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Journal articles on the topic 'Slavic demonology'

Author: Grafiati

Published: 24 April 2022

Last updated: 30 July 2025

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1

Góra, Barbara. "Demonologia słowiańska Jana Wagilewicza. Przyczynek do badań nad niewydanym dziełem XIX-wiecznej etnografii." Przegląd Wschodnioeuropejski 16, no. 1 (2025): 207–18. https://doi.org/10.31648/pw.11459.

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The article is a preliminary discussion of Slavic Demonology by Jan Wagilewicz (1811-1866), a prominent 19th-century Galician researcher of the Slavic past. Despite its scholarly significance, this work remains unpublished and largely unrecognized. The author of the article presents a literature review, Wagilewicz’s manuscripts and publications on demonological topics, and later issues with identifying some of these texts. Furthermore, she discusses examples where Adam Mickiewicz incorporated Wagilewicz’s published works into lectures at the Collège de France, as well as Oskar Kolberg’s use in

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2

Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 2. Beliefs About the Devil, Sorcerers and Witches." Slavianovedenie, no. 6 (2022): 85. http://dx.doi.org/10.31857/s0869544x0023503-6.

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The article is a short version of one of chapter of the collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Ethnolinguistics and Folklore of the Institute of Slavic Studies of the Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire rang of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic mythology. In the first part of this arti

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3

Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 1. Natural and Domestic Spirits; Souls of Deceased People; Images-Personifications." Slavianovedenie, no. 4 (2022): 97. http://dx.doi.org/10.31857/s0869544x0021162-1.

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The article is a short version of one of the sections of the future collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Etnolinguistics and Folklore of the Institute of Slavic Studies of Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire circle of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic demonology. This work is devoted

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4

Valentsova, Marina, and Ludmila Vinogradova. "Folk Carpathian-Ukrainian demonology: motivational-functional research method." Journal of Ethnology and Culturology 29 (August 2021): 44–52. http://dx.doi.org/10.52603/rec.2021.29.06.

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The traditional way of describing and researching national demonological systems is the character approach. The article attempts to substantiate another possibility of studying Slavic demonology – through the concept of a mythological motive. The motive is understood as a semantic predicate of demonological narratives of various kinds, the minimal meaningful unit of plot composition (including motives-actions, motives-situations, motives-descriptions etc.). The composition of motives in each mythological tradition is unique and can be used to understand the mentality of the people, their way o

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5

Gura, Aleksandr. "Sorbian-Eastern Slavic Parallels from the Field of Folk Demonology." Slavic World in the Third Millennium 17, no. 1-2 (2022): 72–93. http://dx.doi.org/10.31168/2412-6446.2022.17.1-2.05.

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This article examines the demonological beliefs of the Lusatians that correspond with beliefs among the Eastern Slavs. In the East Slavic region, there is a chain of related beliefs all the way to the Russian North-West. This is a chain of archaic areas: Carpathian, Polesie, and Belarusian-West Russian. One such Lusatian-North Russian parallel is demonstrated by the image of Lady Midday (Noonwraith, Noon Witch). Among the Lusatians and Russians, this female mythological character has a number of common features, and some of the similarities noted four hundred years ago by the Dutch scientist M

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Dolgikh, Julia Anatol’evna. "WHY THE LESHY HAS THE GOAT’S FEET: TRACES OF ANTIQUITY IN THE TREATMENT OF THE FOLKLORE CHARACTERS IN THE RUSSIAN LITERATURE OF THE LATE 18TH — EARLY 19TH CENTURY." Russkaya Literatura 1 (2025): 40–46. https://doi.org/10.31860/0131-6095-2025-1-40-46.

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The article deals with the influence of the Antiquity reminiscences on the Russian literary demonology of the late 18th — early 19th century, using the leshy stories as the case study. Because of the general cultural orientation towards the mythological system of the Antiquity, the Slavic leshy was associated with the antique satyr and looked like one in the works of art. The late 18th century interest in the national mythology gave rise to ethnographic research, as well as to the composition of the lexicons of Slavic superstitions, describing the characters of the Russian folklore. Still, in

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7

Gura, Aleksander. "Folk demonology of Podlasie (based on own materials)." Slavic Almanac 2022, no. 3-4 (2022): 225–48. http://dx.doi.org/10.31168/2073-5731.2022.3-4.2.05.

