Slavic dragon

A Slavic dragon is any dragon in Slavic mythology, including the Polish żmij, Russian '' zmei'' (or ; ), Ukrainian (), and its counterparts in other Slavic cultures (See
below). The physiognomy resembles a combination of the classical dragon and a snake (as a winged serpent), less often depicted with two legs and/or more than one head. Similar representations include the Aztec Quetzalcoatl ( Feathered Serpent) or Caduceus ( Sumerian symbol of the god Enki borrowed into Greek mythology).

The Romanian '' zmeu'' could also be deemed a "Slavic" dragon, but a non-cognate etymology has been proposed.

A ''zmei'' may be beast-like or human-like (assuming dragon form in air, human form on ground), sometimes wooing women, but often plays the role of chief antagonist in Russian literature. In the Balkans, the ''zmei'' type is overall regarded as benevolent, as opposed to malevolent dragons known variously as '', '' ala'' or ''hala'', or ''aždaja''.

The Polish ''smok'' (e.g. Wawel Dragon of Kraków) or the Ukrainian or Belarusian ''smok'' (смок), ''tsmok'' (цмок), can also be included. In some Slavic traditions ''smok'' is an ordinary snake which may turn into a dragon with age.

Some of the common motifs concerning Slavic dragons include their identification as masters of weather or water source; that they start life as snakes; and that both the male and female can be romantically involved with humans.

Nomenclature

Etymology

The Slavic terms descend from Proto-Slavic '' *zmьjь''. The further derivation that Serbo-Croatian ''zmaj'' "dragon" and ' "earth" ultimately descend from the same Proto-Slavic root ''zьm-'', from the zero grade of Proto-Indo-European '' *ǵhdem'', was proposed by Croatian linguist Petar Skok. Lithuanian scholarship also points out that the connection of the snake (''zmey'') with the earthly realm is even more pronounced in folk incantations, since its name would etymologically mean 'earthly (being); that which creeps underground'.

The Russian ''zmei'', Ukrainian ''zmiy'' may be rendered "serpent", but a "flying serpent" is always implicit, and similarly for the Belarussian , hence "dragon".

There is dissenting opinion that the Romanian '' zmeu'' may not be a loan word from the Slavic ''zmei'' group of words, but rather an early borrowing from the Thracian language.

Forms

The forms and spellings are Russian: '' zmei'' or ''zmey'' (pl. ''zmei'' ); Ukrainian: ''zmiy'' (pl. ''zmiyi'' ); Belarussian: ( змей); Bulgarian: ''zmei'' (pl. ''zmeiove'' ; female ''zmeikinya'' ); Polish ''zmiy'' (pl. ''żmije''); Serbo-Croatian ''zmaj'' (pl. ); Slovene: ''zmaj'' ''zmáj'' or ''zmàj'' (pl. ''zmáji'' or ''zmáji''), or Macedonian: ''zmev'' (; pl. ''zmevovi'' ). the Slovene ''zmaj'', the Slovak ''drak'' and ''šarkan'', Czech ''drak'',

East Slavic zmei

In the legends of Russia and Ukraine, a particular dragon-like creature, Zmey Gorynych ( or ), has three to twelve heads, and
Tugarin Zmeyevich (literally: "Tugarin Dragon-son"), known as ''zmei-bogatyr'' or "serpent hero", is a man-like dragon who appears in Russian (or Kievan Rus) heroic literature. The name "Tugarin" may symbolize Turkic or Mongol steppe-peoples.

Both the Russian flying serpent or dragon (; ) and fiery serpent (; ) are considered types of demons, which take on the shape of serpent/dragon in air, and a humanoid on land.

Chudo-Yudo

The Chudo-Yudo (or Chudo-iudo, ; pl. ''Chuda-Yuda'') is a multi-headed dragon that appears in some wondertale variants, usually considered to be water-dwelling. Some legends portray him as the brother of Koshchey the Deathless, and thus the offspring of the witch Baba Yaga; others present him as a personification of the witch in her foulest form. A Chudo Yudo is one of the guardians of the Water of Life and Death, and his name traditionally was invoked in times of drought. He can apparently assume human-like forms and is able to speak and to ride a horse. He has the ability to regenerate any severed heads.

The term ''Chudo-Yudo'' may not be a name for a specific type of dragon at all, but rather a fanciful term for a generic "monster". According to this explanation, the term is to be understood as a poetic form of ''chudovishche'' () meaning "monster", with a ending appended simply for the rhyme. ''Chudo'' in modern Russian means "a wonder", and once also had the meaning of "a giant"; "yudo" may relate to ''Iuda'', the Russian form of the personal name "Judas", with connotations of uncleanness and the demonic.

