonch hosil qiling; ammo engil sochli buqani kesmaslik uchun ehtiyot bo'ling; bu mening o'limim edi, chunki ikkita buqa engil sochli buqani engib chiqsa edi. "

Bularning hammasini eshitib, birodar ikkita to'pponchani olib, ko'proq porox quydi va fintlarni charxladi; u to'pponchalarni belbog'iga qo'ydi, pichoqni orasiga qo'ydi va yelkasiga musht tushirdi. U yo'lga chiqdi. U qorong'u o'rmondan o'tib ketdi; u zinapoyadek jarlikning ostiga keldi; oy va yulduzlar porlaydilar, shuning uchun xuddi bir kunga o'xshardi; uning atrofida sukunat, yoqimli; u o'tirdi va trubkasini yoqdi. Ko'p o'tmay Rumiya tog'idan bulut paydo bo'ldi; shovqin-suron ko'tarildi va hamma narsa kasal odam aytganidek sodir bo'ldi. Sochlari ko'tariladiki, u uch marta kepkasini boshiga yopishtirdi. Nihoyat, uchta buqa bo'ron bulutidan yiqilib urishishni boshladi; barchasi aytilganidek. U pichoq bilan pirogni bo'yniga sanchdi; u dovdirab yiqildi; yengil sochli buqa dalda bo'ldi. Keyin u qora sochli buqani pichoqladi, u tushdi; engil sochlar ularni shoxlari bilan tugatayotgan edi. Bu unga etarli emas edi va kesilgan buqalar ko'tarilib ketishi mumkinligidan qo'rqib, tanalarida nafas bo'lsa, ularni pichoq bilan urishni davom ettirdi. Bo'ron buluti to'satdan g'oyib bo'ldi; u bilan birga engil sochli buqa g'oyib bo'ldi. Yana oy va yulduzlar porladi; yana sukunat va baraka. U xuddi uchib ketganday uyiga qaytayotgan edi; etib kelganida, u hech qachon kasal bo'lmagandek, sog'-salomat, o'tin ustiga o'tinlar qo'yib o'tirgan ukasini ko'rdi.

Ceklin zduhać haqidagi hikoyaning talqini inshoda keltirilgan adabiyot nazariyotchisi Radoman Kordić. Uning so'zlariga ko'ra, bu voqea Chernogoriya serblari madaniyatining ramziy sxemasi mahsulidir.[20] Hikoya zduhać hikoyasini va qahramonlik hikoyasini o'z ichiga oladi.[21] Birinchisi, Chernogoriyada eng kuchli bo'lgan zduhaji haqidagi mifologik e'tiqodlarga asoslanadi. Ikkinchisi Chernogoriya jamiyatining ustun xususiyati bo'lgan jangda o'limni ulug'laydigan qahramonlik mafkurasiga asoslangan.[22] Zduhać va taniqli qahramon o'z navbatida Chernogoriya madaniyatining ikkita tizimini ramziy ma'noda anglatadi. Dastlab, voqea birinchi tizim doirasida joylashtirilgan, ammo u ikkinchi tizimning vositalari va g'oyaviy tekisligida amalga oshiriladi.[23] O'lishi kerak bo'lgan kaltaklangan zduha mifologik naqshdan ajralib chiqadi va u o'zini qahramon bilan almashtiradi.[22][24] Buning natijasi kinoya burama. Qo'rqmas qahramon aslida buqalarning qassoblari vazifasini bajaradi, ular hatto qarshi kurashmaydilar. Ko'rinib turibdiki, baxtli yakun zduhaćni shaxssiz sub'ektga tushiradi. Kordić, asosan foydalanadi Lakoniyalik psixoanaliz, hikoyada uchinchi, jimgina rivoyat borligi haqida o'lim haydovchisi - qolgan ikkita rivoyatni buzadigan narsa.[22][23]

Mintaqasida yozilgan hikoyada Cetinje, a zduhać o'lik yaralangan Lovćen tog'i dengiz osti kemasiga qarshi jangda. O'layotgan zduhać uni qutqarish yo'lini oshkor qildi va uning qarindoshlaridan biri ko'rsatmalarga muvofiq harakat qildi. U tunda vodiyga bordi, u erda otlar, ho'kizlar, qo'chqorlar, o't echkilarini, erkaklar va ayollarni ko'rdi. U qora ho'kizni ko'rmasdan oldin u butunlay sukutda ularning yonidan o'tdi. U ho'kizni yog'och novda bilan urdi va hayvon ulkan guvilladi. Uyga qaytgach, u zduhaćni sog'lom va sog'lom topdi. Bosniyaning sharqidagi Birach mintaqasiga ishonganidek, o'lik jarohatlangan zduhach sut paqirida olxa kurtaklarini yoqib, tutunni o'ziga tutatib, tutunni o'ziga qaratib silkitib yuborsa, sog'ayib ketishi mumkin edi. Ushbu marosimni bajarishdan oldin u o'zining zduhać ekanligini tan olishi kerak edi. Ko'pgina zduhajilar, shubhasiz, bundan ko'ra o'lishni afzal ko'rishadi, chunki keyinchalik ular zduhaći kabi ucha olmaydilar.[17] Gersegovinada o'ylanganidek, endi zduhać bo'lishni istamagan odam ruhoniyga iqror bo'lishi va endi uchmasligini va'da qilgan bo'lishi kerak edi.[25]

Kabi ba'zi nufuzli erkaklar Petar I Petrovich-Njegoš va Marko Miljanov xalq orasida zduhaći deb tan olingan.

