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The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology

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The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Siberian Federal University Digital Repository Journal of Siberian Federal University. Humanities & Social Sciences 12 (2013 6) 1857-1866 ~ ~ ~ УДК 7.046 The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology Evgenia V. Ivanova* Ural Federal University named after B.N. Yeltsin 51 Lenina, Ekaterinburg, 620083 Russia Received 28.07.2013, received in revised form 30.09.2013, accepted 05.11.2013 This article reveals the ambiguity of interpretation of Baba Yaga character by the representatives of different schools of mythology. Each of the researchers has his own version of the semantic peculiarities of this culture hero. Who is she? A pagan goddess, a priestess of pagan goddesses, a witch, a snake or a nature-deity? The aim of this research is to reveal the ambiguity of the archetypical features of this character and prove that the character of Baba Yaga as a culture hero of the archaic religious mythology has an influence on the contemporary religious mythology of mass media. Keywords: religious mythology, myth, culture hero, paganism, symbol, fairytale, religion, ritual, pagan priestess. Introduction. “Religious mythology” is examined by the author of the article (Ivanova, a new term, which is relevant to contemporary 2012, p.56). The subject of the research presented religious and cultural studies, philosophy in this article is topography or conceptual space of religion and other sciences focusing on of notional understanding of the fairytale pagan correlation between myth and religion. This culture hero – the character of Baba Yaga. concept as well as its structural elements is Materials and Methods. The earliest notional being specified and elaborated in contemporary perspective on the given character is natural native religious studies (Ivanova, 2012, p.56). mythological interpretation. A.N. Afanasyev For example, I.N. Yablokov thinks that within calls attention to the fact that Yaga flies through the contemporary philosophy of the myth one the sky in a fiery mortar, which she urges on with can distinguish “syncretic archaic, religious, a burning broom and that during the time of her “scientific”, political, artistic-literary, ordinary flight the trees groan, writhe and crack, and the and social mythologies” (Yablokov, 2012, p.91). winds howl. He writes that this mortar as well However, stating that the archaic religious as the turning hut (hearth) is the metaphor of myth and the developed religious myth differ the storm cloud. Yaga possesses magical fire- from each other, we do not find any meaningful breathing horses, seven-league boots, a self- units of this concept. It appears that the central flying carpet and self-playing gusli, thus being figure in a religious myth is the culture hero, also the owner of the fast-moving clouds, heavy whose different variations have been already thunderstorms and bolts of lightning. When © Siberian Federal University. All rights reserved * Corresponding author E-mail address: [email protected] – 1857 – Evgenia V. Ivanova. The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology chasing fugitive heroes, she flies after them as when sacrifices, spells and magic were in the a black cloud. In parallel with Slavic fairytales hands of women” (Men, 1996, p.26). He thought with Baba Yaga as a central figure, Neo-Greek the consequence of this to be the character of and Albanian fairytales display Lamia (witch, Baba Yaga as the mistress of the woods, birds sorceress) or Draconida (snake). Slavic people and animals. Not only creatures, but also nature themselves render Baba Yaga and the mythical elements follow her will. She “hisses like a snake as identical characters: what is attributed to snake”, “roars like a beast”, is able to take the the snake in one variant is performed by Yaga in shape of different animals in which case reaching another; in the Ukraine a witch is also often called fantastic sizes. All this being said, it is possible a snake. Similar to a snake, she hides the springs to conclude that Baba Yaga was one of the pagan of living water, copper, silver and gold, that is goddesses of fertility giving life to all the nature the treasures of the sun. Therefore she is able to and setting cosmic paces, whose role has been cast foul or fine weather at her own will. Russian diabolized since the adoption of Christianity in witches as well as Baba Yaga hover in the air in an Russia. There was the character inversion from a iron mortar (kettle-cloud) propelling with a pestle beautiful woman into a hag and a malicious one or a staff (thunder-club) and sweeping away the at that, the one feared