in Our FolkBeliefs and Tradition. The Vampire and Other Beings in Our FolkBeliefs and Tradition]. Srpski Etnografski Zbornik LXVI : 5 - 255 .
Dukova , Ute 1970 Das Bild der Drachen im bulgarischen Märchen [The Image of the Dragon in
The soul of man resides in different parts of the body on each day of the month. The concerned body part should be handled with care, as if it is hurt, it causes extreme harm. The yurt, just like animals, also has a soul. The paper presents five small hand-books — from the collection of the Oriental Library of the Hungarian Academy of Sciences, from the St. Petersburg Oriental Collection of the Russian Academy and from private possession — indicating the abode of the soul in humans, the yurt and animals.
makes indirect reference to the weather srigoi of the corpus of folkbeliefs, those strigoi against whom St. Elijah wins each battle, but the entities referred to are, in fact, the pathogenic agents of the disease, which have to be deactivated. THE
people were reticent to call the Devil or other evil creatures, such as the wolf or snake, by their real name, particularly during Lent ( Brīvzemnieks 1881 :159). Some folkbeliefs also state that if the devil is mentioned, he appears: “The word ‘devil
” — “Diabeł”. [Folk Demonology. Demons of the Air — “Płanetnik” — “Demon of the Spin Air” — “Devil”].
No. 1 (29), 51–61.
, Maria 1970: Wierzenia ludowe [FolkBeliefs]. In Reinfuss
, Roman (ed
, S. M. 1926:
Sveti Sava u narodnom
i predanju, jedna od lako ostvarljivih dužnosti prema prosvetitelju našem
[Saint Sava in FolkBeliefs and Narratives]. Beograd.
, Petko 1979
], 15 - 55 . Budapest : Balassi . Tanulmányok a transzcendensről I.
Pócs , Éva 2001 Démoni megszállottság és ördögűzés a közép-kelet-európai népi hiedelemrendszerekben [Demonic Possession and Exorcism in the FolkBelief Systems of Central
Based on written and oral evidence, the present study focuses on Romanian Herodias’ various hypostases: biblical queen, queen of the fairies, sovereign of the
. The canonic, apocryphal and magical writings referring to Herodias are considered as some of the most significant testimonies about this character. Such texts present the image of Herodias as biblical queen who provoked the decapitation of John the Baptist, as it was promoted in 17
-century Romanian literature; they also represent an important document for deciding whether a certain apocryphal tradition influenced Romanian folk beliefs related to the malevolent fairies. The study of the oral evidence investigates how Romanian folk beliefs assimilated the story of St John’s decapitation and transformed it into traditional legends and inquires whether these new compositions had an effect on Herodias’ traditional roles, those of queen of the fairies and patroness of the
. Finally, the research attempts to describe how Herodias’ beneficial functions are put into the shade by a powerful Christian opponent.
For a study of the mythological and religious role of historical persons of the Mongolian ethnic groups a large amount of different sources can be utilised. In addition to the data in contemporary and earlier historical sources, primarily in the chronicles, a considerable quantity of folklore material of different genres contains information on this topic. Historical persons appear in different mythological and ritual roles in the folk religion and the folk belief system. In the toponymic myths and legends (Khal. domog) usually the most venerated historical heroes of a region are connected to a certain place name, and in the aetiological myths they act as the creators of certain customs. The present article surveys only the mythological and religious role of the Mongolian great khans. It offers a typology of the main motives connected to the above-mentioned aspects of the worship of a historical person.