Zduhasi o'z uyi va qishlog'i uchun ne'mat, o'z mintaqasi farovonligi va farovonligi himoyachisi va yaxshi, halol, adolatli va qonunga bo'ysunadigan odamlar sifatida qaraldi.[15][18] Birach mintaqasida zduhaji farishtalar bilan "baland va qalin novdalar barglarida" uchrashishi aytilgan. Ba'zida ular bashoratli sovg'aga ega deb o'ylashdi. Biroq, zduhać o'zini Iblis bilan ittifoqlashi va tug'ma kuchidan Iblis ko'rsatmalariga muvofiq foydalanishi mumkin. Bu zduhać a ga aylanishga mahkum bo'lgan vampir, agar u iqror bo'lsa va tavba qilmasa.[15] Ba'zi nufuzli tarixiy shaxslar, masalan, jangchi va yozuvchi kabi zduhaji bo'lganligiga ishonishgan Marko Miljanov va Petar I Petrovich-Njegoš, kim edi Chernogoriya shahzodasi-episkopi 1784 yildan 1830 yilgacha.[1][11]

Mahmud Bushatli, Usmonli pasha ning Skadar Albaniyaning shimolida, Chernogoriyada kuchli zduhać tanildi. Ta'kidlanishicha, onasi uni uch yil davomida olib yurgan. Bushatli 1796 yilda Petar I boshchiligidagi Chernogoriya tomonidan mag'lubiyatga uchradi va o'ldirildi. O'sha paytdan beri Chernogoriya va Shimoliy Albaniyada hosil hosildorligi avvalgidek yuqori emas edi. Bushatli dengiz osti kemasi zduhajiga qarshi hosil hosili uchun kurashgan deyilgan.[11][16] Petar menga u haqida: "Men uning o'limidan pushaymon bo'lsam ham, u mening eng katta dushmanim edi", deb aytgan edi.[11] Bushatli o'ldirilgandan so'ng, uning jasadi yoqib yuborilgan; og'zaki hisoblarga ko'ra, undan yashil olov ko'tarilgan. Janubiy slavyan an'analarida, yashil jodugarlar va ajdaho kabi g'ayritabiiy mavjudotlar bilan bog'liq bo'lishi mumkin.[26]

Shaxsiy uy hayvonlarini, shuningdek, cho'pon iti, ho'kiz, qo'ng'iz, ot yoki mosh echki kabi zduhać deb hisoblash mumkin edi. Agar hayvon odatda uyqusida tovushli tovushlarni chiqarsa, u zduhać deb taxmin qilingan.[9][16] Bunday hayvon juda qadrli edi va sotilmaydi.[16][25] Hayvonning ruhi zduhać tanasini uyqusida qoldirib, o'z podasi yoki podasini himoya qilish uchun zduhaći dushmaniga qarshi kurashadi. Faqat chorva mollarining unumdorligi hayvon zduhaći tomonidan olib borilgan janglarning natijalariga bog'liq edi; ularning hosilga hech qanday ta'siri yo'q edi.[1][27] Mintaqasida Užice, G'arbiy Serbiya, bo'ronlar va do'l bulutlarini zduhaji boshqarib, ular ustida katta qushlar shaklida uchib ketgan deb ishonishgan. Qora ho'kiz va uch yoshli xo'roz o'z qishloqlarini ulardan himoya qildi, ayniqsa xo'roz, shu sababli u ovqat uchun o'ldirilmagan, balki uyning vasiysi sifatida saqlangan. Serbiyada do'l bulutlarini qaytarish uchun xalq sehrlarida bu bulutlar oq qoramol deb nomlangan. Buni qora ho'kizni do'ldan himoya qiluvchi g'oyasi bilan taqqoslash mumkin edi.[28]

Chernogoriyaning ba'zi mintaqalarida, masalan Kotor ko'rfazi, Grbalj va Zagarach va Gersegovinaning ba'zi joylarida zduhać rolini o'ynagan odam vjedogonja yoki jedogonja.[29][30] Bir qoida bor edi: agar bola kaul bilan tug'ilgan bo'lsa, qiz a bo'ladi vještica "jodugar", va bola a bo'ladi vjedogonja.[29] Buning oldini olish uchun itlarni boqish uchun truba ustiga kesib tashlash va uloqtirish mumkin edi; bola keyinchalik oddiy odam bo'lib o'sadi.[30] Zduhaći va vjedogonje (ko'plik) o'z jamoasini tashqi tomondan keladigan tahdidlardan himoya qildi, jodugarlar ichkarida dushman bo'lib, birinchi navbatda o'z qarindoshlari va do'stlariga zarar etkazishdi.[31] Jodugarlar va the o'rtasidagi yozishma vjedogonje dan parchada ko'rish mumkin Tog' gulchambar, tomonidan she'riy drama Petar II Petrovich-Njegoš 18-asrda Chernogoriyada sodir bo'lgan voqea:

Bog sa nama i anjeli bojji!
A evo si udrio, vladiko,
u nekakve smuћene vetrove,
ka u marchu kad udri veshtitsa
al 'u yesen mutnuyu vedogohna.[32]

Xudo va Uning farishtalari biz bilan bo'lsin!
Nega bu erda yiqildingiz, ey episkop,
chalkash shamollarga,
u jodugarga o'xshab, u mart oyida dasht qilsa
yoki a vjedogonja g'amgin kuzda.

Vukota ismli kishi bu so'zlarni qahramonlarning asosiy belgilaridan biri bo'lgan episkop Daniloga aytdi Tog' gulchambar, ilgari xuddi o'zi yolg'iz kabi gapirgan pirsingli vizyonni aytgan. Ikkinchi va uchinchi misralarni idiomatik ibora bilan taqqoslash mumkin, uning so'zma-so'z ma'nosi "g'azablangan ko'rinishga tushish", ya'ni "g'azablangan yoki g'azablangan yuksaklikka tushib qolish".[33] Vukota yepiskop Daniloning yuksalishini jodugar yoki a bilan taqqosladi vjedogonja ularning ruhi tanasidan uchib chiqqanda.[12] Jodugarlar har yili 1 mart kuni yig'ilish o'tkazar edi,[34] va vjedogonje asosan kuzning uzoq tunlarida, ayniqsa kuchli shamol esganda uchib ketdi.[14] Vukotaning so'zlaridan so'ng, episkop Danilo xuddi tushdan tushganday boshladi.[32]

The vjedogonje mintaqaviy guruhlarda jang qildilar, ularning qurollari ulkan toshlar yoki ulkan daraxtlar bo'lib, ularni bir qo'li bilan yulib oldilar.[14] Ular orasida etakchilar bor edi quyruq va tukli edi.[29] 19-asrning etnografik hisobotida "agar odam a vjedogonja o'lishadi, ular haydashadi do'lana tirnoqlari ostiga tikanlar va tizzalari ostidagi paylarni qopqog'i qora bo'lgan pichoq bilan kesib oling, shunda u qabridan chiqa olmaydi (xuddi vampir )."[35]

