SERBIAN HABITS AND CUSTOMS.

BY DR. T. R. GKORGEVITCH.

FROM what wc know of the important part that habits and customs have played among the Serbian people, and by the weaker part they arc still playing to-day, we can divide them into five groups. 1. The social habits are those which govern the com­ munications between the members of social groups. (The inner law, the assembly, forms of politeness, recreations, visits, education, etc.) 2. The economical habits arc those which govern the work necessary for the existence of these social groups. (Hunt­ ing, fishing, breeding, agriculture, trades, pillage, etc.) 3. The religious habits are those which govern the inter­ course between human beings and the divinity. (Prayers, ordinary prayers, sacrifices, funerals, offerings, funeral services, etc.) 4. The legal habits (customary rights) are those which govern abnormal communications and which protect the interests of society in general and of individuals in particular. (Tribunals, punishment of crime, commerce, shares, etc.) $. The medical habits arc those to which we owe the preservation of health or the healing of diseases. (Preven­ tions, cures, drugs, etc) Naturally customs become confused (social with legal, economical with legal, religious with medical, religious with economical, etc.), and it is often impossible to tell where their respective domains begin or end. Serbian Habits and Customs. 37

There was a time among the Serbs when habits were the real laws, and they are so called by the Serbs till the present day—unique laws which governed all social com­ munications, to which all works conformed, by which all criminals were judged and all crimes punished, they pro­ tected the interests, they established the formation of the communications between gods and men, and by them they preserved the health and healed illnesses. This time refers to a very distant period when, instead of the Serbian Govern­ ment, there existed only primitive tribes, each having their personal interests and their personal government; when, instead of the Christian religion, there existed only primi­ tive beliefs in divine beings and nature; and, instead of the written laws, there existed only the customary rights. It is the time of the full opening of the Serbian traditions and customs. The Serbian people did not remain very long in this primitive state. Their tribes became Serbian States in the common interest. In the State the social habits of the tribe could not exist any longer, and the Serbian State of the "Middle Age" eliminated them little by little, and, at last, the Emperor Dusan's Code (1331-1355) abolished them completely and submitted them to the interests of the Serbian Government. The introduction into Serbia of the Christian religion dates from about the period of the formation of the Serbian State—a religion entirely opposite to the pagan religious habits which, so far, had ruled the religious communica­ tions between gods and men. The struggle between the Christian Church and the national habits ended in different ways. Sometimes the Church has defended, condemned, cursed them, specially the exhumation and the cremation of corpses, which they believe to be vampires, magic, and sorcery. Sometimes she has permitted them to join in her rites—for example, the nuptial habits have remained, but the union is only valuable to the eyes of the Church as far 38 Serbian Habits and Customs. as benediction lias been given by the priest. Sometimes she lias adopted them by transforming them into Christian customs—for example, the Slava, which was the worship of ancestors, and which became the worship of saints; adoption, which was an artificial pagan parentage, and which became a Christian custom blessed by the Church. The Serbian Government took the initiative in the creation of tribunals for common interest, and by their creation abolished the use of the customary rights. Customs which were not against public interests and religious views, or which were not apparently antagonistic, lived and have remained untouched or almost the same. These are the economical and medical customs. This adaptation of the habits to the interest of the Government and to the views of the Church lasted as long as the Serbian States of the Middle Age remained, that is to say, until the end of the fifteenth century. When the Turks conquered the Serbian States, the dynasties and the nobility, representatives of the organisation of the Govern­ ment, disappeared. In the country, there only remained the mass of the people. What mattered to the Turks was the pcacefulness of the people, the payment of taxes, the execution of the statute-labours and the presence of a Serbian representative responsible to the Turkish Government. Left to themselves, the Serbian people almost secured a revival of the primitive customs which had governed them before the formation of the Serbian State. This return towards the past was not very difficult, especially in the mountainous regions of the West where the influence of the Church and of the State had hardly made itself felt. In these mountainous regions the tribe's life reappears, the chiefs arc not only chiefs of the tribe but also its repre­ sentatives towards the Turks, and the mediators between the people and the pachas. In the East, in the countries less mountainous where the organisation of the State in the Serbian Habits and Customs. 39

