It is a fact that Russians and Polapic Slavs used to offer human sacrifices. Mention of such sacrifices among the Southern Slavs is found only in the cycle of myths relating to certain buildings, which, it was superst.i.tiously believed, could be completed only if a living human being were buried or immured. Such legends exist among the Serbians and Montenegrins concerning the building of the fortress Skadar (Scutari) and the bridge near Vishegrad; with the Bulgarians in reference to building the fort Lidga-Hyssar, near Plovdiv, and the Kadi-Kopri (Turkish for "the bridge of the judge") on the river Struma; and again among modern Greeks in their history of the bridge on the river Arta, and the Roumanians of the church "Curtea de Ardyesh." It seems very likely that certain enigmatic bas-reliefs, representing oval human faces with just the eyes, nose and mouth, which are found concealed under the cemented surface of the walls of old buildings have some connexion with the sacrificial practice referred to. There are three such heads in the fortress of Prince Dyouragy Brankovitch at Smederevo (s.e.m.e.ndria), not far from Belgrade, on the inner side of the middle donjon fronting the Danube, and two others in the monastery Rila on the exterior wall close to the Doupitchka Kapiya.
Funeral Customs
During the siege of Constantinople in the year 626, the Southern Slavs burnt the bodies of their dead. The Russians did the same during the battles near Silistria, 971, and subsequently commemorative services were held in all parts of Russia, and the remains of the dead were buried.
The Slavs of north Russia used to keep the ashes of the dead in a small vessel, which they would place on a pillar by the side of a public road; that custom persisted with the Vyat.i.tchs of southern Russia as late as 1100.
These funeral customs have been retained longest by the Lithuanians; the last recorded instance of a pagan burial was when Keystut, brother of the Grand Duke Olgerd, was interred in the year 1382, that is to say, he was burnt together with his horses and arms, falcons and hounds.
There are in existence upright stones, mostly heavy slabs of stone, many of them broken, or square blocks and even columns, which were called in the Middle Ages kami, or bileg, and now stetyak or mramor. Such stones are to be found in large numbers close together; for example, there are over 6000 in the province of Vla.s.senitza, and some 22,000 in the whole of Herzegovina; some can be seen also in Dalmatia, for instance, in Kanovli, and in Montenegro, at Niks.h.i.tch; in Serbia, however, they are found only in Podrigne. These stones are usually decorated with figures, which appear to be primitive imitations of the work of Roman sculptors: arcades on columns, plant designs, trees, swords and shields, figures of warriors carrying their bows, hors.e.m.e.n, deer, bears, wild-boars, and falcons; there are also oblong representations of male and female figures dancing together and playing games.
The symbol of the Cross indicates the presence of Christianity. Inscriptions appear only after the eleventh century. But many tombstones plainly had their origin in the Middle Ages. Some tombs, situated far from villages, are described by man"s personal name in the chronicles relating to the demarcations of territories, for example, Bolestino Groblye (the cemetery of Bolestino) near Ipek; Druzetin Grob (the tomb of Druzet). In Konavla, near Ragusa, there was in the year 1420 a certain point where important cross-roads met, known as "Obugonov Grob." Even in our day there is a tombstone here without inscription, called "Obugagn Greb." It is the grave of the Governor Obuganitch, a descendant of the family of Lyoubibrat.i.tch, famous in the fourteenth century.
Cla.s.sic and Mediaeval Influence
When paganism had disappeared, the Southern-Slavonic legends received many elements from the Greeks and Romans. There are references to the Emperors Trajan and Diocletian as well as to mythical personages. In the Balkans, Trajan is often confused with the Greek king Midas. In the year 1433 Chevalier Bertrandon de la Broquiere heard from the Greeks at Trajanople that this city had been built by the Emperor Trajan, who had goat"s ears. The historian Tzetzes also mentions that emperor"s goat"s ears otia tragou. In Serbian legends the Emperor Trajan seems also to be confused with Daedalus, for he is given war-wings in addition to the ears.
To the cycle of mediaeval myths we owe also the djins (giants) who dwelt in caverns, and who are known by the Turkish name div--originally Persian. Notable of the divs were those having only one eye--who may be called a variety of cyclops--mentioned also in Bulgarian, Croatian and Slovenian mythology. On the sh.o.r.es of the river Moratcha, in Montenegro, there is a meadow called "Psoglavlya Livada" with a cavern in which such creatures are said to have lived at one time.