Petar I Petrovich-Njegosh odamlar orasida xurofotga qarshi va'z qildi. U ayollarni jodugar sifatida qoralash va ta'qib qilishni qat'iyan qoraladi. 1830 yilda Chernogoriyaning janubida sodir bo'lgan bunday hodisalardan so'ng Petar I an maktub, zikr qilish vjedogonje bir jumla: "Men hech qaerda topmadim va menga hech kim bu jodugarlar va vjedogonje mavjud, faqat ko'r va g'amgin serb xalqidan tashqari, chunki u ko'r va Masihning Xushxabaridan va Masihning ta'limotlari va amrlaridan ko'ra yolg'onga ishonadi. "[36]

Xorvatlar folklorida Ravni Kotari, shimoliy hudud Dalmatiya, deb nomlangan erkaklar bor edi vidogoja. Ular o'tmish va kelajakdagi narsalarni bilishlariga ishonishgan. Odamlar ularga kasallarni davolash uchun pul to'lashdi, ular buni namoz o'qish va bemorning tanasida xoch belgisini qo'yish orqali qilishdi. The vidogoja shuningdek, odamlarga kasallik etkazishi va yomon ko'zlari bor deb o'ylashgan. Ular ucha olmadilar.[37]

Vetrovnjak, vilovit va oblačar

Mintaqasida Zlatibor tog'i g'arbiy Serbiyada, o'z qishlog'ining dalalarini yomon ob-havodan himoya qilgan odam a vetrovnjak; ism olingan veterinariya "shamol". Bo'ron boshlanganda vetrovnjak transga o'xshash uyquga ketar edi. Keyin uning ruhi bo'ron va do'l bulutlarini boshqargan qora qushlarga qarshi kurashish uchun osmonga uchdi deb o'yladi. U uyg'onganidan so'ng, jismoniy kuchini tiklash uchun bir oz dam olish kerak edi. A deb ishonilgan vetrovnjak u bilan ziddiyatda bo'lgan odamning mulkiga yomon bulutlarni olib qo'yishi mumkin.[38]

G'arbiy Serbiyaning Dragačevo mintaqasida odamlar vilovit do'l bulutlarini ko'rib g'oyib bo'ladigan, bo'ron tugaganidan keyin yana qonli va yirtiq kiyimlarda paydo bo'ladigan erkaklar. Qaerda bo'lgansiz, degan savolga, ular faqat o'z qishloqlari tomon yo'l olgan bulutlarni olib borganlarga qarshi kurashish uchun ketgan deb javob berishadi. Sifat vilovit "ega bo'lgan" degan ma'noni anglatadi vilaxususiyatlari "yoki"vila-like ". Ism vila slavyan tilini anglatadi nimfalar yoki sehrli kuchga ega bo'lgan peri, o'rmon, tog', bulut va suvning ayol antropomorfik ruhlari.[39] Mintaqasida Tamnava, shimoli-g'arbiy Markaziy Serbiya, vilovit erkaklar ham chaqirilgan vetrenjaklar.[40] Haqida erta eslash vetrenjaklar topilgan a qisqa hikoya serb yozuvchisi tomonidan Milovan Glisich, 1875 yilda nashr etilgan. Hikoyada erkaklar Krnich va yaqin atrofdagi qishloqlar jang haqida gapirishadi vetrenjaklar musofir olib kelgan do'l bo'ronini qaytarish uchun tepalikda jang qildi vetrenjaklar. Ular emanlarni yulib tashladilar va bir-birlarini ular bilan urishdi, zarbalardan tanalari qora va ko'k rangga aylandi. Himoyachilar g'alaba qozonishdi va bo'ronni o'z maydonlaridan uzoqda bo'lgan tog'ga siljitishdi.[41]

Serbiyalik yozuvchi Yanko Veselinovich u qishloqda o'qituvchi bo'lib ishlagan Tamnava folklorini yaxshi bilardi. 1888 yilda nashr etilgan qisqa hikoyasida keksa ayol u bilan turli xil g'ayritabiiy mavjudotlar, shu jumladan uning hamkasbi Petar, vetrenjak: "U kulrang bulutni sezishi va momaqaldiroqni eshitishi bilan Petar nima qilsa bo'lsin, qoldirib, biron bir joyga boradi. U shuncha tez yuguradiki, uni ikki oyoq bosib o'tolmaydi. Bulutdan o'tgach, u yalang'och va ko'k rangda qaytib keladi. indigo. Keyin u bir hafta yotoqda yotishi kerak. Va nima uchun u bundayligini bilasizmi? U menga aytdi. The pogibaoci [osilgan va cho'kib ketgan odamlar] atrofdagi qishloqlardan bulutlarni bizning qishloq tomon haydashmoqda va Petar bizni do'l urishiga yo'l qo'ymaydi. U ularni mag'lub qilmaguncha ular bilan kurashadi, yoki ular uni ... [Petar aytdi] "Biz emanlarni sug'urib tashladik, chunki ular piyoz lampalarini yerdan tortib olib, bir-birlari bilan urishadi."[42]

A vetrenjak qishlog'idan Trlić Xabar berishlaricha, u o'z qishlog'i ustidan do'l tushirishdan iborat bo'lgan iblislar boshchiligidagi buqalar va qo'chqorlar bilan to'qnashgan. Do'l bulutlarini ko'rgan Tamnava aholisi: "Mollaringizni bizning ekinlarimizdan saqlang!" Shunday qilib, ular bulutlar oldida uchib, ularni boshqarishni xayol qilgan osilgan va cho'kib ketgan odamlarga murojaat qilishdi. Fermerlar tark etishdan qochishdi a tırmık maydonda, chunki ular do'l yog'diradigan shaytonlar uni boshiga urishi mumkin deb o'ylaganlar vetrenjak qishloqni kim himoya qilgan. Odamlar o'zlarini yaxshi tutishdi vetrenjaklar, ammo ular bolalarini ulardan saqlanishlarini ogohlantirdilar, chunki bu odamlar "shaytonlar bilan ish olib borishgan".[40] 2004 yilda etnograflar shaharning janubi-g'arbiy qismida joylashgan qishloqlarda keksa odamlardan intervyu oldilar Valjevo, kimni belgilagan vetrenjak bulutlar harakatini boshqarishga qodir odam sifatida. Bunday odam vafot etganida, shamol to'satdan esib, bulutlar paydo bo'lar edi. Atama vetrenjak shuningdek, odatda tun bo'yi bajaradigan ko'rinmas ucha oladigan odamni tayinladi. U qushlar tashlab yuboradigan va yeb tashlagan kuli bilan tug'ilgan.[43]

