Kallikantzaros

  1. Home
  2. Wiki
Kallikantzaros
Kallikantzaros with goat legs[a] urinating on the Christmas pastries on a tray.[1]
—Greek primer illustration
Creature information
Other name(s)karakoncolos, karakondžula, karakondzhol
GroupingFolklore
Sub groupingGoblin
Origin
CountryGreece, Bulgaria, North Macedonia, Serbia, Turkey, Cyprus, Bosnia and Herzegovina, Albania
RegionSoutheastern Europe
DetailsShape-shifting

The kallikantzaros (kalikántzaros,Greek: καλικάντζαρος) is a malevolent creature in modern Greek folklore.

Kallikantzaroi are believed to dwell underground spending most of the time trying to saw down the giant tree that supports the earth,[2][1] but come to the surface during the twelve days of Christmas, from 25 December to 6 January (to Theophany/Epiphany).[3][4][5][6]

Its equivalents occur in Bulgarian (karakondžul, караконджул), Serbian (karakondžula, караконџула)),[2] Bosnian,[7] Albanian (karkanxholl), Cypriot,[8] and Turkish folklore (karakoncolos).

Nomenclature

[edit]

Forms

[edit]

Alternate spellings in Greek include kalikántzaros καλικάντζαρος, kalikántzaros καληκάντζαρος, kallikantzaros καλλικάντζαρος.[4]

Locally skalikántzaros σκαλικάντζαρoc on Zakynthos island, kalkántaros καλκάντζαρος on Lesbos, kalikáttaros καλικάτταρος in Cyprus,[9][b] kalikántaros, skalikántzaros καλικάνζαρος, σκαλικάντζαροc on Cythera,[10][c] and other forms as well.[d][4]

Etymology

[edit]

The Greek term kallikantzaros breaks down into kalos καλός "good, beautiful" and kántzaros κάντζαρος possibly derived from kéntauros κένταυρος "centaur",[3] but this "beautiful centaur") speculation has been met with many objections.[11][4]

The theory that kántzaros may derive from kántharos κάνθαρος "scarab beetle", proposed by Adamantios Koraïs[12] has also been rejected by John Cuthbert Lawson [de] (1910)[13][3][14] who favored the centaur explanation.[15][16] But Franz Boll (1909) supported it, noting that the "holy kantharos" had entered mystical literature, so that it has been invoked in a magic papyrus as "the lord of all".[e][17] As another possibility, this etymology is otherwise justifiable since kantharos is also a type of vase used in Dionysian festivities, and in Rhodes, the subtype of kallintzaros is in fact called "kantharos".[18]

Bernhard Schmidt [de] (1873) concluded that the word defies explanation in Greek. The form karkántalos καρκάνταλος attested among the Greek population of Stenimachos (Asenovgrad, Bulgaria) and glossed as "mischievous demon",[19] suggests the Albanian term karkantšolji,[20] meaning "gypsy ghost", borrowed from Turkish kara-kondjolos ("werewolf, vampire",[4] from kara "black" and koncolos "bloodsucker, werewolf").[21] This Turkish etymology had not found favor with Boll (1909), who backed the kantharos derivation tied to ancient Greek-Egyptian cults,[17][22] but this orientalist origin is endorsed by Albanologists such as Maximilian Lambertz (1973).[21][23]

Greek folklore

[edit]

It is believed that kallikantzaroi stay underground, sawing the trunk of the tree that holds the Earth, so that it will collapse, along with the Earth. However, according to folklore, when the final part of the trunk is about to be sawed, Christmas dawns and kallikantzaroi are able to come to the surface. They forget the tree and come to bring trouble to mortals, by playing pranks.[11][1] They come down the chimney, urinate on the fireplace, befoul the food, water, or wine, spoil the milk, break furniture, devour the Christmas pork, and terrorize people.[1][5][2]

Finally, on the Epiphany (6 January), the sun starts moving again, and they must return underground to continue their sawing. They see that during their absence the world tree has healed itself, so they must start working all over again. This is believed to occur annually.[18][24][1]