The Spread of Christianity
When the pagan Slavs occupied the Roman provinces, the Christian region was limited to parts of the Byzantine provinces. In Dalmatia after the fall of Salona, the archbishopric of Salona was transferred to Spalato (Splyet), but in the papal bulls of the ninth century it continued always to be styled Salonitana ecclesia, and it claimed jurisdiction over the entire lands as far as the Danube.
According to Constantine Porphyrogenete, the Serbians adopted the Christian faith at two different periods, first during the reign of the Emperor Heraclius, who had requested the Pope to send a number of priests to convert those peoples to the Christian faith. It is well known, however, that the Slavs in Dalmatia even during the reign of Pope John IV (640-642) remained pagans. No doubt Christianity spread gradually from the Roman cities of Dalmatia to the various Slav provinces. The Croatians already belonged to the Roman Church at the time when its priests were converting the Serbians to Christianity between the years 642 and 731, i.e., after the death of Pope John IV and before Leon of Isauria had broken off his relations with Rome.
The second conversion of those of the Southern Slavs who had remained pagans was effected, about 879, by the Emperor Basil I.
At first the Christian faith spread amongst the Southern Slavs only superficially, because the people could not understand Latin prayers and ecclesiastical books. It took root much more firmly and rapidly when the ancient Slavonic language was used in the church services.
Owing to the differences arising over icons and the form their worship should take, enthusiasm for the conversion of the pagans by the Latin Church considerably lessened. In the Byzantine provinces, however, there was no need for a special effort to be made to the people, for the Slavs came in constant contact with the Greek Christians, whose beliefs they adopted spontaneously.
From the Slavonic appellations of places appearing in certain official lists, one can see that new episcopates were established exclusively for the Slavs by the Greek Church. The bishops conducted their services in Greek, but the priests and monks, who were born Slavs, preached and instructed the people in their own languages. Thus they prepared the ground for the great Slav apostles.
The Slav apostles of Salonica, Cyrillos and his elder brother Methodius, were very learned men and philosophers. The princ.i.p.al of the two, Cyrillos, was a priest and the librarian of the Patriarchate; in addition he was a professor of philosophy in the University of the Imperial Palace at Constantinople, and he was much esteemed on account of his ecclesiastical erudition. Their great work began in 862 with the mission to the Emperor Michel III., with which the Moravian Princes Rastislav and Svetopluk entrusted them.
The Moravians were already converted to Christianity, but they wished to have teachers among them acquainted with the Slav language. Before the brothers started on their journey, Cyrillos composed the Slav alphabet and translated the Gospel.
Thus the Serbians obtained these Holy Books written in a language familiar to them, and the doctrines of the great Master gradually, but steadily, ousted the old, primitive religion which had taken the form of pure Naturalism. But the worship of Nature could not completely disappear, and has not, even to our day, vanished from the popular creed of the Balkans. The folk-lore of those nations embodies an abundance of religious and superst.i.tious sentiment and rites handed down from pre-Christian times, for after many years" struggle paganism was only partially abolished by the ritual of the Latin and afterwards of the Greek Christian Church, to which all Serbians, including the natives of Montenegro, Macedonia and parts of Bosnia, belong.
Superst.i.tion
The foundations of the Christian faith were never laid properly in the Balkans owing to the lack of cultured priests, and this reason, and the fact that the people love to cling to their old traditions, probably accounts for religion having never taken a very deep hold on them. Even to this day superst.i.tion is often stronger than religion, or sometimes replaces it altogether. The whole daily life of the Southern Slav is interwoven with all kinds of superst.i.tion. He is superst.i.tious about the manner in which he rises in the morning and as to what he sees first; for instance, if he sees a monk, he is sure to have an unfortunate day; when he builds a house, a "lucky spot"
must be found for its foundation. At night he is superst.i.tious about the way he lies down; he listens to hear if the c.o.c.ks crow in time, and if the dogs bark much, and how they are barking. He pays great attention to the moment when thunder is first heard, what kind of rain falls, how the stars shine--whether or not they shine at all, and looks anxiously to see if the moon has a halo, and if the sun shines through a cloud. All these things are portents and omens to his superst.i.tious mind, and they play a considerable part in all his actions. When he intends to join a hunting expedition, for example, he decides from them whether there will be game or not; he believes that he is sure to shoot something if his wife, or sister (or any other good-natured person) jumps over his gun before he calls up his dogs. Especially there are numberless superst.i.tions connected with husbandry, for some of which fairly plausible explanations could be given; for others, however, explanations are hopelessly unavailing, and the reasons for their origin are totally forgotten. Nevertheless, all superst.i.tions are zealously observed because, the people say, "it is well to do so," or "our ancestors always did so and were happy, why should we not do the same?"