Middle Age was more strongly felt, the Knezina took the place of the tribes—almost self-administrative entities ruling—which have nearly the same organisation as the tribes. In the tribes, as well as in the Knezina, Knezovi (the hereditary chiefs), the national Serbs (Knez, bas- knrz, obor-knrz) govern. They do not differ from the people in any way, either in clothing or in their way of living. They govern in common agreement with the people, according to the old social traditions and customs. This is how the ancient social habits were revived. It is from the period of the conquest of the Serbian State that the disappearance of the Serbian written laws dates. The ancient legal customs took their place and played a great part, one which consisted in settling the disputes between the Knezina. The boundaries between the different Knezina were badly denned. The cattle of one feeding on the ground of the other was often the cause of conflict. These quarrels were treated by the customary laws. The pleaders gave full power to the tribunal of venerable old men, who settled the matter to the best of their power. If settlement was not possible, it was agreed to have an open fight between the two Knezina, the winner reserving to himself the right of making the law. In the same way discords between the villages of the same Knezina were settled. Homicides were judged by chosen arbitrators or by venerable old men who spontaneously declared themselves ready to be arbitrators. If, in a village, there was a criminal he was expelled or put to death by the inhabitants. If someone committed damage, a counsel elected by the villagers estimated the damage and the guilty one had to pay or compensate the losers. When a criminal remained undetected all the villagers assembled, each one of them mutually guaranteeing that he was not guilty. The individual who could not find a guarantee was unanimously declared guilty. If the guilty persisted in denying his crime he was submitted to the 40 Serbian Habits and Customs.

Judgment of God (Hasija). A ploughshare heated to white heat was dropped into a large kettle filled with boiling water, the accused had to seize this ploughshare with his hand and throw it far away. If his hand was untouched after the trial he was declared innocent. If, on the con­ trary, he had traces of burns he was declared guilty. If two brothers disputed their inheritance the question was settled by arbitration. That is how the legal customs were continued. The Turks punished only rebellion, robbery and big crimes, when the latter were known to them. Under the Turkish Government the Serbian Church lost a great deal of her prestige in former times. The Turks abolished the independence of the Serbian Church imme­ diately after the conquest of Serbia. A great part of her clergy fled to Hungary. The crisis suffered by the Church under the Turkish Government made her more indulgent. She made numerous concessions to the popular religious views. The peasants occupied themselves with the care of the monasteries; they offered them gifts and kept and repaired them. They also named the bishop without themselves conforming to the rules of the Church of the Middle Age, and they left to the priests only the honour of giving benediction. When it was possible to obtain permission from the Turks to build churches, the Serbian peasants constructed them. Naturally they were no longer built in the magnificent style of the Empire at its height, but only in the simple style of the houses of the ordinary villages. The national artisans made ikons representing apocryphal incidents existing in the popular traditions. The priests permitted—but very rarely—bigamy. They themselves married again, shaved their beards, wore the national uniform, danced the Koto, led the people into battle against the Turks, and even rebelled themselves against their oppressors (hadjttci). Under these circum­ stances the peasants sometimes met without the assistance Serbian Habits and Customs. 41

of the Church's representatives to unite in prayer for rain, for the fertility of the country, for the health of their men, and the prosperity of the cattle. It is at this period that the superstitious religious traditions reappear : the exhumation and cremation of the vampires, the persecution of women who were believed to be witches, sorcery and magic, etc. It is in this way that the primitive religious habits were renewed to the detriment of the Christian Church's habits. The primitive economical and medical customs, which, as we have already stated, remained nearly intact at the time of the Independence of the Serbian State, continued to exist under the Turkish Government. The communal care of the cattle and oratory control vigils, popular doctors and popular chemistry, etc., remained almost the same as in ancient times. Such was the state of the Serbian customs during the Turkish Government. This state of affairs was not unacceptable to the Turks, because it saved them trouble, especially when they had the Kites, where the Serbian chiefs represented their people to the Turks. These chiefs were provided with decrees from the Turkish Government The pachas protected this arrangement, and punished the Turks who wanted to cause disorder. In the mountains of Dalmatia, under the Venetian domination, the Serbian habits existed in all their purity. There all persecution of customs by State and Church failed. On one hand, we must attribute this to the geographic situation of the mountainous country, and, on the other, to the emigration of the Serbs, who, escaping the Turkish yoke, constantly arrived in great numbers in Dalmatia, bringing their unchanged habits and customs. Another fate was reserved for the Serbian traditions and customs in part of Uosnia-Herzegovina, where a certain number of the Serbian inhabitants had adopted the Mahometan religion. The latter were in a more favourable 42 Serbian Habits and Customs. condition from the economical and social point of view, and, unlike the other Serbs in Turkey, they did not return to the primitive habits of the past. This caused the disappearance of many economical and social customs among them. Hut, in adopting the Mahometan religion, they had to accept many of the purely Turkish religious customs (nuptial and funeral customs and circumcision). In spite of all this, the Mahometan Serbs preserved many of the original purely Serbian customs, more particularly those which were not at variance with the Turkish religion (the brotherhood, the Christmas log, the fires of St. Jean, etc.). Even so, the traditions and customs of the emigrant Serbs in Austria-Hungary weakened. There, in a well organised State, the Serbian social habits completely lost their significance. In the advanced economic circum­ stances the primitive habits were forgotten, and where the religious level was at its height the old religious traditions were banished. But, even so, the Serbian cultivated class, philosophers, poets and other writers, raised their voice against the popular customs, particularly against those that were useless and prejudicial, and, finally, the representa­ tives of the Austrian Government did all that was in their power to abolish these primitive traditions. Although in Turkey and in Dalmatia conditions were very favourable for the preservation of the primitive Serbian customs, some of them completely disappeared, the cause of their existence having ceased to exist. We must attribute the principal cause of their disappearance to the change of the daily occupation of the people and also to the new methods of work. In some provinces agriculture took the place of breeding, consequently customs relating to the care of cattle lost their raison iCltre. In other provinces more modern methods of agriculture succeeded the primi­ tive methods and therefore caused the disappearance of the primitive customs which related to the latter. Serbian Habits and Customs. 43