Mintaqadagi serblar folklorida Siriya, do'ldan himoya qilish chaqirilgan erkaklar tomonidan ta'minlandi oblačars; ism olingan oblak "bulut". The oblačar u o'z qishlog'ining dalalari ustida paydo bo'lishi bilanoq to'g'ridan-to'g'ri qora bulut ostiga shoshilib borar edi. U erda u u yoq-bu yoqqa yugurib borar, qo'llarini silkitib yoki bulut tomonga ko'tarilgan tayoqni ushlab turardi. U butunlay charchab va suvga botguncha to'xtamasdi. Shu tarzda oblačar deb nomlangan ulkan serpantin iblisiga qarshi kurashgan ajdajaBu keng qorachadan do'l sepib, past qorong'u bulutlarda uning izdoshlari bilan birga uchadi deb o'ylardi. Agar bulut o'z qishloqidan do'l tushirmasdan uzoqlashsa, demak bu degani oblačar ni engib chiqqan edi ajdaja va uning izdoshi. An oblačar qishlog'ida Mirkovci har yili hamkasblaridan kurash uchun mukofot sifatida bug'doy olgan.[44]

Ajdaho odam

Qishloqlarini ob-havodan himoya qilgan erkaklar deb nomlangan ajdaho Serbiyaning sharqiy va janubiy qismida,[38] g'arbiy Bolgariya va Makedoniya.[45] Serbiyada ular ham chaqirilgan zmajevit "ajdaho xususiyatlariga ega", dan zmaj "ajdaho".[38] Mifologik ajdaho, odatda ilonga o'xshash shaklga ega, qanotli olovli jonzot sifatida tasavvur qilingan; u ham burgut yoki odam qiyofasini olishi mumkin edi.[46][47][48] Har bir ajdaho o'z hududiga ega edi,[49][50] ichida u olxa daraxtining ichi bo'sh tanasida, o'rmon bulog'ida yoki soyida yashagan,[48] yoki tog 'g'orida.[46] U odamlarga xayrixoh edi,[45] va u ekinlarning yaxshi o'sishi uchun o'z hududida o'z vaqtida kerakli miqdordagi yomg'ir yog'ishiga g'amxo'rlik qildi.[51] Uning ashaddiy dushmani ayol jin edi ala (ko'plik: ale),[52] uning asosiy faoliyati ekinlarni yo'q qilish uchun dalalar ustiga bo'ron va do'l bulutlarini olib borish edi. The ale dalalarning unumdorligini ham iste'mol qildi. Qachon u an ala yaqinlashganda, ajdaho jinlarga qarshi kurashish uchun bulutlarga uchib chiqib, uni quvib chiqarardi. U unga olovli o'qlar va toshlarni otdi, ular chaqmoq va momaqaldiroqni keltirib chiqardi.[45][50][53] Odamlar zduhajiga ishongan hududlarda ajdaho juda mifologik mavjudot bo'lgan, ammo u ekinlar va ularni jinlardan himoya qilish bilan bog'liq emas.[54] Xuddi shunga o'xshash narsa Bolgariyaning g'arbiy mintaqalarida bo'lgan.[45]

Ajdaho odam mifologik ajdahoga o'xshab harakat qilganiga ishonishgan: yomon ob-havo yaqinlashib kelayotganini ko'rishi bilanoq, u bilganki, ala, u qilayotgan ishini tashlab, jin bilan yuzlashish uchun uchib ketar edi. Buni u qattiq uyquga ketish yoki o'limga o'xshash holatga kirish orqali, odatda o'sha paytda sodir bo'lgan joyda amalga oshirdi. Keyin uning ruhi tanasini ilon yoki kaltakesak shaklida qoldirib, osmonga ko'tarildi. Uning joni tanasida yo'q ekan, u nafas olmayapti, deb da'vo qilishdi. Jang butun kunga, hatto bir necha kungacha davom etishi mumkin edi, shu vaqt ichida erkak kurashdan qattiq ter to'kib, behush yotardi. Jang paytida xavf paydo bo'ldi ala erkakning tanasiga yaqinlashishi va unga zarar etkazishi mumkin, bunda uni kimdir pichoqni yuqoriga silkitib qo'yishi yoki pichoqni yolg'onchi odamning boshiga yopishishi mumkin.[55][56] Bunday holatda uni itarish yoki qo'zg'atmaslik kerak: agar u uxlab yotgan holatida bo'lmaganida, ruhi tanasiga qaytolmay, o'ladi.[45] U bilan jangdan keyin uyg'onganida ala, u juda charchagan edi.[57] Ushbu xususiyatlardan tashqari, ajdar odam oddiy odam sifatida ko'rilgan.[58][59]

Qo'rqinchli fotosurat to'siqqa suyangan
Pichoqni silkitib, masalan o'roq, uxlab yotgan ajdaho odamdan, oldini olish mumkin edi ala u bilan tanasiga yaqinlashish va unga zarar etkazishdan kurashgan.

Qishloqdan bo'lgan ajdaho odam haqida hikoya bor Peçenjevce, Sharqiy Serbiya, kim ko'rgan ala u bo'lganida bulut ichida qo'rqinchli narsa. U yonidagi chayqovchilarga: "Men uxlayman, sen esa tepamda o'roq silkit", dedi u yotishdan va uxlab qolishidan oldin. Biroq o'roqni silkitgan odam pichoqning uchi bilan bexosdan uni o'tlatdi. Ajdaho uyg'onganida, u tomonidan yaralanganini aytdi ala u bilan jang qildi va ko'p qon yo'qotdi.[60] Bogojevac qishlog'idan bo'lgan ajdar har doim yonida o'roq pichog'i yoki pichog'ini ushlab turardi. U yomon ob-havoning yaqinlashib kelayotganini sezishi bilanoq, u erga yotib, pichoqni boshidan ushlab turardi. Keyinchalik uning ruhi bulutlar bilan parvoz qilib, bilan kurashish kerak deb o'ylardi ala. U armiyaga chaqirilganda, momaqaldiroq paytida pichoqsiz uxlab qoldi va vafot etdi.[61] Yaqin qishloqda Tran g'arbiy Bolgariyada, ajdaho deb tanilgan odam, momaqaldiroq boshlaganda, u söndürülecektir. U kelganidan keyin: "Men qanchalik charchadim!" Bu uning bulutlarda olib borgan og'ir jangiga ishora qilgan deb o'ylardi.[57]

