Category Archives: Czech
Golem
Etymology: gelem “raw material”
Pronunciation: “GOH-ləm,” “goilem” in Yiddish
The first time I heard of the golem having a place in folklore outside of tabletop gaming with Dungeons & Dragons is with the Disney cartoon series Gargoyles in the episode “Prague.” Where an animated statue of a human made from mud or clay is brought to life.
Disclaimer – Not to be confused with Gollum from Tolkien’s Middle Earth series.
What’s In A Name?
The modern term golem comes from the word gelem and means “raw material.” In more modern times, the Hebrew use of the word is used to mean “fool,” “silly,” “stupid,” “clueless,” and “dumb.”
In the Bible and more accurately, the Torah, the word golem is used when referring to something that is still in embryo or incomplete. The passage for Psalm 139:16 has the word “gal’mi” which means “my unshaped form.” In Hebrew, the root words are written with the consonants “glm.”
The Mishnah uses the word when referring to an uncultivated person. Modern usage of the word sees golem being used as a metaphor for “brainless lunks” or those serving others under controlled conditions or seen as enemies by others. In Yiddish, the term golem is used as an insult for someone who is clumsy or slow.
Creation
Creating a golem seems to be pretty straightforward. Create a life-sized human figure from either mud or clay. This figure is then given life when specific holy words are carved into the brow or hung around the neck with the words being spoken by a skilled Rabbi who knows the arts of Kabbalah. The golem can also be returned to lifelessness by changing the words.
Talmud – In the earliest stories of Judaism, Adam whose name means “red [clay]” is first created as a golem from the dust of the earth when he is created into a shapeless form.
In Judaism, only a very holy person who was close to God or strived to be could gain the wisdom and power needed to create life. However, no matter how holy a person became, the golem they created is but a shadow compared to God’s creation.
Sefer Yetzirah – Or the Book of Formation, this book dates from the Middle Ages and has passages that expound on how to create and animate golems. It must be noted that it is very little in Jewish mysticism that supports this work.
Weakness – What makes the golem a pale shadow of God’s creation of humans is that golems are unable to speak. In the Sanhedrin 65b, Raba creates a golem using the Sefer Yetzirah. When Raba sent the golem to Rav Zeira, they spoke to the golem. When the golem was unable to answer, Rav Zeira comments that the golem was created by a colleague and for it to return to dust.
Another weakness of Golems is their inability to disobey any orders from those that created them and that can lead to folly and problems.
Ultimate Wisdom & Holiness
Creating a servant was seen as the ultimate act of one demonstrating their wisdom and holiness to make and create life. There are numerous stories throughout the Middle Ages era of many prominent rabbis having done so.
That makes sense. There’s the Tiamat and Abzu creating the Anunnaki and in turn, they created the Igigi who in turn go on to make humans.
Plus, the creation of homunculi was pretty common during the Middle Ages by alchemists. Plus the idea follows us into the current age with stories like Mary Shelly’s Frankenstein novel.
Modern Hubris – More current literature and media tend to see the creation of another being as an act of hubris and folly where the creation turns on the creator.
Limitations – Of course, over time, there would be other limits and aspects added to the tales of golems. Many such stories include where it is the use of magical or religious words that will animate the golem. Examples are where one of the names of God is written on the forehead, writing the name on a piece of paper and sticking it to the forehead, or placing the paper or tablet under the tongue of the golem. Another word is “Emet” meaning “truth” in the Hebrew language. Then to return the golem to lifelessness, the first letter of Emet is erased to form the word “Meit” or “dead” in Hebrew.
Adam
As I previously mentioned further up, in the earliest stories from Judaism, namely the Talmud, Adam, the first man is a golem created by Yahweh or God from the dust of the earth. Adam’s name means “red [clay].”
The Golem Of Prague
This is the story referenced in the Disney Gargoyles episode “Prague.” The story of the Golem first appears in an 1847 collection of Jewish tales called “Galerie der Sippurim” by Wolf Pascheles of Prague. Another, fictional account of this story was published by Yudl Rosenberg in 1909.
In Czechoslovakian legend, in 1580 C.E., the Jewish community was under a lot of threats of violence, massacres, and blood libels.
For those that don’t know what a blood libel is, these are false accusations thrown towards the Jewish communities, claiming they kill people, usually claims of children in order to use their blood in their rituals. Adding weight to these grisly accusations, a child would be killed and then left near the home of a prominent Jew in an effort to frame them. Sometimes a child just outright disappeared. These accusations would get so bad, as was happening in Prague, Jews were getting murdered by mobs, if they weren’t getting arrested and put on trial.
Unfortunately, these types of accusations still continue in the modern day, though the term has broadened more to include any unpleasant accusations. You would think even in more modern, current times people would be better aware of this. But we still have those who persist in their misinformation and conspiracies where any efforts to correct them, tend to cause this group to double down on their cognitive biases and misinformation.
I’m digressing…
The chief rabbi in Prague at the time was Rabbi Yehudah Loew Ben Bezalel, a renowned scholar of both Jewish law and mysticism. Loewe was no stranger to the persecution his community suffered from. He grew up with constant persecution to his people and was familiar with how communities would grow and settle where they were better treated until such time they would have to move and leave when the locals eventually turned on them.
To confront this, Rabbi Loew and two of his colleagues set about to create a life-sized golem that they animated by inserting a piece of paper with the word “Shem” written on it into the golem’s mouth. In Kabbala, the word “Shem” is regarded as being an interpretation of God’s divine and holy name. This golem was known by the names of Josef and Yossele. He was known to be able to turn himself invisible and summon the spirits of the dead.
Loew would use the golem to perform several menial tasks that required a lot of strength. Then, every Friday evening, Loew would remove the piece of paper so the golem would not interrupt people on the Sabbath.
As luck would have it, there came a Friday, when Loew forgot to remove the piece of paper, and the golem, ended up running rampant. By the time the rabbi learned of the problem, he left the service in search of the golem. When he found the golem, Loew removed the paper from its mouth and he and his colleagues carried the golem back to the synagogue. The companions sealed the golem away in the attic of the Prague Synagogue. A ban was placed on those entering the attic. Legends hold that a rabbi and a later generation went up the stairs and saw the golem, and that rabbi placed a ban on even going up the steps.
Over time, people forgot about the golem and even today, no one is allowed inside the synagogue’s attic area or shul. In other places around the Czech Republic, visitors can access the attic or shul areas of other synagogues.
Variation – Another version of the Golem of Prague holds that Rabbi Loew dreamt that the Lord commanded him to create a golem in order to protect the Jewish people. It is this version of the story that is the basis for the Disney Gargoyles’ episode “Prague” and possibly the inspiration for Mary Shelly’s novel Frankenstein.
Another minor add-on to this legend is that during WWII, a Nazi agent is said to have gone up to the attic area and later died of suspicious circumstances.
The Golem Of Chelm
In this story, rabbi Eliyahu of Chelm created a golem that kept growing in size to the point that it tore the name of God off its forehead. At that point, the golem became inert and toppled over to crush its creator.
The Golem Of Vilna
This story is about Vilna Gaon or “the saintly genius from Vilnius,” circa 1720-1797. Rabbi Chaim Volozhin presented several different versions of a particular passage from the book Sefer Yetzira to his teacher the Gaon. Chaim made a comment on how he should be able to easily create a live human from these passages. In response, the Gaon confessed, saying that he once began to create such a being when he was a child under the age of 13. However, the Gaon received a sign from Heaven to cease doing such a process due to his young age.
The Clay Boy
This is a Yiddish and Slavic folktale that takes and combines elements for the golem and The Gingerbread Man. Essentially this story follows the childless couple motif and archetype.
An older couple whose children have grown up and left home decided one day out of loneliness to make a child out of clay and dry him on the hearth. To their delight, the clay child comes to life and the elderly couple treats him as a real child. However, the Clay Boy doesn’t stop growing and in soon enough time, he has eaten up all of the couple’s food. The Clay Boy continues his voracious appetite by eating all of the couple’s livestock and eventually, he eats the couple themselves. Unsatiated, the Clay Boy goes on a rampage through the village and doesn’t stop until a goat goes and rams them, smashing them to pieces.
Late Nineteenth Century
When we get to the later part of the 20th century, we see many non-Jewish or Gentiles become interested in stories of Golems, using them in various media for literature, movies, T.V. series, even an opera, and so on. These stories show the Christianization of the golem. Notably in the Christian idea that humanity should not presume to be God or play God lest hubris visit them horribly. That such acts end in folly and disaster. Notable stories, again Mary Shelly’s Frankenstein. Stories that don’t feature a golem, but other creations would be like H.G. Well’s Island of Doctor Moreau and any number of various science fiction featuring a robot uprising.
Similar Folkloric Figures
Androids – Robots, Cyborgs, Automatons, the idea of an artificial, mechanical being has been a part of the science fiction landscape and examples of these can be found in a few various mythologies. In the early part of the 21st century, we are seeing advances in AI and robotics that these beings are here, real, and no longer part of a what-if, speculative science fiction.
Clones – This is another area that has gone from science fiction to science fact with Scientists able to clone humans or animals in labs. There are many science-fiction literature and media that go into the ethics of cloning and what rights a clone has.
Frankenstein’s Monster – Or Frankenstein’s Creature, this is an artificially created man by the title character in Mary Shelly’s Frankenstein. In the book, the creature is created in a vat, via means of alchemy. Whereas many movie adaptations have the creature created from various body parts of cadavers. Later literature and media will give the creature the name Adam in reference to a line where the creature says “I ought to be thy Adam.”
Galatea – This is the name of a statue brought to life by the goddess Aphrodite in answer to the sculptor Pygmalion’s prayers.
Homunculus – This is a small person that Alchemists were purported to be able to create from alchemical journals. These anecdotes were popular during the 16th century.
Mökkurkálfi – In Norse mythology, the Mökkurkálfi is a clay giant created by the troll Hrungnir that helped to fight against Thor.
Tulpa – A bit more esoteric, Tulpa, or thought forms that can be created. Unlike golems, a tulpa is not likely to have a physical, tangible body.
Veles
Also Known As: Benec, Vėlinas (Baltic, Lithuanian),Volos, Volusu, Volusu, Vyeles, Ganyklos (Lithuanian), Vlas (Russian), Walgino, Weles
Epitaphs: King of Bears, Lord of all Wolves, Master of the Forest, “Skotiybog“ (God of Cattle)
Etymology: “Uel-“ to see, fields, spirits of the dead. Also likely from the proto-Indo-European word “wel-“ wool
In Slavic beliefs, folklore, and mythology, Veles is a god of many things from storms and trickery to God of the underworld and domestic animals as well as the god of the earth and water. Veles is indeed a significant and major supernatural force within Slavic mythology and beliefs. Depending upon your source, some of it can seem rather contradictory.
Given the nature of Slavic beliefs, there isn’t much concrete documentation. There is still a lot of oral history and traditions about Veles found in Czechoslovakia, Poland, and Russia. All of this can get very confusing as for the longest time, first with the arrival of Christianity, a lot of local Slavic pagan beliefs were done away with and made to be seen as aspects of evil and the devil. Then later, when that’s no longer so prominent, there just isn’t a lot that has been documented and what survives has been by oral tradition and that, can vary widely by local, regional traditions that have managed to get passed on. We also hit on several dubious sources that over time have proven not to be reliable.
Naturally, this will be where I’ve got some mistakes and expect I Veles to be a post I will come back to correct several times and update.
Attributes
Animal: Bear, Cattle, Crows, Dragons, Owl, Ravens, Rooster, Serpents, Wolf
Colors: Black, Blue, Green, Red
Day of the Week: Sunday
Directions: North, West
Element: Earth, Water
Gemstones: Bloodstone, Garnet, Jasper, Jet, Obsidian, Onyx
Incense: Cedar, Clove, Ginger, Wormwood
Month: February, March
Plant: Cedar, Hawthorne, Holly, Ivy, Mistletoe, Pine, Wheat, Willow
Planet: Mercury
Season: Autumn
Sphere of Influence: Cattle, Commerce, Divination, Fertility, Magic, Medicine, Music, Pastures, Underworld, Wealth, Wildlife
Symbols: Cattle, Horns, Serpents, Wool
Tarot: Cups, Pentacles
Weapon: Spear
Description
In some sources, Veles is described as a wolf-headed god. In other sources, Veles is described as a large serpent with horns that lives in the water or is pictured at the bottom of the Slavic World Tree with Perun in his eagle form at the top. Frequently, Veles is depicted as an elderly man with a gray beard and hair. As a shapeshifter, Veles often takes on the traits of those animals favored or associated with him such as horns and bear fur.