There is a certain number of customs which died a natural death, and we only know of their existence from traditions and from some symbols which we still possess. They are barbarous, inhuman, brutal and immoral habits. It is because of their nature that the enlightened society had to abandon them. We find in the Serbian popular tradition the extermination of old people when these became a burden to their children ; and also the survival of stoning to death great criminals, etc. In some Serbian provinces the peasants still practise symbolic sacrifices; viz., the burnt offering of a sheep and of a cock whose mixed blood is spread on the foundation of a great building. This ceremony replaced human sacrifice, which is much spoken of in the Serbian popular tradition. The old sacrifices of human beings for the fertility of the land are replaced by symbolic sacrifices. In some Serbian pro­ vinces dolls with human likeness arc, during the prayers of the processions, thrown into the river; in other provinces it is the officiating priest whom they pretend to throw into the water. When the Serbs from Serbia and from Montenegro liberated themselves from the Turkish Government the old habits and customs rapidly weakened. Even before this liberation they were not so numerous or so potential as previously, and time made them still rarer. Of those which remained there were, however, sufficient for serious measures to be taken to crush them. In the eighteenth and nineteenth century the Montenegrin bishops and princes frequently took active steps against some of the remaining customs, especially any opposed to the State, to the Christian religion and to commonsense. In Serbia the chiefs of the rebellion against the Turks, Kara George (1804-1813) and Prince Milos Obrenovitch (1S15-1839), were faced with great difficulties in suppressing the remain­ ing harmful traditions. Since the period of deliverance, thanks to the influence 44 Serbian Habits and Customs. of the State, of the laws, of the Christian religion provided with a greater authority, of the foundation of a good number of schools, of the installation of doctors, of national civilisation, of changes and amelioration of daily occupa­ tion, in the free Serbian countries (Serbia and Montenegro) the ancient habits and customs are gradually disappearing. The actual state of Serbian habits and customs is as follows: In the provinces which, all too recently, were under the Turkish domination and particularly in the mountainous districts where the communications were difficult, and where the villages were small and scattered, they remained numerous and active. There even to-day the people live almost completely according to ancient customs, and from the time of their conception even to the time that follows their death they are surrounded with local traditions* The relation of the parents towards the foetus, birth, childhood, adolescence, marriage, daily life, death, and even the fate of the soul after death,—all is ruled by their traditions. It is not only the individual life that the customs rule, but it is also the life of the family, the commonality and the tribes. This state of affairs exists in several regions of Macedonia, Old Serbia, Dalmatia, Montenegro and Herzegovina. Beyond these provinces in East and North, where com­ munications are more developed and where civilisation has made some progress, habits and customs are much rarer and weaker; there they have lost their restrictive power, and a good many have disappeared. This state of things exists in Serbia in the valleys of the Bosnia, in Banat, in Slavonia and in Backa. In big towns and in their surroundings, particularly in those which were not under the Turkish domination, modern civilisation had such an influence that the habits dis­ appeared completely, or else the inhabitants preserved them simply as survivals, as holy relics of the past or as national symbols. Serbian Habits and Customs, 45

