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Mirjana Detelić

Institute for Balkan Studies, Belgrade (Serbia)


If there was a need to sum up the present main stream in oral formula studies,
there would in fact have to be two of them: Russian and American.
Although Russia, to my best knowledge, has never had anything like a school in
that field1, the distinguished figure of Georgij Ivanovič Maljcev (tragically deceased in
his prime) made all the difference with his “tip of an iceberg” theory of formula. 2 This
theory suggests that one single text/poem/variant gets connected with all others by the
deep connotative meanings of chosen formulas. Here, formula is seen as a vehicle of
condensed, formerly mythical substance or ritual practice, transformed into a cliché
capable of triggering a chain of important poetic events. In that case, “the iceberg” would
be that primary syncretic basis common to all participants in traditional culture, and its
“tip” the actual text which makes the use of it.3 This also means that a work of oral
literary art is seen as a closed system able to correspond and interconnect with other of
the kind, within the broader systems of oral literature, folklore, and traditional culture
The most promising analytical method in this context is borrowed from the
general theory of models. Its key-point is discovering the criteria for choosing what

Russian scholars (Vesselovsky, Potebnya, later also Propp) showed some interest in oral formula at about
the same time the Van Gennep works first appeared, but they saw it as fraseology, a part of linguistics.
G. I. Maljcev was killed in a traffic accident right after his first and only book (his PhD thesis, in fact) was
published. Its full title is: Г. И. Малыцев, Традиционные формулы русской народной необрядовой
лирики, [ Traditional Formulas of Russian Popular Non-Ritual Lyric Poetry] Ленинград 1989.
“More than anything else, tradition is a rational, evaluative category. In a way, the formulas studied here
are like a tip of an iceberg. The “underwater” part is most substantial and meaningful, but it cannot be
expressed directly in texts. It reveals itself in very special ways. [...] The deep level of tradition has its own
parameters, tendencies, and relations. It can be discussed as a complex and potentially inexhaustible center
which “irradiates” meaning. Tradition is a generic category, and formulas appear as a canonized fixation of
certain zones of traditional semantics. At one hand, it gives them a relative autonomy and, at the other, it
offers them a chance to make multiple connections with tradition (in texts it shows as a potential score of
“compositional associations”).” (Традиционные формулы, 68, 69)

elements of reality are worth further processing into a work of art, or – to put it simply –
what should be picked, and what skipped. The significance and elegance of this method
come to limelight especially in case of complex folklore dramas - folklore wedding, for
example. For the sake of illustration, in Serbian oral tradition epic poems sing only about
the parts groom and his family take in the sequence of wedding rites and customs
(proposing, formation of wedding guests suite, fetching the bride, going back to groom’s
home).4 The wedding itself is frequently mentioned all the long, as an important event
one is expected to boast of. On the contrary, songs about the bride’s part of the drama are
not epic and they do not mention the wedding at all. They are connected with rites, so
they often perform even a ritual weep for the bride and sing metaphorically of her former
life in freedom (at her parents’ home), and unpredictable future life with strangers. Even
in the language itself, this situation is adequately termed by two different expressions:
udaja for bride (literally: giving-oneself-in), and ženidba for groom (literally: taking-
over-a-wife), in general congruence with genre differences within oral poetry.
The modelative component of this approach to oral literature makes it the best
possible choice for longer genres – epic ballads, folk and fairy tales and similar. In
shorter literary forms - proverbs, riddles, charms and alike - which are, by terms of their
use, typical open systems, the modeling simply does not work. Here the American, Parry-
Lordian scheme of linear dissipation5 is more at home. Its main point is the notion of
formulaic nucleus, a traditional resource of elements, rules, and patterns for formula
making, mutual to all craftsmen of one and the same language and tradition. From that
one source the material is spread all over the singing area through formulas and
versification patterns which may be accepted even in neighboring lands, as long as they
can be put to unbiased use. In that case a work of oral literary art is not seen as a whole
but rather as a set of corresponding elements, i.e. as an open structure, described
accordingly as a system of signs. The further consequence of this is thropization of text
which enables it to make sense even where there is none. Again for the sake of
To some extent, I wrote about it in Mitski prostor i epika (Mythical Space and the Epics), Belgrade 1993.
In 1998 CLIO released a special issue of its magazine “Kodovi slovenskih kultura” (Codes of Slavic
Cultures) dedicated to the subject of wedding, with contributions by distinguished scholars like Radost
Ivanova (Bulgaria), Anna Plotnikova (Russia), Albert Baiburin and Georgy Levington (Russia), Biljana
Sikimic and Aleksandar Loma (Serbia) and others.
This term cannot be found in Lord’s books, but it could easily become “Lordian”. I used it on several
occasions (Detelic 1996; Detelic 2003), always to define a horizontal concatenation of figurative speech.