When in the form of a bear, Veles is regarded as the King of Bears. As a wolf, among the southern Slavs, Veles is the lord of all wolves.
Velinas – In the Balto-Slavic regions, a description is given that describes him as being a one-eyed god with a gift for divination and leader of the Wild Hunt, lord of the dead, and to whom people sacrificed to were killed with a spear. This version of Veles warrants having its own post as one source found, discusses Velinas as similar to, yet clearly different from Veles. Taking a look at the Mediterranean region among the Greek and Roman cultures, there were other culture groups like the Etruscans, the Dacians, Phrygians who have their own local deities who were similar to those of the Greek and Roman deities and would frequently be absorbed into the Greco-Roman pantheons and survive as epitaphs for the local region.
What’s In A Name?
According to the linguist Roman Jakobson, the name Veles comes from the word “uel-“ and “esu-“ while the name Volos comes from another root word for where “-el” changes to “olo.” The root word “uel” or “wel-“ can have variable meanings and refer to any number of words such as “to die,” “grass,” “to see,” “to want,” “to turn,” “to cull,” “tepid”, “hair,” “wool,” “forest,” and “deception” as in magical deceptions. The book “The Mythology of All Races” published in 1918 says that Veles’ name comes from “weles” for wolf.
The root word “uel” is also related to the proto-Germanic word “walaz” that is also seen in the old Norse “valr,” “valkyria,” and “Valholl” all words related to the Norse god Odin who is known too by the name “Valfǫðr.” In the Baltic dialects and language, we see this reflected in the word “vėlės/veļi” for the “spirits of the dead,” “shade of the deceased,” and “shadow of death.”. This is reflected in the Baltic god’s names of Vėlinas, Velnias, and Velns. A connection of the word “uel” from “ṷélsu-“ for meadow or pasture has been made with the Greek Elysium, the fields of the blessed dead.
Where “uel-“ relates with “to see,” there is a connection in the name of the seeress Veleda. Going off this, in Norse mythology there is a “Völva,” a seeress connected to water and foretelling known as “Völuspa.” The word “Völuspa” is connected to spinning or braiding the Thread of Fate of those whose futures have been seen. “Völva” is also the cognate for a “Wheel” or “Spinning Wheel.”
In the proto-Indo-European language, etymologists have found the root word “wel-“ meaning wool and likely where the English word “wool” comes from. The Russian word for “hair” is “volos.” As a god of horned cattle and other livestock, this makes sense.
Worship
First off, “The Primary Chronicle” is the main source and historical record that provides us with evidence for Veles’ importance and worship. Veles is one of the Slavic gods that can be concretely confirmed while there are several others that have been disproved or there’s still information being gathered to confirm them.
Veles is worshiped in two distinct forms. One as Veles and one as Volos. This makes sense as that can be a way to break down all the aspects of what Veles is a god of and the domains he presides over. Scholars and etymologists suggest that Veles and Volos are two different gods being referred to. However, that does make sense for a need to see two different deities once the Slavic regions began to be Christianized and there’s a split of Veles’ dualistic nature.
Cocks or Roosters would be sacrificed to Veles at the rivers or lakes sacred to him.
During the later 10th century, Vladimir I, the Prince of Kiev erected seven statues in his city, of which Veles was one of them. However, Veles’ statue is the only one that didn’t stand up on the hill next to the other statues and castle. Instead, Veles’ statue could be found in the city in the marketplace. This placement indicates strongly Veles’ importance to commerce. Plus, it also shows that the worship of Perun and Veles needed to be kept separate as Perun’s shrines and worship were to be conducted up high with Veles’ place down in the lowlands. Among the Southern Slavs, Veles’ name is often found in place names.
Triglav – Veles was worshipped as an aspect of the three-headed Slavic god Triglav and the Slavic trinity consisting of Perun, Veles, and Svarog.
Christian Influence
With the arrival of Christianity in the Slavic regions and countries, the aspect of Veles has largely been suppressed, at least the aspects connecting him to the Underworld and as a trickster. He has been equated with the Devil with his name becoming the same word for ghosts and devils. There is a record of Czech’s referring to Veles as a devil in the 16th century. An idol was thrown in the Pocayna River. Veles is used frequently in medieval curses from Bohemia.
Due to Veles’ dualistic nature, we see a split in his name with Veles and Volos. The name Veles under Christian influence holding a more negative connotations and associations. Whereas with Volos, he is held more benignly, and this aspect survives, becoming associated with different Saints.
St. Blaise – Or Saint Vlas, Saint Vlaho, St. Blaz, or St. Vlasiy, he is connected more to the aspect of Volos, he is a shepherd and patron saint cattle and domestic animals. Icons of St. Vlas were placed in cattle sheds for their protection. The Saint’s name day is February 12th and, on this day, cattle are treated to a special feed to eat. In Yaroslavl, the church built on the site of Vele’s shrine was dedicated to St. Blaise.
St. Nicholas – Veles is associated with this saint who is a patron of merchants, fishermen, and mariners. There is also this connection due to the association with water and being a snake who is slain by St. George, a motif similar to the enmity between Perun and Veles.
Parentage and Family
Parents –
Father – Rod, the creator god in Slavic beliefs.
Mother – Zemun, a divine or celestial cow.
Sometimes Veles’ parents are given as Svarog and Lada.
Siblings
Perun and Dażbóg
Consort
Depending on the region or the source cited, Veles is married either to Mokosh, the goddess of the earth, or to Devana, a goddess of the wilds and hunt.
Mokosh – She is somewhat conflicting as in other stories Mokosh is the wife to Perun and whom Veles kidnaps in their never-ending feud.
Devana – Or Dziewanna was forced to marry Veles after she rebelled against Perun.
Children
Jarilo – A fertility god raised by Veles after being kidnapped. So he may not really count.
Chaoskampf
The struggle against Chaos; this is a familiar motif found throughout the world in many different regions and mythologies of a culture hero or God going up against a creature of chaos. This creature is often shown as and takes the form of a great serpent or dragon. This is the familiar Knight slaying the Dragon seen in many European mythologies. Parallels to this concept are even found in other cultures.
This aspect is seen in the descriptions of Veles where he is a serpent with horns and the battle that he has with Perun. It’s a dragon or serpent-slaying motif seen with the story of Saint George slaying the dragon.
Storm Myth – Battle With Perun, the Storm God
As previously mentioned above under Chaoskampf, this story is perhaps the best-known Slavic story, especially as it fits into the Christian ideas of a hero slaying the dragon or evil or order triumphing over chaos.
Russian scholars and philologists Vyacheslav Vsevolodovich Ivanov and Vladimir Toporov have reconstructed this mythical battle of Perun and Veles with comparative studies to various Indo-European myths, Slavic folk tales, and songs.
Perun, the god of thunder battles against Veles in his dragon form. Depending on the story, Veles has stolen either Perun’s son, wife, or cattle which leads to their conflict.
As a challenge, in the shape of a huge serpent, Veles comes up from the underworld of Nav and wind his way up the Slave World Tree towards the heavens and Perun’s domain. Naturally, Perun responds by sending lightning bolts so that Veles flees back down and turns himself into various animals, people, and even trees to escape from or ambush Perun as they battle it out.
In the end, Veles is slain by Perun and the person or thing that Veles is to have stolen is released from within his body and it comes out in the form of falling rain from the heavens.
Scholars have commented that this “Storm Myth” is probably how the ancient Slavs would explain the changing of the seasons throughout the year. Any dry periods would be seen as Veles’ theft with the storms and lightning being interpreted as a divine battle up in the heavens and Perun’s ultimate triumph over Veles with the arrival of rain and Perun establishing order over chaos.
The Slavs have a saying that wherever lighting strikes, that is Perun attacking Veles.
Variation 1 – In the stories where Veles kidnaps Perun’s son, it is Jarilo, the tenth son who is stolen. Veles then raises Jarilo as his own son, who when he is older, becomes a god of fertility and heralds the arrival of spring when he returns to the lands of the living.
Variation 2 – It is Perun who is stolen as an infant and raised in the underworld. Once Perun is grown, he battles many creatures in order to fight his way back up to the mortal world.
Fertility God
Since the “Storm Myth” is cyclical and repeats every year. It connects Veles as a god of fertility and a god who dies and then is resurrected. The snake or serpent aspect of Veles would be him shedding his old skin or old life to be reborn as the year changes.
The “Storm Myth” and battle with Perun places Veles in a more negative role as one who brings chaos. Certainly, change is chaotic, but there is a pattern that emerges and soon you can make sense of that pattern and bring about a certain order to things so it doesn’t get destructive.
For the ancient Slavs, Veles wasn’t evil, he was the god of the wilds and nature which can appear to be very unpredictable if you’re not careful or respectful.
Later Christian influences will place him as evil and why in so many places Veles’ name does become synonymous with the devil and evil. But we do see where Veles appears as a Saint such as Saint Nicholas to save a poor farmer’s cattle from the destructiveness of St. Elias, a representative of Perun.
While Perun is more associated with agriculture, there is a Russian custom during harvest season to cut the first ear of wheat and tie it into an amulet that would protect crops from evil spirits. This was known as “tying the beard of Veles” which meant to invoke good fortune and wealth.
Duality – Ultimately the conflict of Perun and Veles is the duality in the clash of good and evil and the cyclical nature of the passing of the seasons and year. Veles represents the earth, water, and physical world and Perun represents fire, the heavens, and spirit.
Marriage To Devana
Also known as Dziewanna, she is a goddess of the wilds and hunt. As punishment, Devana found herself forced to marry Veles after she rebelled against Perun. Wanting to be wild and free, Devana didn’t initially love Veles at first despite the two having a domain that’s very similar to each other. After a bit of thought, Veles managed to win Devana over when he changed into a basil flower and calmed her. While they’re still not really in love, together they do watch over the lowlands of the wilds and are a force not to be taken lightly.
God of Mischief
Like Loki, Veles is considered a god of mischief and trickery. This ties strongly to the association of Veles’ use of magic, shapeshifting, and the arts. This aspect holds where Veles is seen as a god of chaos and a disruption during any long periods of dryness, or no rain as primarily seen in the “Storm Myth.”
Magic & The Arts
In this aspect, we see Veles the god of divination, magic, music, poetry, the earth, and water. Oaths would be sworn in Veles’ name. Traveling musicians, skalds, bards, and poets were known to pray to Veles for his protection as they traveled.
As a god of poetry, divination, and the arts, Veles has been equated with the Norse Odin. There is a 12th-century Russian epic, “The Tale of Igor’s Campaign,” where the character Boyan the wizard is referred to as Vele’s grandson. Poetry, music, and magic were closely linked in both Nordic and Slavic beliefs.
Veles is regarded as a protector of traveling musicians. Up into the 20th century, in some wedding ceremonies held in northern Croatia, the music won’t begin playing unless the groom while making a toast, spills some of the wine onto the ground, especially near the roots of a tree. This tradition would be musicians making a toast to their patron deity.
The Slavic magician-priests were called: volhov, volchvi, vlъsvi and volъsvi. They were not priests of an elite religion like those belonging to Perun. Rather, these magician-priests were known to be seers, soothsayers, poets, magicians and sorcerers as well as healers and herbalists. It is thought the etymology of volchys connects them to Volos.
God of the Underworld
Veles is a god of the Underworld, in charge of the spirits of the dead whom he would send out as his messengers. In his connection to the earth, Veles is also a god of all the bounties and riches of the earth, growing above and found below.
Nav – Also known as Nawia, this is Veles’ abode in the underworld. Incidentally, the word nav could also refer to the spirits or souls of the deceased who had premature deaths or poor deaths such as drowning, or being murdered, or if you were a murderer or warlock, these were all spirits that would come back as demons to afflict the living. The navias could take the form of birds. In Bulgaria, there is folklore that says twelve navias could suck the blood from a pregnant woman. The navias were also the demonic representation of the 1092 plague in Polotsk, Belarus.
Very similar to Norse beliefs, the Slavs also believed a huge world tree connected the mortal world to the heavens and the underworld. The roots of the world tree formed the roof of the underworld as they stretched out.
Where Perun was seen as either a hawk or eagle sitting in the branches of the world tree looking out over the heavens, Veles was seen as a huge serpent coiled around the roots ruling over the underworld.