Three- and six-headed ''zmei'', slain by the titular hero in "Ivan Popyalov" (, "Ivan Cinders", Afanasyev's tale #135)"Ivan Popyalof", . appear as six-, nine-, and twelve-headed Chuda-Iuda in the cognate tale #137 "Ivan Bykovich" (). The inference is that Chudo-Yudo must also be a dragon, even though the word "serpent" (''zmei'') does not appear explicitly in the latter tale. The six-, nine-, and twelve-headed Chuda-Yuda that appear out of the Black Sea are explicitly described as ''zmei'' in yet another cognate tale, #136 " Storm-Bogatyr, Ivan the Cow's Son" (). The Storm-Bogatyr possesses a magic sword ( sword Kladenets), but uses his battle club (or mace) to attack them.

A Chudo-Yudo's heads have a remarkable healing property: even if severed, he can pick them up and re-attach them with a stroke of his fiery finger, according to one of these tales, comparable to the regenerative power of the Lernaean hydra that grows its head back.

Folktales often depict Chuda-yuda as living beyond the (the name may suggest "Stench River")—that is, in the realm of the dead, reached by crossing over the ("White-hot Bridge").

Smok

The terms ''smok'' ("dragon") and ''tsmok'' ("sucker") can signify a dragon, but also just an ordinary snake. There are Slavic folk tales in which a ''smok'', when it reaches a certain age, grows into a dragon (''zmaj'', etc.).

Some common themes

Snake into dragons

The folklore that an ancient snake grows into a dragon is fairly widespread in Slavic regions. This is also paralleled by similar lore in China.

In Russian lore, the grass snake () or some other serpent, lizard, rooster, or carp achieves certain longevity, such as 9 years or 40 years, it transmutes into a flying ''zmei''.

In Bulgaria is a similar folk belief that the ''smok'' (" Aesculapian snake") begins its life-cycle as a non-venomous snake but later grows into a ''zmei'' dragon after living 40 years. Or, if the body of a decapitated snake () is joined to an ox or buffalo horn, it grows into a lamia after just 40 days, according to Bulgarian folk tradition published by in the 19th century.

There are also among the East Slavic folk the tradition that a viper transforms into a dragon. In Ukrainian folklore the viper needs 7 years to metamorphosize into a dragon, while in Belarusian folklore the requisite time is 100 years, according to one comparison.

The weather-making dragon, ''ismeju'' (or '' zmeu''), of Romanian Scholomance folklore is also locally believed to grow out of a snake which has lived for 9 years (belief found at "Hatzeger Thal" or Hațeg).

Crossbreeds

There are other accounts of how the ''zmei'' is engendered. A hen-hatched egg unbeknownst to a human may turn into a ''zmei'' (Bulgaria). Or a dragon may be born when a grass snake is swept up by whirlwind (Bulgaria). It is also explained as a cross hybrid between a serpent and grass snake (Macedonia), serpent and ram (Serbia), serpent and a '' samovila'' (Macedonia). A woman may conceive a zmei with a serpent (Macedonia), but may suffer a prolonged period of pregnancy.

Weather

Locally in Ukraine, around Lutsk, the rainbow is called ''tsmok'' ("sucker") which is said to be a tube that guzzles water from the sea and rivers and carries the moisture up into the clouds.

There is the notion (thought to be inspired by the tornado) of a Slavic dragon that dips its tail into a river or lake and siphons up the water, ready to cause floods.

In Romanian folklore, dragons are ridden by weather-controlling wizards called the Solomonari. The type of dragon they ride may be the '' zmeu'' or the '' balaur'', depending on the source.Marian (1879): "Cînd voiesc Solomonarii să se suie în nori, iau friul cel de aur şi se duc la un lac fără de fund sau la o altă apă mare, unde ştiu ei că locuiesc balaurii ith these [goldenreins, the Solomonari rein their dragons called ''balaurii'' that they use instead of horses">olden.html" ;"title="ith these [golden">ith these [goldenreins, the Solomonari rein their dragons called ''balaurii'' that they use instead of horses, quoted in: Hasdeu, Bogdan Petriceicu; Brâncuș, Grigore (1976) edd., ' 3, p. 438.

The lamia and the hala (explained further below) are also generally perceived as weather dragons or demons.

Balkan Slavic dragons

In Bulgarian lore, the ''zmei'' is sometimes described as a scale-covered serpent-like creature with four legs and bat's wings, at other times as half-man, half-snake, with wings and a fish-like tail.

In Bulgaria, this ''zmei'' tends to be regarded as a benevolent guardian creature, while the ''lamya'' and ''hala'' were seen as detrimental towards humans.