Appearance

[edit]
Pencil illustration from 2020 depicting a hairy kallikantzaros with goat legs, donkey ears, burning red eyes, and a long tail

There is no standard description of the appearance of kallikantzaroi; there are regional variations as to how their appearance is described (cf. § Lore below). Sometimes they are said to be enormous, and sometimes, diminutive.[11][26] Thus they may be black and hairy, with burning red eyes, goats' or donkeys' ears, tongues that hang out, beastly limbs and paws (monkeys' arms,[5][27] horse or donkey-like[28] feet[11][5] or cleft hooves).[27] It is almost always male, often with prominent sexual organs.[11] Alternate descriptions depict it as squint-eyed[27] or even one-eyed,[25] or blind.[29][11] It is also said to be lame-legged,[27][11] knock-kneed,[30] or reverse-footed.[1]

Nonetheless, the most common belief is that they are ugly goblins with horns and a long black tails,[4] or small, black creature resembling little black devils.[29]

Lore

[edit]

According to the old lore on Chios (as describe by Leo Allatius, mid 17th century), the shaggy-looking kallikantzaroi[f] roamed around during this Christmas season, slashing victims with sharp claws. It also sat down on the victim and asked the question "Tow (clump of hemp fiber[11]) or lead?",[g] and if the first answer is given the person is spared and released, but if the latter answer is given, the person is crushed down by tremendous weight and beaten half to death. One way to protect against it, according to superstition since that time, is to leave a sieve (colander)[h] to distract the kallikantzaros into counting the holes. It would start one, two, but he cannot pronounce three, "as if it were an evil omen[i] (i.e., it is a holy number[33][2]) and it would start from one again and never complete its task.[35][36] The apotropaic lore was similarly told (c. mid to late 19th century) on Zakynthos.[37][6] An alternate version is to leave out a clump of tangled hemp, and the kallikantzaros becomes engrossed with counting the threads until the cock crows, and the dawn light supposedly destroys it.[38]

In Zakynthos, it is said that a child born on Christmas Eve eventually becomes a skalikántzaros, due to having been from a sinful woman who dared to conceive a child on the same day as Mary, mother of Jesus.[39][36][6] Such a child develops the ability to transform into a kallikantzaros during the Christmas season, in its adulthood. Superstitious parents in Chios used to force a child born in the wrong season to have its feet exposed to fire at the point of fusing off their toenails.[40][41][43] It also came to be believed that the antidote to prevent this transformation was to bind the baby with tresses (bouquets) of garlic or straw.[27][44]

But in other parts of Greece, the creature is not regarded as a transformed human, but rather as a class of demons that are shaggy, with goat or donkey-like feet and goat ears, loving to dance and lusting after women,[28] hence akin to satyr or Pan.[45]

The kallikantzaroi are said feed on frogs, worms, snakes, and other small creatures.[27][29] It is also said that pork is their favorite food.[46]

Bribes of desserts and honey cakes may be placed to lure the spirit away from people.[47] In Samos, dessert is put out on New Year's Eve to appease these spirits. In Cyprus, eggs and sausages used to be customarily put out on Epiphany,[48] but in later years. Later pancakes became the standard fare to be scattered on the rooftop on this last day when the kallikantzaroi are ready to leave.[47] Also “Lokma”(donut-like dessert soaked in syrup) on the rooftop is said to keep goblins away from home.[49]

Since the favorite means of kallikantzaroi to enter the home is through the chimney,[50][5][27] keeping the fire burning in the fireplace throughout the night will foil them from entering. Some people would burn the Yule log (skakantzalos[51]) for the duration of the twelve days,[46][52] or people would throw foul-smelling shoes into the fire, as the stench was believed to repel the kallikantzaroi, forcing them to stay away.[51][j] Salt as well as old shoes are thrown into the fireplace to repel the kallikantzaroi.[38] Additional ways to keep them away included marking one's door with a black cross on Christmas Eve[52] and burning incense.[52] Or a pig's lower jaw (subscribed to have apotropaic powers) is hung behind the front door or inside the chimney to ward them off.[38]

Origin theories

[edit]