Unlike descriptions of other underworlds, Nav was viewed as a beautiful place in folktales as a place where it’s forever Spring with green, grassy plains and plenty of water. Many fantastical creatures could be found here, not just the spirits of the dead who watched over Veles’ herds of cattle.
For the Slavs, Nav was described as being somewhere “across the sea” and was the place where migrating birds would go to every winter. In folktales, we find a different name, Virey or Iriv and that Jarilo, the god of fertility and vegetation lived here during winter and would return when it was time for spring. Jarilo would cross the seas, returning to the lands of the living bringing spring and birds back.
The Separation Of The Human World & Underworld
This story concerns the separation and boundary separating the mortal, living world with that of the underworld and lands of the dead. A shepherd pledged to Veles to sacrifice his best cow and to keep the god’s prohibitions. From this, Veles divides the human world and the underworld with either a furrow that he plows or groove over the road that the shepherd carves with a knife to prevent evil or negative powers from crossing.
God of Cattle
As Volos, he is known as “skotiybog,“ the god of cattle who watches over and protects flocks, cattle and all domestic animals, keeping them from harm. The name skotnyi bog is also the name for livestock in general. This aspect of Veles survives and continued under Christian influence well into the 18th century as Saint Blaise where he is a protector of shepherds and their flocks or cattle.
It must be noted too that it isn’t just domestic animals that Volos watches over, but all wild animals, connecting him to the image of him as a horned serpent and thus, horned gods like Pan or Cernunnos who watch over the forests and animals. In addition to the horns associated with either a bull or ram, there is also sheep’s wool that is used as a symbol for Veles.
The Koledari would sing that they come to “weaving black wool.” There is some folklore involving wool and the expressions, “presti vunu” meaning weaving wool, and “crnu vunu presti” meaning the weaving of black wool. These are illusions to magical crafts and Veles’ role as a god of magic.
God of Commerce & Wealth
Given how cattle were regarded as a sign of wealth and influence, it’s not hard to see Volos become the god and patron of commerce, business, prosperity, trade, and wealth. Merchants would seal their agreements by swearing Volos’ name and even legal documents would sometimes have oaths to him. If you broke an oath, you could be sure of Volos’ punishment and retribution.
A Rus-Byzantine Treaty of 971 is the earliest record we have where signers swore by Vele’s name with violators being warned of a punishment. They would be killed by their own weapons that would become “yellow as gold.” It is thought that this meant they would be cursed with a disease.
Veles’ Feast Day
Or the Festival of Veles, this festival is celebrated either February 11th or 24th for the observance of midwinter. In Christian folk rituals, this festival corresponds with Saint Blaise’s feast day. In the Orthodox traditions, St. Blaise as the protector of cattle is said to have defeated Winter or Morana. Among Catholic traditions, St. Blaise is the patron of throat diseases and apples and candles are blessed to provide protection from those diseases. In Catholic tradition, St. Blaise’s feast day is February 3rd and apples would be sacrificed to him by feeding them to cattle.
Prayers would be offered to Veles for the protection of livestock and their health by sacrificing milk. The festival would be held near a place of worship. During this time, it is forbidden to eat veal. The food eaten during this time is groats seasoned with fat. Ritual fights would also be held during this festival.
The best part is knowing that this held close to Valentine’s Day and Lupercalia!
Velja Noc
The Great Night, in Slavic beliefs, following a lunar calendar, the first day of the New Year would begin on what corresponds with the Gregorian calendar of March 1st to celebrate the end of Winter and return of Spring. This festival could last from Christmas all the way to the end of February. After the arrival and Christianization of many Slavic countries, for those Slavs falling under the Orthodox Churches, this day came to be known as Velik Dan or the Great Day. For the Catholic Slavs, this day became Velika Noc, still the Great Night. Both names correspond with the day or the week in which Easter is observed.
In pre-Christian worship, Velja Noc is the night that the spirits of the dead walk the earth and would enter villages and homes to celebrate the New Year with their living relatives. It is believed that Veles, as the god of the underworld would send out the souls of the dead to the living world to act as his messengers. One tradition has young men known as koledari or vucari would dress up in long coats of sheep wool and wear grotesque masks as they went around the villages making a lot of noise and singing songs. They would be wet and muddy to symbolize the wet underworld of Nav and the ghosts of the dead. In the koledari traditions, they would visit different homes and people presented them with gifts as if they were messengers from Veles to gain his favor for wealth and fortune in the following year.
Which I find very fascinating as this all sounds very much like the Irish celebration of Samhain and Halloween with spirits of the dead passing over to the world of the living and dressing up in costume. Plus, the spirits visiting living relatives is a lot like celebrations of Día de Los Muertos in Mexico and Kalan Goañv in Brittany, France.
Syno-Deities
Apsat – A Georgian or Sarmatian deity and god of cattle and herds who has been equated with Velese.
Cernunnos – A god of the druids in Celtic myth, he is symbolized as a horned snake and god of nature and horned animals.
Hermes – A trickster god and messenger of the Greek pantheon, Veles has been compared to them.
Loki – Veles has been compared to the trickster god Loki from Norse mythology.
Mercury – The trickster and messenger god of the Roman pantheon.
Odin – Some descriptions of Veles also sound just like Odin with his one-eye and gift of prophecy.
Triglav – A three-headed underworld god worshiped by the Pomeranians and some of the Polabian Slavs in Szczecin, Wolin and Brandenburg. It was a short-lived cult confirmed by St. Otto of Bamberg in his biographies.
Vala – A demon who opposes the thunder god Indra in the Vedas.
Vėlinas – A Baltic deity who is very similar in appearance to the Norse Odin and not just Veles.
Krampus
Also called: Krampusz (Hungarian)
Pronounciation: krahm-pus
Etymology: Claw (Old High German, Krampen)
Also Known As: Bartl or Bartel, Klaubauf (Austria), Krampusz (Hungarian,) Niglobartl, Parkelj (Slovenian,) and Wubartl
Once more December is upon us with its many familiar Winter Celebrations and Holidays.
In the Alpine regions of Austria and Germany, and even to Bavaria, the Czech Republic, Hungary, northern Italy, Slovenia and Switzerland, there is the familiar horned and sometimes hairy figure of Krampus who arrives on Krampus Night to punish misbehaving children. Where Saint Nicholas is who gives gifts to good children. Krampus, like Zwarte Piet and other characters of Christmas, are seen as the companions of Santa Claus or Sinterklaas.
Krampus is a figure who seems to originate in Germanic paganism before the arrival of Christianity in the region.
Description
While there are a few variations to the appearance of Krampus, many descriptions do agree on this figure being very hairy with brown, black or gray fur, cloven hooves, and horns of a goat. He will have a particularly longer than usual tongue that hangs out.
Krampus will also be carrying or wearing chains that symbolize the binding of the Devil by Saint Nicholas. These chains will be shaken and sometimes have bells on them. The other items that Krampus is known to carry are ruten or bundles of birch branches that he will either hand out to naughty children or beat them with. Sometimes this branch is replaced with a whip instead. Krampus can also be seen carrying a sack or washtub on his back that he uses to carry off naughty children whom he either eats, drowns, or takes to Hell.
Crime & Punishment
On December 5th, Krampusnacht, the figure of Krampus is known for going about and punishing naughty children, similar to the role that Zwarte Piet has in the Netherlands. Unlike Zwarte Piet, Krampus never gives out treats or gifts. They are one of the original Nightmares before Christmas. Or, if we do like with the 2015 Krampus movie, Krampus is who comes when all hope dies at Christmas.
Some of the punishments that children might expect are:
- If a child is lucky, they only get handed a birch branch.
- If said child was particularly naughty, they could expect to be beaten with the birch branch.
- In the cases where children were extremely naughty, they would get carried off by Krampus in either a sack or washtub that he carries on his back. What happens now to the child varies on the legend. In some cases, Krampus might eat the child, drown them or simply carry them off to Hell. These older legends where Krampus carries off a child do make a connection to the time when Moors would raid the European coast and carry off people into slavery. A connection also seen with the previously mentioned Zwarte Piet.
Ancient History
The history of Krampus is a bit murky and many scholars do agree that this figure has to date before pre-Christianity. Some try to make a connection back to the Epic of Gilgamesh and Endiku, the original Wild Man. Even if that source is flimsy and suspect, the European traditions of going out in disguises and mummery have long been a part of the Winter Solstice celebrations and have survived in some form or another.
The description of Krampus shows him as being demonic with a half-human, half-goat appearance for the long fur, horns, and hooves. It has been theorized that Krampus may have been a fertility deity before the arrival of Christianity in the region. At this point, anything that didn’t fit under the umbrella of Christian beliefs or couldn’t be incorporated tends to be labeled as evil and demonic.
God of the Witches – This connection seems a bit speculative. Maurice Bruce makes a connection of Krampus with the Horned God of the Witches. That the birch branches may have been part of initiation rites into a coven. That the chains that Krampus carries are part of the Christian tradition of “binding the Devil” much like Sinterklaas is to have done with Zwarte Piet with binding the devil. It’s easy to see a connection of the horns and hooves, woodland entity, and connect Krampus to satyrs, fauns, and possibly Pan. A horned god of the forest is a fairly common image in many of the early European religions and beliefs.
The Son Of Hel
This aspect of the myth is fairly recent and is introduced in Gerald Brom’s 2012 novel “Krampus: The Yule Lord.” In it, Krampus is stated to be the son of Hel, the Norse goddess of death. Even if it’s a recent addition, it does show an expanding and evolving folklore surrounding Krampus that seems to be gaining popularity.
However, do note that many serious scholars of Norse and Germanic mythology do not accept this connection of Hel and Krampus.
Mileage will vary, this is a decent book that expands on the conflict that Krampus and Santa Claus have with each other over Christmas and Yule celebrations.
The Wild Hunt
The Wild Hunt is a phenomenon found in many different European countries and cultures. It is a nightmarish, supernatural force led by some dark spectral hunter on horseback and accompanied by a host of other riders and hounds as they chase down unlucky mortals, either until they drop dead of exhaustion, are caught, and forced to join the Wild Hunt or if they can evade the Hunt until dawn.
Just exactly who it is that leads the Hunt does vary country by country in Europe. The Wild Hunt is known for making its ride during the Winter Solstice or New Year’s Eve. It’s possible that Krampus is a representative or aspect of the darker and harsher winter months.
It does tie in for one legend that the Krampus parades stem from an ancient rite to parade through town and run off ghosts. This seems further tied in as an explanation for the bells on the Krampus’ chains as there are traditions that the ringing of bells at the Solstice would scare off or banish evil spirits.
A Krampus By Any Other Name…
There are a few other figures in the Saint Nicholas/Winter Solstice celebrations who are similar to Krampus.
Bartel – Also called Bartl is a local name or variation for Krampus in Styria.
Belsnickel – A figure who follows Santa Claus in some regions of Europe such as Germany and Austria, he is similar to Krampus in that he will punish naughty children.
Hans Trapp – A sinister scarecrow from France that scares children around Christmas time.
La Pere Fouettard – “The Whipping Father,” Pere Fouettard accompanies the French Pere Noel on his nightly visit of December 5th where like Belsnickel, Krampus and Zwarte Piete, he will punish naughty children.
Knecht Ruprecht – Another figure from Germany who punishes children.
Percht – The percht are an offshoot of an older goddess, Perchta from the Alpine regions who guarded the beasts of the forest. The percht would be depicted as humanoid goats with elongated necks and wearing animal furs. These same percht are believed to become the basis for Krampus.
Ru Klaas – Another figure from Germany who punishes children.
Schabmänner or Rauhen – In the Austrian state Styria, these “Wild Man” figures will appear in addition to Krampus to dole out birch rods and punishments.
Zwarte Piete – A helper and companion to the Dutch Sinterklaas. Early depictions of Zwarte Piete show him as a punisher while later depictions have tried to soften the image.
Krampusnacht & The Feast Of Saint Nicholas
Where many American children get excited for Santa Claus on December 25th, in Europe, children get excited for Saint Nicholas’ arrival on December 5th (Aruba, Curacao and the Netherlands) or 6th (Belgium and Luxembourg). The celebrations of Saint Nicholas gained popularity in Germany right around the eleventh century. It is also around this time, that the patron saint of children would get paired up with a dark counterpart. With Saint Nicholas giving gifts to good children and Krampus punishing the bad children.