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The article publishes field material on the folk demonology of Podlasie, collected by the author in 1990, 1993, and 2017. Mythological characters are described with functions typical for the spirits of the house and barn: weasel as the patron of cattle, “zmora”, braiding the mane of horses and strangling the sleeping ones. The brownie demon-enricher has a number of similarities with the West Slavic flying fiery serpent. The territory of Podlasie is the western periphery of the East Slavic distribution area of rusalky and the southern periphery of the distribution area of Lithuanian “laumė” (“

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8

Valentsova, Marina. "Folk Demonology of the Czechs (Ethnolinguistic Aspect)." Slavianovedenie, no. 6 (2022): 66. http://dx.doi.org/10.31857/s0869544x0023272-2.

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The article gives an ethnolinguistic overview of the Czech-Moravian-Silesian system of demonological characters, including their dialect names, accompanied, if necessary, by an etymological comment. The article characterizes (first of all, functionally), natural demons (divoženki, hejkadla and other forest spirits; field spirits – režná žena, žitná baba, pražnec, etc.; atmospheric dragons and warlocks, spirits of the wind; water demon vodník or hastrman; poludnice, nočnice, klekanice and other spirits of time; spirits of mountains and earth), household spirits-patrons, including the snake-gosp

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9

Veaceslav, DOLGOV. "ELEMENTS OF THE PAGAN CODE IN THE POETICS OF GUZEL YAKHINA'S NOVEL "ZULEIKHA OPENS HER EYES"." Limbaj si context / Speech and Context International Journal of Linguistics, Semiotics and Literary Science 2/2017, no. IX (2021): 53–64. https://doi.org/10.5281/zenodo.5153440.

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<em>The present article is based on the thesis emphasizing the significance of the Slavic pagan mentality, elements of the pagan worldview and folk demonology in the poetics of Guzel Yakhina’s novel – “Zuleikha Opens Her Eyes”</em>[1]<em>. The analysis reveals the levels of poetics specifying the elements of the pagan code, presenting their content and determining their artistic role.</em>   [1]The novel is translated into English by Lisa C. Hayden, bearing the title “Zuleikha”.

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10

Valentsova, Marina M. "The Interaction of Slavic Traditions in the Eastern Carpathians (On the Material of Demonological Vocabulary)." Slavic World in the Third Millennium 15, no. 3-4 (2020): 145–59. http://dx.doi.org/10.31168/2412-6446.2020.15.3-4.10.

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Slavic–non-Slavic contacts in the Carpathian region have long attracted the attention of researchers. Less attention has been paid to the interaction between different Slavic traditions. The difficulties of studying closely related traditions are obvious. At the same time, understanding of the convergent processes between them, the direction of cultural borrowing, etc., can provide additional information on the history of the studied peoples and the development of their languages. The analysis of demonyms allows us to draw preliminary conclusions about the processes of interference and cultura

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11

Vinogradova, Lyudmila. "Inspired topos: places of natural space belonging to the genii loci." Slavic and Balkan Linguistics, no. 2 (2019): 173–88. http://dx.doi.org/10.31168/2658-3372.2019.2.11.

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The article is devoted to the locative code of folk culture. It examines the speciﬁ c loci of natural space, seen as demonic ones, which belong to the genii loci. Signs of spirituality and personalization of natural places are: naming of the locus by demonic terms; axiological interpretation of the space (bad-good places); behavior of a person who has entered into a “not himself” locus: keeping a number of prohibitions, use of etiquette forms of treatment, greetings, requests, thanks, which are addressed to the spirits. Key-words: Slavic mythology, locative code of culture, the category of spa

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12

SILETSKYI, Roman. "Forest in Ukrainian Traditional Folk Beliefs." Наукові зошити історичного факультету Львівського університету / Proceedings of History Faculty of Lviv University, no. 23 (June 8, 2022): 473–92. http://dx.doi.org/10.30970/fhi.2022.22-23.3644.