One theory ties the origin of the goblin lore to the masquerades of the ancient winter festival of Dionysus (Dionysia, cf. Roman Bacchanalia), whose practice has been carried on into the modern age, involving masked parties, wearing such masks as grotesque as can be, loudly jingling bells, and visiting door to door. Their possibly fright-causing antics may have inspired the lore of the seasonal goblin.[54][52]

Another view, subscribed to by Allatius, is that kallikantzaros is nothing more than the folkloric nightmare, a monstrosity that presses or rides people, except that the period is constrained to yuletide.[54][55]

Serbian folklore

[edit]

In Serbian Christmas traditions, the Twelve Days of Christmas were previously called the "unbaptized days"[56] or "unchristened days"[57](nekršteni dani/некрштени дани) when it was considered dangerous to be loitering outside the house after dark, when diabolical forces of all kinds gained power, and people became vulnerable. Especially mythical demons called karakondžula[57][56] (Serbian Cyrillic: караконџула;[58][56] also karakondža/караконџа, karakandža/караканџа or karapandža/карапанџа[59][60]) could ride people each night for the duration of the unbaptized days, until when roosters announced the dawn; at that moment the creature tormenting the karakondžula as well as other witches or ghost victim would disperse and begone.[61][56]

The roaming karakondžula would find disobedient children, and beat them or devour them.[62] In the Zaječar District, belief in karakondžula tend to concentrate among the (older[k]) Timok populace, and the groups (arrived from) Zagorje or Kosovo, as they were under greater influence of oriental culture. The lore is less known among the Vlach who were latecomers to the area from across the Danube. The picture of the creature is rather vague, but it is regarded as a female, black in color, with long outstretching arms grabbing women and children. entering from the chimney.[63]

In the villages of Vratarnica and Zagrađe in Zaječar District, the karakondžula is sometimes regarded as a water she-devil, of black color, and presumably ugly and untidy, as the common pejorative is to call such a woman a karakondžula. She appears by night and rides people wandering about, but disappears when the first roosters crow.[64]

In the Leskovac-Morava area the karakondžula are said to dwell in the crossroads or above the threshold[l] and lie in wait for the victim, calling out the resident's name, not so much to attack directly, but cause the person to leave the house and wander aimlessly, eventually to drown in some ravine. A countermeasure for this is the incantation invoking thunderbolt and millstone to strike it,[m] which causes the haunter to flee.[65]

In Gruža, the karakondžule (aka koncule/концуле) are also considered aquatic, living in streams or deep forests,[66] emerging in the unbaptized days.[n] Large and fat, it rides people, targeting especially the drunkards.[68]

More generally, karakondžula may dwell in the doorframe /doorjamb,[o] the threshold and doorframe being the place traditionally inhabited by ancestral spirits or ghosts.[69]

The karakondžula also come after sinful adulterers. In one version, the karakondžula would come back every night and remain on the door lintel until the adulterers had confessed their sins to their significant other.[70]

The "koledari" carol performers are specifically tasked with driving away the karakondžule according to the lore of Leskovac and Vranje.[72]

The karakondžula haunting in the doorframe, together with its ties to the chimney and rooftop, appears to point to its origin as a chthonic demon. Aquatic habitat (as in the Gruža lore) also bolsters the chthonic characterization. But in the end, but inn the end, karakondžula is something introduced and "not ours" (non-Slavic, non-Serbian), according to ethnographer Slobodan Zečević.[73]

Bulgarian folklore

[edit]

The Bulgarian name of the demon is karakondjul/karakondzul/karakondžul (Bulgarian: караконджул), karakondjol/karakondžol[74] (Bulgarian: караконджол) karakondjo (Bulgarian: караконджо),[75] karakónčo (Bulgarian: каракончо),[76] or karakondžar (Bulgarian: караконджар),[76]

This bogy of the unbaptized nights was called by other names such as pagancheta "little pagans", boubartsi "bugbears", or bougantsi "hobgoblins".[75]

Etymology from Turkish korkunç "frightening" (as opposed to the "black werewolf" derivation above) has been suggested by Christo Vakarelski [de; bg].[76]