In Germany, things are a little different. The night before Saint Nicholas’ Day is December 5th, all well and good for the most part. However, December 5th though is known as Krampusnacht or Krampus Night and is a night of riotous revelry and fear for Krampus is known to come, punishing naughty children, or carrying them away in a basket on his back.
The next morning on December 6th, children will look to see if their shoe or stocking has gifts and presents in it or if a rod or twigs have been left for them.
Austrian Urban Centers – In many Christmas markets, watered or toned-down images of Krampus will be sold, presenting him in a humorous light to tourists. Some people have complained that by softening the image of Krampus, he may be getting too commercialized.
Bavaria – The celebrations surrounding Krampus have seen revivals that include artistic traditions of hand-carved wooden masks.
Croatia – Here, Krampus is described as wearing sackcloth around his waist and chains on his wrists and ankles, not just around his neck. If a child misbehaves too badly, Krampus will keep the gifts that Saint Nicholas would have given for himself and leave a silver birch branch behind.
Northern Italy – In the Udine province of Italy, there is the Cave del Predil. An annual Krampus festival is held here where the Krampus comes out just before sunset to chase children and whip them. To satiate the Krampus’ anger, children and young people would need to recite a prayer.
Slovenia – In many areas of Slovenia, Krampus is called Parkeli and is one of the companions of Miklavž, the Slovenian name for Saint Nicholas.
Styria – In this Austrian state, Krampus has a few different appearances. Here, Krampus will present a bundle of birch rods, painted gold to families so they can be hung in the house as a reminder to children to be on their best behavior. In smaller, more remote villages, other horned or antlered figures known as Schabmänner or Rauhen, “the Wild Man” will make appearances too in addition to Krampus.
United States –The figure of Krampus is catching on in many places and there are more and more movies and shows that will feature Krampus as a main antagonist, even if for one episode. Some cities will hold their own Krampus Runs and there are parties held celebrating Krampus, even if they are nothing more than an excuse to drink.
“The Great War On Christmas”
In the 12th century C.E., the Catholic Church tried to banish the Krampus celebrations due to their pagan elements and Krampus’ resemblance to the devil. This would prove difficult as people in the more rural areas would keep alive their traditions.
People wearing devil masks and acting riotously with drunken revelries and causing trouble have been recorded since the sixteenth century. It was not uncommon for animal-masked devils to appear in Medieval Christian church plays. So, the appearances of Krampus masks at this time may very well have been part of these celebrations and the mummery that happens with many Winter festivals. The 17th century would see a full integration of pairing Saint Nicholas with Krampus. If they couldn’t stamp the Krampus traditions out, they would adapt him to the Christian religious observances.
When we get to the 20th century, the Austrian governments tried once more to prohibit the Krampus antics and displays. After the 1934 Austrian Civil War, the Dollfuss regime with the Fatherland’s Front and Christian Social Party tried to ban the Krampus traditions. The 1950’s saw the publication of government-issued pamphlets titled: “Krampus is an Evil Man.”
But you can’t keep a good Krampus down and by the end of the 20th century, Krampus celebrations and parades came back in force. So much so, that Krampus celebrations have been spreading around the world to places like the United States as part of an “anti-Christmas celebration.” He certainly does represent a darker side to the holiday where not everything is not always so joyous. It does play to earlier celebrations of Christmas with drunk revelries and anyone wanting to push back again the heavy, over-commercialization of Christmas.
Krampusfest
Also known as Kränchen, this is a village-wide celebration held in southeast Austria. It is often held on the Saturday after Krampus Day. These festivities are typically held at local community centers, schools, or any facility large enough to hold some 300+ drunk revelers. Sometimes, Kränchen will be held a week before or after Krampus Day. It’s a way that some villages will turn Krampus Day into a three weekend-long celebration, particularly one for drinking and booze.
Krampuslauf
The great Krampus run is an annual parade held every year in many Alpine towns. For the first two weeks, especially on the eve of December 6th, young people will dress in Krampus costumes and parade through the town, ringing bells and scaring parade watchers. Some participants may dress up as perchten, a wild female spirit from Germanic folklore. Alcoholic beverages of Krampus schnapps and brandy are common during this celebration.
Perchten – These wild spirits are known to be active between the Winter Solstice and up to around January 6th, Epiphany if you were in Italy.
Krampuskarten
These are the holiday greeting cards that feature Krampus on them. Krampus cards have been exchanged since the 1800’s during the Holiday Season. A typical greeting card reads: “Gruß vom Krampus” or “Greetings from the Krampus” and likely accompanied with some humorous rhymes or poems within.
Older versions of Krampus cards are likely to show a more sinister and frightening Krampus while newer, modern cards might show a more toned down, cuter, or humorous-looking Krampus figure.
Perchtenlauf
This is a seasonal play that is found throughout the Alpine regions. It was known as Nikolausspiel or “Nicholas’ Play” at one time. These plays stem from the Medieval Morality Plays from Antiquity. The Nicholas plays feature Saint Nicholas reward children for their scholarly efforts instead of good behavior.
As I mentioned above, the percht are an offshoot of an older goddess, Perchta from the Alpine regions who guarded the beasts of the forest. The percht would be depicted as humanoid goats with elongated necks and wearing animal furs. These same percht are believed to become the basis for Krampus. Villagers living in the more remote regions of the Alpines would parade around in percht guises.
Baba Yaga
Alternate Spelling: Баба Яга (Russian)
Other names: Baba Cloanta (“Old Hag with Broken Teeth,” Romanian), Baba Jaga (Czech, Slovak, Polish), Baba Jaha, Baba-Jahinia, Baba Roga, Baba Ruta, Baba Yaha, Baba Yaga Kostianaya Noga (“bone legs”), Babcia (“grandmother” Polish), Babushka (Russian), Baka (Croatian), Boba (Lithuanian), Jezi-Baba, Yaga-Baba, Bobbe Yakhne (Yiddish), Ježibaba (Czech & Slovak), Vasorrú (“iron-nosed”)
Etymology: Baba means an elderly woman or grandmother, Yaga is uncertain, but may likely come the words: “jeza” meaning: horror, shudder or chill, “jezinka” for an evil wood nymph or dryad, “jeze” meaning: witch, “jedza” another word meaning: witch, fury or evil woman and lastly, “jeza” meaning: anger or disease and illness.
At its heart, the stories of Baba Yaga are used in Russian and Slavic folklore as a legendary bogeyman type monster to scare little children into behaving. Depending on your source, there is either just the one, terrifying Baba Yaga or there are several.
What’s In A Name?
In the Slavic languages, Baba Yaga’s name is understood to be composed of two parts. The first part of her name, Baba is generally understood to mean an elderly woman or grandmother. The second part of her name, Yaga is thought to be from a Proto-Slavic word “eg” and likely related to a Lithuanian word of “ingis” meaning: lazybones or sluggard. Other suggested words are the Old Norse word of “ekki” meaning pain and the Old English word of “inca” for doubt, scruple, grievance, and quarrel. Yaga might also derive from the feminine name of “Jadwiga.”
A Sergei V. Rjabchikov suggests that Yaga derives from the word Aga meaning: “Fiery” or “cauldron” saying that it refers to a solar deity of the Scythians and Sarmatians. Mainly as the suggestion connects Aga as a cognate to the Sanskrit word “agni” meaning: “fire” which is also the name of a fire god. Other cognate words that get linked are the Russian word “ogon” for fire and the Ossetic word “ag” for cauldron. Another scholar, Alexander Afanasyey proposes the ides of a proto-Slavic word “ož” and the Sanskrit word ahi for serpent may be a source for where the word Yaga comes from.
The earliest references to Baba Yaga, or “Yaga-Baba” is found in the “Of the Russe Common Wealth” by Giles Fletcher, the Elder. As “Yaga-Baba” she is found in the section for Permyaks, Samoyeds and Lopars where a Finno-Ugric influence is suggested.
Depending on the region and local dialect, Baba Yaga is known by slightly different names. In the Czech, Slovak and Polish regions, she’s called Baba Jaga, though Jezibaba is also used. In the Slovene language, the name is reversed to Jaga Baba. Where the term Jaga is concerned, there are numerous variations from different Slavic languages that connect it to the word jeza meaning: “horror,” “shudder,” and “chill.” There is the Slovian word jeza for “anger” and then the Old Czech word of jeze for “witch” or any legendary evil female being. The modern Czech word of jezinka refers to any evil nymph or dryad.
In Belarussia, Bulgarian, Russia and Ukraine, the names Baba Yaga and Baba Jaga are both used. Belarusia and Ukraine both have variant spellings of Baba Yaha and Baba Jaha. In the South Slavic languages of Bosnia Croatia, Macedonia and Serbia, she is known as Baba Roga. Finally, the Romanians, even though they’re not Slavic, know of her as Baba Cloanta, which roughly translates to “the Old Hag with Broken Teeth.”
Suffice to say, Baba is well known, revered, respected and feared. So much so, that some will say that Baba is the Devil’s own Grandmother. In Russian, Baba can sometimes get used as pejorative for women and men who are seen as unmanly, too timid and lack character. In the Polish language, the term Baba is also a pejorative as it can refer to a particularly nasty or ugly woman.
Description
The descriptions of Baba Yaga vary from region to region. Most are very similar in that she is a small, ugly old woman who’s very fierce or an ogress. Consistent details include mentioning her long nose and long teeth, long bony legs. Whichever details let a person know how hideous to look upon that Baba Yaga is and there’s no mistaking her for anyone else. She is a cannibalistic witch who lives in a hut in the forest. Where most witches of folklore are said to ride brooms, Baba Yaga is known for flying around in a mortar & pestle, using a broom made of silver birch to sweep away any traces of her passage. Much like the Wild Hunt, a host of spirits followed after Baba, these are most likely the spirits of her victims.
Aging: Baba Yaga is said to age one year for every question that she is asked, which, given that, could explain why she is often reluctant to help any who cross paths with her. With a tea made from a special blend of blue roses, Baba Yaga is able to undo the effects of this aging.
Chicken Hut: Baba’s Chicken Hut is notable as it walks and moves around chicken legs. The hut will move when Baba recites a specific rhyme. The keyhole to the door is a mouth full of sharp teeth. Sometimes this door will open with the following phrase: “Turn your back to the forest, your front to me.” When the house has roosted for the day, a fence with the skulls of Baba’s victims surrounds the hut.
Mortar & Pestle: Where most witches use a broom to fly around on, Baba rides around in a giant mortar & pestle, the same mortar & pestle that she can use to grind the bones of her victims then and there.
Servants: Baba will often be served by invisible servants inside her hut. If any ask about the servants, Baba is known to kill them.
Three Riders: Usually found in the Russian folklore, Baba can be associated with three riders, each of whom rides a different colored horse. White is the Day; Red is the Sun and Black is the Night. If any ask about who the riders are, Baba will explain who they are.
Hungarian Folklore
In the folklore and tales from Hungary, Baba Yaga began as a fairy, a good fairy. With the procession of time, she becomes a witch, one who drives a hard bargain and threatens to eat those who fail to uphold their ends of agreements.
Polish Folklore
Many Polish stories featuring witches often name them Baba Jaga. Much like the Brothers Grimm story of Hansel and Gretal, these Baba Jaga sometimes live in Gingerbread huts. When Baba Jaga’s hut isn’t described as being made of Gingerbread, it will be described as having only one chicken leg it moves around on.
Baba Jaga also flies around on a mop instead of a broom or in a flying mortar and pestle. She is further described wearing a black and red striped cloth that hails from Swietokrzyskie Mountains. For those wanting a bit of further trivia, this cloth is a symbol of the Kielce region and has a connection with a legendary witches sabbath on the Lysa Gora mountain.
Russian Folklore
This is the folklore that I at least was familiar with and knew Baba Yaga to hail from. It is these tales that the fearsome Baba Yaga flies through the air in flying mortar and pestle. The stories where the protagonists will discover Baba’s House that walks or dances on giant chicken legs. A house surrounded by a fence made of human bones with skulls on the posts. The keyhole of the front door is a mouth full of teeth.
Slavic Folklore
In Slavic folklore, Baba Yaga is often the antagonist of many tales. Often, she is sought by other characters who come seeking her for wisdom. Rarer is when Baba will offer guidance to wayward travelers and souls.