Banat va Serbiyaning sharqiy ba'zi hududlarida ajdaho odamlar deb atalgan alovit.[38][62] Ushbu sifat otdan yasalgan alava "g'ayritabiiy yoki shaytoniy xususiyatlarga ega" degan ma'noni anglatadi. Uni nafaqat odamlarga, balki ajdar, ilon, ot, daraxt, qo'shin va daryolarga ham tatbiq etish mumkin edi.[63] An ala ba'zi hududlarda yaxshi jonzot sifatida ko'rish mumkin edi,[64] Banat kabi, Kopaonik tog'i Serbiyaning janubida va unga yaqin hududlar bilan qo'shni bo'lgan Chupa havzasi, u hudud bilan bog'langan deb ishonilgan va u hujumlardan himoya qilgan. ale boshqa hududlardan.[65][66] Buni zduhajining mintaqalararo janglari bilan taqqoslash mumkin. Ning qishloqlarida Krusevac munitsipaliteti, baraka o'qilganda Rojdestvo arafasi, qishloq aholisi ham: «Xudo, bizning valiyimizni asrasin ala."[67] Odamlar ekinlarini vayron qilgan do'lni o'zlarining mag'lubiyati deb talqin qilishdi ala tomonidan ala boshqa joydan.[65][68] G'olib ala vayron qilingan maydonning hosilini talon-taroj qilar va uni o'z hududiga o'tkazar edi.[64][68]

Do'l bulutlarini ko'rganda, alovit uning ruhi vujudidan chiqquncha va bulutlar tomon uchib ketishdan oldin odam transga o'xshash uyquga ketar edi. An usulida ala, uning ruhi bulutlarni qo'shni qishloqning dalalari bo'ylab olib bordi. O'ylangan odam alovit, was described as unusually tall, thin, and bony-faced, with a long beard and moustache. When the weather was good, he worked and behaved like the others in his village, but as soon as dark clouds covered the sky, he would close himself in his house, put blinds on the windows, and remain alone for as long as the bad weather lasted. People also talked that he suffered from epilepsiya.[69] Mintaqasida Boljevac, the epileptics were said to be alovit—their souls went out of their bodies during epileptic fits and led hail clouds.[70]

Qishloqda Kusich in Banat, a man named Ilija Bordan was regarded to be alovit; the villagers talked that he had a quyruq. Whenever a thunderstorm came, his appearance changed—he fought with an ala. Agar ala was overwhelming him, Ilija would lie down and sleep, and if he was overpowering her, the clouds would start to dissipate. There was a tale in the same village about an alovit man who would warn the villagers of the approach of a thunderstorm, before he took a wagon pole on his back and flew into the clouds. Qishloqda Sokolovac in Banat, people told of an alovit man who had four nipples. At the sight of hail clouds, he would mount his mare and disappear for several days. The latter two men would come back tired, bruised, and with torn clothes.[44] As held in the central Serbian region of Gruja, men could become dragonlike. As such, they would suddenly disappear during thunderstorms, and fly into the dark clouds to fight against ale. They were characterized as nimble, hot-tempered, rash and very strong.[56] At a village near Radomir in western Bulgaria, there was a dragon man who was said to have been physically crippled by an ala.[57]

The dragon man was believed to be born with some physical peculiarity, such as a caul, little wings or membranes beneath his armpits, a tail or teeth; or he was born an orphan.[46][61] There were practices intended to preserve the supernatural power of the newborn dragon. Mintaqasida Veles, Macedonia, twelve girls would pick cotton, spin yarn from it, weave a cloth from the yarn, made a shirt from the cloth, and finally dress the dragon boy in the shirt.[46] As thought in the region of Leskovac, Serbia, such a boy would only then become able to defeat an ala, when three old women spun yarn, knitted a shirt, and dressed the child in it. All this had to be done in one day and one night, during which time the three women should not have spoken a single word.[61] A similar custom was recorded in western Bulgaria,[46] where it was also believed that the soul of the boy, while he slept in his cradle, left his body and walked around. If he was turned, he would die, as his soul could not return into his body.[57]

According to a belief, the power of dragon boys was greatest at the time of their birth; the younger they were, the greater power they had.[58] In a folk tale from eastern Serbia, a group of dragons surrounded an ala, which broke away and flew into a suv tegirmoni. There was a woman in the mill with her baby, who was a dragon boy; he grabbed a stone and killed the ala with it.[60] It was recorded in the region of Nish that a winged dragon boy, in his fights with ale, "takes a plough beam and immediately stops the ala, and hail ceases."[63] The mother of a dragon boy wanted to make him an ordinary child by cutting off the winglets beneath his armpits, but that section resulted in the boy's death.[61] As was thought in the Župa basin and nearby areas, no one but the mother should see a dragon boy during the first seventeen days of his life; otherwise the child would die. If he survived, he would protect his village from hail, and at the age of seven he would fly away from home. It was also believed in Župa that the dragon men lived alone, without contacts with other humans.[66]

Payg'ambar Ilyos was also regarded as a protector from the ale. As soon as he spotted an ala consuming the fertility of fields, he would summon dragons and harness them to his flying chariot. They then together attacked the demon, shooting fiery arrows at her.[45] Instead of the dragons, the prophet could summon dragon men. They would then fall asleep, and their souls would rush to the thundering clouds to assist the prophet against the ale.[71] A legend in the region of Leskovac has it that fighting the ale was originated by Prophet Elijah, when he, accompanied by a dragon boy, killed twelve of these demons.[72] In the popular tradition of Slavic peoples, Prophet Elijah is a Christian replacement of the pagan Slavic momaqaldiroq xudosi Perun.[73]

Daraxtdagi uzun, ingichka ilonning fotosurati
Aesculapian snakes defended the fields and vineyards they inhabited from hail. These snakes could become ajdaho if they attained a certain age.