illustration, one of the common places of Serbian epics - Viče Arap iz bijela grla (The
Arab shouts with his white throat) - becomes sensible because the formula “white throat”
has in time gained a new, thropic meaning: “beautiful, loud voice”. The key-word here is
“time”, for – in spite of the most usual prejudice – there is no such thing as a ready-made
formula for every occasion. If the “black Arab” (which itself is a stereotype in Serbian
epic tradition) does not have the adequate “black” formula for loud voice, singer will use
what he has, or – better – what he knows that his audience will recognize in the right way
on the ground of their mutual long-lasting epic experience.
At the first glance these two approaches to oral literature may seem incompatible
and mutually unfriendly, never to be brought together with good prognosis. The purpose
of my humble contribution today will be to prove the opposite.6
It is common knowledge that epic – known also as heroic - poetry is built around
the image of an epic hero (his destiny and deeds), so it has to be very careful and
particular about the structuring of its poetic kernel. Every single poetic device a singer
has at his disposal is meant to serve that purpose by telling a story of one or more
important events of hero’s life. In general, an epic hero has to satisfy two kinds of needs –
private and social, whence emerges the structural pattern of his epic image. In all
Slavonic epics, and with South Slavs in particular, the image of an epic hero has to be
composed of six elements divided in two groups: personal (outfit, horse, weapons), and
public (family, castle, town). [Figure 1]
They all together form a hero’s identity and the loss of one of them usually
initiates the fall of hero himself (duke Prijezda7 of Serbian epics is good example for it,
for the loss of his town Stalać, where there was his castle, made him destroy his sabre,
kill his horse, and commit suicide together with his fateful wife Roxanda – all that in
order to prevent the elements of his grandeur to fall into Turkish hands).
Each and every one of those six items is of utmost importance for understanding
the epic creative process. However, my particular interest was in the epic image of town,
which was the subject of my long-lasting project at the Institute for Balkan studies in

This is not a new concept. Lately, for example, Foley issued a similar text about UNESI!
“Smrt vojvode Prijezde” (Death of duke Prijezda), song no. 84 in Vuk Karadzic collection, vol. II. Very
interesting Croat variant of this song was published in Matica hrvatska collection vol. I, with alterations in
geography (Stalac in Serbia – Promin in Croatia) and names of characters (Prijezda, duke of Stalac, and his
wife Roxanda – duke of Promin and his wife Lehovkinja [=Polish woman] Mara).

Belgrade.8 I formed a corpus of 1350 epic poems collected in 21 volumes during the
nineteenth century (and the very beginning of twentieth), on the territory of former
Yugoslavia (Macedonia and Slovenia excluded for linguistic reasons).9 This territory is
today divided between four independent countries (Bosnia/Hercegovina, Croatia,
Montenegro, and Serbia), whose population practices two religions (Christian and
Moslem), and recognizes two churches (Orthodox and Catholic). In spite of their mutual
differences, they all share the same epic tradition in the same decasyllabic verse, and with
the same poetic basics.
My first objective here was a reconstruction of the epic image of town which had
to be grounded on thorough excerption and scrutinous numerical and statistic analysis.
Once it was done, it showed that there were 848 different oikonyms mentioned in the
corpus, which is significant but still does not tell anything about the image of town in
epics. So the next step was to connect mere city-names with some substance, which was
achieved by extracting the attributes that usually go with them. Those attributes are
formed of nouns, adjectives, adverbial constructions (preposition + noun and/or
adjective), and their combinations. In short, epic towns are either defined with some kind
of formula, or they are not defined at all.
All formulas appear in two forms – basic, with only two components
(noun/adjective + oikonym), and complex with at least three parts (noun and/or adjective
+ adverbial construction + oikonym) or more, but always long/short enough to fit the
frame of decasyllabic verse. Of the basic formulas, a few are significantly more in use
than the others (oikonym + town/city/village/place, and oikonym + white/plain or
flat/stone or made-of-stone/small). [Figure 2]
The most frequent of complex formulas is the noun + adjective connection with
remarkably strong preferences on the side of “white town” (beli grad) and “small village”
The project “Epic cities” started in 1998 and, up till now, resulted in: 1) Detelić-Loma-Pavlović, CD Rom
Gradovi u hrišćanskoj i muslimanskoj deseteračkoj epici (Cities in Christian and Moslem Decasyllabic
Epic Poetry), Balkanološki institut SANU, Beograd 2004; 2) Detelić, M., Epski gradovi. Leksikon (Epic
Cities. A Lexicon), Balkanološki institut SANU, Posebna izdanja knj. 84, Beograd 2006 – in print; 3)
Detelić, M. & Ilić, M., Ogled o belom gradu (An Essey on White City), Balkanološki institut SANU,
Beograd 2006.
Macedonian and Slovene are different languages, mutually and in comparison to Serbo-Croatian.
Although nowadays there is a tendency – political by origin and purpose – to proclaim four languages in
those four countries, there is not a single linguistic evidence to support such doing. Therefore, I will
continue to call this language Serbo-Croatian (Croato-Serbian), and claim it mutual (with local differences)
to all peoples mentioned here. It certainly is the language all the songs were sung and written down in.