Dark Nature Spirit
There have been numerous, various folklore and tales about Baba Yaga over the years. Her tales often show her as a dangerous antagonist while other times she is just a tad more benevolent where she will help out others on their quests while devouring others instead. Given the location of where Baba Yaga is likely encountered most, it is out in the dark forests where she would easily represent the more wild, unknown and unpredictable force of nature.
In some stories, like Vasilissa the Beautiful, the heroine likely crosses over into the Otherworld when she is tasked by her stepsisters to go and get more light from Baba Yaga. Later traditions say that when meeting with Baba Yaga, one needs to prepare themselves spiritually and have a proper purity of spirit in order to survive an encounter with her.
Faerie – The Hungarian connection of Baba Yaga as a fairy really seems to fit given that the fae operates by rules. Baba Yaga strikes a bargain with Vasilissa the Beautiful who comes to get some fire from her in exchange for some labor. The old crone can’t hurt or eat Vasilissa so long as she full-fills her tasks and gets everything done. In the end, because Vasilissa has the aid and blessing of her mother, Baba Yaga sends the girl away. Just as many fae are known to have a trickster side to them, Baba Yaga displays hers, however dark with the skull she gives Vasilissa that burns up her stepfamily in flames. One can also argue that’s Baba Yaga acting as a bit of a dark fairy godmother to Vasilissa to aid her like that. But a bargain’s a bargain and many fairy gifts do often come with a price that’s up to the recipient to decide if that was a curse or blessing.
Good Witch Or Bad Witch? – Whether Baba Yaga will be helpful or try to eat someone really depends on the story told of her and what era of folklore for ancient or more modern. The ancient stories really home in on her dangerous nature and that she does eat people. More modern stories that feature Baba Yaga will still show her dangerous side, but as someone who’s mellowed with time, she seems to take on a more helpful nature.
More Than One? – As a supernatural being, some stories will mention a trio of sisters or witches who are all Baba Yaga, much like the idea of three fates? The good news is, that when Baba is encountered as three individuals, they’re much more likely to be benign and helpful.
Family – Some folktales will mention Baba Yaga having a daughter, sometimes she is given the name, Marinka.
Similar Folkloric Figures
There’s a number of other figures from myth and folklore of Europe that may have some cultural influence from the Eastern Slavic people’s beliefs or just the fact that similar ideas and concepts will pop up no matter what.
Baba Korizma – Serbian
Baba Pehtra – Slovenian
Baba Roga – From Croatia and Bosnia, she is used to scare children into behaving. The name Roga suggests that she has horns.
Babice – Serbian
Chlungeri – Switzerland
Gorska Maika – The Forest Mother of Bulgaria.
Gvozdenzuba – Meaning “Iron Tooth,” Serbian
Holda – Or Holle from Germany
Jezibaba –Western Slavic, she is very similar in function to Baba Yaga, though her appearance and specific stories differ from the Eastern Slavic stories.
Mama Padurii – Forest Mother, Romanian
Perchta – Alpine region
Sumska Majka – The Forest Mother, Serbian
Ancient Slavic Earth Goddess
That’s very likely possibility given the strong connections of her as a fairy in Hungarian folklore and her connection as a dark, wild and unpredictable force of nature. She could be connected to an ancient matriarchal religion. Some sources have said that the Baba part of her name connects her as being female and that there could very well be a male counterpart to her.
There are also scholars who suggest that Baba Yaga is influenced by the Eastern Slavic people’s contact with the Finno-Ugric and Siberian people. The Finnish stories have an ogress by the name of Syöjätär who is the source of diseases and in stories, she often takes the role of a wicked mother. Contrasting with Syöjätär is Akka, a female fertility spirit or deity found in Estonian, Finnish and Sami mythology and shamanism.
The first distinct references to Baba Yaga or Iaga Baba appear in 1755 with Mikhail V. Lomonosov’s Rossiiskaia Grammatika (Russian Grammar). In this book, Baba Yaga is mentioned a couple times alongside other Slavic figures and traditions. The second mention has her in a list of Slavic deities and their assigned, roman syno-deities.
Feminist Icon
It’s no wonder, after looking into the folklore and mythology behind Baba Yaga, that in many Wiccan and Modern Pagan practices and even those who aren’t would seek to reclaim and take Baba Yaga back as a feminist icon. When incoming Christianity couldn’t tame Baba Yaga, they vilified her.
After all, centuries of persecution by Christian beliefs and she has endured in the imaginations and of those who examine her stories; see the quintessential, untamed wild old woman who does as she pleases with no one to tell her otherwise. Baba Yaga is a fierce, dark force of magic, who when approached with caution, can help or destroy.
Triple Goddess
In New Age and Wiccan practices, Baba Yaga fits very easily with the role of the Crone.
Baba Yaga In Folklore
There are a lot of stories in Slavic and Russian folklore that feature Baba Yaga, so much so, she is considered a stock character by authors of modern Russian fairy tales. There are whole articles and commentary that go into exploring Baba Yaga’s role and place in folklore as sometimes, she’s not always an antagonist or even protagonist, she’s a feature or obstacle that the heroes must overcome and get past on their journey. Is she a threat? Does she really prove helpful as a dark and dangerous fairy godmother or guide?
She does seem to come off as a trickster figure, one who can often be bested and outwitted by use of trickery and using her own sense of propriety and rules for manners and etiquette to escape her.
With her continued use in more modern, contemporary literature and media, Baba Yaga’s nature at times, depending on the needs of the narrative and author, her demeanor can soften, though she’ll remind people she can still be very dangerous.
Vasilissa The Beautiful
This is perhaps the most well-known story with Baba Yaga that was recorded by Alexander Afanasyeye in 1862. It begins as any story does, with a merchant who had married for twelve years before he and his wife were able to conceive and have a baby, a little girl whom he called Vasilissa the Beautiful.
Unfortunately, tragedy struck, and the mother became ill when Vasilissa was eight years old. Before she died, Vasilissa’s mother called her daughter to her bedside where she presented her Vasilissa with a small wooden doll. The mother explained that she was dying and that she was leaving her this little doll. She was not to show anyone this doll and to always be sure to carry it with her everywhere she went. If ever she had any sorrow or threat to her, Vasilissa was to go to a corner and take the doll from her pocket, giving it an offering of food or drink. Once it had drunk or eaten, Vasilissa would then able to tell the doll her troubles and it would aid her or give advice on what to do. With that, the mother kissed Vasilissa on the head and died soon after.
That first day, Vasilissa grieved for her mother’s loss. So much so, that when night finally came, she couldn’t sleep. As she lay there in her bed, Vasilissa remembered the tiny doll and pulled it out from her pocket. Then she found a small piece of bread and something to drink, these Vasillisa placed before the doll, saying: “There, my little doll, take it. Eat a little, and drink a little, and listen to my grief. My dear mother is dead, and I am lonely for her.”
The doll came to life, its eyes glowing as it ate a bit of bread and took a sip of drink. When the doll had finished, it told Vasilissa not to cry, that grief can be at its strongest during the night. That she should lay down and try to sleep for in the morning things would be better. Vasilissa did as the doll advised her and went to sleep and found that in the morning, her grief as not as deep and sorrowful as before.
After a period of mourning, Vasilissa’s father decided that it was right to marry again. Being a merchant, it wasn’t difficult for him to find and attract a suitable wife given his status with having a fine house, horses and his charity for giving to the poor. The merchant found a widow close to his own age with two daughters and thought that she would make for a good foster mother to his own little Vasilissa.
Such was not the case, as many of these stories show, the widow was a cruel and cold-hearted woman who only wanted the merchant’s wealth. Nor, did the widow harbor any love for Vasilissa.
Take a page right out of Cinderella, the widow and her two daughters envied and hated Vasilissa for her good looks and gave her all manner of tasks and errands to run in an effort to try and were Vasilissa out. Despite this, Vasilissa persisted, never complaining of what happened to her.
The key to Vasilissa’s success and enduring where others might have failed, is that she still had the little doll. Every night, while everyone else slept, Vasilissa would bring out the doll, while locking her door, she would feed the little doll. After the doll had eaten and drunk a little, Vasilissa would tell the doll of her troubles and the work her stepmother would task her to do.
After the doll came to life and listened to the girl’s plea, it would comfort Vasilissa and send her off to sleep. While she slept, the doll would perform all of the tasks set before Vasilissa and get all of her work and chores are done for the next day. This wouldn’t leave much left come the next morning for Vasilissa to do besides rest and play.
Time passed and Vasilissa grew up, becoming a beautiful young woman of marrying age. All the young, would-be suitors in the village came knocking, seeking out Vasilissa’s hand in marriage. None of the young men ever had an eye for the stepmother’s two daughters. This angered the stepmother to the point of being enraged. The stepmother would tell every young man who arrived at their door that the youngest would never be wed before the older ones. When the young man left, the stepmother would then beat and berate Vasilissa.
More time passed and Vasilissa’s father, the merchant left for a business trip. Barely was the father gone when no sooner did the stepmother have the house sold and packed everything up so they could move to the far side of the village near the dark forest. While the stepsisters worked indoors, the stepmother would task Vasilissa with more errands that would take her out into the dark woods.
The plot thickens!
The stepmother it seems was well aware that out in this dark forest, in a small clearing, Baba Yaga’s hut could be found. The stepmother had high hopes that Vasilissa would encounter the old witch that was known to eat people. She hoped that with each errand, it would be Vasilissa’s last as she would get eaten. Such was not to be, for the little doll of Vasilissa’s would guide her to where the berries and flowers grew and kept her well away from Baba Yaga’s hut.
One night, the stepmother brought all three girls together and tasked each of them with a job. To one of her daughters, they were to knit a piece of lace. The second daughter was to knit a pair of hose. As for Vasilissa, she was to spin a basket of flax. The tasks given out; the stepmother proceeded to put out all of the fires except for one candle before then heading off to sleep.
The girls worked for hours. The older of the girls eventually got up and went to straighten the wick on the lone candle. Instead of straightening the wick, the girl “accidentally” put the candle out. Now the girls panicked, for what would they do without any light to work by? The only house close enough to get a light from was that of Baba Yaga’s. The two daughters of the stepmother bade that Vasilissa be the one to go out and get the much-needed fire as she knew the nearby forest better. Nor, would the girls allow Vasilissa to return to the house without any light or flame.
Out a distraught Vasilissa went and sat on the front steps of the house. She pulled the small doll from her pocket and some food from the other. As she gave the food to the doll, saying: “There, my little doll, take it. Eat a little and listen to my sorrow. I must go out to the hut of Baba Yaga in the dark forest to get some fire and I fear that she will eat. Tell me! What shall I do?”
The doll came to life, eyes glowing as it ate. When it had finished, the doll replied that Vasilissa should not fear, to go to where she had been sent and that while he was with her, no harm would come to her from the witch. Hearing those words, Vasilissa placed the doll back in her pocket and headed out into the forest.
After a time, walking through the dark forest, Vasilissa soon heard the sound of horse hooves pounding the ground and shortly after, a white horse and rider dressed all in white passed by her. Soon as rider and horse were gone, it became twilight.
Vasilissa continued further on and again, she heard the sound of horse hooves pounding the ground as presently, another horse and rider passed by her. This horse and rider were blood-red and once they had gone, the sun arose.
On, Vasilissa continued her journey within the Dark Forest and it became very clear that she was now lost and there was no longer a path to follow. Nor, was there any food for Vasilissa to take out and bring the little doll to life to ask for help or advice.
Finally, as the evening came, Vasilissa found herself standing before a green lawn where a peculiar hut stood on chicken legs. Around the hut, a wall made of human bones with skull atop each post. It was a very unsettling sight for Vasilissa to take in.
While standing there, Vasilissa once more heard the sound of horse hooves and sure enough, a third horse and rider thundered into view. This time horse and rider were all in black. As horse and rider pounded the ground up to the gate to the hut, they disappeared, and night fell upon the forest as everything became dark.
The only place not dark within the forest was the lawn as all the eyes of the skulls on the wall lit up, illuminating the place. Vasilissa didn’t have long to stare for a loud noise boomed from the forest as trees groaned and shift. The source of the noise was Baba Yaga flying in riding in a large mortar with a pestle steering it. As Baba Yaga moved through the forest, behind her, she swept her trail clear with a broom.
Up to the gate, Baba Yaga flew and stopped, reciting the following: “Turn your back to the forest, your front to me.”
With those words, the hut turned on its chicken legs, facing towards Baba Yaga and stood waiting. Before going in, Baba Yaga sniffed the air and cried out that she smelled someone present and asked he was there.
