Slovene Folklore FS. Copeland Folklore, Vol. 42, No. 4 (Dec. 31, 1931), 405-446, Stable URL: fhip:flinks jstor-org/sici sici-001S-987X%2819311231%2942%3A4GSCA0SHIASFGIE20.COVAB2-B Folklore is currently published by Folklore Enterprises, Lid. Your use of the ISTOR archive indicates your acceptance of ISTOR's Terms and Conditions of Use, available at flip: feworwjtor org/aboutterms.htmal. ISTOR's Terms and Conditions of Use provides, in par, that unless you fave obtained pcior permission, you may not dowaload an cnt isus of @ journal or multiple copies of articles, and you may use content inthe ISTOR archive only for your personal, non-commercial uss. Please contact the publisher cegarding any further use of this work. Publisher contact information may be obtained at bhupsforw.jstoc.org/joumals/fel.htl. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transtnission. ISTOR is an independent not-for-profit organization dedicated to creating and preserving a digital archive of scholarly journals. For more information regarding ISTOR, please contact support @jstor.org- hup:trww.jstor.orgy ‘Tue fun 28 20:19:29 2005COLLECTANEA Suovene Forxnore? Ir is a misleading commonplace to speak of the Slovenes as a people without a history. Prior to Charlemagne they enjayed independence, had their own kingdoms and ozganisations, and were—s0 one gathers,—courageous, but peace-loving. and uunaggressive. (Alter en years’ resideace annong them should say that the Slovene might still be thus characterised.) Theft culture was pagan, ard very little is known to-day of their former divinities,—echoes and shadows of ancient beliefs haunt ‘you in lonely Alpine settlements, by the shores of turbulent rivers, about the orifces of unexplored caverns, But eleven hhundred years of domination by alien force, culture, and ideals loom between the Slovene-Jugoslay of to-day and the free Slovene of the days before the Franks and their eventual successors, the Habsburg We ace told that Charlemagne began by sending missionaries to the Alpine Slavs, not without hope that an attack upon the preachers of the Christian faith would provide a convenient pretext for what we now call 2 punitive expedition. But, When abroad in 1939 1 met Prof. Jao Keetnina ofthe Univesioy of Fjublana. and foun that Re was preparing for publication a cllec- tion ofthe myths and folitales f the Slovenes, one of he three Vugoalay peoptes united after the World War into the Kingdom of Serbs, Croats, dnd Slovenes, now knows as Yugoslavia. This work was ‘aed ia 4930, under the tide of Balke ix Pripovedte Stowers Ljudsta, by the Drutba Sv. Moherla, Celle, Yegoslavi, pp. 404, © em 8 cm. Godin, In view of the importance of the collection, T suggested {hat Falk-Zore would welcome a review. This suggestion kas been bettered by F. S. Capeland, of the same University, who has been 0 goat as to provide an English version of De. Kelemina’s Introduction, 5406 Collectanea. although the Slovenes tacitly refused to he converted, they treated the missionaries with tolerance and kindness. Un fortunately for them, however, Slovene territary was, thea as ‘now, the key to the Near Fast and the Adriatic, The upshat ‘was war, and after heroic resistance the Slovene lands were finally annexed to the Frank Empite of Charlemagne ia. or about 822 4.0, The fact that the Slovenes preserved their language and national characteristics, and even developed a literature in their native idiom, and that their sense of nationality was never quite obscured during the long centuries of German domination, is tremendous testimonial to the vitality and tenaciousness of, these Alpine Yugaslavs. It was therefore to be expected that 4@ fairly large stock of native myths, traditions, tales, and custams should also have survived. On the other hand, all students of folklore know haw excessively dificult itis to collect this material, stored in the memories of old men and women interpolating here and there very brief summaries of the tales thems selves and a fow explanatory words from the bady of the work, The footnotes sre by F. S. Copeland, wha has had 4 map prepared by MC M, Debelak and E. Derzaj of teritory with a Slovene population, both within and without the Wigoslay State ‘The Murenm at Ljubljana has a remarkable collection of “bee house" decorations. The typical Slovene bee-house ig built on the Drinciple of 4 chest of drawers. The ends af the ” drawets” are Aecarated with pictures, "0 that the bate may knew which is theie door." These paintings are the wark of peasants, and often, ta all intents and purposes, illustrations of folktales and belief. Very frequent are pictures af devils and woman and domestic scenes showing quaint humonr, Photographs promised to me af these ends of dramers hey are really skeps, of course) have wot come to hand, but Miss Copetand bas supplied five autline aketehes by M. M. Debeloi, copied from specimens in the Mareumn (Plates I and Tl), Of these, Fig. le shows 2 bearheaded devil carrying honey in one of the" drawers described; Fig. i. shows © pigsheaded devil wha las spoiled food 42 fhat the housewife has thioven it away and he can gurl ft hieralé Jigs iil, and iv. show a dog headed devil and a Séyai as mentioned i the pager: and Fig. ¥. a frog monster coming out feom a Kent ia place of the proper Sccupant. Besides a mode! af the nunal bee house, the Maseum at Ljubljana ales contains freak hives in the shape of an ‘earthenware maa acd dog. But auch hives were experiments which dif nat answer and never came iste general use, [ED]SNOIDSY ANAAIS AKL AO AVIK408 Collectanea. in remote villages aad lonely cottages, where obsolete dialects are spoken and the natives are scarcely less shy of a stranger than the wild ereatures of the mountains and forests around them, Modern school education also provides a stumbling block. The yourg folk are taught that the ald tales and legends are “all lies and superstition," and many a native who could tell an interesting tale will zat do 30 for fear of being laughed at or leaked down upon. In the former Austrian provinces of ‘Yugoslavia there is this added difculty that the culeure of the educated classes was by force of circumstances in most cases largely German, end a real barrier between them and their own people In book of small format, Dr. Kelemina has,—probably,— collected al theze is left to collect of Slovene popular tradition in regard to ancient pagan divinities and heroes and thelr legitimate successors in falklore among the Slovenes. He has tapped every available source. Considering the local character ot is theme, his notes and bibliography arc extensive,—27 pages of them. The book opens with an Introduetion which i in fact a scientific monographs on the whole subject of Slovene folklore, ‘which T give in full in a free and slightly compressed English rendering, adding nothing except here and there the obvious translation of some namie or tera (in brackets}, or the brief summary of a tale refereed ta, based upon the text of the tale in question as itis given in the body of Dr. Kelemine’s book. Thave retained the madera Vugostav spelling forall names, a itis both phonstic and easily grasped? 1 The most comprekecsive collection of Slovene folktales previous to Dr. Kelemina’s wes Kotnil's Storie 1, published in 1924 by the Book Society Drufba Sv. Mahorja, The book ‘was compiled for scientific reference, and the purpose of Dr. Kelemina’s work is to supplement and continue what was begun by Kotnie, Dr. Kelemina uses the Slav word " baja" throughout in the sense of " myth," as generally understood, é. a tale dealing with pagan religious conceptions, with gods and demi-gods of Dente; tech fa ahueh Soak in okip; $2 a seizore yes; vowels ab ia German. with a tendency to" darscning * shoreCollectanea. 409 yore, Very few tee myths have survived among the Slovenes, the most important being that of Kresnik, whose name might be approximately rendered by “* Resurrector.”” From being 5 divinity, Kresnil gradually evolved into a national hero, evea a peasant youth who successfully withstood the terrible Mongols, the" dog-headed men” of Slovene popular tradition, Myths elaborated into legends and fairy tales (in the wide popular sense of the word) are form of national art. Tn prose form these myths give us little but the bare “ plot " of the story. ‘Originally this was set forth in verse, in ballads which were often of considerable iength. Notable examples of old Slovene ballads are that of Trdoglav (Hardhead) and Marjetica (Daisy), and the heroic ballads of Kralj Matjad (King Mathias). The ‘oldest of Slovene legends were all handed down ia verse, It ‘was only after the poetic form was forgatten that the shorter, unadorned prose form took its place in populae tradition ‘The true fairy-tate has this in common with the myth that its chief characters and events are likewise of the supernatural order. But the fairy-tafe is more highly developed : the myth is embellished, it has become art fiction, often with a definite distinctive style, The topic of myth and folktale alike is = matter of fact for the people, The Vile (sing. vila, fairies), Pocodni mot (Water man}, Pobesti (sing. pofast, monsters, hhounters), Vampires, ete, are real beings, and what ig told of them took place,—nay, perhaps still akes place—here in our midst, among those ruins, in that eave, that pool, that forest... But the doraain of the fairy-tale i the “Ninth Countey” of Slav idiom, the land forever round the corner, where the rainhow fends, the realm of imagination. In practice it i, of course, impossibie to draw a hard and fast fine between myths, folk tales, and fairy-tafes, IL Dr. Kelemina classifies his material according to the principal motive of the myth or tale, Let us take Kufent, an important personality in Slovene tradition. In the myths he appeats as a mighty hero, setting death and hell at defiance. vowels, very much a5 it English. The pronunciation of » is tele Uincertain. Th combination with other vowel is vamaly prenounced like an Faglish wand / vands v disappear before le, 1, amd 0410 Coltectanea. He is of secondary importance in the story of the Flaad, where he saves the frst Slovene. Herewith we ace brought face to face with the whole question of Slovene mythology. Dr Kelemina gives us the following explanation :— The Slovenes believed in the following orders of mythical beings :—(r}, Spirits, which have their origin in the belief in the ‘human soul or spirit; (2}, Elin beings, inhabitants of the world ‘of nature, but not s0 closely related to human kind. (Mest of tus would call them elementals.) ; (3), Demons, elementals of « Tower order, whom we may take to be representative of the tuntamed forces of nature; (4), A Lord of Life and Roler of the Heavens, with his Spouse, a being of the demonize order ; (5), they believed that the universe with its vicissisudes was the Work of God, or the said Supreme Being just referred £0; (6), in the end these mythical beings assume human features j they bocome national heroes, and the earliest reminiscences of the people are centred about them. In accordance with this elastification, Dr. Kelemina divides his book into six parts, beginning with tales and traditions con cerning Spirits. The spirit is independent of the body, able to leave it during sleep and embarie on experiences and adventures of its own, while the body lies stark and unconscious. After death the spirit survives, and may then be taken as an inde- pendent entity altogether. First of all we have the type of being whene spirit is wont to leave the body during sieep. In Serbian tradition such a being is called aduha or aduhad (:tuhad). The Slovene term dakovina conveys a similar meaning (No. 69), " duh " meaning " spri," and dah," breath. ‘The Slovenes have a tale af a sou! which would feave its body during sleep in order to inform the sleull of am animal for a while, Human beings whose spirit goes awandering during sleep are generally endowed with extra: ‘ordinary powers, whereby they are sometimes beneficial and sometimes hatmfl. What is important for purposes of study is that with these sduhali we must class eertain other beings of a definitely superhuman order, who are compelled to spend part of their existence ina state of Corpor akin tosleep. Good beings of this order are Suarolit (Bofid, Kresnit}, Neteh, Furman,PLATE I Bie. Pee. IT Peanateabes Dever Doc-ameanen Devi, Stearne Hovey Fro IL Pre-eape Davit Srouine Foon SLOVENE DEVILSPLATE I Fro. Mosisren muenanva snow Doo-Keseat, SLOVENE SKRAT AND MONSTERCollectanea. 