Back in March, we gave a brief overview of the infamous Baba Yaga, which you can read here to refresh your memory. But, this famous witch is more than a mere child-eating demon. If Hansel and Gretel had happened upon Baba Yaga in the forest, the witch might have taught them a thing or two about Slavic customs. She is a “baba,” after all, a wise, skillful old woman, who often performed the role of a midwife. Saving lives, not consuming them, she’d tell her honored guests.
First, she would let them know that by venturing into the forest, they had entered the in-between realm, the land of unconsciousness, the other side of life. It’s here that she guards the entrance to the “other world,” the world of the dead. It was once her role, long ago, to escort souls to the world beyond.
And next, if they questioned her about her penchant for sticking children into the oven, she’d tell them it was an age-honored tradition in parts of Russian and elsewhere to perform a ritual on premature babies to make the infant strong and resilient. Just like you make dough rise by putting it into a warm oven, so you do the same with a baby born early.
“How so?” her guests would ask.
“Why,” she’d reply, “aren’t you a wonder. What do they teach children these days? All the smartest people know that you have to cover the baby with dough and place him on a bread shovel, which you place into the warm oven—warm, mind you, not scorching hot. We only want to plump up the little one so he completes his growth cycle. The oven is much like it’s mother’s womb and ensures the child becomes fully developed.”
“But how do you know when he’s done?” children ask with a tremor in their voices.
“Surely, you know when bread is done. By practice, you can tell. Same goes for the little one.”
The witch, with a gleam in her eye, goes on to tell them that the same can be done with older children who have become ill. The oven heat will burn away the disease and it escapes through the chimney. Then, lo and behold, the child becomes healthier. These ancient rites and traditions have served our ancestors well, she tells them, and it’s such a shame they are now forgotten.
“How are you feeling, dear children?” She approaches and touches their heated cheeks.
“Fine, just fine,” they say as they take cautious steps back to the doorway.
The woman they see before them may be ugly as sin. She may even have a snake’s tail. Once, long, long ago, before she had any resemblance to a person, she had the appearance of a frog. Her arms were twisted with claws at their tips. She was bent over and had long, dirty hair.
It is this Baba Yaga who is said to transform you through your death. Yes, you heard me right, your death. She not only burns away impurities such as diseases. She can also end your existence—but for the better. That part of you that dies is that which holds you back from becoming who you should be, the better you. Fear not, she has the power of death, but the power of life, as she is the keeper of both the Water of Life and the Water of Death.
We could talk about Baba Yaga for 1001 nights. There is so much information about her. But we hope this is enough to pique your interest in this ambiguous witch. We are currently researching more about Baba Yaga and will publish the fourth book in our “Spirits & Creatures” series hopefully by the end of 2022 or early 2023.
Did you know that people once believed (and may still believe) that comets streaking across the sky were dragons? It could be a dragon hurrying to visit his beloved. He flies down through the fireplace chimney before he changes into human form to meet her. Since February is the month for love, if you see a comet in the sky, maybe it’s a dragon heading to visit his loved one.
You may wonder what connects dragons, wine, and love. The answer lies within the traits of the dragon zmey. Belief in the zmey was, and perhaps still is in some areas, the most widespread across Eastern Europe.
In appearance, the zmey can be your typical dragon, or a beastly combination of man and snake. But, he’s also a shape-shifter and so he may appear in a variety of forms: animal, human, and natural phenomenon, among the most common. He may also become an eagle, especially when he’s battling storm-bringing dragons (like the hala or the lamia). One form he takes I found rather amusing was that he could become a “shiny white chicken” strutting around the yard. He can also change into different types of vegetation and inanimate objects. That’s to say, he could be just about anywhere!
Most often, however, you’ll see the zmey as a handsome youth. His hypnotizing eyes, a body that may glow, and small wings beneath his arms distinguish him from other men. He’s also highly intelligent, has super strength, and many other abilities. He’s like the Superman of mythical creatures.