They may be conceived of variously: as being human-like except for having a hairy body, a tail, and a large head with horns on it, or a one-eyed being standing on a single leg,[75] or a horse-headed man.[75][77] It is considered a shape-shifter which may appear as a dog, a man, a sheep, or a calf.[75] It is reputed to dwell in caves, or rivers, or abandoned water mill,[75] and come out at night.[75]

It would pounce on a traveler during the unbaptized days, and mount its victim ("they got astride people"[75]), not leaving until the rooster's crow.[77] When ridden by them, the victim is made to run through fields, or even fall off tall tree or cliffs.[75] When called by them it is crucial not to respond.[75]

It was said to grow out of the head of a pig slaughtered on Christmas.[75] It was also said to drink the blood of the Christmas roast.[77] On the other hand, in Lovech Province, leaving the slaughtered pig (or just its head) next to the badžata (<badža "chimney"[78]) is supposed to frighten and drive away the karakončo.[81]

Albanian folklore

[edit]

In Albanian folklore, there is the karkanxholl (definite form: karkanxholli, related to Greek καλλικάντσαρος,[23] var. karkançoli[21]).

In one version, it is a werewolf-like mysterious creature, of small stature, wearing iron clothes, with which it performs miracles. Also known as shënëndre, lit. "Saint Andrew".[23]

In another version, the karkanxholl is a ghost of a gypsy which roams around during the twelve days of Christmas, jangling its chains, and effusing a deadly breath,[23][21] whose legend is known especially among Calabrian Albanians.[21] According to this lore, the kukudh (definite form: kukudhi[82]) or kukuth, which is another type of undead corpse, also becomes animated and active during the same Christmas cycle.[21]

A Coat of mail or chainmail armor is called këmishë karkanxholli (var.këmish karkançoli).[23][21]

See also

[edit]

Explanatory notes

[edit]
  1. ^ Insription states explicitly "τράγοποδης [goat-legged]". Above it reads χρόνια πολλά which is a holiday greeting.
  2. ^ Also καλκάτταροc, κολικάνтсарос, citing Ἐφ. τῶν Φιλομ. α. a. Ο..
  3. ^ Also kalitsággaros καλιτσάγγαρος in Pyrgos on Tinos, citing Ἐφ. τῶν Φιλομ. 1861, p. 1859.
  4. ^ In Arachoba forms with "e" in the penultimate vowel position ("-epos") is common: σκαλ(ι)κάντσερος, καλ(ι)κάντσερος, diminutive cκαλ(ι)καντσέρι.
  5. ^ ὁ τῶν ὅλων δεσπότης, citing Wessely, Charles ed. (1893) Neue griechische Zauberpapyri, Wien , p. 37, v. 527
  6. ^ These beings assembled in the desolate woods called Τριποτάματα "three rivers".[31][32]
  7. ^ Greek: στοῦππος ἢ μόλυβδος, Latin: stuppa ne, an plumbum.
  8. ^ Latin: cribrum.
  9. ^ Latin: "sibi male ominosum".
  10. ^ Burning of old shoes to cense for Christmas is described in a 1445 letter in France[53]
  11. ^ i.e., presumably excluding the Timok Vlachs
  12. ^ Serbian: праг.
  13. ^ Serbian: „Гламња ти у д..., воденични камен ти на шију".
  14. ^ When bad grandmothers turned into witches, and the dead into vampires.
  15. ^ Serbian: довратак.