413 Kurent, Belin, Zora, Deva. vil ones are Bes, Ct, Vrap, Vedi, Mora, tc, In speaking of * good " and“ evil spirits, we are, of course, not referring to any moral qualities but raerely to their benevolent or malevolent attitude towards human kind To those whom he rules over and protects, Kresnikis Veddgona, hie who drives away (goniti=drive) the evil spirit; to others he is actually Vadomac, hienself an evil spicit. As a matter of fact, every spirit hat a good and an evil aspect : Keesnik thas his double in Crt, the Enemy. ‘The Slavs worshipped a Supreme Being, to whom they gave the name of Svarog. His son, Svarodié, is known to the Slovenes and other Slavs also by the name of Bod, i. “ the Gedle god,"—the young sun at the winter solstice. To this day the Yule log is Locally ealled boli by the Slovenes, and Bodié is the accepted Yugoslav word for Caristmas. “The goodman and the goodwile of the house and ali theit houschelé sit round the hearth, warming themeelves, cracking nuts, praying, singing huymas,and relating stories." They offer" bofié" wine outol an earthenware jug, and pour wine over the log. The Kajkavei # call the sun “* God upon earth," and have a tale which explains this ttle. Various Slovene customs connected with the lighting of midsummer bonfires are undoubtedly derived from the ancient worship of the Slovene sun god. The second name of both Slovenes and Cakavei* for their solar herois Kresnéh, Kes, Skrstaik. This name is connected with éres, which means “a change of time (scason)," and also “a bonfire.” The verb w skresi means to vesurect somebody. Meantime “ Kresnik" is only the appellative of the Supreme ‘Cnet, «moans "to bate.” Cot might be rondecd by “the ‘cc hacoe’” Practzlly all Slav sames have a teuaing, wich i ‘often dice co rendr at all, and usually ipossble to reader ado- sgaatly in snele wor “ Hejhauc. Cabaes ke.” Those Who Say” lex)!“ Thoge Wha Say ea", Vations regional populations among the Yugesavsiit ‘would be going ton far to call ther ethnical ar ngustie. groupay— are narced ater tho monoollable they ave forthe interrogation (and felative) "what?" The Croats tnd Secbe say "B00 "oF" sea" 2 Slovene "What? "is always nj?" but the Croats on the Slovene border and at far cast at Zagreb say “la” and those in the Adatie Tier say "2a."4i4 Collectanea. Being. His real name is Svarolit, BoBié. Another appellative, which Valvasor® has preseeved for vs, is * Sentjanjever,"—whieh might be taken to mean “ He who comes, or manifests, an St. Jan's Day,” £4 on midsummer-night, “ Kresnik” is « name ‘of specifically Slav origis. Slovene tradition distinguishes (and Valvasor, too, males this quite elear) fairly sharply between Krasnthi (Sentjanfevei, who are friends of mankind, and Vedomsi (Vidovini, false Kesniki}, who are hostile to mankind. They seek to rob the ‘and of its crops, and Kresnik prevents their depredations whenever he can. The Cakavei have a similar tradition ; only with them Kresnik’s chief opponents are the (eu)kadiees (sing. oukediak) or werwalves. Kresniki are typical tribal gods According to Serbian tradition, the Sun Here, Kresnik, is called Vieddgonja, i, the tutelary divinity who drives the evil Vede (Vedomee, Vidovine) * out of the country and recovers the fruits of the earth which they are trying to plunder and carry off, Later on-we find the name of Kresnike bestowed upon one predestined from birth to become the saviour of his people. Such @ child may be known by the fact that it is bora with a “little shirt ” (velus}, and, whether male or female, it will seek the company of the Vile (fairies), and be superior in wisdom ‘and knowledge to ordinary men and women. ‘Theavghout his life the Sun Hera Kresnile perforeas doughty deeds for the good of mankind, As in the ease of Herciles, ‘Weyishare Valvasor, night, was the author of a truly monumental worie fear great ‘alio tomes, pro‘oasly illustatad,—or Carniola, vwhich is the greater part of Siavene tersitory. Die Blve des Hernig. thems Keayn (" The Honour of the Duchy of Carniola "} was published fn 1489, aad to this day it is a mine of information upon its subject. ‘Among otmer matters of intneest, Valvator makes a point of giving the ‘native (Slovene) place-names ar well a¢ the German, thereby furniahing Inrefatabie proof of the fact that the” now" Slav mamea nov in official tus are quite as ald, nd io many cases older, than the German aames 0 often tactiy assured to be the original Placenames in the former ‘Austrian provinees of Vugvalvia. Valvasor we made a Fellow of the Bags Royal Society Veda, Vedomes, Videvina.—types of warlocks or evil spirits, The ames hint at knowledge, sight (insght, clairvoyance ?), and eves at being sen, be, apparitions.Collectanea. 15 thero are twelve exploits of special importance, corresponding to the twelve Signs of the Zodize, through which the sun kas to pass during the course of the year, Slovene tradition no longer yields sufficient material for us to reconstruct the entice cyele, Dr, Kelemina gives a few valuable hints in the Notes to his book, But this much we know. ‘There were originally tao eycles;—an older one, purely mythological, in which Kressike appeats as ruler of the heavens or of the Ninth Countzy ; and a later cyele in which he has become the legendary Prince of the ‘Slovene people, with an carthly residence in Vurberk in Styria (No. 245). ‘The Lembach cycle is incomplete, The Kajkavski iradition of the Sorrowiul Queen Mari (or Mata) is centred about Medvedgrad in Croatia, ‘There are several versions of the death of the Sun Hero, De. Kelemina has taken his from the Ballad af Beautiful Zora (Dawn). But Kresnike docs not really die. He is only under a spell, and waite in his grave or in a mountain eavern for the hour of his awakening and raturn to true life, Meantime he issues forth by night from his grave in the form of a Vampire or Ris (lyn). The Vampive is the most ancient of the haunters. In No. 3, Dr. Kelemnina mentions several cognomens of the Sun Hero, such as Ohiinjak (suggests “Giver of Plenty"), Kombai, Brgant. All these names might indicate cither a Pedigonja (ie. one who drives away evil spirits} or a Vedomee (an evil spirit). Popular tradition invariably makes Kresnilea great warlock, who can assume any shape he pleases and also render himself invisible. His double, Vedomec, porsesses the same powers. Human beings, predestined to hecome Keesniis, learn magic from the Vile ((aires}, as told in Tale No. 5,1. Later on, when pagan tradition was ousted by Chriatian, such a person attended the school of Black Magic in Babylon. The popular Sgure af the Student of the Black Art,—the Kajkavei call him Grabane ijad—is related to Kresnik.? It is interesting to note that the clergy, too, were popilarly credited with magic powers, and that both student and priest employed these powers for the good ‘of manikind, in contrast to the evil warlocks 1 And assacedly alo to Ds, Feustus,416 Collectanea, ‘The story of the Sun Hero varies, just as he himself was known by various names im different parts of the country. Sometimes he was Kresnik, sometimes the King’s son, or the King of the Ninth Country, In the ballad of the Musician at Hell's Gate (Strekelj, No. 63) the musician ie referred to ia one record as “the ninth king," and in later records actually as King Mathias (Kralj Matjat). Gur folklore also mentions the tenth of a family # as a predestined hero.’ in the Kras (Karst, Carso) the Keesaiki are twelve brothers. When Spain became a factor in the history of the Slovenes, the hero of Trdoglav and Marjetiea (Hardhead and Margaret or Daisy) became " the King of Spain's son.” But it was Mathias Cor. viaus, King of Hungary, wha by the valour and wisdom of his cule carned the lesting veneration and gratitude of the Slovenes to such an extent that the whole of the solar myth was trant- fecred to his person, Ballads of the mythical king Matjat (Matthew, Mathias) were mown to the historian Nicoletti as early as in the sixteenth century, Originally King Matjaz ‘was the national hero of the Kajkavei, and ta this day their traditions of him are more ar (ess realistic. They know that he resided at Varadin, and that Petar Duci (the " Lucipeter " of the ballads) was hie kan ar viceroy. In Slovenia Kralj Matjai at once becomes more nebutous ; nor is his residence fixed, as appears from the tale of King Matjab and the Caster (No. 6, I}. Later on we actually find him araong the false rulers Jn this connection we must nate the strong resemblance between the name of King Matjad and that of the highwayman Mataj, thaugh even in the latter we recognise traces of his former state as ruler of the heavens. As the enchanted sleeper in the mountain King Matjad becomes the guardian of hidden treasure, ‘The tenth son ia to this day supposed to be predestined to a roving life, 9 mach so that a misn, with a zeatlese adventurous temperament ‘often opoten of as a "tenth brother.” ‘The type is not ntcarimon. ‘among the Slovenes, and seconts for their being found, like the Seats, among immigrants and colonists all the world over Gf, Felle-tales ofthe Sofia plan. TIL. (War. prance» Saehih plan, M4) Gf, Kotmile, Cas r925-4, 207Collectanea. Ay and the motive for an enticely different type of tale. In one (ale,—that of the Strong Smith (No, 13),—the myths af the sun and moon are blended and combined. \Vesnile does aot appear originally to have had an independent