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Folk demonology is an important component of the traditional outlook of the Ukrainian people. Demonologic beliefs retain valuable information about cultural realities of far removed from present-day historical eras. Different demonological phenomena, characters and their loci are important material for the reconstruction of the ancient life of Ukrainians and their ancestors - early Slavic tribes of the 1st millennium AD. The object of the presented research is The Forest as one of the traditional loci of a number of demonological characters and phenomena. The subjects are ancient burial custom

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13

FORMANOVA, Svetlana, Olena MATUZKOVA, Tetiana YABLONSKA, Volodymyr OLEKSENKO, Evelina BOIEVA, and Serhi DMYTRIEV. "Demonolexis In Mykola Gogol’s Works: Philosophical and Linguocultural Perspectives." WISDOM 16, no. 3 (2020): 172–87. http://dx.doi.org/10.24234/wisdom.v16i3.386.

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The peculiarities of functioning of demonological lexis in the works of Mykola Gogol in the philosophical and linguocultural perspectives are considered in the article. Demonological lexis is determined to be one of the essential segments of ethnocultural representation. It is projected on linguistic culture and creates a peculiar semiotic culture of a particular ethnic group. Ukrainians’ belief in non-Christian culture various mystical forces along with sincere faith in one God, promotes active development of their spiritual culture and philosophical worldview. It is reflected in the artist

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14

Iliadi, Alexander. "A FORGOTTEN CHARACTER OF THE EAST SLAVIC DEMONOLOGY: *КАНТЫСАР (RECONSTRUCTION OF THE FORM AND SEMANTICS OF THE IMAGE)". Naukovy Visnyk of South Ukrainian National Pedagogical University named after K. D. Ushynsky: Linguistic Sciences 2020, № 31 (2020): 205–17. http://dx.doi.org/10.24195/2616-5317-2020-31-13.

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The paper deals with the etymological analysis of the name of mythological character Царь Хан, from the text of a Ukrainian spell for snake bites. A number of signs encourages to think about, that we deal with the result of division and rethinking of the etymological form *Кантысар, the trace of which is found out in archaic Ukrainian vocabulary of burial ritual. Particularly, here the Lord of Graves, which charges payment with dead for a place under the ground, is mentioned. Further search of the etymological source of this word takes us up to the conclusion about reflection of Alanian *Kanti

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15

Gura, Aleksandr. "The symbolism of cat in the Slavic folk tradition." Slavic Almanac, no. 1-2 (2019): 335–70. http://dx.doi.org/10.31168/2073-5731.2019.1-2.5.01.

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In the Slavic folk tradition, the cat has ambiguous symbolism and demonic functions. It correlates with the dog, being combined with it by some features and opposed by other (when perceived as pure or impure). The cat and the dog constitute a symbolical parallel to a pair of wild animals - the bear and the wolf. Cat appearance marks other characters of the folk demonology: the devil, “zmora”, the death, the vampire. In the folk zoology, the cat together with some other fur animals (the squirrel, the fox etc.) is to some extent ranked as a mustelid with a specific complex of ideas they represen

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16

Lange, Tadeusz Wojciech. "Nasjonal Identitet, Det Overnaturlige, Og Oversettelsesstrategier." Folia Scandinavica Posnaniensia 14, no. 1 (2012): 55–60. http://dx.doi.org/10.2478/v10252-012-0006-2.

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ABSTRACT The article discusses translation strategies used by the author when dealing with culture-specific references/concepts in the rendition in Polish of the Norwegian fantasy trilogy The Sign of theElves by Sigbjørn Mostue. The challenge here lay in that the novels feature a number of characters inspired by Norwegian folklore. Of the following translation strategies that in the author’s opinion are possible, but not as yet fully listed anywhere, i.e. 1) direct borrowing 2) literal translation 3) direct borrowing + footnote 4) literal translation + footnote 5) direct borrowing + descriptiv

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17

Vinogradova, Lyudmila N. "Markers of demonism in the appearance and behavior of mythological characters (Polesye and Carpatho- Ukrainian beliefs about deceased unbaptized children)." Slavic Almanac, no. 1-2 (2020): 365–84. http://dx.doi.org/10.31168/2073-5731.2020.1-2.3.01.

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Representations of deceased unbaptized children as mythologized beings are more or less common in all Slavic traditions, but these characters occupy a different place in different regional mythologies. In some beliefs, they are perceived as relatively harmless souls from among their relatives, who must be considered, remembered in a timely manner, observe certain prohibitions on memorial days, and so on. In others beliefs, they are very dangerous spirits that can provoke various troubles, diseases and natural disasters. In some beliefs, these mythical creatures do not stand out from the total

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18

DOLGOV, Veaceslav G. "ELEMENTS OF THE LANGUAGE CODE IN THE POETICS OF GUZEL YAKHINA’S NOVEL "ZULEIKHA OPENS HER EYES"." Мова, no. 36 (April 1, 2022): 46–51. http://dx.doi.org/10.18524/2307-4558.2021.36.249716.