Although we portray him as a unique character in our Dragon Village stories (more of those coming soon), in most countries, the zmey is a species of dragon: male, mostly benevolent (depending on the location), and the wielder of multiple roles: he controls the weather, protects his chosen village, but most importantly, he’s a passionate lover.
The zmey has a discerning palate. His drink preference is wine, but it must be squeezed from the largest, ripest, sweetest, and blackest grapes. He likes it formally presented to him wrapped in a towel. To go along with that, you must serve him the best white bread, made from only the purest grains, which have been sifted with the smallest sieve.
Not only is he a connoisseur of wine and bread, he’s particular about his choice of females. Even though the zmey can select a bride from among female dragons of his species, he finds it difficult to suppress his cravings for human girls. The zmey’s chosen bride is often the most beautiful girl, the first to begin dancing the horo (circle dance) at village gatherings. She’s not only beautiful, she’s also personable, outgoing, and hardworking.
Don’t go and hide your daughters! You’re safe at the moment, because it’s only during the warmest months that he steals girls from their families, especially on Eniovden, the summer solstice (June 24), and during the harvest on Georgiovden, St. George’s Day (May 6), when girls have gathered in the field. He likes it when they’re all together. It makes it easier for him to decide which one he likes the best. He may not always kidnap her. He may first woe her with promises of wealth.
When the dragon has found the girl of his dreams, he may not win her over right away. He’ll often visit her at her home to persuade her to go away with him. I’ve often wondered if he brings her roses in his nightly visits. Perhaps not, since he himself can turn into flowers.
Once he has his intended bride, be prepared for a spectacular wedding, with as much pomp and circumstance as a royal wedding. Unfortunately, only the bride-to-be can see the arriving procession. Whirlwinds. Fire. Thunder. White horses. Golden chariots. The groom tells the girl to be ready for the wedding party. Washed, clothed in ornamented wedding attire, hair braided according to customs, she waits in the yard for him to come in the night to whisk her away. With tears in her eyes, she turns and says a final “goodbye” to her mother, for she may never see her again.
The zmey and his love have a darker side. Once he loves a girl, she has little choice in avoiding his attention. People believe she can’t escape her fate. The zmey is an obsessive, controlling, jealous lover. He possesses the girl’s consciousness until he’s all she can think about.
There’s a Bulgarian saying that describes this: It’s as if dragons love her. She hides, withers, loses weight, and fades.
Held captive by his love, the girl pines away, avoiding social gatherings, especially the dances she once loved so much. She’s quiet, sad, and depressed; she often cries or mumbles; and she suffers from hallucinations. Her skin becomes dry, pale or colorless, and withered. She has sunken cheeks and watery eyes. Once loved by a zmey, the girl will never find satisfaction with a human lover—if the zmey even allows her to find one.
No one has been able to “prove” the existence of dragons, but in the hearts and minds of the people, they did exist at one time. I’d like to share with you excerpts from the Dragon book that will be available soon. We’re aiming for November 2020.
People believe dragons have created various structures. Some of the most common are dolmens, chambers formed by large stone blocks. These chambers are found throughout Europe in mountainous regions, with sheer cliffs that hide a cave. Some date back 7,000 years, while most are thought to be from the early Neolithic age (around 4000–3000 BC). In folk belief, they’re called dragon houses, and are said to be proof dragons existed, although archaeologists say they are likely to have been burial chambers.
Other dragon tales tell how geographical sites came into being: rivers, lakes, mountains, and more. Springs at the bottom of a cave or a rock are often said to be tears of a kidnapped girl. Here are a few places people once believed dragons created.
Great Stones of Khlyabovo Ridge: A long time ago in Khlyabovo, Bulgaria, a dragon protected the villagers. In return, the people provided him with animals from their flocks. Some men rebelled, saying they would no longer feed the dragon. And so, the dragon abducted and ate villagers. One boy, Katos, fought with the dragon all day, finally wounding it. When the dragon fell from the sky, it petrified and formed huge stones. Even today, local people say they see flames, the fire of the dragon, coming out of the rocks.
