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Словенска веровања о подметнутом детету

dc.creatorRadenković, Ljubinko R.
dc.date.accessioned2018-11-09T13:10:41Z
dc.date.available2018-11-09T13:10:41Z
dc.date.issued2002
dc.identifier.issn0350-7653
dc.identifier.urihttp://dais.sanu.ac.rs/123456789/4130
dc.description.abstractBeliefs and legends that certain mythological creatures - fairies, witches, the devil, (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, leshi) etc. can take away the child from the mother and exchange it for its own in the image of the abducted child, are widespread with the West and East Slavs, while with the South Slavs they are found only in the northern parts, in Pannonia. Such demonic child is most often called: podmeče (with the Serbs), podvršće (with the Croats), podmenek (with the Slovenians), odmienjec (with the Poles), odminok (with the Ukrainians), obmen (with the Russians), etc. According to the folk beliefs, a changeling differs from the other children by its sluggish growth, voraciousness, and persistent desire to harm or spite other members of the household. Slav legends mention the ways of stealing the human and planting the demonic child (a), recognizing the demonic child (b), and disposing of it and restoring the rightful child (c). In order to prevent the demon from exchanging her child, the mother must observe certain rules of conduct during pregnancy and in the 40 days following the childbirth. Certain measures of magical protection are also undertaken, as: placing sharp iron objects near the nursing woman, then brooms, leaving the candle to burn all night, burning frankincense in her presence, sprinkling her with holy water, etc. The legends on changelings were most probably adopted by the Slavs from the neighboring western peoples (Germans), and included in the already present beliefs that the birth of a child is a gift from the other world, and that the mother must take great care of the gift and be grateful for it. Otherwise, the one bestowing the gift may take it away as well.en
dc.description.abstractVerovanja i predanja da određena mitološka bića (vile, veštice, đavo, boginka, mamuna, baenik, domovoj, lešij itd.) mogu majci odneti dete i podmetnuti svoje, sa istim likom kao i njeno, rasprostranjena su kod Zapadnih i Istočnih Slovena, dok su kod Južnih poznata samo u severnim, panonskim krajevima. Takvo, demonsko dete, najčešće se naziva: podmeče (Srbi), podvršće (Hrvati), podmenek (Slovenci), odmienjec (Poljaci), odminok (Ukrajinci), obmen (Rusi) itd. Podmetnuto dete, po narodnim shvatanjima, razlikuje se od ostale dece po neskladnom razvoju, proždrljivosti i izraženim sklonostima da ljudima u kući gde živi čini razne pakosti. U slovenskim predanjima govori se o načinima krađe ljudskog i podmetanja demonskog deteta (a), prepoznavanja demonskog deteta (b), oslobađanja od njega i vraćanja svog deteta (v). Da ne bi demon zamenio majci dete, ona se mora pridržavati određenih pravila ponašanja za vreme trudnoće i 40 dana posle porođaja. Takođe se primenjuju različite mere magijske zaštite, kao što su: stavljanje pored porodilje oštrih gvozdenih predmeta, zatim metle, ostavljanje sveće da gori cele noći, kađenje porodilje tamjanom, njeno škropljenje svetom vodom itd. Po svoj prilici predanja o podmetnutom detetu Sloveni su prihvatili od susednih, zapadnih naroda (Nemaca) i uklopili ih u postojeća shvatanja da je rađanje deteta dar onostranog sveta i da se prema tom daru majka mora odnositi s pažnjom i velikom zahvalnošću. U protivnom, onaj koji daruje, može svoj dar i oduzeti.sr
dc.rightsopenAccess
dc.sourceBalcanica
dc.titleSlav beliefs on changelingsen
dc.titleСловенска веровања о подметнутом дететуsr
dc.typearticle
dc.rights.licenseBY-NC-SA
dcterms.abstractРаденковић Љубинко Р.; Slovenska verovanja o podmetnutom detetu;
dc.citation.spage143
dc.citation.epage154
dc.citation.issue32-33
dc.identifier.doi10.2298/BALC0233143R
dc.type.versionpublishedVersionen
dc.identifier.fulltexthttp://dais.sanu.ac.rs/bitstream/id/21089/4241.pdf
dc.citation.other(32-33): 143-154


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