entity, and mytiss abaut him are difficult to keep separate from tose of Kresaik. His partner is Vesna, and he is slain by hie brother or half-brother (No. 20 s.). After the introduction af Christianity he acquired che name of Zeleni or pisani Furij (Green or Motley George), and the maiden wham he reseued was known as Marjetica. His foe is Favnit, or Furij with the pula} the representative of the midsurmer tolttice, Kresnik, too, rescues a maiden from the hands of the winter demon (1, IIL; 248, I). De, Kelemina calls the rescued miaiden Dena (maiden) throughout, and for che following reason, the recog: nised traditional seene of the exploit is always a’ precipitous rock rising from some water. Such rocks bear the name of Devin skol (the Maiden’s Leap},—'" Jungfeensprung "io regions ‘where German has ousted che Slav tongue, These Maiden’s Leaps are the setting of one of the fundamental conceptions of Slav mythology. It is there that the Sun Hera rescues che Maiden fram magic captivity, and the Maiden leaps fram the tower where the Winter Demon (Trdaglav) keeps ker prisoner. Dr. Kelemina admits that the maiden may be known locally: by other names, but consistently names her Dena throughout hhis book, In the Vurherk eyele she is called Vesina. Deva js the sister (partner, bride) of her rescuer and from the beginning. of things his sole appointed mate. The hero break faith with her, however, and she puts a spell upon him, whereby he sinks Jnto a torpor. A similar fate befalls Deva herself, and she, too, awaits her deliverance. In some lacalities Deva is regarded as tantamount 10 2 sorceress, This explain, incidentally, why in Gorica they look upon the Vesne as independent beings with rmagie powers. Pula, always assumed to be a paths, or gun, But the original meaning sarcow, and 2¢ the tradition goes bee w a long time hetore ‘the invention of Grearms, we may safely ascume that ft was originally ‘cave of Jusj yith the Arrow (Jun the Archer, who latar om Became Toulj with the Cun,418 Collectanea. Here De, Kelemina permits himsel{ a brief digression in order ta mention an old eastom of the Séavnisko Valley. On St George's Day the village beauty is pretty dressed and decked sith Bowers, and thus conducted from hoore to howe ¢o the accompasiment of certain songs. Dr. Kelemina quotes (Grom ‘Trstenjak, Novice 1889, 11) the text of one -— “Okada, Lada, mila Lada, 0 Lada, Lada, gentle Lada, Mite danas rebujomo To-day we set thee free tvojga godu vesele,... Rejoicing in this thy day. .- Masla sinam to prinesla, Hutter hast thou brought for us, celi svet je rozen evet. | All the world’s a world i flower. Solnce si nam omlacila, ‘The Sum has renewed his youth, daZezatnetoplogret...." Aiready hegives aut warmth. Another good spirit is Neteke His name ought probably to be derived {rom the verb wettita kindle a fice. He etands for fhe fire of heaven and earth. ‘The scarlet eranberties are netelje (Le. Netel’s own), his fruit. In Carinthia cranberries are sometimes called devil-wort, hudifeva ae! in Siovene. If we bear in mind that Neteleis indeed a fire spirit, we ean understand why he should be spoken of as ‘the living fre," “fierce de- ‘vourer," ‘he who licks up or swallows everything™® More- over Netek is 2 restless wanderer upon the face of the earth for ever (fire, the sun}. If ke skould visit you, you must be & g00d hast to him, or your eropa will be destroyed. Here we have a reminiscence of the Old Slav Radogest,—another name for Svetovid. Taken all round, Netels is pretty well identical with the Bogec (litle god, quite literally bogie) of Slovene and Kajkavei tradition. He is always on the move, sees and hears everything, Very little is known of Jutrman, the herald of the moraing. We are more familiae with Zora, the Dawn, The symbolism of Tale No, tt in De, Kelemina’s book is quite obvious, Zarika, the ageing Queen, dwells in the West (in Spain). Fier sister, Sonéica (Little Suia) comes from the East (Turkey), and grows fairer day by day. Zarika kills her sister out of jealousy, and 1 Testenjae, Novice 1859, 83, of Le 107Coltectanea. 419 then, discovering what she has done, dies of remorse. In another tale, Zora is guarded by her brothers, the Heavenly Twies. Dagan, who tends his flocks on the atecp hillside before suarise (No. 25, 146, I) is probably Zora under another name. This tradition (preserved by Testenjak} seems genuine, but the name of Dagan sounds doubtful. From the Keessile cycle we gather that Zora is the daughter of the Serpent Queen (the queen of night), and the Heavenly Twins are her breathers, [A very attenctive good spirit is Kurent or Korant, Kore, Koreta, He is essentially Slav and Aryan, ‘The tales told of him throughout Slovenia are simply a form of the Moon myth In seme tales he appears as the Strong Smith named Kureat When his wark is done, he goes to heaven and finds his pee manent dwelling in the moon, AF the time af the Eload it is Kurent who rescues the forefather of the Slovetes (Yugoslavs) by means of his vine, which is roated in the eavth but reaches up to heaven, and which the man had laid hold upon in his sfiort to save himself. In a later version the Strong Smith goes finally to King Matjad. Koreat is the representative of the life foree which constantly renews itself, xetting death and hell at defiance. Some Priapian features ate likewise ascribed to-him, as may be gathered from some of the legends and certain popular customs” The Strong Smith i a very populas figure in Slovene fairy-tale. ML Haid Spirits. Evil spicits were probably originally Identical wita the good, but eventually came to be regarded 38 separate entities. This explains why good end evil spirits are 0 often brothers and sisters. The memory of Bes survives in Slovenia only in place-names, such as Besniea In eastern Styria the word dase is used in the sense of “ unsociable " ot even "shy." 8 In al Slav tradition the home of Bes is under the water (Slov, Glasrik, X. (1867), 90). le is ciicule to fe is also the Slovene Dieayson. ‘The later is the favourite Actnition, is day is Taesday, and his season coined with oor Carnival The vine sexed 9 ie, ‘Wp ordinary Slovene speach Beal, ¥. macs "to rage.” Ry an ‘ot coincidence the village of Hesnica neat rao) was in modecn tines haunted by the notorious feehooter Grogs anc his band. This was420 Collectanea, ‘ifferentinte between Bes and Crij4\—perhaps they were one andthe same. (Zupanditev Etaslog., vol. i. p. 1663.) Perhaps the Slovene Catef was originally identical with Cet; at least both have the same appearance. wing to the scantiness of material, Dr. Kelemina groups him with the Skrat (scrattle), ‘who is a more familiar Squte. As Crt dwells under the water, in hell (No. 226], he i often confused ia popular tradition with the Water Man (No. 156}. This occurs i one vatiant of the ballad of Trdoglav and Marjetica (Hardhead anc Margacet. (Strekelj, No. 80.) The epithets applied to Crt in national ballad poetry are Tsdaglav (LHardhead), Potoglav, Krutoglav (Crucl-head), or Krut (Ceuel}. ‘Phe term Zlodey, sometimes employed as a personal name, goes back to Old Slav time, and the same applies to Hadif!* ‘Theee were also female evil spirits called Hudenice Veanile or Zeleni jurij (Green George), mentioned among the good spirits, has a brathec or halicbrother who seeks his life. This evil being is sometimes called “Jarnik, is name being derived from the root jar=Terce. arnile represents the fiezee summer sun which makes an end of the lovely gentle sunshine of spring. The Usoki¥” of the Gorjance # use the name of Jammie for susti Fernej (St. Bastimeus), and identify Jara with Jacilo, whose feast the Russians celebrate in summer, at harvest time, Gccasionally, the aames of Jarnike and Jurij and even their personalities and feasts, are confused with one nese the middle of che nineteenth century, bot who knows what ‘mythical connection between him and the pagan devil Bes will eventa~ ally be evalvad ? % Rage and Hat —both good aames for the Arch-onemy. 8 Zio evil hud bad, angry. Both sods) and hudid are commonly sed as expletives, in the sease of" what the devil (the denee}.” Bath terms aze eoneletenty translated by ” devil” in" At Adder's Nest,” by Vindiiair Lovett (John Radker, Laadon, 298¢} 4 Ushoki =tetagees; originally Christian leconcilables who refused to submit ta the Turks, end maiztained a querlla warfare ageinst tem, hy laa and sea, Their descendants to this day lay elas to the more savage virtues and exceptional erength of mind and body. Gorjanee, a range of hills near Nova Mesto.Collectanea. 4ar another!# While Jue is essentially a tllee of the soil, Jarnik is a great archer and hunter. Jarnik’'s emblem is the puta, of ‘puSha, a gun, Because of the Slaying of his brother he is con- demaed to hunt forever at night as the Green Hunter, who drives the wolves and is therefore sometimes referred to as Voléji ‘pastir (the wolf-herd) or Voléko. Ibis from him that the Slovenes derive their Zelenjak or Zeleni Veag (the Green One or Green. devil). Every one knows that in Slovene bad language the devil is always green! From tale No. 253 we learn that the wicked half-brother is helped by his witch-mother ; om this ‘ceasion the quareel acises over a treasure which is the rightful property of the elder brother. Tn the legend of Zlatorog (Goldenhorn} the elder brother is typified by a stag ™ with golden antlers, whase dwelling-place 1 This io not to be wondered atin a country where the summers are rarely oppressively hot and the spring i aften tate and cool. Ta Ljubljana, Juri's Feast fs celebrated, ” weather permitting,” on the Sunday nearest St. George's day, (Jusij being Slovene for George). Umually the weather docan't permit, and the feast is put off to a date ‘acarar that on which it would have fallen under the OLS. ealendar. St. George isthe patron saint ofthe Slovenes. Yam popalary informed that be slew the dragon in Ljubljana Marsh. The éragon duly appears in the arms of Ljubljana, The same tradition applies to Gosposvetsko polje and the town of Klagenfurt (the Slav. Celovee) in Cazinthia, sPosstly Zlatorog ie a stag in the lowlands Ia Mfrs. Bild. Maduranie’e“ Stsibor's Forest" {Creation Tales of Long Ago, Alien & ‘Unwin, Loadon) it a certainly a stag who comes to the rescue. But throughout Upper Carniola he is always a buck chamois, white with golden hors. The exploits and habitat of Zlstorog ate suited to Ube ‘chamois, and not at ll to 9 deer. ‘A year or two aga there was a stag who used ta call every day at the Alpine Hut on the Kredarica under the shoulder of the Trglay summit, ‘nearly good feet above sea-level, and levy tribute of bread and sugar from the tourists. But he ale use ofthe easiest ofthe regular paths an took 2 whole day for his tip. Thave askad many people who are sil im tonch mith the fviag repositories af folklore, ut have invasiably ‘een told that the Slovene Zlatorog, whoor earthly paradise was in the Triglay Range, was (or is) a chamoin, The story of Zistoeog 