Search results
Results from the WOW.Com Content Network
There are few written records of pagan Slavic beliefs; research of the pre-Christian Slavic beliefs is challenging due to a stark class divide between nobility and peasantry who worshipped separate deities. [2] Many Christian beliefs were later integrated and synthesized into Slavic folklore.
'Prince and the Gray Wolf', of the East Slavic Folktale Classification (Russian: СУС, romanized: SUS): hero seeks the firebird, a horse and a princess with the aid of a gray wolf; jealous elder brothers kill him, but he is revived by the gray wolf. [15] Folklorist Jeremiah Curtin noted that the Russian, Slavic and German variants are many. [16]
"Viy" (Russian: Вий, IPA:; pronounced / ˈ v iː / in English), also translated as "The Viy", is a horror novella by the writer Nikolai Gogol, first published in volume 2 of his collection of tales entitled Mirgorod (1835). Despite an author's note alluding to folklore, the title character is generally conceded to be wholly Gogol's invention.
The Russian folklore, i.e., the folklore of Russian people, takes its roots in the pagan beliefs of ancient Slavs and now is represented in the Russian fairy tales. Epic Russian bylinas are also an important part of Slavic paganism .
In some variants, the Frog Princess is the daughter of Koschei, the Deathless, [23] and Baba Yaga - sorcerous characters with immense magical power who appear in Slavic folklore in adversarial position. This familial connection, then, seems to reinforce the magical, supernatural origin of the Frog Princess.
Alexander Nikolayevich Afanasyev [a] (Russian: Александр Николаевич Афанасьев; 23 July [O.S. 11 July] 1826 – 5 October [O.S. 23 September] 1871) was a Russian Slavist and ethnographer best known for publishing nearly 600 East Slavic and Russian fairy and folk tales, one of the largest collections of folklore in the world.
Articles are published in all Slavic languages, in English, German and Italian. The main goal of the journal is to present comparative research that presents Slavic culture in the broader context of European and non-European cultures. The journal also encourages the study of contemporary phenomena of spiritual, social and material culture and ...
This, in my opinion, is the kernel of his story; the connections with the Iranians must be abandoned in this case, because the basis is too fragile. The Slavic name for evil spirits were the words bies and czart; glaringly different from Chernobog. [5] His view was supported by Jerzy Strzelczyk. [9]