References

[edit]
Citations
  1. ^ a b c d e f Stewart, Charles (2016). Demons and the Devil: Moral Imagination in Modern Greek Culture. Princeton University Press. pp. 180, 183, 185 and fig. 28, Appendix p. 252. ISBN 9781400884391.
  2. ^ a b c d Palmer, Alex (2020). "Kallikantzaroi: Tree-chopping Christmas Goblins". The Atlas of Christmas: The Merriest, Tastiest, Quirkiest Holiday Traditions from Around the World. New York: Running Press. pp. 91–92. ISBN 9780762470402.
  3. ^ a b c Elderkin, George Wicker (1924). "XIII. Kantharos and Kallikantzaros". Kantharos: Studies in Dionysiac and Kindred Cult. Princeton University Press. pp. 89–90.
  4. ^ a b c d e f Schmidt, Bernhard [in German] (1871). "II. Abschnitt: Die Dämonen. 10. Kalikantsaren". Das volksleben der Neugriechen und das hellenische alterthum (in German). Vol. 1. Leipzig: B.G. Teubner. pp. 143–144.
  5. ^ a b c d e Miles, Clement A. (1913). Christmas in Ritual and Tradition, Christian and Pagan. London: T. Fisher Unwin. p. 244.
  6. ^ a b c d Hamilton, Mary (1910). "Chapter V. Winter Festivals". Greek Saints and Their Festivals. Edinburgh: W. Blackwood & sons. pp. 105–109.
  7. ^ Cf. § Serbian folklore, language is closely akin, and dictionary forms are cited.
  8. ^ Cf. § Greece folklore
  9. ^ Citing Sakellarios III, p. 127
  10. ^ Citing Pandora XII, φ. 288, p. 598
  11. ^ a b c d e f g h i j Ginzburg, Carlo (14 June 2004). Ecstasies: Deciphering the Witches' Sabbath. University of Chicago Press. pp. 168–169. ISBN 978-0-226-29693-7.
  12. ^ "Ατακτα ΙΙΙΙ, 1, p. 211
  13. ^ Lawson (1910), p. 219.
  14. ^ Schmidt (1871), p. 143 note 1
  15. ^ Lawson (1910), p. 235 et passim.
  16. ^ Ginzburg (2004) also belittles it as a "cockroach" theory, though that is not the correct insect.[11]
  17. ^ a b Boll, Franz (1909). "Griechische Gespenster". Archiv für Religionswissenschaft (in German). 12: 149–151.
  18. ^ a b Koumanoudi, Aggeliki (2017). "12. The Great God Pan Never Dies". In Almagor, Eran; Maurice, Lisa (eds.). The Reception of Ancient Virtues and Vices in Modern Popular Culture: Beauty, Bravery, Blood and Glory. BRILL. p. 311. ISBN 9789004347724.
  19. ^ Explained as Greek: ἀλιτήριος δαίμων, citing Εφημ. τῶν Φιλομ. 1861, p. 1555. Pandor. XI, φ. 260, p. 473.
  20. ^ Schmidt transliterates as Albanian: каркандс◌̈ о´л-ι but substitutes Cyrillic letters with Greek.
  21. ^ a b c d e f g Lambertz, Maximilian (1973), "Die Mythologie der Albaner - Kukuth", in Haussig, Hans Wilhelm [in German] (ed.), Wörterbuch der Mythologie, vol. 2, E. Klett, pp. 455–509
  22. ^ Ginzburg (2004), p. 180, endnote 71 to p. 169
  23. ^ a b c d e Elsie, Robert (2001). "Karkanxholl". A Dictionary of Albanian Religion, Mythology, and Folk Culture. NYU Press. p. 150. ISBN 9780814722145.
  24. ^ "Kallikantzaros". Hellenica World.
  25. ^ a b c Puchner, Walter (1977). Brauchtumserscheinungen im griechischen Jahreslauf und ihre Beziehungen zum Volkstheater: theaterwissenschaftlich-volkskundliche Querschnittstudien zur südbalkan-mediterranen. Veröffentlichungen des Österreichischen Museums für Volkskunde [Publications of the Austrian Museum of Folk Life and Folk Art] 18 (in German). Selbstverlag des Österreichischen Museums für Volkskunde. pp. 110–111. ISSN 0505-5148.
  26. ^ German: "zwergen- oder riesenhaft".[25]