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The initial thesis of the research presented in this article is the statement about the significance of the Slavic pagan mentality, elements of the pagan worldview and folk demonology in the poetics of Guzel Yakhina's novel “Zuleikha Opens Her Eyes”. The analysis reveals the levels of poetics specifying the elements of the pagan code, presenting their content and determining their artistic role. In the course of the analysis, the levels of poetics were revealed, at which elements of the pagan code were found, their content was presented, and the artistic role was determined. The largest number

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19

Luczynski, Michal. "Czech and Polish Linguistic Relations in the Vocabulary of Spiritual Culture (Past and Present)." Respectus Philologicus 22, no. 27 (2012): 190–96. http://dx.doi.org/10.15388/respectus.2012.27.15347.

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This paper discusses the role of the Czech language in forming Polish vocabulary. The question is presented on the basis of one of the thematic groups of vocabulary, beliefs and religion, classified as Bohemianisms, including such words as Old Polish anioł, diabeł, and tatrman, as well as the Polish dialectal antyjasz, b’inek, cwerg, czechman, dias, fajermon, Fontana, hastrman, jaroszek, korfanty, kuźlak, mužík, Pustecki, raraszek, sotona, szatan, waserman, wiestnica and zazrak. The classification of Czech borrowings in Polish includes three groups. The main groups are: borrowings from Old Cze

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20

Tolstaya, Svetlana M. "А brief outline of polish folk demonology. II". Slavianovedenie, № 2 (15 квітня 2024). http://dx.doi.org/10.31857/s0869544x24020064.

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The article is a continuation of the essay on Polish folk demonology, which was published in the journal Slavic Studies. 2023. No. 6. The first part includs a general description of the Polish system of mythological characters and a description of nature spirits. The second part published below describes the home spirits, the demons of the dead, personified images of illness and death, the central mythological character – the devil, as well as half-demons (witches, sorcerer, wolfman).

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21

Ľudmila N. Vinogradova. "Народная демонология Полесья в контексте восточнославянских традиционных верований". Studia mythologica Slavica 24 (4 жовтня 2021). http://dx.doi.org/10.3986/sms20212410.

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This article studies folk demonological beliefs that are widespread on the territory of Polesye, located on the border of Ukraine, Belarus, and Russia. The traditional culture of this region is of great interest for ethnologists of the broadest profile, since it preserves many archaic elements of all-Slavic significance. In the first part of the study, two blocks of the regional mythological system were considered: spirits of domestic and natural loci, and a group of characters originated from the souls of deceased. The second part of the work considers two groups of mythological characters: s

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22

Siedlecka, Paulina. "Obraz słowiańskich wierzeń i demonów w wybranych utworach z antologii opowiadań grozy wydawnictwa Horror Masakra." Facta Ficta. Journal of Theory, Narrative & Media 2 (14) 2024 (December 18, 2024). https://doi.org/10.5281/zenodo.14517222.

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<strong>The way of showing Slavic beliefs and demons in selected works from the anthology of horror stories published by Horror Masakra</strong> Pre-Christian Slavic beliefs are becoming an increasingly popular topic in Poland, especially when we look at the number of publications, series, films and computer games that have been created in recent years and refer to this topic.While other belief systems of ancient European peoples have been well described by researchers due to rich sources, the stories and legends that can today be called &bdquo;Slavic mythology” consist primarily of hypo

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23

Nesmachnyi, Sergii. "Mythological and Religious Basis of Mykhailo Sapozhnykov’s Symbolic Painting." Collection of scientific works “Notes on Art Criticism”, no. 44 (December 21, 2023). http://dx.doi.org/10.32461/2226-2180.44.2023.293921.

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The purpose of the article is to analyse and systematise the figurative structure of artworks from two series of symbolist paintings by Mykhailo Sapozhnykov in the light of Slavic and ancient mythology, Christian religion. The methodology of scientific research is based on use of systematic approach in combination of general scientific and special methods of cognition, such as analytical, formal-stylistic, systematisation, and generalisation. The application of these methods and approaches contributed to the thorough processing of the identified issues and made it possible to formulate reasone

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