's told on pp. 36-1 of my bosle Beaulful Mountains, Tae best-keawa, version of the tale is Baumbach’s epic poem " Zlatorog."” ‘The magic herb vith which he heals his wounds is potentila witida. There is a {200d deal of ton the Kredasic, just below the summit of Triglaw,422 Collectanea. isa kind of Eden in the Triglav Range (No. 226). Divinities in animal shape are called teriomorphous Zlatorog’s original foe is the spectral Green Hunter, whose place is taken later on by the huntsman from the Trenta Valley. Unfortunately the tale of Dagan and the Green Hunter is 60 fragmentary that ‘we can draw na conciusions from it. The name of Dagan does ‘not sound genuine. Perhaps the hunter is in this ease Orion, ‘or even Sirius, called Kusljab (to all intents and purposes “ Dog Star} by the Croats. In later ages the Warlock Marksman of the myths evolved into the huntsman who by blasphemous spells acquired such skill chat his bullet never missed. We meet him also as tne German Freisehutz with nis Feeikugel. The spell usvaliy consists in shooting at the Host, or a erueifix, or an image of Our Lord. This corresponds to the older myth in whica the target is the sun or Zlatorog. Ta the Soléava ® tale of Lampret and Perko the younger brother still bears the mythological rnaane of Perko, The ariginal (oe of the Warlock Marksman is broken up into two figures,—Perko, the farmer {who by rights ought not to bear that name) and the Count of Ljubljana, The punishment of the Warlock Marksman consists in his being transformed into the Nocturnal Hunter. ‘This is really a German tradition, bot it reaches fae down into Kajkavei territory. Resides this, we have the native belief in the Green One (Zelenjak} and the Woit-herd (Voléji pasir) Alter the introduction of Christianity the devil took over the legacy of all these beings. The usual term for devil is Vrag Oddly enough we also find Sent (the accepted equivalent of saint”), ‘There are no end af tales about the devil, and Dr. Kelemina has included only the most characteristic of them in bis book, The devil represents the barven, desert aspect of nature. He dwells under the water and teads the souls of the dead, transformed into animals, into Ais domain. We find him ‘also in tales which deal with changes in the face of the earth See Nodito, Rad EXXXT. 156, 204 ‘To the Kamas or Savinja Alps Vue, related tothe words sora =to hate, and sovatnit enemy.Collectanea. 423 ‘The beings called Vede are of a different order. They ate popularly credited with causing eclipses of the sun. Pechaps they represent the dry surnmer winds. AC least the tales of the Vedovsec and of the Winds are identical. They carry off the crops, and it is the business of the Sun Hero to chase the Vede out of the country and recapture their plunder. Hence his name Vjeddgonja (he who drives out the Veda or Vjedo}. As the Vedomei possess equal powers with the Kresniki they ‘are sometimes called False Kresniki, In some districts the word Vedomee is urknown, and the people recognise only warlocks (wizards or sorceress). Ail warlocks, witches, Kresniki, ete are“ sduhati," ie, their apirits go forth in animal shape while their bodies ie unconscious in steep or coma. The Slovene word velZa means both “ witeh " and “ moth.” ‘The female corresponding to the male warlock or sorcerer is the witch or sorceress. Valvasor still uses the word boginja (lit. “ goddess ") for a woman with prophetic gifts. Hence the verb togobati in the sense of “ soothsaying.” Round about Tolmino they call a witch " Vemma." Vesna, as we know, was the goddess of spring, and so we may assume that the witches ‘were originally handmaidens of this goddess and celebrated het festival with nocturnal rites. Another name of the same category is Basaruna (No. 182, If}, which is Hungarian for “witch.” The Prekmurci (Slovenes beyond the Mur) use the term“ volhva "for " witch."” Certain leealities are krown a8 places where witches are wont to forgather. A notable spot of this kind is Stivnica Hill near the Lake of Cerienica.# Th connection with the belief in spirits we must mention two beings of German origin,~-the Wild Huntsman or Hrust and Perhta, best known to the Slovenes on the German ethnological frontier. ‘The Wild Huntsman leads the soule of the desd on certain days. In some Slovene districts the word krust signifies a giant, a big strong man. Dr. Kelemina suggests that this term may be derived from the German Tirse ot Tut, a cogno- men of Woden and signifying a giant. (Cas, 2g. nar. XXML, 148.) Contrary to all that Js right and proper, the German MA very beautiful and remarkable periodic take in Teuee Carniola, ‘ually visited in a one-day trip from Ljubljana,424 Collectanea. Woden pursues hhis nocturnal chase in our Slovene forests. His statuce is such chat he can take a mountain in his steide (Let. Mat, Slov. (1885), 151.) In connection with Slovene folk loce, we shal! find it simplest to class Woden with the evil spirits, or perhaps the giants. Originally the Warlock Marks- ‘man, who is essentially the Nocturnal Huntsman, wat not Identical with Hrust, tae Wild Huntsman, Gérni mod (Man of ‘the Mountain) means the same thing as the " Wilder Berg mann of German Alpine regions, and must be interpreted as another name for Wodan-Hrust. (Cj. Graber, No. 92.) Perhta, too, is of German origin. She leads the souls of the dead during the season from Twelfth Nigkt to Ash Wednesday. As“ Wild Rertha " she rides through the air ; bat ake has also a mild aspect as “Die schine Bertha,” corrupted by the Slovenes into “Salobarda." During the season just men- tioned it is customary for people to go about the villages disguised a5 Berthas."” In Upper Carniola they call this aspect of Bertha " Zatz baba" (te. the Golden Wife). (Hicin- ger, Novice (1858), 269.) Eventually this German Bertha became identified with the Bela Gospa (White Lady) as in Kelernina’s tale No. 193. In another tale (No. 57) Pehtra is the Queen of the White Ladies * A remeant of the cult of Pehtra survives in the custom of tossing the little spade used for scraping the ploughshare into the air on Mid-Lent Sanday and then sticking it in the earth at the spot where i fell, In popular tradition St. Lucia plays a similar part to that of Pehtra, whose legend was developed from the Feast of Epi- phany, (Let. Mat. Slow. (1886), 103). All these evil spirits walle by night, so they say ; they oppress people and suck their blood. ‘There is an order of beings, however, whose sole business appears to be to walk by night and trouble sleepers, Collectively they axe called That “ divi lovee "=sild huntsman also means“ poscher." has surely no mythological significance, however ! ST nave consistently texdered the word Ze a5 woman, a4 well at ‘gospa by the term“ lady" whenever itis applied t fairies ar otherwise superior beings. The word "woman ” does not convey the right ‘impression.Collectanea. 425 sini? (sing. osn) because they constrict the breathing; the asin ‘oppresses the sleeper, they say. The chiel representatives of this order ate Skopnik and Mors. Skopziie smothers children and carries them off. His presence foretakens death. Every Slovene knows that a shooting star mears that somebody has Just died, aad the characteristics of Skopaile or Skropsils hint at connection with shooting stars and even fiery flying dragons or serpents3* Hut if he is credited with bringing treasure he is obviously being mixed up with the Serattle or the Devi. Mora% was originally an independent evil being. Jn the Kejkavski tale of the Sun and Nasti, the mother of tke Sun sends the girl to Mora, so that Mora may destroy her,—the git, of course, Mors (or Mura) is really better keovwn as an invisible sprite which sucks the blood of man and beast. But in this aspect Mora is a0 longer an independent being {an elemental), but the unquiet spirit of some human being, If you succeed in catching Mora with a spell she is compelled to reveal herself in the shape of the buma being in question. In the Medica Valley ® Mora is believed to be che spirit of an animal. Ia Carinthia the Mora is associated with the German Trude, and known as Trutamora. Among the elementals who oppress sleepers there i also an uapleasant dwact called gnjec.® ‘The belie in Use Volkedlak (Werwol) is likewise rooted in the sssumption that the human soul may leave its body during sleep and wander about on ite awa accord. There are persons who are bound by an evil spell and others to whom itis natural ta assume the shape of a wolf at certain times or seasons, ‘This transformation they effect by binding a girdle of wolt’s pelt About their Joins, whereupon they begin ta rage: they assume 2 wolf's nature.” But only for a time, A Veltedlak can be 2 Gf oxek =rarrow 4 Hic name is derived fom Hap =a shock of corn. Im snene parts ‘of the country its Shrove Tuesday custom ¢0f% 4 shot of corm om ‘broom handle and thea st fe foi. Shopoik is supposed to eesenle A daming, fying broomstick * Our nightmare 1 Ware the famous lead tines are ear the Anatrien (ont, " Hisname suggests frase. The Slaveste word grea enrresponds to aur” crush” »426 Collectanea. disenchanted. The term Votkadlak has given rise to the poplar notion that such persons were at all times hairy, like wolves; but the syllable diak has nothing to do with the word dake, har) in this case, and is more probably a corruption of the fan). Volkodlak, in fact, like werwolf, just means 2 woll-man,” (Oitir, Zusanéi¢ev Etnolog., vo The Siovenes know of yet anather kind of monster ip animal form. Valvasor and many weiters after him repoct the myth, of the so-called serpent-bivti, which occureed somewhere in Carniola. In tte Kees region persons who come into this world in the shape of a serpent are called dahowina, 2 term somewhat similar in significance to the Serbian zaukal. To all intents and purposes, both imply “spirit” in the serse of breath.” Dr. Kelemina quotes an instance in which the word duhovina (hich plainly means “ spirit") is actually used: “Wheo a lymx stecos, his dulovina goes forth and sucks the blood of another sleeper.” TV, Besides these spits, belief in whom is rooted in betiet in the soul or spirit of the living man and its powers, there second order derived from belief in the continvation of the spirit life after death. ‘The spectre or ghost of the dead may appear in human or animal form, or as a light, or assume some monstrous fantastic shape, These spirits dwell the winds, they mut mountains and houses, Some spirits of this type are under a spell or curse, and in thie ease it is nat always clear whether we are dealing with the spirit of the living cor of the dead. A common tradition is that of the lady who is compelled to do penance for some sin by entering, of turning into, a snake. (Vodnikev spomen,, p. 196.) And in this (oF some other) animal shape she has’ to wait until deliverance comes, In the cate of some enchanted spirits who wait for deliverance in the mountains or in some ancient ruin. the mythological origin is quite clear: they are former divinities. ‘The enchanted Maiden at Gradi8ée waits for red-haired Ante (4. the Sun Hero) or jutrman to sprinkle her with dew. (No. 73) The enchanted Knight in the Kol near Mozirje,* on the other hand, awaits deliverance at the hands of = red-haieed Tn the Savina AlpsCollectanea. 