(malo selo). These two, it may be stated with some relevance, appear to be the most
typical folklore formulas in South Slav traditional epics. [Figure 3, Figure 4]
The idea of “white town” (beli grad) is one of the most archaic features not only
of pan-Slavonic, but also of pan-European significance. It can be traced back to its pra-
Indo-European roots, and it is easily recognized as a structural element of actual
European cultural inheritance and history.10 It is present in tradition of all Slavic peoples,
but as an epic formula of some substance it can be traced only in Serbo-Croatian epic
poetry. Compared with general use of adjective “white” in epic ballads, it becomes even
more specific and shows that the high score of “white” occurrences is connected with
even two out of three public elements in epic hero’s structure – family home (castle,
tower) and his town. [Figure 5] In fact, all important buildings (church, castle, tower) and
fortifications are described as white and almost only thus. The expectations here are
largely betrayed because of the very well known common places as belo lice za ljubljenje
(white face for kissing) in popular lyrics, as well as white breasts, arms, legs (whose
proposed use everyone is free to imagine ad libitum). In the epics (Figure 5) they do not
make appearance of any significance (throat 78; face 60; beard 18; teeth 10; neck 6;
breasts and bosom 2; forehead, cheek, bones 1), except “white arm” which has to occur
endlessly in poetry about people who live by their weapons (sword, sabre, spear).
So, the adjective “white” has every importance in defining the public elements of
the epic hero’s image, and almost none in his personal quarters. Here another word comes
to focus, and this time it is the eponym of the genre – the adjective junački (heroic,
belonging to a hero). It is mostly connected with the things in close relation to hero’s
person (weapons, robes), or with the parts of his body (face, muscles, arms, legs,
moustaches, bones, thighs, shoulders, head, forehead, chest, heart, voice). Some of them
(head, heart, knee) are equally frequent in metaphoric and metonymic meaning (sve
junačke glave, srce junačko, junačko koljeno). The same goes with phrases junački drum
(»heroic road« – road the heros go by11) and junačko zdravlje (»heroic health« – to ask
someone about his heroic health = to greet someone). Finally, as a key-word to the genre
itself, the adjective »junački/heroic« is mandatory in combination with all isofunctional

See the discussion and bibliography in Detelic & Ilic 2006.
Conf. groenir brautir, grêne straeta in Anglo-Saxon and Scandinavian medieval poetry, meaning “non-
existing roads”, roads going along green pastures (Veselovski 2005, 87).