Serpent’s Wall or Dragon’s Rampart: According to folklore, long, tall embankments in parts of Ukraine came into being when a hero tricked a dragon into dividing the land between them. The hero harnessed a plow to the dragon, and the dragon pulled and pulled, mile after mile, deeper and deeper, creating the ever-growing embankments. The hero didn’t cease urging the dragon onward until the creature died of exhaustion. A more historical purpose of the embankments was as a defense mechanism against invaders, with the dragons being symbolic of foreigners.
Balaur Hill: This hill, named after a Romanian dragon, arose when a gigantic balaur fell from the sky and died. A single rib measured 22 inches (56 centimeters) in width. His body slowly rotted over a long period of time, forming a great mound.
Margarets Hill and Latin Well: A Bulgarian story talks about how a Latin man and his daughter Margarita cultivated a vineyard on a hill, which was near a well that dragons and fairies came out of. Near the well, the father built a cellar to store his wine. A young man courted Margarita in the vineyard, but one day a whirlwind arose and a black cloud covered the hill. The young man, who was a zmey, embraced her and flew into the cloud and headed toward the well. As the cloud descended, lightning crackled, and the two young people sank into the well, never to be seen again. The hill and well were named after the girl and her father. Even today, people will tell you, if you part the bushes and grass on the hill you can see the ruins of the basement by the well. At night, no one goes near, because it’s still a zmey’s haunt.
The story below relates how a hot spring gained its name.
Many, many years ago, an old zmey ruled the forests between Struma and Mesta [rivers in Southwest Bulgaria]. He had two sons, and they were zmeys, which he sent here and there for work.
“And what was the work of the zmeys, Grandpa Marin?” the curious asks.
“Their job,” he explains, “was to arrange the clouds, to spread rain, hail, thunder, and lightning.”
Once the smaller zmey was flying over the village of Mosomishte. It was Easter, so all the people were at the horo, and among them was the priest’s daughter, the beautiful maiden Toplitsa. The zmey saw her from the clouds, liked her, and then came down and grabbed her from the horo before anyone knew what was happening. The poor father asked and searched everywhere, but didn’t find any trace of her. A long time passed and her parents stopped thinking about her.
One summer day, the priest climbed St. George’s Rock to gather wood for fire. It felt like something was pulling him higher and higher, until suddenly he saw his daughter, all in golden clothes and adorned with coins. They hugged each other in tears and the girl said that the young zmey had grabbed her, but her father got angry and drove them away from Alibotush mountain, where his palace was. Now the two lived on St. George’s Rock. The zmey’s bride was afraid that her husband would meet the uninvited guest, so she quickly sent her father away, but she wanted to give him a farewell gift. She filled up a sack of coins, but since she had already learned some zmey magic, she made the gold light as a feather so that it would not weigh on her father on the way.
She told him to open it when he got home. They said goodbye and Grandpa Priest left with the sack on his shoulder, but something kept irritating him to see what was inside. In the end he couldn’t stand it, he opened it and what did he see? The sack was full of onion peels! He got angry, poured out the peels, then took the sack and went home without wood. He decided to shake the sack one more time and what did he see? One coin was stuck inside.
The priest told everything to his wife and she scolded him and ordered him to go back immediately and to bring the onion peels, which were enchanted coins. The priest hurried, climbed back, but it was too late. Right in place of the peels, a large river of hot water gushed out and dragged everything down. When the priest shook the sack, his daughter saw him from the rock and got very scared that the zmey would see and get angry. She began to pray to God for help, and he heard her prayers and made the hot water gush out and take away the onion peels. Since then, they named the river Toplitsa after the priest’s daughter.
According to the legend, its warm water gradually cools and when it becomes really cold, the river will dry up.
Another interesting tale I discovered while doing research is not from Eastern Europe, but it has many of the same types of characteristics as those stories.