Zmei lovers

A fying ''zmei'' may appear as a "mythological lover", i.e., a mythical creature behaving as a suitor and lover of human females. A favorite topic of folk songs was the male ''zmey''-lover who may marry a woman and carry her to the underworld, or a female ''zmeitsa'' (zmeitza) who falls in love with a shepherd. When a ''zmei'' falls in love with a woman, she may "pine, languish, become pale, neglect herself.. and generally act strangely", and the victim stricken with the condition could only be cured by bathing in infusions of certain herbs, according to superstition.

In Serbia, there is the example of the epic song ''Carica Milica i zmaj od Jastrepca'' () and its folktale version translated as "The Tsarina Militza and the Zmay of Yastrebatz".

Zmey of Macedonian fairy tales

In most Macedonian tales and folk songs they are described as extremely intelligent, having hypnotizing eyes. However, sometimes Zmey's could be men who would astrally project into the sky when there is a storm to battle the Lamia, a female evil version that wants to destroy the wheat. They were also known as guardians of the territory, and would even protect the people in it. Hostile behaviour was shown if another zmey comes into his territory. They could change their appearance in the form of a smoke, strong spark, fire bird, snake, cloud but almost afterwards he would gain the form of a handsome man and enter the chambers of a young maiden. They fell in love with women who were conceived on the same night as them, or born in the same day as them. He usually guards the girl from a small age and his love lasts forever. Some girls get sick by loving a zmey, and symptoms include paleness, shyness, antisocial behaviour, watery eyes, quietness and hallucinations. They didn't live a long life, because it resulted in suicide. Zmeys would kidnap girls and lead them into their mountain caves where she would serve him.

Benevolent zmei of the Balkans

There is a pan-Balkan notion that the ''zmei'' (known by various cognates) is a sort of "guardian-spirit dragon" against the "evil" types of dragon, given below. One explanation is that the Balkan ''zmej'' symbolized the patriotic dragon fighting the Turkish dragon, a way to vent the local population's frustration at not being able to overthrow the long-time Ottoman Empire">Turkish rule.

Zmaj of Serbian fairy tales

The zmaj dragon in Serbian fairy tales nevertheless have sinister roles in a number of instances. In the well-known tale "A Pavilion Neither in the Sky nor on the Earth" the youngest prince succeeds in killing the dragon (''zmaj'') that guards the three princesses held captive.

Vuk Karadžić's collection of folktales have other examples. In "The Nine Peahens and the Golden Apples, The Golden Apple-tree and the Nine Peahens", the dragon carries away the peahen maiden who is the hero's lover. In " Baš Čelik" the hero must contend with a dragon-king.

Lamia

The or ''lamya'' (), derived from the Greek lamia, is also seen as a dragon-like creature in Bulgarian ethnic population, currently inhabiting Bulgaria, with equivalents in Macedonia (''lamja'', ''lamna''; ), and South-East Serbian areas ( ).

The Bulgarian lamia is described as reptile- or lizard-like and covered with scales, with 3–9 heads which are like dog's heads with sharp teeth. It may also have sharp claws, webbed wings, and the scales may be yellow color.

The Bulgarian lamia dwells in the bottoms of the seas and lakes, or sometimes mountainous caverns, or tree holes and can stop the supply of water to the human population, demanding sacrificial offerings to undo its deed. The lamia, bringer of drought, was considered the adversary of St. Ilya ( Elijah) or a benevolent zmei.

In the Bulgarian version of Saint George and the Dragon, the dragon was a ''lamia''. Bulgarian legends tell of how a hero (actually a double of St. George, denoted as "George of the Flowers", ''Cveten Gǝorgi'', ) cuts off the heads of the three- or multi-headed Lamia, and when the hero accomplishes its destruction and sever all its heads, "rivers of fertility" are said to flow., after Auguste Dozon. This song about St. George's fight with the lamia occurs in ritual spiritual verse supposed to be sung around St. George's day.

One of the versions collected by ethnologist begins: " (George of the Flowers fared out / Going around his congregation /On the road he met the fallow lamia..)". Another version collected by Marinov substitutes "Yuda- Samodiva" in the place of the lamia. Three rivers gush out of the dragons head-stumps: typically one of corn, one of red wine, and one of milk and honey. These benefitted the crop-growers, vineyard growers ( winemakers), and the beekeepers and shepherds, respectively.
.

Other evil Balkan dragons

There is some overlap or conflation of the lamia and the ''hala'' (or ''halla''), although the latter is usually conceived of as a "whirlwind". Or it might be described as regional differences. The ''lamia'' in Eastern Bulgaria is the adversary of the benevolent zmei,Benovska-Sabkhova, Milena (1995) ''Змеят в българския фолклор'' erpents in Bulgarian Folklore pp. 47–50, cited by and the ''hala'' or '' ala'' takes its place in Western Bulgaria.