terms: battle (steko sam je u boju junačkom), duel (da junački megdan dijelimo),
company (te junačku četu četujući), name (ni junačko ime nađenula), life (i junački život
povratiti), fortune (ako Bog da i sreća junačka) etc. In combination with oikonyms,
though, contrary to any one's prognosis, adjective heroic/junački occurs only once as a
basic formula – with little Montenegrin town Kčevo, and three times as a part of complex
formula junačko mesto/heroic place (big Montenegrin villages Njeguši and Rovca, and
Hercegovinian county of Kotari).
Such a distribution of two epic key-signifiers – »white« and »heroic« – is
motivated by the needs of the genre itself. In epic poetry the adjective »heroic« is not
only a carrier of code information essential to the genre – it itself IS that information, so
it has to be used literally, precisely, and as close to its primary meaning as possible. This
includes the primary subject too, and that subject is epic hero himself, so the word
»heroic« - as a defining characteristic – goes with items close to his person (his body
parts, his way of life, marks of his trade). The leading line here is the term CLOSE, hence
the opposite – public features of the hero are expected to appear as FAR, which they
actually do.
Consulting again our Figure 2, we shall notice that the most frequent of all basic
formulas - grad/town, beli/white and ravan/flat in combination with oikonyms – actually
place the town, as a public element of his epic image, at the greatest distance from the
hero's person. »Looking from afar«, or from the point of longest perspective, in epic
poetry is not exclusively reserved for towns, but when it is – its realization depends on
adjectives »white« and »flat«. If the chosen characteristics of town are »tvrd/firm or
hard« and »kameni/stone or made-of-stone«, the perspective is drastically changed,
because such qualities can be checked only from a reasonable vicinity.
The point here is that terms chosen to suggest this long distance ARE NOT the
carriers of code information essential for epic genre, but - especially in case of the
adjective »white« - they are much older than epic itself. Connection with »white« and
»flat« as distance markers betrays town for what it never is on the narrative level in epics,
i.e. for a civilizational symbol with practically no match at all. 12 In every other aspect
epic poetry treats towns as political and ideological category with long and bloody
In old and medieval tradition, cities were always depicted as distant, and that was their constant signifier.
Conf. Frugoni 1991.

history. Only here, in structuring the image of epic hero, it did not dare touch the archaic
layers of white town formula which – I personally presume – is connected with ancient
sacred spots of adoration and sacrifice, what first towns in pra-Slavonic abode had to be.
Othervise, the image of town could have hardly remained unchanged in two culturally,
religiously, socially, legislatively, and in every other way different world-views of
Christians and Moslems with South Slav origin.
Thus, what started as an open system analysis of formula structural patterns,
ended in a possible reconstruction of one specific poetic device and its origin. In other
words, it used the Parry-Lordian method to open the subject, and Maljcev's to close it.
The further elaboration of the problem could use the same procedure again, in fact as
many times as the need is. What made possible the mutually supportive action of the two,
is the omnipresent but sometimes invisible and unnoticeable fact that orality (in both
senses – as literature and as tradition) is one and the same in its every aspect. Like
Columbo a few centuries ago, we too have every reason to believe that – going West – we
shall reach nothing but the East.


Detelic 1993 - Детелић, Mирјана : Митски простор и епика [The Mythical Space and
the Epics], САНУ – АИЗ «Досије», Београд 1993.

Detelic 1996 - Детелић, Мирјана : Урок и невеста. Поетика епске формуле [The
Charm and the Bride. The Poetics of Epic Formula], Балканолошки институт
САНУ, Центар за научна истраживања САНУ и Универзитета у Крагујевцу,
Београд 1996.

Detelic 2003 – Detelić, Mirjana : “El uso de la fόrmula épica en la composición del
motivo de la muerte de la prometida”, Actas del coloquio internacional Baladas y
leyendas populares en España y en Yugoslavia, Aula Virtual Belgrado 2003, 47-
Detelic & Ilic 2006 - Детелић, М. & Илић, М. : Оглед о белом граду [An Essey on
White City], Балканолошки институт САНУ, Београд 2006.

Frugoni 1991 - Frugoni, Chiara : A Distant City. Images of Urban Experience in the
Medieval World, Princeton UP 1991.

Kodovi - Кодови словенских култура бр. 3: Свадба [Codes of the Slavonic Cultures /
no.3: Wedding], CLIO, Београд 1998.

Maljcev 1989 - Малыцев, Г. И. : Традиционные формулы русской народной

необрядовой лирики, Ленинград 1989.

Matica Hrvatska vol. I - Hrvatske narodne pjesme, skupila i izdala Matica hrvatska. Odio
prvi. Junačke pjesme. I/1. Junačke pjesme, knjiga prva, uredili Dr Ivan Božić i Dr
Stjepan Bosanac, Zagreb, 1890.

Veselovski 2005 - Веселовски, Александар : Историјска поетика [Историческая

поэтика], Zepter Book World, Београд 2005.