Some animals could also be regarded as dragonlike, such as rams.[72] It was said that a rooster, a gander, or a turkeycock could grow a pair of little wings beneath their natural wings, thus becoming powerful dragons. A dragon rooster dug a hole beneath the threshold of his owner's house. As soon as dark clouds appeared, the rooster would go into the hole, and his spirit would fly out from his body into the clouds to fight with ale. One day the owner killed the rooster, and immediately went mad.[60] Another dragon rooster, with two combs, would fall to the ground and lie as if dead during thunderstorms.[74] The Aesculapian snake (smuk serb tilida va smok in Bulgarian) was regarded as a very beneficial animal. People avoided disturbing it in any way. The Aesculapian snake which inhabited a crop field or a vineyard was seen as its guardian. The snake was said to fly into the hail clouds and drive them away from its field or yard, or it dispersed the clouds by raising its head high in the air and hissing as strong as it could.[75][76] In the region of Niš, the Aesculapian snakes were said to help the dragon boy in his fights against ale.[63] If an Aesculapian snake attained a certain age, it would grow wings and become a dragon.[77]

The dragon was regarded as a great lover and seducer of beautiful women, whom he visited by night, entering their houses down the chimney before turning into a man. The women who were visited by a dragon would after a while grow weak, pale and sunken-faced. There were magical methods to repel the dragon from them.[48] It was believed that the children born out of such liaisons were physically and mentally ill, and that they would not live long.[78] In another belief, the dragon would come for his son amidst thunder and lightning, and fly away with him. Mintaqasida Bitola, it was told that such children were born with a tail. After they grew wings, they flew into the sky, from where they shot witches with thunderbolts.[59] There was a belief in the region of Leskovac that the dragon boys, fighters against ale born with the little wings, were offspring of dragons.[72] Qishloqda Krusevo, Macedonia, people told of an old shepherd named Trail who was a son of a dragon. He was allegedly so strong that he could shatter cliffs, and when he shouted, his voice could be heard from miles away.[57]

Eski Slavyan mifologiyasi knew of men who were born out of relationships between women and dragons.[79][80] These men were endowed with prodigious strength and exceptional abilities. They could turn into a dragon and fly, which they usually did in crisis situations, like battles. Two such heroes are recorded in the Serbiyalik epik she'riyat: Sekula Banović and Zmaj Ognjeni Vuk ("Fiery Dragon" Vuk ). Both were late-medieval nobles and warriors, to whom mythical attributes were attached in the poetry. Their transformation into a dragon is described in three ways: the hero dresses his "dragon shirt"; he spreads his hidden wings; or he lets his soul out from his body in the form of a winged snake. The transformation may not be explicitly stated, but implied by a statement which indicates that the hero flies. Ruscha epic hero Volkh Vseslavevich is described as a son of a dragon; in folk poems, he transforms into a lochin, Aurochs, wolf, and some other animals.[79] In a couple of Serbian and Bulgarian folk poems, Aziz Nikolay suddenly falls asleep, and while he sleeps, he saves ships from a storm.[81][82]

In the popular tradition of Serbia, Bulgaria, and Macedonia, the ability to leave one's own body was also possessed by some cunning women who practised magic for healing. A widespread custom of these women was to yawn repeatedly during healing rituals. This indicated the egress of their soul, which entered the sick person's body to chase away disease-causing demonic entities. The rituals were accompanied by spells, in some of which the cunning women referred to their soul as a toza it: "Run away, uroks, down gullies... The soul of Vida is a greyhound—she overtakes the uroks and chokes them."[6] (An urok is a demonic entity, and Vida is the name of the cunning woman.)

Bilan bog'liq an'analar

The idea about the men with the inborn ability to leave their bodies in a spirit form, has also been recorded in Sloven va Xorvat urf-odatlar. The spirit could turn into a bull, dog, boar, or some other animal. He intercepted bringers of bad weather, and fought with them to save the crops of his village. The men with this ability were designated by various names, such as vedomec yilda Tolmin, mogut yilda Turopolje, vremenjak yilda Lika va Sinj, legromant yoki nagromant janubda Dalmatiya va atrofi Dubrovnik, višćun in Dalmatia, and strigun yilda Istriya. A vedomec fought against another vedomec, a mogut boshqasiga qarshi mogut, and so on, and the winner would take bad weather to the region of his defeated foe. All these men were marked by some peculiarity connected with their birth. There were also supernatural beings, such as obilnjaks va brgants Sloveniyada va kombals yilda Međimurje, who clashed with each other during thunderstorms over the plenty of their territories.[83]

A krsnik yoki kresnik was a man born with a caul, who could leave his body in spirit transformed into an animal. He fought demonic men called vukodlak (bo'rilar ) and other evil agents. His victory meant that his village would have the abundance of all sorts of agricultural products.[84] The krsnik was recorded in Istria, Gorski Kotar, Kvarner ko'rfazi, and parts of Slovenia.[85] The benandanti were men born with a caul recorded in the region of Friuli Italiyaning shimoliy-sharqida. They periodically fought for the fertility of the fields against male and female witches.[86] The táltos, recorded in Hungary, were men and women born with teeth or some other physical peculiarity. They periodically fought each other in the shape of animals or flames. Their battles were often accompanied by storms. The winner would ensure abundant harvest for his village. The benandanti va táltos were initiated at a certain age into their vocation by an older member of the same group, who visited them in a vision.[84]

In Greek folklore, a stikhio (στοιχείο) was a spirit that protected his territory against the adverse stikhio spirits from other territories.[3] Yilda Alban mifologiyasi, a eskirgan is a semi-human hero with enormous strength and the power to fly; he was born with a caul. Ning asosiy maqsadi eskirgan is to fight the demon kulshedra, a huge multi-headed fire-spitting dragon. He uses meteoric stones, lightning-swords, thunderbolts, piles of trees and rocks to defeat the kulshedra and to protect mankind from storms, fire, floods and other natural disasters caused by her destructive power. Heavy thunderstorms are thought to be the result of the battle.[87][88] In Romanian folklore, there were no defenders against bad weather, which was produced by a gigantic flying serpentine creature called a balaur yoki a zmeu. A balaur could be controlled by an evil sorcerer called a şolomonar, who was able to ride on that demon. The notion of a şolomonar nomlangan vîlva, who protected his village against attacks of vîlvas from other villages, was marginally encountered in some places of Romanian Banat.[89]

It was believed in southern Poland that clouds and hail were produced by creatures named płanetnik, chmurnik, yoki obłocznik: they compressed fog into clouds, and fragmented ice with iron flails into hailstones. They were considered to be the spirits of infants who had died without baptism, or the spirits of drowned and hanged people.[28] Such spirits were seen in Serbia as bringers of hail clouds; they were addressed in folk spells, with which they were made to lead the clouds away from the village.[90] According to other notions, płanetniks were persons who flew into the sky during storms. They could fly in spirit, while they were in deep sleep, or they could fly in body and soul. The płanetniks were friendly toward humans, often warning them about the approach of a storm or hail. They could direct the movement of clouds.[28]