Among all nations traditions have an extraordinary resistance; they exist although harmful and ridiculous and even when their raison ititre has disappeared. It is not, therefore, surprising that a certain number of habits and customs still remain among the Serbians. This Serbian people has a real tenderness towards the customs and traditions in the past, when means of existence were very hard under a foreign domination which lasted during centuries, and which, in certain provinces, still exists. It was the traditions and customs, as well as the language, which contributed to preserve their national individuality and the existence of the Serbian people. Although in free Serbian countries the habits and customs have lost their raison d'Stre and in some provinces have given place to the senti­ ment of the national individuality, the multitude of the Serbian people would believe it to be a sin to let them entirely disappear. The nation still believes that, by the practice of the same habits and customs, she manifests her national unity. She keeps them under a benign form, excusing herself by saying, "Our ancestors did so" (Tako Je ostalo od nali/i starili) or " It must be done likewise" (Tako se vatja), or, in quoting the old proverbs, "Our customs are our laws" (Sto je od obicaja, to je od Zakond), " It is better to sell the country than to lose her traditions" (Uolje je zemlju prodati, nego joj obicaje isgitbiti), "The destruction of a village is preferable to the forfeiture of her habits" (Bolje je da selo propadne nego u selu obicaj). Generally, women are more conservative than men. That is why among Serbian women, specially among the peasants, the habits and customs are more living than among their men. They practise them in their work, prayers, social relationships, etc. If, however, men con­ sider the customs useful or pretty, or an expression of Serbian nationality, they keep them as a noble and dear inheritance of which they are justly proud. 46 Serbian Habits and Customs.

We will quote some examples of useful and " beautiful habits" (an epithet daily applied to these customs) still existing among the Serbian people. When a peasant is poor and his pair of oxen is not suffi­ cient to plough his ground, or if, not being poor, he wants to hurry on with his work, he obtains the help of another peasant in the same circumstances and they work together. This economical custom is called spreja. A common interest binds them as closely as family ties. They consider them­ selves as relations. The bonds of a sincere affection unite their respective families. They help one another on all occasions. It is very difficult to break the spreja ; it lasts sometimes many years and is transmitted from father to son. When a farmer cannot finish his work in time he borrows his neighbour's labourers and tools, and renders him the same service under similar circumstances. This custom is called posajmica. It is a sin not to do "as thou would be done by." On Sunday afternoons or on holidays when a farmer who is the possessor of a large piece of cultivated ground cannot finish his work in the desired time he invites boys, girls, and the youth of the village to work for him. In the evening he gives them a copious and delicious dinner, which is followed by dancing and singing (there are special songs for this custom—mobarskepesine—which is called vtoba). It is not only the attraction of the feast that makes the workers come. The moba is practised also in favour of old people, of invalids and of absentees—that is to say, for the good of all those unable to work themselves or unable to pay for the work of others. Brothers still share their inheritance according to ancient customs. They give a feast to which their friends are guests, the latter dividing the inheritance into equal parts for the brothers to choose, and these continue to live on as friendly terms as before. Serbian hospitality is proverbial. Foreigners, travellers, Serbian Habits and Customs* 47

common carriers and beggars all go to any of the houses of the villages and receive their food and lodging gratis. Each Serbian peasant has a high ambition in regard to the custom of hospitality, and he feels ashamed of himself if he cannot practise it generously. This custom is called gostoprimatvc. The custom of pobratimalvo (artificial relations) is very tender and very touching. When two persons are united by the bounds of a deep friendship they become pobratimcs (" brothers ") for the rest of their lives. In the last century they celebrated this by the mutual suction of their blood— they cut the wrists of both pobratimes—the benediction was given by the priest at the church, and presents were exchanged. In our days the pobratimes assemble their friends, swear fidelity, embrace each other, and give each other a souvenir commemorating the ceremony. Polmxtimstvo creates not only the relationship between the two pobratimes, but also between their respective families. This relationship constitutes even an obstruction to marriage. Gratitude, poverty, despair have often given birth to this pobratimstvo. For example, a man saves the life of another, the latter begs his saviour to become his pobratime. An orphan in great misery can ask the material help of a man, begging him to become her pobratime. The pobratimes protect one another constantly, and never hesitate to save each other. The wars against the Turks and the present war show innumerable examples of mutual sacrifices between the pobratimcs. The woman who has a pobratime can trust him as her own brother. We have a very touching example of this. During the first half of the nineteenth century a Serbian woman of Bosnia, whose husband had been enslaved by the Turks, heard that he was in Serbia. She went there to choose a Serbian peasant for pobratime. With him as compagnon and protector for a few months she went from place to place to find her husband, not fearing calumny nor public suspicion. 48 Serbian Habits and Customs.