Vuk Karadzic vol. II - Сабрана дела Вука Караџића, Српске народне пјесме, издање о
стогодишњици смрти Вука Стефановића Караџића 1864-1964 и
двестогодишњици његова рођења 1787-1987, Просвета. Пјесме јуначке
најстарије, књига друга 1845, Београд, 1988.



1. personal outfit (beautiful robes, knightly armor 1. family (parents, siblings, wife and children,
etc.) often a fateful servant too)
2. knight horse (for battle, hunting, traveling 2. castle (his heirloom, ancestral home, not
etc.), sometimes accompanied with a hound necessarily in form of a castle, but certainly
3. standard knightly weapons (sabre, sword, with all its functions)
knife or dagger, spear, bow and arrows etc.) 3. town/city (usually a fortress or a chain of
them, but in some occasions a town proper,
like Niš, Belgrade, Istanbul etc.)
Figure 1


grad/town + oikonym – 206 beli/white + oikonym - 157
selo/village + oikonym – 127 ravan/flat, or plane + oikonym - 130
šeher (šer šeer šever)/Turkish town + oikonym - 27 kameni/stone, or made-of-stone + oikonym - 50
mesto/place + oikonym – 16 mali/small + oikonym - 34
Figure 2


Table 1
WHITE TOWN (beli/bili/bijeli grad) - 130
Aršan Gusinje Leđan, Leđen, Leđar Pirlitor, Piritor Splet, Saplet
Bagdat Hrvat Lijevno Pladin Spuž
Bar Irig Loznica Počitelj Stalać
Beč Išarčić, Izorčić Ljubuška Podvjest Stambol, Stambul
Berkot Jadran Madžar Požun Stijena
Bišće Jajce Maglaj Prelip, Prilep, Stolac, Stojac
Beograd, Janok, Janjok Maloš Primorje Šabac
Bijograd, Biograd
Branički grad Jedrene, Jedrena Medun Priština Šibenik
Budim, Budin Jelača Misir Pritoka Temišvar
Bukreš Jugovac Mleci, Mljetok Prizren Timok
Bunić Kanjiža, kaniški grad Morović Prokuplje Travnik
Carigrad Karlovac, Karlovac Mostar Rig Trebinje
Cetinja Kladuša Nadin Risan, Rišanj Udbina, Udbinja,
Udbinj, Udbin
Ćorfes Klijenak Nikšić, Nihšić, Nišić, Rudnik Udžbar
Nikš, Nišićski, Nišinski
Diklići Klis Niš Senj Ulcinj
Dmitrovica Klobuk Novi, Novin Sibinj Ušćup

