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1

SLAVIC MYTHOLOGY ON THE INTERNATIONAL SCIENTIFIC CONFERENCES (1958-2007)

100%
Luczynski M.
Slavia Orientalis
|
2008
|
vol. 57
|
issue 1
97-105
EN
The article discusses the theme of religious beliefs of pagan Slavs in pronouncements at the international congresses and scientific conferences in the 20th and at the beginning of the 21st century. The sources, which it is based on, include, the post-conference volumes, the summary books, published after subsequent conferences, and bibliographies. In particular, the publications connected with the International Congresses of Slavists as well as the conferences especially devoted to the Slavonic paganism, have been taken into account. The purpose of the article is discussing and summing up the period of research, whose intensive development brought the substantial progress in discovering the Slavonic spiritual culture.
2

FOLKLORE IN J. BARSHCHEVSKI'S 'SHLIAKHTSITS ZAVALNIA ABOI BELARUS U FANTASTYCHNYKH APAVIADANNIAKH'

100%
Borowiec A.
Slavia Orientalis
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2005
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vol. 54
|
issue 3
429-442
EN
The article is dedicated to the folk elements in Jan Barshchevski's 'Shliakthsits Zavalnia aboi Belarus u fantastychnykh apaviadanniakh' (Nobleman Zavalnia or Belarus in fantastic tales). In the beginning of the 19th century, Belarussian literature was strongly influenced by the western literature. Polish romantic ideas penetrated the Belarussian territories, which expressed itself in viewing the motherland as sacred; fascination with the past, folklore, ethnography and customs; borrowing from the local legends as well as Slavic mythology. Folk creations proved to be an extremely rich repository of wisdom, in which the most universal truths about the human nature were preserved. The title character, Nobleman Zavalnia is fascinated with folklore; the narrators of the stories, stylised into oral, also come from the country folk. The folk system of values is based on what is inaccessible to the brain: intuition, hunches, as well as beliefs in witchcraft, magic, ghosts, and evil forces. Evil takes on various forms: it hides in animals, reptiles, spirits hostile to man, evil people, diseases. The Christian values are held especially dear against the hostility and unpredictability of the world. The cross, a roadside chapel, a church are all constant elements of the country landscape. The folk protagonist is typical, often possessing a single distinctive feature. He is doomed to fight not only demons but himself as well. His perplexity originates in the eternal conflict between good and evil, beauty and ugliness, purity and depravity. Metamorphosis is an important element in the romantic world of horror: supernatural creatures transmute into inanimate objects, human beings, animals, reptiles, and domestic birds. A man unified with supernatural forces is able to take on a form of a wolf, magpie or fish. In this work, time has two dimensions: realistic and supernatural. The existence of the supernatural time indicates that the world presented is governed by evil. The beginning of its activity is marked by the sunset: the end - by the sunrise. The location creates an atmosphere of mystery and fear. A dominating feature of the landscape described is the omnipresent nature: an entity which is imperishable, primeval, eternally alive, horrifying and never-ending. The syncretism in reality and fantasy is accompanied by a blend of motifs both Christian and pagan, tragic and pastoral, lyrical and epic.
3

Teonimia słowiańska jako problem badawczy

88%
Łuczyński M.
Onomastica
|
2008-2009
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vol. 53
33–50
EN
The article discusses several theoretical and methodological problems connected with research on the Slavic mythological lexicon. The author undertakes an attempt to establish the etymology of the theonyms *Veles’, *Mokosh’, *Jariło i *Da(d’)bog’.
4

FORMY, PREJAVY A MYTOLOGICKÉ ASPEKTY HRANÍC V ĽUDOVEJ ROZPRÁVKE

75%
Gábor Ľ.
Slavica Slovaca
|
2015
|
vol. 50
|
issue 2
116 - 131
EN
This paper analyses functions and semantics of borders in the Slovak and Czech fairy tales. The study attempts to verify a hypothesis about the cosmological value of borders and boundaries like water surfaces, bridges, houses or woods in fairy tales, which are connected with the Indo-European and Slavic mythology based on G. Dumézil's theory. These borders include also magical value, because they delimitate the outside world and so they create two opposite, but perpetually connected faces of the world – inside the borders there are guaranteed stability, safety, health, life and peace for all characters and heroes of fairy tales, but outside the borders rule instability, fear, death and chaos. The hero crosses over the border to an unknown place, because he is displeased at the circumstances and wants to change his position in the society or find a princess that is when the process of his initialisation begins. The element of crossing over the border seems to be a magical ritual of pilgrimage to another world, in which the hero has been attacked by dark power (witches or forest robbers). The hero takes something from them and then he escapes back to his world coming through the borders, which cannot be violated by a dark power. His success lets him constitute new order and demark his world with new rules (cosmological and magical act).
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