27 maiden who will disenchant him ia the same way. (No. 253, L} Associated with him is the enchanted White Lady. A typical feature in these cases is that the spectres will he delivered from the cutse by some human being which “will be rocked in a cradle fashioned {tom the wood of a tree which has not yet begun to grow on the castle hill.” ‘The hollow in the mountain in which such enchanted spirits dwell resembles the Under- world, Theit treasure is oegetation, which awaits the first rains of next spring. Ordinary mortals who happen to stray into this kingdom, pine and droop upon their return from thence, and are not long for this world, as a rule, Very often the original chief point of these tales has become obscured in course of time, The story is given a moral turn. The treasure is ill-gotten, and the ghost of the sinner doce penance in a state of enchantment until the wrong is repaired. It is aot always easy ta discriminate hetween ghosts who guard treasure and the scrattles who are masters of the treasures of the earth. ‘The animai shape most frequently assumed by the soule of the dead is that of a snake. The oli, ghost snakes supposed to live somewhere in the walls of the house, are ancestral souls and the nocturnal masters of the home. ‘There is nothing to fear from them, but woe betide any one who should happen to Kill them ! Punishment is sure to follow. Asa matter of fact, every man has his snake; when that dies, the man dies too, {Ljubljanskei Zvon, (1887), 224.) We lesen from the Kresnile cycle that every man has a soul which comes from the kingdom fof the Snake Queen and returns thither upon his death. ‘The Snake Queen has inexhaustible treasures (perhags the daylight is meant}, and the episode which tells of the robbing of this treasure belongs to the Kresnik cycle, Probably the White Snake is the animal (theriomorphous) shape af the White Lady ‘and of the Snake Queen generally. (Cf. Nakees, 205-6.) ‘The souls of dead childeen manifest as little birds, popularly called Mave, Maaje, Mooje, or even Mforje. In the Pohorje Mountains the soule af children which have died before being ‘baptised are called tive, © A range near Maribor, Most of ts covered to eh day with all-but sia forest428 Collectanea, But the souls of the dead affect all manner of saimal shapes ‘These animals may bring good luck or bad if shey are seen or heard. A favourite type in tales about them is the warning animal,” (Na. go}. ta East Styria willo’the-wisps are called Suetwiki, and the Kajleavei call them SveLarji. These “ candle: men" are believed ta he the souls of such as have removed landmarks ia ther ‘ife-time, or buried ill-gotten treasure, or died a violent death. As a rule, these spirits have a human shape besides the flicker of light, and by this shape they may be recognised and the reason for their penance be knows. Of will-o-the-wisps it is also said that they entice falk into the hog. (Kotak, vol. i. p. x) Souls which’ appear after death in the shape proper to the Aecessed in life the Slovene call potasti, This word, analysed, means the same as the French revenant, and signifies the same as our haunter, They are what we commonly call “ ghosts in English. (No. 97.) ‘Akin to the ghast is the vampire, belief ia whom goes back to hoary antiquity. Some authorities quote the Slovene term pifevica for this type of being The sou of a wicked person, notably that of a warlock or witch, will leave its grave frst forty days after death and haunt humankied. (Wiesthaler, Li. Zvon (1s), 703-4; Tostenjaie, Novice (1857), 115) The story of the Dead Man of TEekovee shows the vamipiee maf in the pracess of dying out among the Slovenes. Vojkivié af Tiekovce used the Sacted Host for magical purposes during bis lifetime and therefore caanat find rest ia his grave. He “walks,” but he does not suck anybody's blood. Dr. Kelerniaa fives three variants ofthe beavtiful and widespread story of the Bead Lover who returns for his sweetheart, This is a story Which most certainly originally possessed mythological signi feance. Tn the Slovene versions it appears like « development Of the story'of Vida the Fair whom the Sun Heto carries home from eaptivity. The egg which grows on the grave of the dead is of course a symbol of the sua. With these pofasti (haunters) we must class the strakoot © sonda =eandle » Gf pis, vata drink,Collectanea. 429 (strah-~terror), ia, all manner of pects, bobgoblins, ete Tales concerning them are deliberately calculated to make the fech ereep, to play upan the imagination and the nerves of the listener. ‘The Slovene uses the term strain the sense of to haunt,” and knows all about haunted ioutes, etc, where the ghost of the dead will appear under certain conditions. Podmenbi or Respotnibi (changelings) are also a kind of spirits. Various elementals (scrattles, goblins, witches, and sometimes fairies) will steal babies. ‘The child they leave in exchange belongs to the spirit word, and vanishes if suitable rmeatures be taken to get ri off. ‘The Sajenice ot Rojenice (Fates ® ae likewite linked with the belief in the sovls of the dead. They resemble the German Norns, They preside over the birth of the child, and then decide its tate an the time and manner ofits death. Some: simes they are popularly confused with the faiies ot White Ladies, but originally they were surely distinct from them. “Their aumber is variously given (Novice (1858), 13, 19; Vestaile (Paloga Zoe), (1873), 0. ¥. Pitinsko (olin, faiy-lke) i an epithet applied not only to the Pile (fairies), but toa host of other elementals, ineluding the Siatje {scrattles), the Povedai Moi (Water Man}, Hostnike (Forest Man}, and s0 forth. They, too, originate in the belief thatthe soul continues an independent Ife after death. Popular irmagination peopled the air, the water, forests, mountains, apd apen country with these beings. Petiaps they might aso be taken as representing the silent forces of natures” Their relations with human beings ate notso clace asin the ease of the spirits we have so far dealt with. A peculiar characteriet of all the fairy eibe is the brightness of their bodies, This peculiarity is insisted on again and again. Jn the district of Gorizia the Shratt are sometimes called Kapiti, because of their caps. The Cakavali also use such names as Malik ot Mali! but among the Siovenes these terms % Gf, Sejon~predesind; rojen born ‘This stew isthe one generally accepted, expec have tat yet lowe couch with the olf Beles, Me aote eapcts ince Brings conesgood tothe ayrphe and fauts ofthe andent Crank. Cf msiowma lit430 Collectanea. are not known, For them the echo is malik, and the work of the serattles, If there iso echo at a likely place, the eccatle has “cut it off" from the holiow where he lives. The reeag- nised business of serattes is to guard subterranean treasure, but they must on no account be confused with treasure-guaréing spooks or ghosts. They like to have dealings with human beings, were it only in order to play pranks upon them. The Sua is frequently indistinguishable from the Vrag (devil). ‘At one time the belie in Lesnike? (sing, lesb} or toe spiita was very strong in some Slovene distriels, slate as 1300 a.0. a certain Vid of Trateni neat Maribor rendered divine honours toa tree" to the shameful dspraise of his Maker." (Pirchegger, Geschichte d. Steiermark, 196) Similar reports have been collested at Kabarid (Caporetto) and Sent Daniel (S. Daniello) near Tolmino. The last ives in {or on) his tree, and will not allow it to be cut down, The Slovene weiter Trdina mentions a tree spirit called Gupliaj, obviously connected with the ¥. pupati, to swing; the idea being that the spirit entertains hhiriself with rocking himself on the branches of hie tree. (See No. 115) Some folk actually have 2 Skrat in their service, who brings them money or helps them to increase gold. But in return the employer has to make 4 contract, written in bfood, with the Skrat, and pledge him his shadow. This contract must be laid on the window-sill, and in it the man must also state what he desires the Skrat to do for him. They say that Malike remsins young for ever in a human shadow; without it he would grow old, and even die. Far this very reason the man ‘who has pledged his shadow soon begins to waste away, and is like to die before his time, In the soul Malik tales no interest what~ ever. Therefore itis by no means the same thing whether you snake your contract with Malik or with the Evil One (Hudoba}. ‘The kind of Skrati who like to frequent haman habitations correspond to the German Heincalminnchen, In the Pobotje they call them Bucé. “The Ene is a bright spicit which manifests only at night..." % Lesatimber or even a wood.” 1" Tratenjl,Slov. Glam, vo. vi. (860), 8, Sv, Loren va Fehorjs.Collectanea, 43t Fairies are to-day spolen of as Vile only in the districts near the Croatian frontier, ie. in Bela Krajaa (White Carniola), but the Siovenes of Styria and Reyond-the-Mura are tikewise familiae with ehis term. In Old Carantania, however, it has become obsolete and its place is taken by the terms Zak zenay or Zal dene, both being corruptions of the Sautk German teem die Saligen {the Blesstd}, In the Ziller Tai they call the fairies by the name of Bele or Castiliive Zene (White, or Venerable, Ladies}. In the Gorjance Hills near Novo Mesto there is a cave of the Cestite (Venerable Ones), and in the forest-covered ‘miniature mountain range of Jelovice near Bled there is, not far ftom Karuna Gorica, 2 Castjiva jama (Venerable Cave), ‘which is distinctly mentioned as the dwelling-place of the Rojenice. We mect with various names for the fairies. They are called Rojenice, Sofenice, Disje deblice (wild maidens) Botje deble (God's handmaidens). The term Zavdone deklice (Enchanted maidens) refiects the popular beliel that these beings are the spirits of maidens under a spell. The Ajdosska dektica ® and Rimnska deklica ® belong more or less to the demoniae order of beings. The Carinthian Billeweiss are also fairies, and not to be confused with the German Bidweis (whose name, by the way, ia probably the corruption of some Slav word). Bilweis is an evil wwaclock who steals the fruits of the field, like the Slovene Vedomec ; whereas the name of the Billeweiss is probably a “Dr. Kelemiaa derives the Slovene term aii (adj. aidouské-2 -o) fcom the German hadisch, a word unknown to me. The usual explana- tion is that it shauld be connected with te Germen words Heide, ‘atdniseh, heathen, n, and adj. T have been told, aowever, that the order of derivation should be reversed: The Ajdi were a real people, land because they were pagan, the Germans cained the word Heide (heatben, pagan) out