Dobuj Kolašin, Kulašin Obodski grad Siesak, Sisak Užice
Dubica Konjic Obrst Siget Varad
Dubrovac Korun Olaš Silistrija Varadin
Dubrovnik Kostur Onogošt Sjenica Vidin
Duklin Kotar Orlov Skadar, Skatar Višegrad
Duvno Kotor Osjek, Osijek Skoplje Vučitrn
Đurđija Kratovo Ozija Slunj Zadar, Zadarje
Glamoč Krojan Ozin Smederevo Zvornik
Gospić Kruševac Pazar Sofija Žabljak, Žabjak,
Žabljački grad
Gračac Kumanovo Perast Solilo
Gradačac Kuršumlija Peterburg, Petrburg Solun, Solunić
Table 2
- šeher/ šer [TURKISH TOWN]– 2 (Mitrovica, Sarajevo) - stojni [CAPITAL] – 2 (Biograd,
- selo [VILLAGE]– 3 (Čelebijć, Tuđemili, Bojkovo) - njemački [GERMAN] – 1 (Beč / Wienna)
- varoš [SMALL TOWN]– 1 (Podgorica) - krvavi [BLOODY] - 1 (Senj)
- kuća [HOUSE] – 1 (Jedrene) - tvrdi – 1 [FIRM] (Skadar)
- prostrani [SPATIOUS]– 1 (Beč / Wienna) - na krajinu [ON THE BORDER] – 8 (Varna, Frutak,
Senj, Risan, Spuž, Duvno, Bišće)
- kameni [MADE OF STONE]– 2 (Klin, Bišće) - na bogazu [IN THE COUNTRY] – 1 (Ribnik)
- zenđil [RICH] – 1 (Skadar) - na Bojani [BY THE BOJANA RIVER] – 1
- carev [BELONGING TO TSAR] – 1 (Osijek) - pokraj Une [BY THE UNA RIVER] – 2 (Pridor, Ripač)
Table 3
- grad carev [BELONGING TO TZAR] – 13 (Berkot, - grad arapski ARABIAN] – 1 (Okan)
Budim, Carigrad/ Stambol /Constantinople,
Dubrovnik, Glamoč, Janok/Janjok, Janja, Krupa,
Ozija/Ochakov, Peć, Požuj/Bratislava, Stijena,
- grad kaurski [CHRISTIAN] – 10 (Aršan, Budim, Izmir, - grad na ćenaru [IN THE COUNTRY SIDE] – 1
Janjok, Korlat, Novi, Oblić, Obzir, Timok, Zadar/ (Nišić/ Nikšić)
- tvrdi grad [FIRM] – 10 (Beč/Wienna, Dubrovnik, - grad franceski [FRENCH] – 1 (Pariz)
Klobuk, Kolašin, Kostur, Onogošt, Sarajevo,
Varadin/Varad, Žabjački/Žabljački)
- grad krajični/na krajini [ON THE BORDER] – 10 (Arad, - bijesan grad [WILD] – 1 (Petrebur)
Bar, Bušanac, Cetin, Drežnik, Mostar, Novi/Novin,
Senj, Spuž, Trebinje, Zmijulj)
- kameni grad [MADE OF STONE] – 9 (Cetinja, Kaniža, - grad nesretni [UNLUCKY] – 1 (Timok)
Kotor, Obzir, Pečuj/Pecu, Senj, Siget/Sziget, Udbina,
Užice, Zadarje/Zara)
- lijepi grad[BEAUTIFUL] – 7 (Carigrad, Dubrovnik, - grad pitomi [MILD] – 1 (Trebinje)
Gradiški, Jasenovac, Kupinovo, Mostar, Vučitrn)
- grad krvavi [BLOODY] – 7 (Brestovac, Kolašin, - grad pogani [FILTHY] – 1 (Rig)
Nikšić/Nikšićki, Onogošt, Spuž, Zabesa, Žabljački)
grad latinski [LATIN] – 4 (Grabež, Kotor, - srednji grad [MIDDLE] – 1 (Pazar)
Mlijetak/Venice, Dubrovnik)
- grad turački [TURKISH] – 4 (Bar, - grad na bojištu [ON THE BATTLE PLACE] – 1
Čekmedžin/Kucukcekmece, Lijevno, Udbina) (Neretva)
- veliki grad [BIG] - 4(Kolašin, Madžar, Soltum, - grad vezirski [BELONGING TO VIZIER] – 1
Stambol/Constantinople) (Travnik)
- grad stolični [CAPITAL] – 4 (Beč, Prizren, - kotarski grad [COUNTY] – 1 (Zadarje)
Petrov/Peterburg, Stambol/Constantinople)
- grad primorski/u primorje [MARITIME] – 5 (Budva, - grad starinski [ANCIENT] – 1 (Tvrdoš)
Grebić, Kavaj, Toptan, Varad)
- vlaški grad [CHRISTIAN] - 3(Baltulin, Izmir, Kotar) - ponositi grad [PROUD] – 1 (Žabljak)

- grad maleni [SMALL] – 3 (Kratovo, Kruševac, Banjska) - prostrani grad [SPATIOUS] – 1 (Smederevo)
- grad prokleti [CURSED] – 2 (Karlovac, Nevesinje) - na Moravi grad [BY THE MORAVA RIVER] – 1
- pusti grad [WASTE] – 2 (Nikšicki, Sarajevo) - preko mora grad [OVER THE SEA] – 1 (Pribinje)
- grad široki [BROAD] – 2 (Beč, Skadar/Scodra) - ukraj Save grad [BY THE SAVA RIVER] – 1 (Šabac)
- slavni grad [FAMOUS] -2 (Carigrad/Constantinople,
Figure 3