even by the children. The traces of their passage with a broom. When they character became trivial and superficial, reflecting gather on the Bald Mountain, there are the fiery integral magical and ritual notion no more, but flames burning and the roaring kettles boiling. only negative moral qualities: likes stealing and Thus the witches boil rainwater on a thunder- eating children – so if you, kids, misbehave, you flame. According to A.N. Afanasyev, iron mortar will end up on Yaga’s baking shovel. is the metaphor of the storm cloud (Afanasyev, The third view on the origin of the character 1982, p.49). The well-known fairytale of Ivan the is Baba Yaga being a priestess of the pagan Fool’s victory over Baba Yaga (she told him to goddess Lada. The ritualistic school, the members sit still on a baking shovel in order to cook and of which see the actions of fairytale characters eat him, but he asked her to show how exactly it as the reflection of forgotten archaic rituals is done and popped her into the stove himself) is (V.Y. Propp, B.A. Rybakov, A. Andreev), indicates interpreted by A.N. Afanasyev as the victory of which forces Yaga served and what exactly she the sunbeam over the black storm cloud. was “in charge of”. V.Y. Propp analyzes several Thus, A.N. Afanasyev underlines that the types. The first type is Yaga the Benefactor triune character “Snake-Witch-Baba Yaga” is visited by a hero. She riddles him and then gives the depiction of nature-deities or administrators him a horse, magical items or rich gifts. These of natural phenomena. That is why the romantic are the magic clew, the winged horse, self-flying natural mythological school interprets the carpet, seven-league boots, self-playing gusli, phenomenon of Baba Yaga by the reason that the the golden spindle, etc. The second type is Yaga most ancient notions of the world and its structure the Kidnapper. She steals a child and attempts to are the reflection of the earthly life in heaven. cook it, followed by the child’s escape and rescue. The second view on the origin of this The third type is Yaga the Warrior. She returns character is thoroughly developed by a Christian to her hut and cuts a strip out of the hero’s back. researcher A. Men, who emphasized the fact She is endued with unmatched strength, being that numerous vulgar superstitions of sorcerers, able to fight two heroes at the same time without hexes and witches echo “from the ancient times, feeling their strikes as if they were mosquito – 1858 – Evgenia V. Ivanova. The Problem of Mysteriousness of Baba Yaga Character in Religious Mythology bites. V.Y. Propp also reviews the fourth type – early as in the XIX century by ethnographers, Yaga the Warden of the Underworld. These types who hypothesized that the hut is possibly a symbol are represented in all Russian folk tales. But a of “labaz” (a barn), which is well-known in more in-depth study of this character shows that Northern countries. This is a kind of a household all of these types are inherent namely to Yaga the building on tall smooth piles intended for storing Priestess, the performer of the ancient rituals. gear and supplies from mice and predators. These The fourth perspective on the given character tree stands are always positioned “with the back is mythological. She is the guide between the turned to the forest and the front turned to the worlds, sort of a border guard. V.Y. Propp clings traveler” so that the entrance can be approached to the same notion providing the following from a river or a wood trail. Little ceremonial argumentation. First of all, Yaga resides in the deep barns with neither windows nor doors resemble forest – the entrance to the underworld (Propp, the look of the fairytale hut even more. They 1986, p.53). Koshnoe tsarstvo (the underworld usually contained dolls dressed in national fur in Slavic mythology) was comprised of two clothing. The doll occupied almost the whole layers: the one in the ground, where the ancestors barn and served as a container for the soul of the remain, and the other below the ground, where departed until it is reborn in a child. the demon spirits live. In this case, Yaga helped a In order to get into the underworld Ivan has fairytale hero to sneak specifically into the lower to become “sort of dead” since the living are not layer to save the princess stolen by malicious welcome in the realm of the dead. So Ivan must forces, while ritually, as ritualists emphasize, complete a special ritual – he must be served she was guarding the entrance to the realm of and fed by no ordinary food, but the food of the the ancestors. She was the symbolic figure of an dead. In this case he can remind the mistress of administrator of “the rites of passage”, when a the feeding or even request it.
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