In fear, Vasilissa stepped out, bowing low before Baba Yaga. “It is only me, Vasilissa, grandmother.” And explained how the daughters of her stepmother bid her come to borrow some fire as it had gone out at home.
Baba Yaga knew of whom Vasilissa spoke off and bargained that if she gave her some fire, that she was to stay a while and work for it. If Vasilissa didn’t, then Baba Yaga would eat her. The bargain struck, Baba Yaga with Vasilissa following behind, entered the hut.
Once they were inside, Baba Yaga sat down on her stove and stretched out her skinny, bony legs as she spoke: “Go and fetch the table and place everything in the oven on it. I’m hungry!”
Hearing this, Vasilissa hurried and pulled out from the oven, enough cooked meat for three big men. Then Vasilissa brought out from the cellar, honey and red wine. All of this Baba Yaga ate and drank with gusto, leaving only a small bit of cabbage soup, a crust of bread and a bit of pork for Vasilissa to eat.
Her hunger satiated, Baba Yaga grew tired and went to lay down on the stove. Before falling asleep, she instructed Vasilissa that on the morrow, when she left, that Vasilissa was to clean the yard, sweep the floors and cook her supper. Vasilissa was then to take a quarter measure of wheat from Baba’s storehouse and pick out all of the black grains and wild peas. Failure to accomplish all of this would see Vasilissa eaten by Baba.
Now Baba Yaga turned over, facing towards the wall and promptly fell asleep as evidenced by the snores. Scared, Vasilissa went to a corner and took out her tiny doll from her pocket. She fed it a bit of bread and a little bit of cabbage soup that she had saved. Then, bursting into tears, Vasilissa told the doll to eat a little and drink a little and then told it how she was in the house of Baba Yaga, that the old witch had given her a difficult task and if she did not complete it all, that Baba Yaga would eat her. What was she to do?
The little doll’s eyes glowed as it came to life and ate the bread and drank the soup before it responded, telling Vasilissa not to be afraid. To say her prayers and go to sleep, that things would look clearer in the morning. Trusting her little doll, Vasilissa did as she was told and went to sleep.
The next morning, Vasilissa awoke early while it was yet dark. Peering out the window, she the skulls on the wall glowing still. As she continued to watch, Vasilissa saw a man dressed all in white ride away on a white horse ran past and as they pounded by, it became light. The glowing eyes of the skulls went out with the light. Baba Yaga went out to the yard and whistled for her giant iron mortar and pestle that came. Climbing in, Baba Yaga flew away. Shortly after she left, a man dressed all in red riding an equally red horse appeared, signaling fully the arrival of dawn.
Alone now, Vasilissa looked about the hut as she took in everything that had to be cleaned and all that she was tasked to do. As she turned attention back to the yard, Vasilissa was astonished to find the yard already clean along with the floors of the house when she looked back inside. Looking around, Vasilissa spotted her little doll sitting in the storehouse as it picked the last of the black grains and wild peas out from a quarter measure of wheat.
Vasilissa took up the little doll in arms to thank it. That now all she had to do was cook Baba Yaga’s supper. The little doll bid her to that task which Vasilissa did after the doll went back to her pocket. Laying out the table for supper and getting the meal ready, Vasilissa needed only to rest and wait the rest of the day.
As she waited, Vasilissa heard the sound of horse’s hooves and soon saw a rider all in black on a black horse ride up the gate and disappear. Once the black rider vanished, it became night and the eyes of the skulls began to glow. Not long after that, the forest began to shake and branches tremble as Baba Yaga flew back to hut.
On entering her hut, Baba Yaga looked around, sniffing the air. Baba Yaga then asked the girl if she had done all that was asked of her or was Baba Yaga going to get to eat her? Vasilissa replied for her to look.
Baba Yaga looked around the hut and yard. Try as she might, Baba Yaga was unable to find anything amiss which angered the old witch. Still, the tasks were done, and Baba Yaga clapped her hands together, calling for her faithful servants to take her wheat. Instantly, three pairs of hands appeared and hauled away the measure of wheat.
Then Baba Yaga sat down at the table as Vasilissa placed before her all the food that she had cooked along with kvass, honey and red wine. Baba Yaga ate with much gusto, enough for four men. Finished, Baba Yaga stretched out her bony legs on the stove and told Vasilissa that tomorrow, she was to the same as she had done today and in addition, that she was to take a half-measure of poppy seeds from the storehouse and clean them, one by one. It seems that someone mixed earth with the seeds to cause old Baba Yaga some mischief. With that, Baba Yaga turned over towards the wall and began to snore.
Just as she had the night before, Vasilissa crept to a corner to pull out her little doll. She once more placed a small bit of food before the doll to ask its advice. Like always, the doll’s eyes glowed as it came to life and ate. Finished, the doll replied for Vasilissa not to worry, to say her prayers as she had before and to sleep. Vasilissa did as she was bid and went to sleep.
The next morning, Vasilissa awoke to the sound of Baba Yaga’s whistling. Vasilissa got up and ran to the window, just in time to see the old witch take off in her giant mortar and pestle. Just as she had seen the day before, the man in red appeared on his horse, riding away to signal the dawn. Like the previous morning too, as Vasilissa looked around, she saw that all of the tasks had been accomplished by her doll and all that remained was to cook the supper.
Vasilissa had everything for dinner prepared and ready on the table when the man in black on his horse return to signal nighttime and Baba Yaga’s arrival. Baba Yaga came into her hut, peering around, seeing for herself that all the tasks and supper were accomplished. Angry, Baba Yaga clapped her hands, calling for her servants to come take the poppy seeds. Again, three pairs of hands appeared to take the measure of poppy seeds away.
Baba Yaga sat down at the table devouring the meal with the zeal and gusto of five men. Vasilissa stood nearby, quietly waiting as the old witch ate. The quietness annoyed Baba Yaga who snapped at the girl, asking why she stood there as if she were dumb.
Vasilissa replied that she didn’t dare speak, but if she was allowed, could she ask grandmother some questions.
Baba Yaga allowed it, cautioning Vasilissa to remember that not every question had good answers and that knowing too much could lead a person to prematurely growing old.
Vasilissa then inquired, asking about the white rider. Baba Yaga said that was her servant, Bright Day. Then Vasilissa asked about the red rider to which Baba Yaga responded that was her servant, the Red Sun. Lastly, Vasilissa asked about the black rider and Baba Yaga replied that was her servant, the Dark Night. That none of her servants couldn’t harm Vasilissa.
Going silent, Vasilissa sat there and Baba Yaga wanted the girl to ask more questions. Why not ask more? What about the three pairs of hands? Vasilissa answered that three questions were enough and that she did not want to grow old too soon if she knew too much.
Old Baba Yaga laughed and said that well for her if she had asked about the hands, they would have appeared and seized Vasilissa to carry away to become Baba Yaga’s next meal. Now that Vasilissa had asked her questions, Baba Yaga wanted to ask questions of her own.
Namely, how was it that Vasilissa had been able to accomplish all the tasks in the short time allotted. Frightened, Vasilissa nearly brought out her doll, but thought better of it in time, replying instead that she had the blessing of her dead mother helped her.
Enraged, Baba Yaga told Vasilissa to get out of her house, she would have no one in her house who bore a blessing to cross her threshold. As Vasilissa got up to leave, running from the house, Baba Yaga grabbed a skull from a post on her wall and threw it at the girl. Saying that she was to take the skull, that’s what the stepmother’s daughters had sent her for.
Grabbing up the skull, Vasilissa placed it on the end of a stick and carried it with her out of the forest, running as fast as she could. She ran until morning when the glow of the skull dimmed just as Vasilissa exited the edge of the forest before her stepmother’s house.
Surely, by now, Vasilissa thought, the sisters would have found another light. Vasilissa thought to throw the skull into the hedge, but it spoke saying not to throw it away, to take it to her stepmother. Vasilissa picked up the skull again and carried it with her to the house.
In all the time that Vasilissa had been gone, the stepmother and daughters had had no fire or light for all of the house. Whenever they would strike flint and steel, the tinder wouldn’t catch and any fire brought in from a neighbor’s would immediately out as soon as it crossed the threshold of the house. Such was the state of three to have no light or warmth for themselves or to cook food. This made it the first time that the presence of Vasilissa was ever welcomed for when she carried the skull across the threshold, it’s light did not go out.
The stepmother insisted on placing the skull in the best room on a candlestick. As the stepmother and her daughters admired it, the eyes of the skull began to glow red like coals. Whenever the three would look or go, the eyes of the skull would follow, growing larger and brighter until the eyes burned bright as a furnace, growing hotter and hotter so that the stepmother and her daughters burned to ashes. Only Vasilissa was spared this fate.
What every poor abused stepchild wants, freedom from the wicked stepparent and siblings.
The next morning, Vasilissa dug a hole and buried the skull and locked the door to the house. She then set out of the village where she went to live with an old woman who was childless. There, Vasilissa lived, waiting for her father’s return from his journey.
After a few days of nothing to do, Vasilissa asked the old woman for some flax to spin, that she could at least do. The old woman went out and got Vasilissa some flax of the best kind and Vasilissa sat down to spin. So fine was the thread, even and fine as hair, eventually there was enough to work with to weave. However, so fine was the thread that there was frame that could weave the thread.
As she had done before when needing help, Vasilissa took out her little doll and giving it food and drink, told it of her need for a frame to weave her thread on. As always, the little doll came to life, eating and drink and when it had finished, it instructed Vasilissa to bring it an old frame, an old basket and some hairs from a horse’s mane and that it would make the frame needed. Vasilissa did as she was instructed, getting all the items and bringing them back.
The next morning, Vasilissa found a frame suited for the needs of weaving her thread on. It would take Vasilissa several months work weaving, throughout the winter, until she had at last a piece of linen as fine that it could be passed like the thread it was made of through the eye of a needle. Spring came and Vasilissa bleached the linen, making it as white as snow. Vasilissa then bid the old woman take the linen to market and sell it for the money made would pay for her food and lodging. The old woman returned from the market, saying that no one would buy the linen and that no one would wear it except for the Tsar himself. That tomorrow, she would carry it to the Palace.
The next day came and the old woman carried it to the Palace, and she spent her time walking up and down the walkways of the Palace. Servants would come up and ask her what brought her to the Palace and the old woman would say nothing. Presently enough, the Tsar opened his window and called down to the old woman what she wanted.
The old woman replied that she had a marvelous piece of linen and that she would show it to no one but him. The Tsar bid the servants bring the old woman in who showed off the linen to him. The Tsar was so taken with the finery and beauty of the cloth that he asked the old woman what she wanted for it. The old woman replied that there was no price for it, it had been brought as a gift. So pleased was the Tsar that he couldn’t thank her enough and sent the old woman away with many gifts.
Numerous seamstresses were brought in to make shirts for the Tsar out of the marvelous cloth, but they found that when it was cut up, that none of them had skill to sew it. The Tsar found himself calling the old woman back, saying that if she knew how to spin such linen, surely, she would know how to sew shirts from it.
At this, the old woman confessed that it wasn’t her who wove the cloth, but her adopted daughter who had done so. The Tsar bid the old woman to bring the cloth back to her daughter to sew into shirts. Bringing the cloth home, Vasilissa replied that it was just as well that she be the one to sew the shirts as she made the cloth.
Vasilissa took the cloth and went to her room where she returned later with a dozen shirts for the Tsar. The old woman brought all of these back to the Tsar who was so delighted with the craftsmanship that he sent a servant to fetch Vasilissa and bring her back to the Palace.
For the Tsar, it was love at first sight when he saw Vasilissa enter his Palace. So beautiful was Vasilissa that the Tsar asked her to marry him. The two wed and shortly after, Vasilissa’s father returned from his journey and he and the old woman went to live with Vasilissa in the Palace. As for the little doll, Vasilissa kept it with her always in her pocket all her life.
Christianized Version –
There is a Christianized version of this story where, when Vasilissa is sent off to Baba Yaga and ends up being captured by the old witch, it is Baba Yaga’s servants, a cat, a dog, a gate and a tree that all help Vasilissa escape her fate as she had shown them each kindness. At the end of this story, Baba Yaga turns into a crow.
Baba Yaga And The Peasant Children
This is a story I came across that is very similar to the Christianized version of Vasilissa’s story above. It also, after I finished reading it, that it sounds a lot like the Brothers Grimm story of Hansel and Gretel. You go over to Poland and these Gingerbread dwelling witches are all over the place.