In his “League of the Ho-de’-no-sau-nee, or Iroquois,” originally published in 1851, Lewis Henry Morgan (1954: 149 ff.) described a Seneca legend about the “homed serpent.” He-no, an assistant of the Great Spirit responsible for the formation of clouds and rain, and a keeper of the thunderbolts, was a guarantor of fertility. In one account he made his abode in a cave behind Niagara Falls. A young woman at a village at the mouth of Cayuga creek above the falls was betrothed to a disagreeable old man, and to escape her fate she put herself in a bark canoe and released herself on the current to plunge to her death and freedom. On her descent over the falls, however, she was caught by He-no, taken to his cavernous home and married to one of his helpers.
Before this event the people of her village has been plagued by a mysterious pestilence, and He-no now revealed to her the cause: a gigantic water serpent dwelt under her village on Cayuga Creek, poisoning the waters and feeding on the bodies of the dead buried there. He told her to advise her people to move to a new location, which they did.
The serpent, losing its source of sustenance, emerged from the earth to find the cause, and entered the lake to follow the people to their new home. While swimming in the channel of Buffalo Creek, the monster was spotted by He-no, who struck it with a thunderbolt. As Morgan (1954: 160) puts it: “The Senecas yet point to a place in the creek where the banks are semicircular on either side, as the spot where the serpent, after he was struck, turning to escape into the deep waters of the lake, shoved out the banks on either side. . . . The huge body of the serpent floated down the stream, and lodged upon the verge of the cataract, stretching nearly across the river. A part of the body arched backwards near the northern shore in a semicircle. The raging waters thus dammed up by the body broke through the rocks behind; and thus the whole verge of the fall upon which the body rested was precipitated with it into the abyss beneath. In this manner, says the legend, was formed the Horse-Shoe fall.”
When I was younger, I loved to sit on the porch during a summer thunderstorm, hearing the rain pound on the roof and watch the lightning spit across the sky. This was especially enjoyable right after a steamy day, as the rain brought with it a cool breeze.
Long ago in Bulgaria, thunder and lightning once were thought to represent dragons fighting in the sky. Zmey (the good male dragon) would fight against Hala or Lamia (both bad female dragons). Lamia would stop the water from flowing and bring drought, while Hala would bring hail that destroyed the crops. She was also known to steal the fertility of the land. She’d carry it from one place to another in her huge ears. Wherever she dropped her stolen goods, the land would prosper.
The lightning was the Zmey’s fiery arrows, and the thunder was him crashing against his enemies. Often, his weapons fell to the ground, embedding deep into the soil and turning to stone. Anyone who found one of these magical arrows would grind it into power and add water to it to cure wounds.
Among other Slavic nations, thunder and lightning were thought to be caused by the god Perun. Under Christianity, Perun became St. Iliya (St. Elijah), the thunder-wielder, whose saint day is celebrated August 2. Thunder was caused by his chariot wheels rolling across the sky as he battled demons and dragons. St. Iliya was even known to elicit the help of good Zmeys to fight against destructive dragons.
The old people say that thunder is a sign that there will be a bountiful harvest in the Fall. Since there are no thunderstorms in winter, St. Elijah makes sinners build cities out of snow.
People believed the saint ruled over the summer clouds. As he flew over the sky, he collected them and locked them in the Black Sea. When the soil needed nourishment, he unlocked the clouds, sending dew and gentle rains across the land. At times, however, the saint became ill and was unable to perform his duties. The land suffered drought until he was well enough to once again bring the life-saving rain.
Thunderstorms, however, brought devastating rains. A couple of ways people tried to stop a thunderstorm from happening would be to light an Easter candle and kneel before it, or stick an axe handle in the middle of the yard and pour a handful of salt over it.
More information about dragons and dragon slayers will be available in our book about dragons, available around November 2020.
A Rusalka is a contestant on the Blurry Photos annual Miss Cryptid Contest. We are excited that we were asked to contribute material. You can find this, and more, in our book A Study of Rusalki – Slavic Mermaids of Eastern Europe. Blurry Photos is a great site to check out if you love to “learn something weird.”