Table 1
SMALL VILLAGE (malo/malehno/malečno/maleno selo) - 47
Arbanasi Čekićevo Krivošije Martinići Rudinica, Rudinice
Bezuje Dubovo Kupinovo Međice Selca
Boleč Dubrovica Landovo Mljetičak Slatina
Boljevići Dupilo Lazarić Mutilić Smriječno
Bratač Jaružica Lipnik Ozrinići Štitar
Bujurić Kazanci Ljubostinje Petnica Trnovica
Bukovica Komadine Ljubotin Popovići Tušimnja
Crljenice Konjevići Ljumovići Pošćenje Ugljevo
Crnci Kovačas Markovina Prijeradi Velestovo
Table 2
- kasaba mala [TURKISH SMALL TOWN] – 2 (Prača, Konjic)
- mjesto malo [A PLACE] – 1 (Vučitrn)
- karaula mala [BORDERLINE GUARDIAN TOWER] – 1 (Sokolac)
Table 3
- lijepo selo [BEAUTIFUL] – 15 (Begaljica, Boljević, - najbliže selo [THE NEAREST] – 1 (Martinići)
Brankovina, Dodoši, Kupinovo, Martinići /
Martinovo, Metković, Mratišić, Nevesinje,
Ostružnica, Pelinovo, Povija, Riječani/ Riječansko,
Ritopek, Željeznik)
- selo krvavo [BLOODY] – 12 (Ćurilac, Dubovik, - najdonje selo [THE LOWEST] – 1 (Martinići)
Farmarci, Goransko, Krusi, Markovina, Martinići,
Popovići, Rvaši, Salkovina, Velestovo, Zagarač)
- selo krajičko [ON THE BORDER] – 6 (Dodoši, Dujeva, - najprvo selo [THE FIRST] – 1 (Rogame)
Kruse, Martinić, Pješivci, Zaljuće)
- selo pitomo [MILD] – 4 (Guča, Lipljan, Raduč, Velet) - neko selo [A VILLAGE] – 1 (Troponja)
- bijelo selo [WHITE] – 3 (Čelebijć, Tuđemili, Bojkovo) - nesretnje selo [UNLUCKY] – 1 (Dračevica)
- gizdavo selo [ORNATE] – 3 (Bajice, Boljevići, - selo ajdučko [BELONGING TO BRIGANDS] – 1
Martinići/Martinić) (Ljevišta)
- selo veliko [BIG] – 2 (Bregovo, Knić) - selo begovo [BELONGING TO BEG] – 1 (Zdilari)
- selo vlaško [CHRISTIAN] – 2 (Pilić, Plačko) - selo kameno [MADE OF STONE] – 1 (Crnci)
- tvrdo selo [FIRM] – 1 (Klimenci) - selo ponosito [PROUD] – 1 (Topola)
- bogato selo [RICH] – 1 (Miljkovići) - selo razureno [DISPERSED] – 1 (Farmaci)
Figure 4

521 Kula/tower
222 Dvori/castle
137 each Crkva/church; ruka/arm
130 Dan/day
78 Grlo/throat
60 Lice/face
54 Knjiga/book (letter)
50 Ovce/sheep
33 Hleb/bread
31 Vila/fairy
25 Šator/tent
18 Brada/beard
14 Platno/linen
12 Zora/dawn
10 Zubi/teeth
8 each Pšenica/wheat; ferman/official Turkish letter; tower
6 each Pene/foam; vrat/neck; košulja/shirt
5 each Sukno/cloth; svet/world; svila/silk
4 each Ljudsko meso/human flesh; krilo/lap
3 each Sneg/snow; konj/horse; jaganjci/lambs; krila/wings; mleko/milk;
kauk/Turkish hat; srebro/silver; vrata/door; megdan/duel
2 each Glava/head; stado/flock; dojke/breasts; nedra/bosom; rukavi/sleeves;
ruho/outfit; grob/grave; mermer kamen/marble stone; kamara/room;
ćuprija/bridge; bedem/rampart; pare/money; nevestinsko
belilo/bride’s face powder
1 each Brdo/hill; cvet/flower; riba/fish; labud/swan; pleća/shoulders;
kosti/bones; devoja;ko krilo/ maiden’s lap; sisa/breast; čelo/forehead;
obraz/cheek; kola;/cake; jaje/egg; pojas/girdle; jagluk/handkerchief;
vlakno/thread; konopac/rope; lim/tin; lađa/boat; ćošak/corner;
krčma/inn; tekija/school; manastir/monastery; prozor/window;
avlija/garden; puška/rifle; riznica/vault; hartija/paper; groši/pennies;
blago/treasure; raj/paradise; nedelja/sunday
Figure 5