The story starts off with two children who have a cruel stepmother. One day, the stepmother decides she no longer wants the children and contrives a way to send them off into the forest to get lost and eaten by the infamous Baba Yaga.
The children do find their way into Baba Yaga’s clutches and while there, they are able to escape her cannibalistic nature first from a black cat who helps them as they had fed it when Baba Yaga wouldn’t. Secondly, the children are aided by the gate slamming shut on Baba to slow her down because the children had mended the gate when Baba Yaga had neglected it. Finally, the very trees of the forest aid the children in evading Baba Yaga due to how she had mistreated them. The children are able to get home safely where their father kicks out the stepmother and welcomes his children home.
Prince Danila-Govorila
This is another story involving Baba Yaga that I came across and it reads in many ways, like a modern horror story. In it, there is an old woman who’s a princess and she had two children, a son and daughter. Entering the story is an old witch, Baba Yaga who doesn’t want the woman or her children to be happy. She turns into a fox and appears before the woman, presenting her with a ring and tells her that the ring is for her son, that he will be rich and generous, and he can only marry the woman whose finger will also fit the ring.
The old woman or princess believes the fox has given her a blessed gift and bestows it on her son. Time goes by and the son grows up and he beings to look for the woman whose finger will fit the ring. He finds many women whom he likes and fancies, but none of them are able to wear the ring. At long last, the son, Danila laments to his sister Katerina how he is unable to find a wife as no one is able to wear the ring.
Katerina asks to see the ring and Danila pulls it out. As it’s a ring, Katerina does the most natural thing and tries it on. To both siblings’ astonishment, the ring fits and Danila declares that Katerina is meant to be his wife. This can’t be so Katerina cries out, that’s incest and against God’s will. But Danila is so elated he runs off dancing and singing.
Katerina goes outside to cry her misfortune and as she does so, some elderly woman pass by and ask her what the matter is. They listen to her story and tell Katerina not to worry. Make four dolls and places them in the corners of her room. When Danila calls her to marriage, she should go and when it’s time to go to the bedroom, take her time. That Katerina should put her faith and trust in God to work things out.
Katerina does as she’s advised with making the dolls and placing them. Soon after, she and her brother are married. That night, when Danila called her to bed, Katerina took her time with getting ready and heading to bed.
This is where it gets to sounding like a horror story, as Danila is calling for Katerina, the dolls come to life, calling out how Prince Danila is marrying his sister and taking her to bed, for the earth to open up and Katerina to fall inside.
The more Danila calls, the more the dolls cry out, the more the earth opens up beneath Katrina and she sinks down within it. Eventually Danila can’t hear Katerina responding and he rushes into the room where she was supposed to be getting ready for bed. Only he finds the dolls calling out for the earth to open up and sister fall inside and there’s no sign of his sister. Danila flies into a rage and chops off the heads of all the dolls.
Meanwhile, Katerina finds herself beneath the earth and eventually she comes across a small hut that stands on chicken legs. A voice calls out from within for the hut to: “stand as before, rear to the forest and face before me.” The chicken hut turns, and Katerina is greeted to the sight of a beautiful maiden sitting alone inside.
The maiden invites Katerina inside to visit for a while. The maiden warns Katerina that her mother is a witch and when she shows up, she needs to hide. However much this frightened Katerina and with nowhere else to go, she went inside to visit and talk with the maiden as she knitted and made a wedding towel.
I can see where this is going…
The maiden knows when her mother will return, and she turns Katerina into a needle that she hides in her broom. No sooner done, then in comes the old witch who declares that it smells of a Russian having been in the hut.
The maiden says that some passersby had come through, looking for water. When the old witch asks why the maiden didn’t hold them, the maiden says that they were too old and tough for the old witch’s teeth.
The old witch instructs the maiden to call people into the yard and to keep them there next time. Now she was going to head off and get some booty. The old witch leaves and the two girls resume their talking and laughing.
The old witch returns again, Katerina is turned into a needle once more before she enters the house and the maiden tells a story to her mother how she couldn’t detain and keep the people there.
Third times the charm and the old witch isn’t fooled, she takes off again, but doesn’t go far for just when the girls are back to their antics of laughing and talking, where Katerina will hide this time and what story to use, the old witch enters the hut, revealing herself to be Baba Yaga to the frightened Katerina.
Delighted that her daughter has finally caught dinner, Baba Yaga tries unsuccessfully to get Katerina to sit on a paddle to be placed in the oven. Katerina makes it difficult as she keeps moving her legs to keep from getting pushed in. Baba Yaga is angered and when she tries to push Katerina in, the maiden takes her opportunity and instead, shoves her mother into the oven.
As the two girls ran, Baba Yaga got free of the oven and chased after them. First, the maiden threw down her brush that turned into a marsh that Baba Yaga had difficulty crawling through. On the girls ran with Baba Yaga still giving chase. Now the maiden tossed down her comb and a dark, thick forest sprang up that slowed down the old witch, causing Baba Yaga to lose sight of the two for a time.
Eventually, she was nearly caught up with the girls and the maiden now threw down her towel which turned into a vast fiery lake. Baba Yaga tried to fly up over this fiery lake, no matter how high Baba Yaga flew, the heat of the lake got to her and she plunged to a fiery death.
The two girls made it back to the world above but didn’t have any idea of where they were at. As they sat to rest, catching their breath, a man came up to the two. Both Katerina and the maiden were very alike in appearance and the man knew that they both matched the description of the missing Prince’s sister and wife, Katerina.
Finding themselves getting brought before Prince Danila so he could figure out which was his sister, Katerina refused to speak a word. As they couldn’t get either girl to speak, the man who was a servant of Danila’s came up with a plan to have the Prince hide a bladder full of blood under an arm, he, the servant would come up and stab him and that would get the sister to speak and thus reveal herself.
The plan is put into motion, the Prince with blood bladder under his clothing comes back out. The servant goes to stab the Prince. The Prince falls down as if dead, Katerina cries out in fright and goes up to hold the body of her brother, only to find, surprise! He’s not dead. Danila hugs his sister and marries her off to a good man and he decides to marry the maiden as the ring he has fits her finger too.
And I find that ending very wow? All that work and Katerina and the maiden are both married off like property, the Prince is reward for…pretending to die and takes the friend who shows up seemingly out of nowhere.
However that’s not the scope of retelling these stories, just that they’re ones that feature Baba Yaga that I came across and showcase her as a very scary, unpredictable being, whom with a bit of luck, cunning, one’s own magic or minding manners when dealing with someone very old, they can survive an encounter with Baba Yaga.
More Stories
I could go on for quite a while trying to give quick run-through of all the different folktales involving Baba Yaga, there are just that many. It would be my luck to still miss one or two. She even continues into the present day with continued use in literature and media.
At the very least, I can try to mention some of these other stories. There is: “The Feather of Finist the Falcon,” this is one story where the hero meets up with three Baba Yagas. There is also “Teryoshechka”, “The Enchanted Princess,” “The Silver Saucer and the Red Apple,” “The Maiden Tsar,” “The Tale of the Three Royal Divas”, “Ivashka, The Priest’s Son,” “Baba Yaga and Zamoryshek,” “By Command of the Prince Daniel,” “Marya Moryevna,” “Realms of Copper, Silver and Gold,” “The Sea Tsar and Vasilisa the Wise,” and “Legless Knight and Blind Knight.”
Reality Behind The Myth
The description of Baba Yaga’s hut that stands on chicken legs, with no windows or doors, likely has a place in the local cultures of the Siberian region. Similarly built cabins and huts have been observed with the early hunter-nomadic peoples of Siberia (namely the Finno-Ugric) and Tungusic families. To keep wild animals from getting into food supplies while they have gone, they built cabins with no doors or windows up on supports from trees. From a distance, these supports with the tree roots still attached would look like chicken legs. The only access to these huts would be by way of a trap door.
Siberian Paganism
Smaller, similar constructs were used in the old Siberian pagan religion to hold figurines of their deities. The idea has put forth of a late matriarchy where a bone-carved doll dressed in rags is placed in a small cabin that the doll can barely fit in.
The last idea is a funeral tradition used for cremating the dead in huts built on poles. Russian archaeologists, Yefimenko and Tretyakov found small huts containing the cremated remains of corpses and circular fences places around them in 1948.
Bubak
Also known as: Bugbear, Bumann, Boggelmann, Boogeyman, Bogy, Golliwog, Hastrman
Also spelled: Bebok, Babok, Bobok
Etymology: Bugbear, Hastrman – “scarecrow”
This starts off seeing the image of a rather scary looking scarecrow from either Polish, Czech Republican or Slovakian folklore. The imagination is hooked.
According to what I found and much of it seems largely repeat the same information over and over, a Bubak is a scarecrow-like entity said to hide along riverbanks. It will make sounds like an infant in order to lure victims, adults and children alike to their doom. Further, the Bubak has a cart that is driven by cats. The Bubak’s clothing is made from the souls of its victims.
Poland – An alternative name is the Hastrman, meaning scarecrow. This is a man with a sack who will take any children and adults. He is known for hiding beside riverbanks and making a sound like a lost baby.
On the night of full moons, the Hastrman is known to weave and make clothing from the souls of those it has taken. Further, this creature also has a cart that is drawn by black cats.
Essentially, the bubak is another type of boogeyman.
Pleiades Part 3
Pleiades Star Lore Around The World Continued
Mesopotamian Mythology
In Babylonian mythology and astronomy, the Pleiades are called MUL.MUL or “star of stars” in their star catalogues. The Pleiades are at the top of a list of stars along the ecliptic and close to the time of the Vernal Equinox around the time of the 23rd century B.C.E. A group of deities known as Zappu also represent the Pleiades star cluster.
Middle Eastern Mythology
Arabic – The Pleiades are known as al-Thurayya, they are mentioned in Islamic literature. The star, Aldebaran, meaning “the Follower” which is part of the Taurus constellation is seen as forever chasing al-Thurayya across the night sky.
Iran – In the Persian language, the Pleiades are known as Parvin. The name Parvin is also a very popular given name in Iran and neighboring countries.
Islam – Some Islamic scholars have thought that al-Thurayya might be the star mentioned in the sura Najm in the Quran. Muhammad is said to have counted 12 stars within the star cluster as found in Ibn Ishaq. This was in a time before telescopes and most people could only see six stars. The name al-Thurayya has been used as a female given name in Persian and Turkish culture. As seen in names such as Princess Soraya or in Iran and Thoraya as Obaid.
Judeo-Christian – In the Bible, the Pleiades are identified as being Kimah, meaning “cluster,” which is mentioned three times in relation to the constellation of Orion. Specifically in Amos 5:8; Job 9:9; and Job 38:31. In the New Testament, there is an indirect reference to this asterism found in Revelations 1:16.
The Talmud says that the Pleiades has about 100 stars. This is with the understanding that the word כימה as כמא (Kimah and pronounced as: ke’ me-ah) means just that, “about one hundred” in the Hebrew language.
The Talmud Rosh Hashanah tells that when God became with mankind’s wickedness, he went and remade Kimah, removing two of its stars and caused that this star cluster would rise with the dawn and out of season. This event is what precipitated and causes the Biblical Flood of Noah.
Pakistan – Much like Iran, the name Parvin is also a popular given name, especially for women. In recent decades the name hasn’t had as much use. In the Urdu language, the name Parvin and the stars it represents is a symbol of beauty.
Persian – The Pleiades are known as Nahid. Another name for the Pleiades that is shared by the Persiand and Urdu languages is Parvin, Parveen or Parween. It is a genderless or unisex given or family name used not just the Middle East, but Central Asia, South Asia and Azerbaijan. The name Parvin means star and is the name for the Pleiades asterism.
Native American Mythology
Several tribes have stories regarding the Pleiades star cluster.
Blackfoot – The Lost Boys – This is a story in which the Pleiades are a group of orphaned boys not taken care of by anyone, so they ended up becoming stars. Sun Man was angered by the boys’ neglect, so he punished the people with a drought, causing the buffalo to leave. The wolves, the only friends the boys had ever had, intervened for the people to have the buffalo return. Sadden by their lives on earth, the boys asked the Sun Man to allow them to play up in the heavens where they became the Pleiades. In addition, to remind the tribe of their neglect of the children, they hear the howling of the wolves calling for the friends up in the heavens.