This motif of hero against the evil dragon (lamia, ala/hala, or aždaja) is found more generally throughout the Balkan Slavic region. Sometimes this hero is a saint (usually St. George). And after the hero severs all its (three) heads, "three rivers of wheat, milk, and wine" flow out of the stumps.

Hala

The demon or creature known as ''hala'' (or ala), whose name derived from the Greek word for "hail" took the appearance of a dense mist or fog, or a black cloud. Hala was believed to be the cause of strong winds and whirlwind in Eastern Bulgaria, whereas the lamya was blamed as the perpetrator in Southwestern Bulgarian lore. In Western Bulgarian tradition, the ''halla'' itself was regarded as the whirlwind, which guarded clouds and contained the rain, but was also regarded as a type of dragon, alongside the folklore that the ''smok'' (roughly equated with "grass snake" but actually the Aesculapian snake) was a crag-dwelling whirlwind.

These ''hala'' were also known in East and Central Serbia. Similar lore occur in Croatia, Bosnia and Herzegovina, Montenegro.

Aždaja

The demon ''hala'' was also called by other names regionally, in some parts of Bulgaria they were known as ''aždarha'' () or ''ažder'' (), in Macedonian as ''aždaja'' or ''ažder'' (), in Bosnian and Serbian as ''aždaja'' ().

The word ' or ' is borrowed from Persian ''azdahā'' (), and has its origins in the Indo-Iranian mythology surrounding the dragon '' azidahā''. As an example, in some local Serbian icons, St. George is represented as slaying the aždaja and not a ''zmaj''.

Pozoj

A ''pozoj'' is a dragon of legends in Croatia. In Međimurje County, the Čakovec ''pozoj'' was said to dwell beneath the city, with its head under the church and tail under the town square, or vice versa, and it could only be gotten rid of by a ''grabancijaš'' (a "wandering scholar", glossed as a " black agicstudent").

The ''pozoj'' is also known in Slovenia, and according to legend there is one living underneath Zagreb, causing an earthquake whenever it shrugs. Poet (1866) has published some tales concerning the pozoj in the '' Slovenski glasnik'' magazine, which also connected the creature to the ''črne škole dijak'' ("black school student"), which other Slovene sources call ''črnošolec'' ("sorcerer's apprentice"), and which some equate with a ''grabancijaš dijak''

Dragons in Slovenia are generally negative in nature, and usually appear in relation with St. George. The Slovene god-hero Kresnik is known as a dragonslayer.

Representations

There are natural and man-made structures that have dragon lore attached to them. There are also representations in sculpture and painting. In iconography, Saint George and the Dragon is prominent in Slavic areas. The dragon is a common motif in heraldry, and the coat of arms of a number of cities or families depict dragons.

The Dragon Bridge () in Ljubljana, Slovenia depicts dragons associated with the city or said to be the city's guardians, and the city's coat of arms features a dragon (representing the one slain by Kresnik).

The coat of arms of Moscow also depicts a St George (symbolizing Christianity) killing the Dragon (symbolizing the Golden Horde).Soboleva, N. A. (2002), ' 'Russian State Symbols: History and Modernity'' Moscow, Vlados, p. 43. .

Some prehistoric structures, notably the Serpent's Wall near Kyiv, have been associated with dragons as symbols of foreign peoples.

In popular culture

* '' Ilya Muromets'' (1956 film), Zmey Gorynych, or as 'Zuma the Fire Dragon' in the English version.
* (1965 animation, Soyuzmultfilm)
* ("A Pavilion Neither in the Sky nor on the Earth", 1978 animation)

See also

* Chuvash dragon
* Smok Wawelski – dragon of Kraków
* Krepel – dragon of Bytom
* Zahhak (or ''Aži Dahāka'') – Iranian dragon
* žaltys
* zduhać
* Zilant – dragon of Kazan
* Zirnitra – Wendish dragon and god of sorcery
* Dobrynya Nikitich and Zmey Gorynych (2006 animated feature film)
* Mavrud wine - story of a lion or lamya defeated by hero
* Coats of arms of Ljubljana
* Serpent's Wall, according to a legend, plowed by a dragon

Explanatory notes

References

Citations

Bibliography

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Further reading

* Baeva, Virha.
Loved by a Dragon: Topoi and Idiosyncrasies in Oral Narratives from Bulgaria
. In: ''Études balkaniques'' 1 (2016): 128-150.
*"Zmeys and Zmeyitsas (Bulgarian)". In: Sherman, Josepha (2008). ''Storytelling: An Encyclopedia of Mythology and Folklore''. Sharpe Reference. p. 522.

{{Slavic mythology

Slavic legendary creatures, Dragons
Bulgarian folklore
Russian mythology
European dragons
Characters in bylinas
Slovene mythology
Mythical many-headed creatures
Ukrainian folklore
North Macedonia folklore