Mankind’s fascination with the sea has sparked imagination since the first person beheld its mighty waters. Curiosity led people to invent the means to travel across the great oceans and eventually explore beneath them, trying to discover their secrets. Throughout the centuries, millennia in fact, people have created myths and legends about creatures living within the sea’s depths. One of the most alluring and formidable beings to inspire writers, artists, children, and adults is the mermaid, who has been forever immortalized in stories such as Hans Christian Andersen’s The Little Mermaid. But there’s more to this sea maiden than that story tells. In Slavic folklore, she’s called a Rusalka and lives mostly in fresh-water bodies or swamps, rather than the sea.
In case you’ve never heard of a Rusalka, she’s a Slavic mermaid. The plural of the word is Rusalki, but if you want to call them “Rusalkas,” go ahead. We’ll cringe, but we’ll know what you mean. She is most popular in eastern and southern Europe: Russia, Bulgaria, Poland, Ukraine, in particular.
She’s not your “Ariel” type of mermaid, because she has no tail. In fact, she was once a living, breathing human girl, but she died before she married—often the cause of her death was drowning. I know this sounds odd in today’s world, but the people who believed in them lived in a rural, farming society. Fertility of both the land and people was critical to them for survival. They believed if girls died before they married and had children, then that fertility was lost, and the girls became part of the “unclean dead,” that is, they were cursed. People did have many rituals, though, to entice the Rusalki to return that fertility to them.
Not everyone can see Rusalki, but those who can will tell you they look like normal girls, except they are extremely pale, and they have long, green hair. They can also shape-shift into geese, swans, snakes, silver fish, or frogs. Or they can appear as birds, like the Sirens, and entice men with their songs.
They don’t really eat anything, because they are … well, dead, or undead, after all. But some stories said they like wheat bread with salt, cheese, butter, and eggs. What they are more interested in is getting clothes. They were buried in wedding garments, even though they never married. That’s all part of the whole fertility mindset. So, eventually, those clothes wear out and the Rusalki are left wearing rags, or nothing at all. They beg girls to leave them even a small rag to cover themselves with. Rather sad to think about, really.
Rusalki weren’t always thought of as dead girls, though. They were once considered goddesses or nature spirits. Talk about your kick-ass heroines; they weren’t wimpy, sidekick-to-men-only goddesses, but powerful ones, who ruled the land. But then, the Orthodox Church intervened. They didn’t totally wipe the Rusalki out, but the Church authority repressed the role of these goddesses as much as it repressed the role women played in society. And Rusalki lost their goddess status. Oh, how the mighty have fallen!
You can understand they probably didn’t care to much about this demotion. From goddesses to dead girls, and unclean, cursed dead girls at that. All because some supposedly holy men thought they weren’t worthy of the goddess status. So, they revolted and started their campaign of torturing men… especially any man who jilted them when they were alive, because it was men who decided Rusalki weren’t worthy of exalted status.
Being dead really wasn’t so bad. If they had lived and married, the girls would have lost what the Russians called their “volia,” their freedom. As Rusalki, they could be wild and FREE of male dominance.
They usually didn’t bother women or girls, unless they were jealous of their happy life. And they left children alone, unless they had an overwhelming desire to nurture a child, since they couldn’t have one of their own… they were DEAD after all, but still retained the feelings of the average rural girl. So men were their main targets.
They would either drown them (typical mermaid fashion) or tickle them to death with their breasts… which, I forgot to mention earlier, were huge, even if they had been small during their lifetime. This was just another sign of their unused fertility.
All right, stop laughing. Have you ever been tickled? If so, you know it can be quite painful, especially if prolonged. And a Rusalka most often was accompanied by other Rusalki, so you’re talking about several of these mermaids tickling you…
When you consider that some stories say the Rusalki had iron-tipped breasts, well, just ouch. You wouldn’t want someone to tickle you that way. Okay, laugh if you want to, but I’m glad I’m not male (says Ronesa), so I wouldn’t have to endure that torture.