The planting of fruit-trees and the growing of fruit must be aided by charms, and numerous feasts are organized to secure a fruitful year, or to prevent floods, hail, drought, frost, and other disasters. But undoubtedly the greatest number of superst.i.tions exist regarding the daily customs, most of which refer to birth, marriage and death. Charms are used to discover a future bridegroom or bride; to make a young man fall in love with a maid or vice versa; also, if it seems desirable, to make them hate each other. Sorcery is resorted to to ensure the fulfilment of the bride"s wishes with regard to children; their number and s.e.x are decided upon, their health is ensured in advance, favourable conditions are arranged for their appearance. Death can come, it is believed, only when the Archangel Michael removes a soul from its body, and that can only happen on the appointed day.
The chief national customs of the Southern Slavs are involved in a ma.s.s of superst.i.tion. As the Serbians are the most representative of the Balkan Slavs, we shall consider a few of their customs in order to show how little of the true spirit of religion is to be found in some of their religious observances.
Marriage
When a child is born in a Serbian family, the friends congratulate the parents and wish for them: "that they may live to see the green wreaths," which means living to see their child married. Marriages are most frequent in autumn, especially towards Christmas, and more rare in summer. When parents intend to find a bridegroom for their daughter or a bride for their son, they generally consider the question thoroughly for a whole year beforehand. They take their daughter or son to various social gatherings, in order that they may meet one suited to become the husband of their daughter or the wife of their son. When a daughter is informed of her parents" decision she must hasten her preparations: she must see that the bochtchaluks [20]
(wedding presents) which she has to distribute among the wedding guests (svati or svatovi) be finished soon. These presents are articles mostly made by her own hands, such as socks, stockings, shirts, towels, and rugs. Usually the house is put into good order and perhaps enlarged before the marriage, and when all the preparations are ready the rumour of her approaching marriage is allowed to spread through the village. As marriages are usually settled by the parents, love-matches, unfortunately, are rare, and elopements are regarded as phenomenal. There are, however, cases where young people are not docile to the will of their parents with regard to marriage. If a girl has fallen in love with a young man, she may have recourse, besides usual ways and methods, to professional enchantresses. Among the devices recommended by these friends of lovers are the following: The maiden looks through the muzzle of a roast sucking-pig (which has been killed for the Christmas festivities) at her beloved, whereupon he is sure to grow madly in love with her; her lover is bound to die of love for her if she sees him through a hole made in a cherry or certain other fruit; she is equally sure to gain his affection if she can succeed in finding the trace of his right foot-print and turns the earth under it. These and many other kinds of sorcery are usually practised on or about St. George"s Day (23rd of April, O.S.).
Young men, too, have recourse on occasion to witchcraft when they desire the love of some obdurate maiden. For instance, if at midnight on a certain Friday the young man goes to the courtyard of the dwelling of the lady of his heart and there shakes a tree three times, uttering as many times her Christian name, she is absolutely certain to answer his call and to reciprocate his love. Another equally infallible method is for him to catch a certain fish and to let it die near his heart; then to roast its flesh until it is burnt to a cinder, then to pound this, and to place the powder secretly in water or some other beverage. If the girl can be induced to taste of it, she is as a matter of course constrained to love him. These expedients recall the famous exploit of the French troubadour Pierre Vidal undertaken to win the love of his beautiful patroness Donna Azalais de Baux. A magical recipe for success in love, taken from an Arabic monument, was given to the poet by Hugues de Baux, a mischievous young knight and brother-in-law of the fair Donna Azalais; the credulous Vidal was induced to ride on a pig one moonlight night three times round the castle of his lady-love, all unconscious that his waggish friend had brought all the inmates to a terrace to witness his ridiculous exhibition.