Individuals who could leave their body in spirit during sleep were called burkudzäutä orasida Osetiyaliklar ning Kavkaz, and they were called mazzeri qismlarida Korsika. The burkudzäutä, mounted on animals or household objects, flew on a night between Christmas and New Year to burku, the land of the dead described as a great meadow. There they collected the seeds of agricultural plants and took them to their village, thus ensuring a rich harvest. The dead pursued and shot arrows at them as they flew back home. Yaradorlar burkudzäutä would fall sick after the return, and some of them would die.[91] The mazzeri of neighbouring villages fought each other in spirit on the night between 31 July and 1 August. The village of the defeated mazzeri would suffer more deaths during the next year.[92]

Sharqda Boltiq bo'yi viloyati Livoniya, people designated as werewolves went underground in the shape of dogs to fight against sorcerers who stole the shoots of the grain. If the werewolves failed to wrest the shoots, there would be famine.[93] Ruminiyada, strigoi were people born with a caul, which they donned upon reaching adulthood; this made them invisible. They then travelled in animal form to the meadow at the end of the world. There they fought each other all night, becoming reconciled in the morning. The reason for the fight is not specified.[92] The Cherkeslar told that, on a certain night of the year, their sorcerers fought with the sorcerers of the Abkhaz people, trying to suck each other's blood.[91]

In West Europe, medieval sources describe women who fell into trance on certain nights, abandoning their bodies in the form of an invisible spirit or animal. They then travelled to a gathering led by a female divinity who bestowed prosperity and knowledge. The divinity, semi-bestial or attended by animals, was known by various regional names, such as Xolda, Perchta, Madonna Oriente, Richella, Bensozia, Dame Habonde va Peri malikasi (in Scotland).[94] She could be derived from Seltik ma'buda kabi Epona, Matres va Artio.[95] Yilda Sitsiliya, women and girls had nocturnal meetings in spirit with the so-called Donni di fuora "women from the outside", which could be traced back to the ancient ecstatic cult of the Mothers of Engyon, ning Krit kelib chiqishi.[96]

The armier were men from Arige ichida Pireneylar who could see and talk to the souls of the dead.[97] The mesultane were women and girls in Gruziya who plunged into a lethargy and travelled in spirit to the land of the dead, to communicate with them.[98]

Theories on origin

The zduhaći, the dragon men, and the related folkloric figures of Europe can be compared with Evroosiyo shamanlar,[99][100] masalan, noaidi ning Lapps, as well as the shamans of the Samoyedlar va Tungus yilda Sibir.[101] They were all able to leave their body in spirit to fight against the enemies of their community.[99] The shamans also fought against each other, usually in animal form, for reasons such as to procure for their side as much kiyik as possible.[101] However, for a shaman's soul to leave his body, he had to work himself into a state of ecstasy through a ceremony consisting of drumming, dancing, chanting, and even taking narcotics. All the zduhaći had to do was to fall asleep, although the unusual depth of their sleep indicates a state of ecstasy.[102] There are detailed and eventful descriptions of the journey of the shaman's soul, but no corresponding accounts exist in the case of the zduhaći. However, the zduhaći who left their bodies were said to have gone into the winds. This expression may contain an idea of a journey.[103] Pavel Rovinski recorded the words he heard from his landlady in Montenegro on a windy night in March: "Listen, how they sing—the travellers; they have gone high high! Happy journey to them!"[8][103]

The crucial difference between the shamans and their European counterparts lies in the fact that the ecstasy of the former was public, while that of the latter was always private. Tarixchi Karlo Ginzburg asserts that "[t]his divergence stands starkly against a homogeneous background."[101] Ginzburg regards all of them as mediators with the realm of the dead, who are the "ambiguous dispensers of prosperity"; the ecstasy represents a temporary death.[101][104] The accounts in which the figures fly or fight materially rather than in spirit, are attempts "to describe an ecstatic experience perceived as absolutely real".[86] Ginzburg argues, adopting a diffuzionist approach, that the shamanistic elements of the European folkloric figures have their original source in the shamanism of Siberian nomads, and their diffusion was possibly mediated by the Skiflar.[105] Another possibility is that the shamanistic beliefs are derived from a common source. Their nucleus could have developed in a remote past from cultural interactions between the Proto-hind-evropaliklar, ma'ruzachilar Proto-Ural tili, and ancient populations of the Caucasus.[106] A third possibility is derivation from structural characteristics of the human mind.[105] This is suggested by the persistence of the shamanistic phenomena over a long period, and their dispersion over a large area in culturally disparate societies. These three possibilities are not mutually exclusive.[106]

Adabiyotda

Romanda Lelejska gora tomonidan Mixailo Laliç, set in Montenegro during the Second World War, there is a negative character, Kosto, nicknamed Zduvač (a local variant of zduhać.) Kosto is described as an elderly man of great strength. He says that when he lived in America the Italian Mafiosi called him Il Mago, "magician" or "sorcerer", which he translates as zduvač. Uning Colt revolver is called Zduvač's Spouter because it always hits its target. Kosto is killed by the main character of the novel in a brutal fight.[107]

A qisqa hikoya tomonidan Simo Matavulj, titled "Zduhač", Matavulj acts as the companion and translator for a French Vikomte who goes to hunt bears near a mountainous village in Qadimgi Gertsegovina (part of Montenegro). One of their escort is Mićun, a burly young man from the village, who falls into a trance during a storm. The vicomte is given the explanation that Mićun, being a zduhać, leaves his body to fight in the clouds against alien zduhaći. After an hour or two, the zduhać wakes up exhausted. Another man of the escort asks him, "Was it good for us?" to which Mićun answers affirmatively. The vicomte concludes the story by quoting Hamlet 's well-known lines about the secret things of heaven and earth (Hamlet, 1.5.188–89 ).[108]

Shuningdek qarang

  • Gradobranitelj, man in Serbia who used magic to protect his village from bad weather