They also loved to dance, and would flatter … or force … a shepherd to play his kaval, a flutelike instrument, for them all night long. He was fortunate if he survived and only had holes in his shoes and blisters on his fingers.
Geeze, you might ask, is there any hope to escape their attention? How could men protect themselves from these assaults? Well, the Russians would tell you to wear your baptismal cross, especially if you go into the forest or near water. You could also wear ferns in your hair when you go swimming; this prevents them from pulling you under. Magical chants are also useful to keep them away from you. Other methods are to prick the Rusalki with a pin or throw wormwood in their eyes. Be sure you DON’T carry anything that ATTRACTS Rusalki, like parsley, roses, birch, and especially not their favorite plant rosen (which is burning bush). You’re just asking for trouble if you do. They’ll think you WANT to be tickled.
Rusalki also love telling riddles. If you have the correct answer, they’ll leave you alone. But if you get it wrong… well, be prepared to be tickled to death.
As to whether or not they do any of this torture maliciously is up for debate. Some people say they are bent on destroying men. Other people claim they’re innocent maidens who are only trying to find the love they never had while alive…
Outside of folklore, Rusalki were often portrayed as tragic figures. Antonin Dvorak’s opera has similarities to Hans Christian Andersen’s The Little Mermaid. The mermaid in this story, called Rusalka, falls in love with a prince, but must lose her voice before she can have the opportunity to meet him as a living being.
Rusalka has fallen in love with a human prince who often steps into the water where she lives. Although she can caress him, alas, he cannot see her, because she is merely part of the watery element herself. She wants to become human so she can embrace him and feel his arms around her as well. She asks the witch, Ježibaba, to help her. Witches are witches and demand much of their supplicants. Ježibaba tells Rusalka that she will lose her ability to speak if she becomes mortal; on top of that, if the prince doesn’t love her, he will die and she will be eternally damned. Rusalka agrees and drinks the potion the witch gives her. The prince finds her, immediately becomes infatuated with the speechless woman, and takes her to the palace. So far, so good for Rusalka. The prince wants her.
But fate can be cruel. Although the fickle prince summons guests to his pending marriage to Rusalka, he soon pays more attention to a visiting foreign princess… who can speak and flatter him, while mocking the mute Rusalka.
Poor, poor Rusalka.
It doesn’t take long before the prince professes his love to the foreign princess and rejects Rusalka. Her eyes filled with pain, she returns to her watery home. The foreign princess, however, is disgusted with the prince, even though she’s achieved taking his affection away from Rusalka.
Poor, poor Rusalka. She doesn’t know what to do. She returns to the witch for help. Ježibaba gives her a dagger and tells her she must kill the prince in order to be free and return to her former life. Horrified, Rusalka throws the dagger into the lake. Never will she kill the man she still loves. She dissolves into the water, forever alienated from her family. And now she has become something vile, a spirit that lures people to their death in the water.
The prince, having been touched by Rusalka’s love, can’t erase her from his mind. He frantically searches for her where he first found her. He calls to her, and she appears. “Kiss me, please,” he begs. “I can’t stop thinking about you. I regret being a fool.” She tells him that her kiss will mean his death.
To which he responds, “Kiss me, kiss me, give me peace! Your kisses will redeem my sin! I die happy; I die happy in your embrace!”
They kiss and … yes, he dies.
Rusalka kisses her dead lover one more time, thanking him for letting her experience human love. She releases his body and sinks into the lake, forever condemned to bring death to those who come near. Yes, poor, poor Rusalka.
Well, you must have a bad impression of the Rusalki by now. But, even though they cause pain and death, they have a benevolent side. They’re magical healers. Every year, several weeks after Easter, on a holiday called Spassovden, or Ascension, they ride through the night sky in a golden chariot made of human bones. Their green hair sparkles in the moonlight, and their transparent clothes billow around them as they hasten their way to a field full of white, pink, or red rosen. They’re here to plunder the flower.
Not only is this their favorite flower, it’s also magical and used by witches and healers, as well as Rusalki. It’s said that if a lit match is brought to the flowers in hot and sunny weather, a flame will explode in the air. Black smoke is released, but the plant remains unaffected by the fire.
