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Parapsychology and Magic / Witchcraft And Magic / Gypsy Sorcery and Fortune Telling / South Slavonian and other Gypsy Witch-lore / 


South Slavonian and other Gypsy Witch-lore

There is current in the whole of the Southern Slavonian provinces a vast mass of legends and other lore relating to witches, which, in the opinion of Dr. Friedrich S. Krauss, may also be regarded as Romany, since it is held in common with the gypsies. There can, indeed, be very little doubt that most of it was derived from, or disseminated by, them, since they have been the principal masters in magic and doctors in medicine in the Slavonic lands for many centuries. There are others deeply learned in this subject who share the same opinion, it being certain that the gypsies could hardly have a separate lore for themselves and one for magic practices on others, and I entertain no doubt that they are substantially the same; but to avoid possible error and confusion, I give what I have taken in this kind from Dr. KRAUSS 1 and others by itself.

As the English word witch, Anglo-Saxon Wicca, comes from a root implying wisdom, so the pure Slavonian word vjestica, Bulgarian, vjescirica (masculine, viestae), meant originally the one knowing or well informed, and it has preserved the same power in allied languages, as Veaa (New Slovenish), knowledge, Vedavica, a fortune-teller by cards, Viedma (Russian), a witch, and Vedwin, fatidicus. In many places, especially in Dalmatia, witches are more gently or less plainly called Krstaca, the crossed, from Krst, a cross, i.e., χριστός {Greek xristós}, or Rogulja, "horned," derived from association with the horns of devils. In Croatia the Italian Striga is used, while among the Slovenes and Kai-Kroats the term copernica (masculine, coprnjak). "But it enrages the witches so much to be called by this word that when they hear that any one has used it they come to his house by night and tear him in four pieces, which they cast afar into the four quarters of the earth, yea, and thereunto carry away all the swine, horses, and cattle, so intolerable is their wrath." Therefore men use the word hmana zena, or "common woman," hmana being the Slavonic pronunciation of the German word gemein, or common. In Dalmatia and far into Servia a witch is called macisnica, and magic, mačija, which is, evidently enough, the Italian magia. But there are witches and witches, and it appears that among the learned the vjestica differs from the macionica, and this from the Zlokobnica who, as the "evil-meeter," or one whom it is unlucky to encounter in the morning, is probably only one who has the evil eye. A quotation from a Servian authority, given by Dr. KRAUSS, is as follows:

"I have often heard from old Hodzas and Kadijas, that every female Wallach, as soon as she is forty years old, abandons the 'God be with us!' and becomes a witch (vjestica), or at least a zlokobnica or macionica. A real witch has a mark of a cross under her nose, a zlokobnica has some hairs of a beard, and a macionica may be known by a forehead full of dark folds (frowns), with blood-spots in her face"

Of the great number of South Slavonian terms for the verb to enchant or bewitch, it may suffice to say that the commencement, carati, cari carani, carovnik, &c., appear to have much more affinity to the gypsy chor-ava, to steal or swindle, and chov-hani, a witch, than to the Italian ciarlatano, and the French and English charlatan, from which Dr. Krauss derives them.


The Vilas-Silvana Elementary Spirits

Among the Slavonic and gypsy races all witchcraft, fairy- and Folk-lore rests mainly upon a belief in certain spirits of the wood and wold, of earth and water, which has much in common with that of the Rosicrucians and PARACELSUS, but much more with the gypsy mythology (as given by Wlislocki, "Vom Wandernden Zigeunervolke," pp. 49-309), which is apparently in a great measure of directly Indian origin.

"In the Vile," says Dr. KRAUSS, "also known as Samovile, Samodivi, and Vilevrjaci, we have near relations to the forest and field spirits, or the 'wood-' and 'moss-folk' of Middle Germany, France, and Bavaria; the 'wild people' of Eifel, Hesse, Salzburg, and the Tyrol; the wood-women and wood-men of Bohemia; the Tyrolese Fanggen, Fänken, Nörkel, and Happy Ladies; the Roumanish Orken, Euguane, and Dialen; the Danish Ellekoner; the Swedish Skogsnufvaz; and the Russian Ljesje; while in certain respects they have affinity with the Teutonic Valkyries." Yet they differ on the whole from all of these, as from English fairies, in being more like divinities, who exert a constant and familiar influence for good or evil on human beings, and who are prayed to or exorcised on all occasions. They have, however, their exact parallel among the Red Indians of North America as among the Eskimo, and it is evident that they are originally derived from the old or primeval Shamanic faith, which once spread all over the earth. It is very true, as Dr. Krauss remarks, that in the West of Europe it is becoming almost impossible to trace this true origin of spirits now regarded as merely diabolical, or otherwise put into new rôles; but among the South Slavonians and gypsies we can still find them in very nearly their old form and playing the same parts. We can still find the Vila as set forth in old ballads, the incarnation of beauty and power, the benevolent friends of sufferers, the geniuses of heroes, the dwellers by rock and river and greenwood tree. But they are implacable in their wrath to all who deceive them, or who break a promise; nay, they inflict terrible punishment even on those who disturb their rings or the dances which they make by midsummer moonlight. Hence the proverb applied to any man who suddenly fell ill: "Naiso je na vilinsko kolo" ("He stepped on a fairy-ring"). From this arbitrary exercise of power we find the Vila represented at times as a spirit who punishes and torments.

Thus we are told that there was once a shepherd named STANKO, who played beautifully on the flute. One evening he was so absorbed in his own music that when the Ave Maria bell rung, instead of repeating the prayer he played it. As he ended he saw a Vila sitting on a hedge. And from that hour she never left him, By table, by his bed, at work or play, the white form and unearthly eyes of the spirit were close to him.

"By a spell to him unknown, He could never be alone."

Witches and wizards were summoned to aid him, but to no avail; nay, it made matters worse, for the Vila now often beat him, and when, people asked him why it was, he replied that the Vila did so because he refused to wander out into the world with her. And yet again he would be discovered in the top of a tree, bound with bast; and so it went on for years, till he was finally found one morning drowned in a ditch. So in the Wolf Dietrich legend the hero refuses the love of die rauhe Else, and is made mad by the witch and runs wild. All of which is identical with what is told in an Algonkin tale (vide "The Algonkin Legends of New England").

There are three kinds of witches or spirits among the Southern Slavonians which correspond in every respect exactly to those in which the gypsies believe. The first of these are the Zracne Vile, or aerial spirits. These, like the spirits of the air of Scripture, are evily-disposed to human beings, playing them mischievous tricks or inflicting on them fatal injuries. They lead them astray by night, like Friar Rush and Robin Goodfellow, or the English gypsy Mullo doods, or bewilder and frighten them into madness. Of the second kind are the Earth spirits, Pozemne Vile, in gypsy Pcûvushi or Pûvushi. These are amiable, noble, and companionable beings, who often give sage counsel to men. Thirdly are the Water sprites, in Slavonic Povodne Vile, in gypsy Nivashi, who are to the highest degree vindictive at times, yet who behave kindly to men when they meet them on land. But woe to those who, while swimming, encounter them in streams or lakes, for then the goblins grasp and whirl them about until they perish. From this account by Dr. KRAUSS, it appears as if this Slavonic mythology were derived from the gypsy, firstly, because it is more imperfect than the latter, and secondly, because in it Vilas, or spirits, are confused with witches, while among the gypsies they are clearly separated and distinctly defined.

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