of their name, and becanse they were also fall and poweciul, tradition gradually credited them with being giaxts 25 well. Tn folltalos the maidene of the jai are usually very kindly disposed, very hefplea, in spite of thei vast strength, inthe strugale Against the cunning aod cruelty of maa. ‘Sie Roms maiden, The cemaiae of the Roman buildiogs ia Slovenls scrmed i the Slovenss too colossal for the work of 1 human beings. Hence they concluded that the Romans must have been giants, A simska debica ie therefore a giant matin,432 Collectanea. combination of ila and the German weiss (=white). All nature is the proper home of these fairies, but we must not forget that the White Ladies, including their queen (No. 193), who is a being of a superior order, were originally water fairies. Wonderiul is the picture of the Woman of moze tran haman stature, with her body white as snow, sitting by moonlight on a rack beside the mountain spring—and the water drawn from the spring at that moment was nat water, but sweet wine ! Hostnik (Forest Man), Vilenjak (male fairy), or Diojé mat (Wild Man) is the same as tae Latin hom sifeaticus, Yom selvagy, of the Ladines. The Wild Men shepherd the wild animals of the forest (No. rr), and originally they have aothing to do with the Wild Hunts:nan, who is as we said before, really 2 German interloper, and the Slovene Hostnii must not be confused with him. Tae Pavadni mo (Water Man) is known to the Slovenes ako by the German name of Taterman,—in Carinthia they call a spring taterman,-—and as Gestrin, which is & corruption of the German Wassermann, ‘There is also a water sprite called Mud, which inkabits ponds and tarns, and Slovene mothers warn their children not to go near such waters, lest Muk should draw hem ia (No, 158}, Among other Slavs the Sea King and his wife (Ne. 145, VI} are of greater importance than the Water Man ; © Dr, Kelemina gives teveral stories about kim, ‘The Slovenes between the Muea and Drava know something about Folkonji (from pol= half, and konj-chorse}, tz. half- hhorses (eentaurs), but there are few references to them in Slovene folk tales VE Demons, According ta Dr. Kelemsina, the designation of demons is applicable to beings who represent natural phenomena and the untamed forces of nature. They differ from the faisies “41 must not he forgotten that the Siovenes are not, ot the whole, 4 coastal population. “The Water Man is. well known fhroughont Sloveria. Ue inhabits (or Rav) all aocts of waterimtans, rivers, lakes. He has some qualities in cormmon withthe zee of our northern isles. Matthow Arnis Forsaken Merman gives the gist of meat ofthe {ales about the Water Man. The name of Margaret. a1 we have seen, ip pecullar to mast Slovene foletale heroines tho ace cxrrcd off by dlereatalCallectanea, 433 in as much as they lack every vestige of a soul and display only rude physical force. That dacs not mean, however, that they are, as a matter of courte, -hottile to mankind. We must classify demons according to the element which they represent and through which they manifest. There are demons of earth fand of the water; there are the winds and storms, They appear in human 2e well as in anima! shape, Dragons and reptiles are special representatives of devastating torrents and hurricanes. An important female storm demon is the Yaga Babs, also called Felt baba, Yers, ot Fectuke. The Snake Maiden, laa, is litle more than 2 memory nowadays. In popislar tradition ker place has been taken by Sveta Neda (Gt. Agnes), owing to the similarity of their names ia Slovene pronunciation, Bosaruna,—ber name means “ witeh,"—is also very little knowa. Vouvel, the giant of the Poftorje, and Baron Balan, who is akia to him, are demons who imprisan the beneficent rsia-louds in their mountains ; the fairy tale, of course, speaks not af clouds, but of sheep and eatele. In eastern Styria 2 memory of Vouvel survives in curiously distorted form, On January 25th (Conversion of St. Paul), the boys run about the vibage, shouting: Run, Paul, or the fog will get you." The names of Vouvel and Baron Balon between ‘them recall that of Balamirja, the blackamoor prince who seduces Vida the Fair away from her husband in the Serbo Croatian version af the legend. Barbara of Ribnica (in Inner Carniola) likewise holds back the clouds and thus retards che growth of plants, There are several old-established rites whereby Barbara Perperuna is ‘compelled to vouchsafe the much-needed rain. (Vijenac, 1926, 404.) Rabolj (rabel)) “is the winter demon who fights with Vesnik, the hero of spring The Rusa (ie, an saimal of eusset hue), ‘whichis led about in eastern Styriaat the end of winter, peabably stands for the departing winter season, Wile names suggest rath, but several decivations sre equally probable, fc the ideas of riding, and oven hunting, from the German Jaton, aro equally conveyed. “6 yalatj ~exseutioner,434 Collectanea, Winds, whenever personified, should be classed with the storm demons. In olden times they were paid more respect than now. Valvasor mentions that in Carniola in his day they used to bless the caves whence strong winds are wont to Stramorjé is the name sometimes given to giants of the mountains. Precipitous crags, whose outline often suggests the crude likences of a face, inspired people with the original idea of mountain giants, The piled-up strata are the werk of these giants, cheir castes, and the outer courts of the gods. These purely mythological conceptions were blended later on with traditions of the aboriginal inhabitants of the country and vague traditions of the Grecks and Romans, traces of whose colonisation of the Slovene lands are still extaat in the shape of massive walls and buildings.“® Heace the terms Rémske dehiica (Roman Maiden} and Ajdovska deklica, According to Dr, Kelemina Ajjdi should be derived {vom the German term hadisch, ‘The Kajkavei who took over the name from the Slovenes without knowing its derivation, actually say Hajduki (freeioaters!). These giants were not so far removed from human proportions. From being originally soulless. tyrants, they gradually became men, distinguished by exceptional strength and an appetite to match, Martin Krpan ia typical fin this respect, Their relations with mankind became more friendly : Blagodej, of the Sofa ([sonze) Valley is actually = benefactor, and his name has that meaning. The story af the One-eyed Pesoglavec (Doghead) is, of course, a faded version of the story of Polyphemus, known to the Belokranjei (in- habitants of White Carniola) also as Bistroal (Keen-eye). The Romance goblin Orco*? (Vuorek) is known to the Slovenes and Croats on the Italian ethnological frontier by his original Latin (romance) name. He assumes various shapes, # Such as the remains of the walls of Emona at Fjubljana, the Roman tower and Mithras Temple at Pt 4 on the Peninsula of Peljtae (Dalmatia) Iwas given a very detailed account of an encounter wita Orko. I wrote it dawa at the de and Introduced it into an article on Peljciae which appeared in the May No. of Sugestaviya (Split)Collectanea. 435 for preference that of a small donkey, and annoys foll who have to travel by night by getting between their legs so a8 to compel them to bestride him. In this form he is ealled Padlegaj (he- wholes underneath). Sometimes he leaps on the traveller's back for a change. (Ihave an idea that on such occasions he is very dificult to get rid of.) In some parts this type of goblin fs simply called Skrat ot Veag, like any other troublesome elemental, But Podlegaj is more malicious than Skrat. He stands for those queer gusts and eddies of wind which arise suddenly in the open and seem to blow from nowhere in particular. ‘Aniong the demoniac beings Dr. Kelemina includes Vide the Fair, a well-known character in Slovene myths and legends Vids the Fair is known also to Serbo-Croatian popular tradition, ‘which gteatly facilitates the study of this figure, According to Serbo-Croatian mythology, the spouse of the culer of the heavens was named Vida, which is short for Videslava, and the feminine equivalent of Sventovid. She is the sister of her spouse, just as the Slovere Deva is both spouse and sister of Kresnik, The Serbo-Croatian Vida likewise becomes uafaithful to her husband, whase name in later traditions is Ban Strahinja ‘or Strahor. Vida goes so far as to help her abductor, who is a blackamoor or an Arab, just as in che Slovene tradition. One authority on Yugoslav folklore suggests that Vida typifies the inconstant moon with her journeys from sea to sea. This theory ie borne out by the fact that the popular name of the herb avtemisia (wormwaod) is Vidino pero (Vida's herb), aad Artemis was the goddess of the moon as well as of springs of water, Dr. Relemina thinks we ace warranted ia regarding Vida the Fafr as akin to the water nymphs who are knows by the beautiful name of Bose delice (handmaidens of God) and wash their linen in ponds and lochans by aight. An important feature in legends of the Slovene Vida is that the sea comes into all of them: “ Vida the Fair stood by the seashore, and on the beach she rinsed her lisen.” ‘The Serbo-Croatian Vida, too, is to be found beside the water. The legend of the fairy washerwomen is very widespread, The Slovenes also tell of the majestic White Lady who stands in the water and turns436 Collectanea. it into wine. She is the Queen of the White Ladies ; and thus, says Dr. Kelemina, che spouse and sister ofthe Supreme Being is the original Water Fairy, known variously as Lapa Vida, Bokja deblica, Matica, Matoha. ‘Tae name of Matoha or Matica, (ie. Great Mather) is not inappropriate for the spouse of the Supreme Being and Mother of All Living Things. But chis Great Mother has her dark side, We kaw that the deserts her lord and teeacherously aids and abets the Arab thief. Somme Slav tales show her ia a very grim aspect, as the horrible Progtaniza who grows and grows until che towers above a man, foretokening death and disaster. Ik is to be noted, too, in this connection, that to the Slovene, Death is always The White Lady. Even the Germans in Styria have taken over a female death from the Slovenes, whom they call die odin.” The Slovene knows nothing of a masculine Death armed with a seythe, Akin to the White Lady is Torklja, Torka, Tvorka, who is frantly a demon who tears her vietims to pieces and devours them. The origin af her name is not knows, but her haunting season is in winter, and she evidently stands for Mother Nature daring the cold, unfruitiul months of the yeas, when storms sage and poor men starve and freeze in theie hovels in lonely Alpine valleys The last on Dr. Kelemina’s list of demons is Mokodics, Nowadays the term mokol is applied by the Slovenes to various kinds of water-fowi, out assuzedly it was exigisaly with them, as with other Slavs, the name of a water sprite. The word ‘moick is obviously connected with maker=wet, Moke8 is well-nown to the inhabitants of the formerly Slovene district round St. Florian’s on the Lofaica, and there she bears the semiSlav name of Lakw-saberl. Lain is a corruption of laza=bog, and saber! of baba=woman {" wifie”). Moked is a great sorceress. The ruler of the heavens falls into her hands (No. 1, 1). Resnik himself consults her (No. 1, 1). Her evergreen garden is swallowed up by the earth. Peshaps this, too, refers to the earth in winter. In winter she manifests as Skopulja, who would rather defile bread than give it ta the poor. VIL. Cosmagony. From the aldest writers on the subjectCollectanea. 