Below the Rusalki, in the field of rosen, lie the ill, the crippled, the maimed, the childless women. Each person lies on a white blanket. At their head, they put a white cotton towel, a bowl of water, and a ritual bread as a gift for the Rusalki.
Spassovden is a time for “impossible wishes” to come true. Each person there hopes the Rusalki will accept their gift and give them a cure. At midnight, as the Rusalki stir up a whirlwind in their frenzied flight, they bestow cures upon those below at their whim. To the crippled or maimed, they give new limbs; to the blind, they give sight, hearing to the deaf, speech to the mute; to the women who cannot conceive, they give fertility. It’s said that if any woman conceives on this miraculous night, it’s believed to have happened in a magical way and is not interpreted as scandalous behavior.
Does everyone receive a cure? Sadly, no. In the morning, people check to see what’s floating in their bowl of water. If it’s a green leaf or flower, the person will be healed. If the leaf is dry, or the water is filled with dirt, however, the person won’t be cured, and may even die soon.
Regardless of the outcome of the Rusalki’s visit, everyone must leave the healing place in silence, to keep the Rusalki happy and make sure their wish will be granted to those who were favored by the mermaids.
Are they good? Or are they bad? I guess you’ll only ever truly know when you meet one for yourself.
Have you seen Netflix’s The Witcher? Although it’s received poor reviews from critics, fans are loving the show. We are excited that these types of shows are beginning to become more popular. It’s a move into a new type of fantasy realm. By now, fantasy lovers know about elves, gnomes, goblins, and such creatures. But what does the world, the western world, know about the creatures that haunt the lands of Eastern Europe?
Like Polish author Andrzej Sapkowski, whose fantasy works are the basis for the series, we have a connection to The Witcher. It has been our goal to promote this rich folklore and mythology to readers. Some of the creatures you’ll discover in The Witcher are the inspiration for our fiction and nonfiction books. You can also meet other fascinating creatures such as the dragons Lamia and Zmey in our books.
At the beginning of The Witcher, you’ll meet a Kikimora. Although she’s not portrayed as the traditional folkloric creature, she’s still quite scary and fascinating. Time magazine referenced our work on household spirits (A Study of Household Spirits of Eastern Europe) when talking about the show.
Here’s what the TIME article had to say about the KIKIMORA:
When we first meet Cavill’s Geralt in episode 1, he’s emerging from a blackened swamp, in the middle of a terrifying battle with a multi-limbed kikimora.
Kikimoras are a mainstay of Slavic mythology, though the one shown in The Witcher may not exactly line up with the traditional depiction.
Throughout Eastern Europe, according to A Study of Household Spirits of Eastern Europe by Ronesa Aveela, kikimoras are believed to be female spirits that haunt houses. They can appear either young or old, but usually as deformed humans, thin and scraggly. Though they can be useful, they are largely troublemakers and occasionally dangerous.
“Do you hear creaking, scratching sounds coming from the walls and floors, or the clatter of pots at night?” Aveela writes. “All these may be signs a Kikimora lives in your house. This female spirit causes havoc from dusk until dawn.”
She posits that the origin of the name, as well as the myth, may stem from an old Finnish word, “kikke mörkö,” which roughly translates to “scarecrow.”
In The Witcher TV show, the kikimora appears as a very large, spider-like monster who tries to drown Geralt and bite his head off with a large maw full of sharp teeth. Not quite the type of monster that would be clattering pots in Slavic homes.
Still, the show’s depiction does match up with the some rarer aspects of the kikimora legends. Aveela writes that kikimoras have been associated with Baba Yaga witches who often appear in Russian fairy tales. They are contorted, long-limbed women who live in the deepest parts of the forest. Kikimoras also traditionally have bird feet, like the claws shown in The Witcher. And finally, many sources, including Aveela, say that a variation of kikimoras live in swamps and are married to Leshys, a Slavic woodland spirit.