  27. ^ a b c d e f g Megas, Geōrgios A. [in Greek] (1963). Greek Calendar Customs. International Publications Service. p. 34.
  28. ^ a b Politis (1904) Paradoseis Παραδόσεις apud Schmidt (1871), pp. 147–148
  29. ^ a b c Mandilaras, Filippos (2005). Istories me Kalikantzarous Ιστοριες με Καλικἀντζαρους [Stories with Goblins] (in Greek). Patakis Publications. p. 11. ISBN 960-16-1742-6. Retrieved 27 October 2013.
  30. ^ German: "X-beinige".[25]
  31. ^ Allatius (1645), pp. 141–142.
  32. ^ Schmidt (1871), p. 145, note 1)
  33. ^ Schmidt (1871), p. 145: "der Zahl drei, welche jener nicht auszusprechen vermag, wird aus der christlichen Bedeutung und Heiligkeit derselben abgeleitet".
  34. ^ a b c d Allatius, Leo (1645). "De Graecorum hodie quorundam opinationibus. Cap. X, XI". De templis Graecorum recentioribus, ad Ioannem Morinum; de narthece ecclesiae veteris, ad Gasparem de Simeonibus; nec non de Graecorum hodie quorundam opinationibus, ad Paullum Zacchiam. Köln: apud Iodocum Kalcovium & socios. pp. 139–142.
  35. ^ Leo Allatius (1645), Ch X, p. 141[34] apud Schmidt (1871), pp. 145–146.
  36. ^ a b Leone Allaci,[34] apud Ginzburg[11]
  37. ^ Schmidt (1871), p. 145.
  38. ^ a b c Megas (1963), p. 35.
  39. ^ Schmidt (1871), pp. 145–146.
  40. ^ Leo Allatius, p,142[34] apud Schmidt (1871), p. 145, note 2)
  41. ^ Leone Allaci, Cap. XI [34] apud Hamilton (1910), p. 106, also Lawson (1910), p. 208.
  42. ^ Politis (1904) Paradoseis Παραδόσεις, p. 1286 apud Lawson (1910), p. 208
  43. ^ A modern version first subjects the child to this treatment after asking the child "Bread or meat?" to see if it has carnal lust, which is taken as a having the potential of becoming the monster.[42]
  44. ^ Mandilaras (2005), p. 20.
  45. ^ Schmidt (1871), p. 147.
  46. ^ a b Hamilton (1910), pp. 105–106.
  47. ^ a b Megas (1963), p. 36.
  48. ^ Politis (1904) Paradoseis Παραδόσεις, p. 1291 apud Hamilton[6]
  49. ^ DK (2024). "Kallikantzaros". Supernatural Creatures: Mythical and Sacred Creatures from Around the World. Penguin. p. 72. ISBN 9780593958315.
  50. ^ Hamilton (1910), p. 105.
  51. ^ a b "The Mischievous Visitors: Kallinakantzaroi Create Mayhem for 12 days". Krētē: Monthly publication of the Pancretan Association of America: 22–23. January 2009. hdl:2027/mdp.39015087426485. full view (US only)@ HathiTrust
  52. ^ a b c d Miles (1913), p. 245.
  53. ^ Miles (1913), pp. 303–304.
  54. ^ a b Hamilton (1910), p. 109.
  55. ^ Miles (1913), pp. 245–246.
  56. ^ a b c d Prichard, Laura Stanfield (2023). "Serbia". In Wilson, Thomas M. (ed.). Europe: An Encyclopedia of Culture and Society [2 volumes]. Bloomsbury Publishing USA. p. 819. ISBN 9781440855450.
  57. ^ a b Antonijević, Dragoslav (1995). "Unity and Diversity of Folk Cultures of Southeastern Europe until the Late 19th Century". Zeitschrift für Balkanologie. 31 (2): 134.
  58. ^ Zečević (1978), pp. 444–445.
  59. ^ "караконџа, f. караконџула, караконџул". Stanojević, Marinko [in Serbian] (1929). "Prilozi rečniku timočkoga govora" Прилози речнику тимочкога говора [Contributions to the Dictionary of the Timok Speech]. In Budur, Naralya (ed.). Zbornik priloga za poznavanje Timočke Krajine Зборник прилога за познавање Тимкчке Крајине [Collection of Contributions for the Knowledge of Timok Krajina] (in Serbian). Jovanović. p. 137.