437 ‘4 Slav religious beliefs we leaen that the Slavs worshipped a deus deorum, a suprome god, the creator of heaven and earth, the sun and the light. His name was Svarog (pethape Tvarog), Sometimes he was referred toa as Sventovid or Svetovid. He corresponds to the Greek Uranus or Kronos. As he was supposed to cause the thunder, some Slav cribes would also call him Perun, which corresponds to the German Thor. At ‘one time or another the Slavs adopted the Tranie word bor for ged, We may therefore conclude that at the same time they be- ‘came acquainted with the mythology of the peoples of Iran and supplemented their own religious conceptions with it God dwells in flame, they say ia the Prekmurje (the Slovene diszriet Beyond the Mura): the snan who has commiteed arson sees His countenance in the fire. With the advent of Christi- anity, the thunder god Perun was austed from his pride af place by St. Elias, the heavenly chunderer. This thunderer is fated to slay his own parents, Kills the serpent and sundry demons (the storm-clouds) ; and, in the legend in which he bears che same of St. Matthew, his penance for patricide, however un- ‘wittingly committed, consists in his having ta build * the Roman Bridge," ia. the rainbow! In the beautiful tale of Lucifer Redeemed we see the ruler of the heavens in Christian guise. Lucifer wearies of the glare and blaze of hell ; upon the advice of the hero of the tale finds salvation theough adoration of "a dry tree” In many cases the old gods were eventually, degraded to the status of demons. Tke story of Lucifer Redeemed may be interpreted thus: the ruler of the heavens falls at times under a spell, but finally vetuens to the skies in the shape of a wraith of mist ‘Whereas in ancient times Svarog was the god af the universe, hhis name gradually took on anather significance : Svarog came to be regarded as the representative of the old sun in conteast to the young spring sun,—Searodié or Bafié. With a spouse who is of demon kin (Vida the Fair, or Matcha, the Great “ Roman," becasse itis the work of one endewed with sopechoman, strength The influence of Christian ideas is obvious hete and seeds no comment,438 Caltectanea. Mother) Svarog begets son, the golden-haired and golden- handed Kresnik, Deva, and Ogenj (fre; Netel?}. There are various legends concerning the forbears of the Keeani VIM Surviving traditions of Slovene pagan cosmogony (No. 206) have preserved a few of the original festuves. The ston hecame the subject af mythological conception, as we have seen in the Kresnike cycle. The moon, which always geows old and always renews its youth, lives fn the Kurent myth. Mose probably Vide the Fair Iikewise typifies the moon. Both sun and moon are sometimes imagined male, and sometimes female. Bot there are yet other speculations about the moon : What do the dark patches signify? The Slovenes usually ditcern ‘in them the features of a man who had to work by aad therefore cursed the moon, who retaliated ky drawing him up and keeping him! (Dr. Kelemina gives several Yugoslav cefesences fot this delightful explanation of the * maa in the moon") The Slovenes had special names for the stars and contellar tions. “AC one time these names were linked with tales that explained them. The signs of the Zodiae furnished matter for the Kresnik eyele, A fair number of esteal folktales was collected by Valjavee (Stov. Glasnth, Le.). Possibly Pea Marieo (Ge, Bog Marko, see Tale No. 240) was of astral origin, ypitying Orion the hunter and Sirius the dog star (ges~dog). Sirius i popularly called kuslak,” which praccically means * dog star” The Slovenes all the pleiades gostceuct ar gostaSeet | ‘one authority gives alactouice. Most Wikely thete names pro- vided matter for some mythological tale or ather. Very wide- spread is the legend of the Cross of St. Helena, by which the traveller must gulde his course, The story of the Flood sent 38 a putishiment for sin oesurs in several tales (Nes. 207-8), The tales of the punishment of Skopalja ® typify the forces of nature at their ebb, the winter tarrents. Good wizards fave the power to stay excensive rains (Nos. 214-14). Cf. the story of Solatica (Somtien ; the Ils mot pronounced in any sate) and Zarika (No. 11), and the follcaong which aye that "the ‘moon went for to wed ; the gum he took ta wife." 4 Derived from shop —avaricious, meas,Collectanea. 439 Finally, there are tales which seek to explain some special geological feature, technically called aitiological tales. No. 216, isa tale of this type. The Wild Wife undermined the dam at St. Lucia and altered the course of the Sofa (Isonzo). Some: times the Lord demonstrates his dominion over nature by turning a sinner into stone and thus setting up an enduring monument of the sinful act (Nos. 229-22). Sometimes His enemies likewise parade their pawer in this directian, and in the simplified Christian tradition the job is usually taken on by the devil. Various geological freaks and unusual phenomena are ascribed to his agency. It is he who pulls down mountains, lets loose avalanches, hinders the building of churches end towns, Heaven is revealed in falktales an the Golden, or Glass, Mountain, and it is the abode of the Sun Hera Kresnilk. Some: times he dwells there in the shape of a deer with golden antlers (eriomorphous myth]. On that mountain there grows a fruit,—an apple,—which bestows immortality. (No. 1, IV) In folktales this heavenly abode,—ar raj, as the Slavs eallity— is usually supposed to be in some defrite locality, Ziatorog's home in the Triglav Range is a ease in point. In this category we ought probably to include the staries of wonder-working, bells (No. 227) which futfil every wish of the person whe rings them. This raj was originally simply the abode of the Sun Hero, not a plare where the souls of the righteous weee gatherad together to enjoy the reward for a virtuous life, Similarly, the underworld (hell, hades,) was aot originally conceived as a place of torment and punishment, It was the abode of Kresnit’s opponent, Crt, also called Trdaglen or Poioglaa, and even of sundry “* good” spirits who had fallea ‘under an evilspell. If we meet with souls ofthe dead,—usvally in animal shape,—ia the underworld, we need not assume this to be a penalty, because the souls of the dead are ubiquitous, although we must admit that the idea of hell as a place of retribution goes back to pagan times and points to a fairly high standard of ethic principle, Torment after death s a penance for wrong-doing for which a man has not atoned during. his lifetime, All the same, stories which tell of souls being purged ‘of their sins in the next world are comparatively modern and440 Coltectanea, not typically native either. The original Slav “ hell "is always located somewhere “beyond a running water" In this connection itis equally significant that, according to Siovene mythology, the end of the world isto be brought about bby water (No, 230) and not by fire. Finally, Dr. Kelerina mentions the curious Slovene belief in the restless temperament and raving disposition of the tenth child, be it boy or girl (No. 235). He says that the origin of this belief is difieult to trace IX, Historical Tales. ‘The further back we go in the history of a given people, the more dffieult we find it to separate the mythical factor from the historical in national tradition, Memories of notable personages and events become blended with parely mythological conceptions. But in later ages the historical element ousts the purely mythical; my ceptions absorb historical elements and acquire more positive ‘outlines. The pagan myth evolves into the historic Jegead or saga, It is this type of tradition which fuenishes the mate for the Slovene heroic ballads The mouthpiece and living repository of Slovene epic tradition in the Middle Ages was the musician of player,—igre, and his instrament was the fiddle, even as we are told in the ballads of King Mathizs. The eastern Slovenes did not use the term igre, ‘but lrgadtis, which is a corruption of the Magyar word hegedis player, The igre and the hrgadis were wandering minsérels, vagrants ‘When the Slovenes first came to their new home between the Danube and the Adriatic, they found there an aboriginal population, whom they apparcatly called Matarofuike. This term stil exists as a surname in the Solfava district. They alsa found, although in ap extremely derelict condition, buildings dating from the days of Reman colonisation. These buildings seemed to the Slav newcomers too vast and massive to be the wark of mere human beings. So they attributed them to tiaats, and in this way the memory of purely mythical beings, vir. the giants, coupled with traditions of the original inhabi- tants, resulted in the legend af the fai. Memories of Attila with his terrible Huns who wrought suchCollectanea. 