Izohlar

  1. ^ a b v d e f Kulišić, Petrović, & Pantelić 1970, pp. 139–41
  2. ^ Miklosich 1886, p. 327
  3. ^ a b Plotnikova 2008, para. 10
  4. ^ Đerić 1930, p. 48
  5. ^ a b Čajkanović 1994, p. 264-65
  6. ^ a b Radenković 1996, pp. 12–13
  7. ^ a b v Đorđević 1953, pp. 237–38
  8. ^ a b v d e Rovinski 1901, pp. 528–29
  9. ^ a b v Đorđević 1953, pp. 239–40
  10. ^ a b Kajmaković 1974, p. 102
  11. ^ a b v d e Đorđević 1953, pp. 241–42
  12. ^ a b Kordić 1990, pp. 220–21
  13. ^ a b Đorđević 1953, pp. 242–44
  14. ^ a b v d e f g Đorđević 1953, pp. 245–46
  15. ^ a b v Đorđević 1953, pp. 249–50
  16. ^ a b v d Rovinski 1901, pp. 530–31
  17. ^ a b v d Đorđević 1953, pp. 247–48
  18. ^ a b Rovinski 1901, p. 533
  19. ^ Rovinski 1901, pp. 531–32
  20. ^ Kordić 1990, pp. 135, 143
  21. ^ Kordić 1990, p. 129
  22. ^ a b v Kordić 1990, pp. 184–195
  23. ^ a b Kordić 1990, pp. 136–37
  24. ^ Kordić 1990, pp. 162–63
  25. ^ a b Đorđević 1953, p. 250
  26. ^ Radenković 1996, pp. 305–6
  27. ^ Đorđević 1953, p. 244
  28. ^ a b v Tolstoy & Tolstaya 1981, p. 112
  29. ^ a b v Đorđević 1953, p. 240
  30. ^ a b Dragović 1997, pp. 196–97
  31. ^ Kulišić, Petrović, & Pantelić 1970, p. 64
  32. ^ a b Petrović-Njegoš 1952, p. 39
  33. ^ Petrović-Njegoš 1952, pp. 37–38, 174–76
  34. ^ Đorđević 1953, p. 28
  35. ^ Karadžić 1867, p. 215
  36. ^ Petrović-Njegoš 2000, para. 41
  37. ^ Zorić 1896, p. 227
  38. ^ a b v d Zečević 1981, p. 149
  39. ^ Tolstoy & Tolstaya 1981, p. 105
  40. ^ a b Todorović 2004, pp. 209–10
  41. ^ Glišić 1969, p. 74
  42. ^ Veselinović 1896, p. 20
  43. ^ Yakushkina 2006, pp. 320–21
  44. ^ a b Tolstoy & Tolstaya 1981, pp. 106–7
  45. ^ a b v d e f Georgieva 1993, p. 112
  46. ^ a b v d e Georgieva 1993, pp. 109–11
  47. ^ Kulišić, Petrović, & Pantelić 1970, p. 142
  48. ^ a b v Zečević 1981, p. 68
  49. ^ Plotnikova 2008, para. 7
  50. ^ a b Zečević 1981, p. 62
  51. ^ Zečević 1981, p. 67
  52. ^ Zečević 1981, p. 64
  53. ^ Trojanović 1983, p. 151
  54. ^ Plotnikova 1998, pp. 164–65
  55. ^ Trojanović 1983, pp. 145–46
  56. ^ a b Zečević 1981, p. 150
  57. ^ a b v d e Georgieva 1993, p. 134
  58. ^ a b Kulišić, Petrović, & Pantelić 1970, p. 143
  59. ^ a b Georgieva 1993, p. 132
  60. ^ a b v Trojanović 1983, p. 147
  61. ^ a b v d Zečević 1981, p. 151
  62. ^ Radenković n.d., para. 11
  63. ^ a b v Bjeletić 2004, p. 146
  64. ^ a b Zečević 1981, p. 66
  65. ^ a b Radenković 2001, pp. 559–60
  66. ^ a b Todorović 2011, pp. 224–26
  67. ^ Zečević 1981, pp. 152–53
  68. ^ a b Radenković n.d., para. 7
  69. ^ Kulišić, Petrović, & Pantelić 1970, p. 5
  70. ^ Tolstoy & Tolstaya 1981, p. 104
  71. ^ Georgieva 1993, p. 136
  72. ^ a b v Zečević 1981, p. 72
  73. ^ Belova 2001, p. 223
  74. ^ Radenković 1996, p. 120
  75. ^ Trojanović 1983, pp. 141–42
  76. ^ Georgieva 1993, p. 65
  77. ^ Zečević 1981, pp. 68–69
  78. ^ Georgieva 1993, p. 116
  79. ^ a b Perić 2008, pp. 174–78
  80. ^ Khalanski 1885, pp. 167–76
  81. ^ Georgieva 1993, p. 130
  82. ^ Karadžić 1845, 99-101 betlar
  83. ^ Radenković 2001, pp. 393–95
  84. ^ a b Ginzburg 1991, pp. 160–62
  85. ^ Radenković 2001, pp. 303–5
  86. ^ a b Ginzburg 1991, pp. 155–56
  87. ^ Doja (2005), p. 451–456.
  88. ^ Elsie 2001, pp. 74–75, 153–55
  89. ^ Plotnikova 2008, para. 3–6, 11–17
  90. ^ Tolstoy & Tolstaya 1981, p. 48
  91. ^ a b Ginzburg 1991, pp. 163–64
  92. ^ a b Ginzburg 1991, pp. 166–67
  93. ^ Ginzburg 1991, p. 153
  94. ^ Ginzburg 1991, pp. 96–100
  95. ^ Ginzburg 1991, p. 211
  96. ^ Ginzburg 1991, pp. 122–24
  97. ^ Ginzburg 1991, p. 89
  98. ^ Ginzburg 1991, p. 194
  99. ^ a b Klaniczay 2006, pp. 216–17
  100. ^ Georgieva 1993, p. 129
  101. ^ a b v d Ginzburg 1991, pp. 170–72
  102. ^ Kordić 1990, pp. 76–77
  103. ^ a b Kordić 1990, p. 71
  104. ^ Ginzburg 1991, p. 186
  105. ^ a b Ginzburg 1991, pp. 212–13
  106. ^ a b Ginzburg 1991, pp. 216–17
  107. ^ Lalić 1969, pp. 341, 448–451
  108. ^ Matavulj 1917, pp. 62–68

Adabiyotlar