A pretty custom exists also in Serbia, which consists in meeting in the monasteries, in the churches, and in the holy places of the villages (zapisi) to pray in common •, after this they amuse themselves in the beautiful natural scenery—they dance, they sing popular ballads, celebrating the heroic past and other exploits of their ancestors. This custom is called sabor. There are also many Serbian popular customs which are more or less preserved. There is a custom which remains intact everywhere up to the very borders of the Serbian country, and is most sacred and venerated, and extremely characteristic of Serbian nationality. It is the Slava, Krstio ime, Sveti, Svcti dan, as the Serbs call it. Slava—that is the old worship of the ancestors which, with the estab­ lishment of Christianity, transformed itself into worship of the saints (very often St. Nicholas, St. Michel Archange, St. Georges, St. Demetrius, St. Jean). The cult of the Slava is practised in many different and ordinary cere­ monies. The most important are the family prayers, the share of the communion pain bSnit (Slavski Kolac), the preparation of cooked wheat that they eat, and the festival at which all friends are guests. The Slava is a sacred custom for each Serb. It is transmitted from generation to generation like a precious inheritance and will disappear only with the extinction of a family. All the Serbs having the cult of the same Slava consider themselves as relations. The Slava is a custom so essentially Serbian that the Roman Catholic Serbs also practise it. Even the Mahometans who, to conform with the precepts of their religion, had to forsake it, still know that it was their Slava, and on a certain day make offerings to the Christian churches. There is a Serbian proverb: " There where is the Slava is the Serb" (Gde je slava, tu je Srbin). Which means that whoever practises it is Serbian. By this custom we can say that the frontiers of the Serbian country are defined. Serbian Habits and Customs. 49

Serbian habits and customs are seldom mentioned in writings of antiquity. ,That which is most frequently mentioned in historical documents is the Slava. We find it in Macedonia on the Lake of Ochrida already in 1018, later on in Herzegovina 1391, at Konavlia 1466, at the 41 Bouches of Cattaro 1772," and many times among the Serbian in Hungary in the eighteenth century. The Christmas log is mentioned at Ragusa (Badnjak) 1271. In Serbia in the eighteenth century abduction is mentioned. The Emperor Dusan speaks to us of the social, religious, legal and economic habits. There was a special prayer in the Middle Ages for the preservation of the custom of pobratimstvo. Travellers coming from the Occident and crossing the Serbian countries in the Turkish period noticed the existence of a good number of Serbian customs and traditions. The existence of some of these is revealed to us by the decrees that the Christian Church has pub­ lished against them. Finally, Serbian writers of the eighteenth century in Austria also mention them. Informa­ tion about these customs has only reached us accidentally. The first collections and descriptions of them were collected by Vuk S. Karadjic (1787-1864), the founder of the" Yougoslaves Ethnographical Studies," and the father of modern Serbian literature. In his many publications he has gathered and described a great number of the Serbian customs, particularly in his "Serbian Dictionary" {Srpski Rjecnik. Bee, 1818), in the "Treasure," a history of the language and of the customs of the Serbian nation (Kcvcisitc ca istorijuzijetik i obicaie, 1849), and in the posthumous work, "The Habits and Customs of the Serbian People " {Obicaji naroda srpskoga, 1867). Since Karadjic the collections relating to the habits and customs already constitute a considerable literature. Recently the Yougoslave Academy at Agram and the Royal Academy of Belgrade have done much for the D 50 Serbian Habits and Customs. research and the publication of Serbian habits and customs. The Yougoslave Academy has published 20 volumes, "Collections of the Habits and Customs'* (Zbornik za narodni iivot i obilaje Suznih Slovena, Zagreb, 1896, etc). The Academy of Belgrade publishes a special scries of "Habits and Customs pf the Serbian People'*' (Obilaji naroda srpskoga,\. 1907 ii. 1909, iii. 1912). The scientific studies of the habits and customs among the Serbians form a literature vast and important, and their abundance and freshness have attracted the study and attention of foreign men of science.

Tin. R. GEORGEVITCH.