The story represents more the time of the year and season in which the Blackfoot gather to hunt the buffalo. The buffalo herds don’t appear while the Lost Boys or Pleiades asterism is in the sky and this marks when the hunters would set out to their hunting grounds.
Another name for the Pleiades star cluster in Blackfoot legends is the Bunched stars. Instead of being orphans, the boys’ family were so poor that they couldn’t afford buffalo robes worn by other boys in the tribe. Out of grief and shame, the six boys went up into the sky to become stars.
Cheyenne – A Cheyenne legend, “The Girl Who Married a Dog,” tells how the Pleiades stars represent puppies that a Cheyenne chief’s daughter gave birth to after being visited by a dog in human form. The daughter had fallen in love with the dog-being and vowed that: “Where you go, I go.”
Cherokee – Both the Cherokee and Onondaga tribes tell a similar story about a group of seven boys who refused to any of their sacred responsibilities and only wanted to play. They ran around and ‘round the village’s ceremonial circle until all seven of the boys rose up into the sky. Only six of the boys reached the heavens where they became the Pleiades star cluster. The seventh boy was caught by his mother and pulled back to the earth so hard that he sunk into the ground, becoming a pine tree.
Crow – The Crow military societies have many songs that use a play on words referencing the Pleiades constellation. Many of the words are often difficult to translate and the stories range from stories of bravery and high ideals to many amusing or comical stories.
Hopi – The Hopi built many underground places called kivas that would get used for a variety of purposes. The most important of these kivas that was used for ceremonial meetings could only be accessed through a ladder in a small hole at the roof. During some ceremonies, the appearance of the Pleiades or Tsöösöqam, over the opening hole marked when to begin the ceremony. The Pleiades have been found shown on one wall in a kiva.
Inuit – Nanook, the Inuit Bear God was identified with the Pleiades. In the early days, a great bear threatened all of the people. This bear was chased up into the heavens by a pack of dogs where they continue to chase after the bear in the form of the Pleiades.
Kiowa – There is a legend told about how seven maidens were being chased by giant bears. The Great Spirit created Mateo Tepe, the Devil’s Tower and placed the maidens up on it. Still the bears pursued the maidens, clawing at the sides of the sheer cliffs. Such claw marks are said to be the vertical striations of the rock formation. Seeing that the bears were relentless in pursuit of the maidens, the Great Spirit placed the seven maidens up into the sky to become the Pleiades.
Lakota – There is a legend that links the origin of the Pleiades with Devils Tower. This constellation is known as Cmaamc, an archaic plural form of the noun cmaam, meaning “woman.” The stars are seven women who are giving birth.
Additionally, the Lakota hold a similar legend to the Kiowa about Mato Tipila, “Bear Tower” or Devil’s Tower to European settlers. A tribe was camped beside a river and seven of their young girls were playing nearby. The area at this time had a number of bears living there and a bear began chasing the girls. The girls started running back to the village. Just as the bear was about to catch them, the girl leaped up onto a rock. They cried out: “Rock, take pity on us; Rock, save us.” The rock heard their cries and began to rise up high out of the bear’s reach. The bear clawed at the sides of the rock, its claws breaking off. The bear kept jumping at the rock until it rose higher and higher to the point that the girls reached the sky where they became the Pleiades. The claw marks of the bear can still be seen on Mato Tipila or Devil’s Tower.
Mono – The Monache tell a story how the Pleiades are six women who loved onions more than their husbands. They were thrown out of their homes by their angry husbands and found their way up to the heavens. When the husband grew lonely and tried to find their wives, it was too late.
Navajo – The Navjo story of The Flint Boys, after the Earth had been separated from the Sky by the Black Sky God, he had a cluster of stars on his ankle. These stars were the Flint Boys. During the Black God’s first dance, with each stamp of his foot, the Flint Boys would jump up further on his body. First to the knee, then the hip, to his shoulder and finally up to his forehead. There they remained as a sign that the Black God was Lord of the Sky. The seven stars of the Pleiades or Flint Boys are shown on ceremonial masks for the Black God, sand paintings and ceremonial gourd rattles.
Nez Perce – They have a myth about Pleiades that parallels the ancient Greek myth and the Lost Pleiades. In this myth, the Pleiades are a group of sisters and one of the sisters falls in love with a man. When he died, she was so grief stricken, that she finally told her sisters about him. The other sisters mocked her, telling her how foolish she is to mourn the death of a human. This sister continued to grow in her sorrow, to the point she became ashamed of her own feelings that she pulled a veil over herself, blocking herself from view in the night sky. The Nez Perce use this myth to explain why only six of the seven stars is visible to the naked eye.
Onondaga – Their version of the story surrounding Pleiades has it the stars represented lazy children who wanted to dance instead of doing their chores. All the while as they ignored the warnings of the Bright Shining Old Man. Eventually, light headed and dizzy from hunger, the children rose up into the heavens to become the Pleiades.
Pawnee – Among the Skidi Pawnee, the Pleiades are seen as seven brothers. They observed this star cluster along with the Corona Borealis, the Chiefs through a smoke hole in Pawnee lodges in order to keep track of the time of night.
Shasta – In their stories, the Pleiades are the children of Raccoon who are killed by Coyote while avenging their father’s death. After death, they rose up to become the Pleiades star cluster. The smallest star in the asterism is seen as Coyote’s youngest child who helped Raccoon’s children.
Zuni – They used the Pleiades as an agricultural calendar. Among the Zuni, the Pleiades were known as the “Seed Stars.” When the Pleiades disappeared on the western horizon during spring, it was time for planting seeds as the danger of frost had pass. The Zuni also knew to finish all of their planting and harvesting before the Pleiades returned on the eastern horizon with the return of colder autumn weather and frost.
New Age, Western Astrology & Occult Connections
Astrology – In Western astrology, the Pleiades have come to represent coping with sorrow. In Medieval times, they were viewed as a single set of fixed stars and associated with fennel and quartz. In esoteric astrology, there are seven solar systems that revolve around Pleiades.
New Age – There’s a belief that the Sun and the Earth will pass through a Photon belft from the Pleiades star cluster. This will cause a cataclysm or a time of spiritual transition that is referred to as a “shift in consciousness,” the “Great Shift” and “Shift of the Ages.”
Occult – The Pleiades are mentioned as an astrological sign in “Three Books of Occult Philosophy” by Heinrich Cornelius Agrippa. It has a publication date of 1533, but may have appeared earlier in 1510.
Theosophy – It is believed that the seven stars of the Pleiades act as a focus for the spiritual energy of the Seven Rays from the Galactic Logos to the seven stars of the Great Bear, from there the star Sirius, on to the Sun and then to the god of the Earth, Sanat Kumara and finally that energy goes through the seven Masters of the Seven Rays to everyone else.
Ufology – Some people have described a race of Nordic aliens known as Pleiadeans who come from the Pleiades star cluster. A man by the name of Billy Meier claims to have had contact with and met these aliens.
Norse Mythology
The Pleiades were seen as the goddess Freyja’s hens. Their name in many older European languages refer to this star cluster as a hen with chicks.
The name of Hen and Chicks for Pleiades is found in Old English, Old German, Czech, Hungarian and Russian.
Philippine Mythology
The Pleiades are known by various names such as Moropóro, Molopólo or Mapúlon. Christian Filipinos know this star cluster as Supot ni Hudas (Judas’ pouch) or Rosaryo (Rosary).
Polynesian Mythology
Hawaiian – The Pleiades are known as Makali’i. It’s rise shortly after sunset marks the beginning of the Hawaiian New Year known as Makahiki. This is four month period of peace honoring the god Lono. The Hawaiian New Year’s celebration is similar to the Maori New Year’s observances.
Maori – Among the Maori of New Zealand, the Pleiades are known as Matariki, “eyes of god” or Mata rikie, “Little Eyes”, she is a goddess who is accompanied by her six daughters: Tupu-a-Nuku, Tupu-a-Rangi, Wai-Tii, Wai-Ta, Wai-puna-Rangi, and Uru-Rangi.
From June 20 to June 22, known as Maruaroa o Takurua, marks the middle of winter. This time period comes right after the rise of the Pleiades or Matariki and is the beginning of the New Year. Tradition holds that the Sun starts his northward journey with his winter-bride Takurua, represented by the star Sirius and will make his southward journey later with his summer-bride, Hineraumati.
Another story involving Matariki, tells that one day Ranginui, the sky father and Papatūānuku, the earth mother were separated by their children. The wind god Tāwhirimātea ripped out his eyes in rage and flung them up into the heavens where they became a star cluster.
Polynesian – According to Polynesian legends, the Pleiades were once one star and had been the brightest in the night sky. The god Tane hated this star so much as it had boasted of its own beauty. The legend goes on to say that Tane proceeded to smash this star into pieces, creating the Pleiades star cluster.
Rome Mythology
The Pleiades in Rome are called The Bunch of Grapes and The Spring Virgins. Another name for these stars is Vergiliae as this asterism begins to rise after Spring and considered a sign of Summer before setting later in the Winter months. In modern day Italy, the Pleiades began rising around the beginning of May and would set around the beginning of November.
South American Mythology
Andes – Among the people of the Andes Mountains, the Pleiades were associated with abundance as this star cluster was seen as returning every year during the harvest season. Among the Quechua, the Pleiades are known as collca’ meaning storehouse.
Inca – The Pleiades were called the “Seed Scatter” or “Sower.” Another name for the Pleiades are the “Little Mothers.” The Incas held festivals when this asterism appeared in the night sky.
Paraguay – The Abipones tribe worshipped the Pleiades, believing them to be their ancestors.
Peru – The season of Verano, roughly meaning summer or Dry Season. There is a ritual coinciding with the Pleiades during the Summer Solstice. A Peruvian cosmological chart from 1613 C.E. appears to show the Pleiades asterism. An Incan nobleman, Pachacuti Yamqui drew the chart in order to show objects depicted in the Cusco temple. He added Spanish and Quechua notations to his chart.
Thai Mythology
The Pleiades are known as Dao Luk Kai in Thailand. The name translates to the “Chicken Family Stars” in English, it is name that comes from Thai folklore.
An elderly couple living in a forest of Thailand were raising a family of chickens; a mother hen and her six chicks. One day, a monk arrived at the couple’s home during his Dhutanga journey. Fearful of not having anything good enough to offer for a meal, the couple considered cooking the mother hen. The mother hen overheard the couple’s conversation, hurried back to the coup to say goodbye to her chicks. The mother hen told her chicks that they would need to take care of themselves from now on. After that, the mother hen returned to the elderly couple so they could prepare their meal for the monk.
When the mother hen was killed, her chicks threw themselves into the fire to die alongside her. The god, Indra was impressed by their great love and in remembrance, raised the chickens up into the heavens as stars.
Depending on the version of the story being told, if only six chicks are mentioned, then the mother is included as being among the stars of Pleiades. Otherwise, it is usually seven chicks who make up the stars in Pleiades.
Turkish Mythology
In Turkey, the Pleiades are known as Ãlker or Ülker. According to legends, mankind was suffering a lot of suffering and evil. The creator god, Tangri Ulgen met with the Sky Spirits of the West, the Ãlker. A decision was reached and they sent an eagle, the first Shaman down to the earth to ease these afflictions and problems. The nomadic tribes of Turkey see the Pleiades as a source of both solace and the area of the heavens where the gods reside.
Kaşgarlı Mahmud. An 11th century lexicographer, the term ülker çerig refers to a military ambush. Where the word cerig means: “troops in battle formation.” The term ülker çerig has been used as a simile for the Pleiades asterism.
Ukrainian Mythology
There are a few different names that the Pleiades are known as in traditional Ukrainian folklore. Some of these names are Stozhary, which can be traced etymologically to the word stozharnya, meaning “granary,” “storehouse for hay and crops” or it can be reduced to it’s meaning of sto-zhar, meaning “hundredfold glowing.” Other names for the Pleiades are Volosozhary and Baby-Zvizdy.
With the names Volosozhary, which means “the ones whose hair is glowing” and ‘Baby-Zvizdy which means “female-stars,” the Pleiades star clusters refers to a group of female tribal deities. In Ukrainian legend, long ago, there lived seven maids who danced their traditional dances and sing songs to honor the gods. After their death, the gods turned the seven maids into water nymphs and took them up into the Heavens where they became the now familiar star cluster. The symbol of this star cluster was used as a women’s talisman.
Brickthology 