4at havoc in Europe have been copiously preserved among tie Slovenes, Dr. Kelemina states that the latter had no direct experience of his ravages; ut in any case they must have kad first-hand news af them from their neighbours. The legends ‘of Fes Marko (Dog Marko), already referred to, tally with what the Goths have to say about the origin of the bloodthiesty Huns, to wit, that they were descendants of the monstrous offspring of Gothic witches (Raljaruns} who had been theust forth into the wilderness and there had intercourse with evil spirits (elementals of the wild). Similarly Pes Marko is the son of a noble lady tuened wanton and dallen into horrible sin When he comes to man’s estate, the Dog-man finds a people like unto himself, becomes tir leader, and returns to ravage the country of his birt. Possibly the Italian lepend of Pultcane influenced the legend of Marko. Pulicane was the son of a Christian lady of Cappadocia, He was a dog from the waist downwards ; the upper part of him wes human. That Pes Marko is in essence only pattly historical transpires clearly from tale No. 240, 1V, in which traditions of the Aféi or giants are mixed up with those af the Huns. Memories of the Huns or dogsheaded men are in some eases blended with those of the Obri or Avari, who were, however, sufficiently late-comers to bbe popularly remembered by their correct name, Dog Marko is a warlack marksman and foremost among the foes of Kresnik, Aitila, whom a Venetian tradition ® identifies with Dog Marko, appears after death as the Green Hunter. Dog Marko or King Doghead and Attia foim the nucleus of Slovene legends of the Huns, originally composed in ballad form, but extant now oniy as prose tales. ‘The conclusion of the Dog Marko cycte nas been preserved by Croat tradition, and Dr, Kelemina gives it in tale No. 242, Dog Marko is overcome by the power of the Cross and slain by the Croats. Later on the Slovenes had equally bad experience with yet another eastern tribe, no less blood thirsty than Huns or Avars, viz. the Peckenegues or Bisseni,— Besenjaki in Slovene and Bessenaere in German. Thit tribe ‘Te muet be borme in mind that the Slovene element peevaitea over considerable part of the north-east comer of what ia now Traly. To this day Slovenes aro native a3 far west a6 Udine442 Collectanea was settled in che Hungarian marches to keep the frontiers ‘against the Slavs, Their name is commemorated in that of the Bisenski zvk (ill, summit) near Ljutomer, and very probably also in the surname of Bisenjak or Besenjak. Possibly even the very common Slovene surname of Biajale with all its variants is derived {rom Pechenegue—Besenjak, ete, The Pechenegues ‘were horsemen armed with spears. A camsmon incident in Slovene fairy-tates i that someone escapes fram captivity in the east and is beset during his flight by mounted spearmen ia pursuit, Popular etymology turned the Besorjaks into Peswfaki, and,—the word per meaning drg,—these horsemen lkewice became dog-headed men in Stovene tradition. Bessen- dere was corrupted into Pesajnar, or Peslafuar, ete. The Slovene writer Stanico Vrat wae even told by his mother that Pesjand was another came for Kalviné (Calvinists, i. Hune etians) | Of course Slovene ballad poetry dealt with native history, bbut information on the subject is very limited as yet. We know that the old tribal gods,—the Kresnik—developed into legendary Slovene princes. Their rule was the golden age of Slovene history; in traditions about them is mirrored all the glamour and glory of Slovene independence. There were two popular variants of this great theme. In one eyele Kresnic is still the central hero; in the second, mare reeeat in com. position, it Kralj Matja2 (Ring Mathias), This Keesnik cycle ‘was ceatred about Vurberk, which was doubtless at one time a place of political and religious importance to the Slovenes, Near Vurberk we find the place-name of Trotkove, a memory ‘of Trat or Perun, the Slevene Thor, The acighbouring castie ‘of Hrastoves is the scene of the story of the cruel lord of the swanor (No. 254), which perhaps had some bearing on the Kresniiceycle at one time. ‘The epic of Kresnile of Vurberk covered the whole ofthe hero's life story. He was a descendant of the sua, “ the god upoa earth." The circumstances of his birth were miraculous, for his mother carried him for full nine years before bringing him into the world, He had a birthmark in the shape of a hore. ‘shoe, and developed ail the magie pawers proper to the Kresnik.Collectanea, 443 ‘When he grow up, he overcame the giant of the Pohorje who had lifted his fiocks and herds. He rescued his sister-bride from the power of the terrible dragon, possessed hinmeelf of the treasure of the Black or Sorrowiul Queen Mara, the Snake Queen, and performed many other noble and notable expicits Finally he came by his death through the carelessness or jealousy of his wife, who spoke of him aloud by his mystery name of Kresnik,—a thing forbidden. Ds. Kelemsina thinks that some influence of the Lahengrin romance caa be detected ie this, the ‘younger " Kresnic eyele, of which he gives the substance in No. 45 of his book. Nos. 246, I and I belong to what De, Kelemina calls the Lembach cycle of Krostilt Ballads. Orly fone episode has been preserved, so far as we know, and this als with a favourite subject, viz. the rash attempt of a youthful hero to carry off the Wonderlul crown of tke Seake Queen, The legend of Kralj Matja i likewise the solar myth adapted to and transformed into historical tradition. Dr. Kelemina gives a very brief summary of the Matjez eyele, the contents of which are known te every Siovene. King Matiai was ected by the people on Gospesvetska Plain in Carinthia, {where the historical Dukes of Carinthia used to be installed ‘with ancient rites) ; he ruled wisely and gloriously for many years, and many ate the tales tald of his prowese and wirtve, Finally he was overcome by a host that carwe out of the east, “numerous as caterpilias in a turnip field." At last Kralj Matjat sod his few surviving followers wete obliged to give way before the enemy. One of the mountains of the land opened and received them into itself. Tn the hollow of that mountain Kralj Matjad sleeps amid hie knights until the Supreme need of his people shall rouse hien to lead them ro vietory and freedom once more. Among the knights in the mountain there sleeps aiso the Mighty Smith, the great ar- mourer, The story of Kralj Mathias is especially at home in Carinthia, [Poor old king! He sleeps in quite a number ‘of mountains,—at least four, —eecording to the [acality in which you hear his story. All of them have this in common, that they are important points near the Slovene national444 Collectanea. frontier. We ia Upper Carniola of course favour Mount Bogatin above Lake Bohinj, in the Julian Alps—F. 8. C] In one af the ballads the king's earthty residence is at Celj, proof that the stormy carver of the dynasty of the Counts of Celie contributed its share to the material of which national ballads ‘were fashioned. Other mythical beings, divine and semidivine, were likewise made the subjects of mare or less imaginary historical episodes, Deva lives on in stories of the maiden’s leap of despaic (Nos. 248-0) ; only in later ages the maiden was pursued by Huns, by the Dogheads, Still later, she was sometimes rescued by ‘a medieval knight, In Dr, Kelemina’s tale No. 249, the Hun actually succeeds ia carrying off Deva. From Upper Cazsiola comes the ballad cycle about Sie Lamberg of Kranj, which forms a sort of parallel to that of King Mathiss. Sir Lamberg i 2ent for by the cesar (kaises, emperor) in Vienna, to come to the ‘capital and fight a wicked giaat, In one ballad Sir Lamberg tmarrics 2 fair maiden “from Boland” (i, from the East), called Alentica, like Kresnit's wife, But hereby he arouses the jealousy of his former love, who bears the time-hallonred name ‘of Marjetica (Margaret or Drisy), and falls a victim to her vengeance. The nucleus of the tale of Vida the Fair was also given historic form. Vida deserts her husband, but wearies for her ‘child, “Tn some ballads she goes away of her own free wil, sometianes she is abducted by a ‘Turk or a Blackamoor. Tn the Serbo-Croatian version the husband rescues her and sometimes there i x happy ending to the story. ‘The motif of the Fratricidal Brother appears very beautifully adapted to historical surroundings in No. 253. Dr, Kelemine gives several tales (Nos. 254-6) of evil lords of the manor. They refect the sufferings and indignities to which the Slav peasant-thrall was subjected by his German overlord. In many cases the fiendish tyrant actually exkibits features which betray his kinship or identity with the Evil One himself, The wicked Sir Krutogvay, (ie. Krutoglav, Cruel-head), is given away by his very name. In this case he encs by falling over a precipice as he is pursuing an innacent peasant aiden.Collectanea. 445 Dr, Kelemina concludes his Introduction with a brief reference to Peter Klepee and Martin Kraan, two mythical heraes, gods and giants, transformed in time into valiant peasants, | Like Sir Lamberg, they are sent for by a distressed cesar (emperor) to eid the capital of 2 gigantic enemy. History endawed these former elemental giants with a new and fine significance, The Slovene peasant is opposed to the tyrannical noble,—sovereign, and realm are saved by the man of the soil. It is interesting to note that the peasant hero Peter Klepes, who hails from the ‘wooded hill-country inland towards Croatia, eraves as a reward permission to hunt in the greanwood and exemption fram tithes, ‘whereas Martin Krpan, who is a native of Inner Carniola, stipulates for permission to trade lawfully in English salt, which he has hitherto smuggled into the country from the Adriatic ports | ‘The way in which Dr, Kelemina classifies his material may not please everybody. But the information contained in Bafhe ‘in Pripovedie Slovenshega Naroda is, especially if we take the copious references to sources into consideration, practically ‘exhaustive, and so clearly given in a relatively very small space, that i would be ungenerous to demand from the book what it does not pretend ta ofler. There is no attempt at rounding off the tales or giving them Hterary fish or coherence, But Dr. Kelemina's bald phraseology is not a learned affectation. He conscientiously records the matter as it was jetted down from information obtained, very frequently from men and women who live remote from modern conditions, are slow of speech, and possess a limited vocabulary. His great merit is that he hhas collected and thrown interesting sidelights upon this precious national heritage of the Slovenes, and presented it ia ‘an aceesstble form to all that are interested, —in the first place the young, school-educated urban generation of his own ‘country, and in the second the students of folklere, and Slav folklore in particular, in every country. ‘An oxcellent idea of the motifs and mentality pervading ‘Yugoslay folklore and traditions may be gathered fram Croaiian Tales of Long Ago, by Iv. BerliéMaturanit! (George Allen &446 Collectanea. Unwin Ltd.). The story of Zlatarog is told in full in pp. 30-1 of Beautiful Mountains, by F. 8, Copeland (Yugoslavia Express Agency, 25 Coclspur Street, S.W.1). Mr. J. Wiles included ‘a pumber of Slovene ballads ia a collection of short Yugoslav ballads which he translated and published several years ago ; the book contains, inter alia, a translation of a ballad of Vida the Fait, Mr, Wiles’s translations are scrupulously exact, and therefore of great value to the student, FS, Coperawn. “Bum, Srraits in me Onettarn, A Somerset Ceremony. ‘The following account appears in the Manchester Guardian : "The villagers of Cahampton, near Minehead, combined to-night to drive every nialevolent sprite and evil spirit out of the district, Guashots summoned the villagers to the cider orchards, where the ritual took place under the largest apple tree, “ Foaming cider was placed at the foot af the tree, then the fertility of the tree and the goodwill of rebins were invoked by offerings of cder-soaked toast, which were hung in the branches, When all the preparations were complete the chief wassailer sang the incantation (o exorcise the powers of evil, and after wards men fired their guns and the villagers cheered foudly, making noise and hubbub enough to scare every ‘evil spirit * ‘within heacing. “The ceremony is performed at Carhampton every year, and is @ curious relic of the ancient pagan worship of trees ta seeure fertility and heavy crops.”