Marriage Negotiations
When parents have chosen their son"s bride they send to her parents a fully qualified delegate (navodagjya) to inquire whether or not they would consent to give their daughter to the young man. As marriages are rarely concluded without the aid of these delegates there are numerous persons who make it their regular profession to negotiate marriages, and they receive a sum of money when their offices are successful. In addition to this fee the navodagjya receives from the future bride at least one pair of socks. If the father of the girl is not agreeable to the proposal, he generally does not give a decisive reply, but finds some pretext, stating, for example, that his daughter is still too young, or that she is not quite ready with her preparations for marriage; but if the young man appears to be eligible and the father is willing to give his consent, he generally answers that he would like to see his daughter married to such an excellent man, provided the couple be fond of each other. Then a meeting is arranged, although in fact this is merely a matter of form, since the final decision must come from the parents themselves, irrespective of the mutual feelings of the prospective husband and wife. The parents ask the young people if they like one another; usually an affirmative answer is given, whereupon all present embrace each other, and presents are exchanged, both between the parents and between the future husband and bride. This event is often celebrated by the firing of pistols and guns, in order to make it known all over the village that marriage festivities are soon to follow. Soon after the ceremony, which may be called a preliminary betrothal, the parents of the bridegroom, together with the young man and a few most intimate friends, pay an official visit to the house of the bride. The visit usually takes place in the evening, and, after the bridegroom has given the bride a ring, festivities begin and last until the next morning. A few days later the bride and the bridegroom go to church, accompanied by a few friends, and the priest asks them some stereotyped questions, such as: "Do you wish to marry of your own free will?" to which they are, so to speak, compelled to answer "Yes."
The Wedding Procession
A week before the wedding-day both families prepare their houses for numerous guests, whom they will entertain most hospitably for several days. Until very recent times, if the bride lived in some distant village the wedding procession had to travel for several days to fetch her, and, in the absence of good roads for carriages, the entire party had to ride on horseback. The wedding party includes the dever [21]
(that is, leader of the bride), who remains in constant attendance upon the bride throughout the ceremonies, being, in a sense, her guardian; the koom (princ.i.p.al witness, who in due course becomes a sort of sponsor or G.o.dfather to the children); and the stari-svat, who is the second witness of the wedding ceremony. Throughout the wedding ceremonies the koom has to stand behind the bridegroom and the stari-svat behind the bride. The stari-svat is also a kind of master of the ceremonies on the wedding-day; he keeps order among the guests and presides at the nuptial banquets. With the dever come also his parents, and the koom and stari-svat must bring one servant each, to attend them during the ceremony. These two witnesses must provide themselves with two large wax candles, generally adorned with transparent silk lace and flowers, which they must present to the bride in addition to many other gifts.
Before the procession sets out, the young people fire pistols, sing, and dance, whilst the elders sit and take refreshment. The appearance of the bridegroom in his bridal garments, and wearing flowers in his hat, is the signal for the traditional nuptial songs from a chorus of girls. When the carriages are ready to start they sing the following:
"A falcon flew from the castle Bearing a letter under its wing, Drops the letter on the father"s knee See! Father! The letter tells you That thy son will travel far, Beyond many running rivers, Through many verdant forests, Till he brings you a daughter[-in-law]."
The Tzigan (Gipsy) band begins its joyful melodies; the bridegroom, the standard-bearer, and other young people mount their horses, all gaily bedecked with flowers, and the procession starts for the bride"s house, the equestrians riding, generally, two and two, firing pistols and singing. The procession is always led by a frolicsome youth who carries a tchoutoura (a flat wooden vessel) containing red wine. It is his duty to offer this to every person the wedding party may meet on the road, and he is privileged to make, during the wedding festival, jokes and witticisms at the expense of everybody. He enjoys the licence of a court jester for that day, and n.o.body must resent his witticisms, which are, at times, indelicate and coa.r.s.e.
A few steps behind the tchoutoura-bearer ride the voivode (general, or leader), whose office it is to support the former in his sallies, and the standard-bearer, who carries the national flag; after them, in one of the carriages profusely decorated with flowers, ride the bridesmaids, who are selected from among the relatives of the bridegroom. With other presents the maidens carry the wedding dress and flowers which the bridegroom"s father has bought for his future daughter-in-law. Immediately following the bridesmaids rides the bridegroom between the koom and the stari-svat. Then come other relatives and guests, two and two in procession. At times these wedding processions offer a very impressive sight.