  60. ^ "karakondža" cross-referenced to "{{URL|1=https://books.google.com/books?id=wOtQDbFrr2wC&pg=PA142%7C2=karakandža, karakondža, karakondžula" s.vv. Nusret Mulasmajic ed. (2011)Bosnian-English Dictionary, glossed synonymously as 'witch'.
  61. ^ Milićević, Milan Đ (1894). "Mesoječe (d Božića do Poklada)" Месојеће (д Божића до Поклада) [Carnival (From Christmas to Slavic carnival)]. Život Srba seljaka Живот Срба сељака [The Life of Serb Peasants] (in Serbian). Državna Štamparija Kraljevine Srbije. pp. 177–178. excerpted in Zečević (1978), p. 449
  62. ^ Zečević (1978), p. 446.
  63. ^ Zečević (1978), pp. 447–448.
  64. ^ Zečević (1978), p. 448.
  65. ^ Zečević (1978), p. 449.
  66. ^ Zečević (1978), pp. 449, 451, 452.
  67. ^ Petrović, Petar Z. (1948). Život i običaji narodni u Gruži Живот и обичаји народни у Гружи [Life and customs of the people in Gruži]. Serbian ethnographic collection 58 (in Serbian). Serbian Academy of Sciences and Arts. pp. 234, 343.
  68. ^ Petrović (1948)[67] apud Zečević (1978), p. 450 and n28.
  69. ^ Zečević (1978), p. 450.
  70. ^ Vuković, Milan T. (2004). "Божићни празници" [Christmas holidays]. Народни обичаји, веровања и пословице код Срба [Serbian folk customs, beliefs, and sayings] (in Serbian) (12 ed.). Belgrade: Sazvežđa. p. 94. ISBN 86-83699-08-0.
  71. ^ Nikolić-Stojančević, Vidosava [in Serbian] (1974). Vrańsko Pomoravћe Врањско Поморавље [Vranje region]. Serbian ethnographic collection 56 (in Serbian). Belgrade: Serbian Academy of Sciences and Arts. p. 535.
  72. ^ Nikolić-Stojančević (1974)[71] apud Zečević (1978), p. 452.
  73. ^ Zečević (1978), pp. 450–452.
  74. ^ McClelland, Bruce (2006). "Unclean Days". Slayers and Their Vampires: A Cultural History of Killing the Dead. University of Michigan Press. p. 57. ISBN 9780472069231.
  75. ^ a b c d e f g h i j k Georgieva, Ivanička (1985). Bulgarian Mythology. Svyat Publishers. p. 90.
  76. ^ a b c Burkhart, Dagmar [in German] (1989). Kulturraum Balkan: Studien zur Volkskunde und Literatur Südosteuropas. Hamburg: Reimer. p. 103. ISBN 9783496004721.
  77. ^ a b c Zečević (1978), p. 447.
  78. ^ Словарь болгарскаго языка (1889) 1:48, s,v "баджа".
  79. ^ Vaseva, Valentina (2006). Ritŭmŭt na zhivota: reproduktivni i vegetativni tsikli v bŭlgarskata traditsiya Ритъмът на живота: репродуктивни и вегетативни цикли в българската традицияй [The Rhythm of Life: Reproductive and Vegetative Cycles in the Bulgarian Tradition] (in Bulgarian). Marin Drinov Academic Publishing House. p. 92. ISBN 9789543220489.
  80. ^ Rakshieva, Svetla (1999). "Traditsionnoto zhivotnovŭdstvo v Loveshko" Традиционното животновъдство в Ловешко [Traditional Animal Husbandry in Lovech Region]. Etnografski i folklorni izsledvaniya na Bŭlgariya. Loveshki kraĭ Етнографски и фолклорни изследвания на България. Ловешки край [Ethnographic and Folklore Studies of Bulgaria. Lovech Region] (in Bulgarian). Jovanović. p. 74.
  81. ^ Vaseva (2006)[79] citing Rakshieva (1999), p. 74[80]
  82. ^ Elsie (2001) A Dictionary of Albanian Religion, Mythology, and Folk Culture ,s.v. "Kududh", p, 153
Bibliography

Sources

[edit]
[edit]
  • Media related to Kallikantzaros at Wikimedia Commons
  • Karakoncolos, Karakura, Kukeri (in Turkish)