The more important collections of the Serbian habits and customs are: S. Ljubic, Obilajikod Morlakah u Dalmacijif Zagreb, 1846. M. V. G. Medakovic, Zivot i obilaji Crnogoraca, N. Sad, i860. S. Popovic, Risnjanin, Adtti bosanskih Turaka, Beograd, 1869. V. Bogosic, Zbornik sadabijih pravnih obilaja u fulnih Slovena, Zagreb, 1874. M. Gj. Mil ice v id, Kncczvina Srbija, Beograd, 1876. The same, Kraljevina Srbija, 1884. The same, Zivaf i obilaji Srba seljaka, Beograd, 1896. N. lkgovic\ Zivot 1 obilaji Srba Granilara, Zagreb, 1887. L. Grgjic, lljelokosic, It naroda i 0 narodit, Mostar, i.-iii. 1890. A. Hangi, Zivot'i obilaji Muslimana 11 liosni i Ilerzegovini, Mostar, 1900. The works in foreign language on this subject being more accessible to the French public, we will note the following: H. Hecquard, "The Wassocvitchs, Tribe residing in the High Albania" (Review of the East of Algeria and of the Colonies, Paris, 1855, t. ii. pp. 273-286). Milan Gj. Militchevitch, "The Zadrouga, Studies on the Life in common among the Serbian Peasants," translated from the Serbian by Aug. Dozon (Oriental and American Revietv, Paris, i860, t. iii. p. 401-416). Francis Levasseur, Dalmatia, Ancient and Modem: her History, Laws, Habits, Literature, and her Monuments, etc., Paris, 1861. Fedor Demelic, The Customary Right of the Meridional Slaves, from the Researches of M. V. Dogiiit, Paris, 1876. Henri Sumner Maine, Serbian Habits and Customs. 51

The Juridical Organisation of the Family among the Slaves of the South and among the Rajpootes, translated from English, Paris, 1878. V. BogiSic, The Custom called Inckosna, of the Rural Family Life among the Serves and the Creates, Paris, 1884. Gabriel Ardent, "The Zadrouga, Patriarchal Family and the Rule of the Community in the Balkans since the Independence " (Social Reform, Paris, 1886, ii. scries, t. i.). Emile de Laveleye, " The Communities of the Family and of the Village " (Revictv of Folitical Economy, Paris, June, 1888). Stoian Novacovitch, "A Popular Fete in Serbia Slava" (Political and Literary Review, Paris, 1888, ii. series, t. xvi.). Grant Maxwell, "The Old Serbian Customs," translated from Chambers's Journal (Encyclopedist Revieiv, Larousse, Paris,.1893, No. 68). G. Capus, "Tattooing in Bosnia-Herzegovina" (Bulletin of the Society of Anthropology of Paris, 1894, t. v. No. 9). H. Sumner Maine, "South Slavonians and Rajpoots" (Nineteenth Century, London, 1877, December, pp. 796-918). Grant Maxwell," Old Servian Customs : a Year of Superstition " (Chambers's Journal, Edinburgh, August, 1893). V- Titelbach, The Sacred Fire among the Slavic Races of the Balkan Peninsula (Tlie Open Court, Chicago, I90t, pp. 143-149). Dr. Sima Troyanovitch, "Manners and Customs of Serbians" (Alfred Stead, Servia by the Servians, London, 1909, pp. 169-199). VukS. Karadzic,MontenegroundMontenegriner, 1837. Og. M. UtieSenovic", Die Hauskommunionen der Sueslaven, Wien, 1859. Fr. Miklosich, Die Rusalitn, ein Beitrag zur slavischen Mythologie, 1864. F. S. Krauss, SitteundBranch der Sudslaven, Vienna, 1885. Fr. Miklosich, Die Blutrache bei den Slaven, 18S8. E. R. Vesnitch, Die Blutrache bei den Sudslavin, 18. F. S. Krauss, Volksglaube und retigioser Branch der Sudslaven, 1890. S. Ciszevsky, Kunstliche Verwandschaft bei den Sudslaven, 1898. A. Hangi, Die Mos/im's in Bosnien-Ilerzegovina, ihre Lebensweise, Sitten und Gebrauehe, Sarajevo, 1907. F. S. Krauss, Stavisclte Volkforschttngen Leipzig, 1908. J. S. Yastrebov, Obilai i pesni touretskih Sezbov, Petrograd, 1886, n*m,ed. 1889. Besides all this much has been written on the Serbian habits and customs in the following reviews: Archive fttr slavische Phitologie, Urquelle, Wissenschaftliche Mitteilungen aus Bosnien und Henegovina, etc