Kada me je jutros nazvao najbolji prijatelj, rekao je da je poslao mail sa linkom i da bih trebao da ga procitam, kako bi cuo moje misljenje o tome... Otvorio sam mail, ispratio link i procitao tekst, i bio zacudjen... Nikada nisam cuo nista o tome, pa sam se cuo sa njim i rekao mu to... Bio je iznenadjen, jer poticemo sa istih geografskih prostora, pa me je naveo da stavim pricu na blog...
Lapot
Profesor Dusan Bandic, objasnjava "Lapot" kao fenomen koji je dobro poznat u usmenoj tradiciji naseg naroda, uspomena na cudan obicaj ubijanja starih ljudi. Iako ne postoje konkretni etnografski i empirijski dokazi o zivoj praksi lapota kod nas, postoje duboko ukorenjene predstave u mitovima, legendama i poslovicama: "Zreo za sekirce", "Zrio za sjekiru", navelo je mnoge autore na zakljucak o stvarnom postojanju ovog obicaja u proslosti, koji se kao survival odrzao u predanjima.
Mnogobrojni folklorni izvori svedoce o praksi ubijanja staraca sirom sveta. Sima Trojanovic navodi primer napustanja staraca kod americkih Indijanaca, kada su deca ostavljala roditelje u prasumi, kako bi ih pojele divlje zivotinje. Slicne primere nalazimo i u Melaneziji, gde su se bolesni starci napustali ili zivi sahranjivali. Podatke o ubijanju starih nalazimo i kod Starbona ( Kavkaz i Indija), Herodota, Cicerona, Valerija Maksimusa, koji istice praksu trovanja, ali i podatak da su Germani bacali sa litice nemocne i bogalje. O ovom surovom obicaju izvestavao je i Marko Polo, sa svojih putovanja po dalekom Istoku, isticuci i kanibalisticku praksu nakon ubijanja. Smatra se da je ovaj obicaj postojao i kod starih Slovena, koji su smatrali da "imaju vece pravo na telo svojih pokojnika od crva u zemlji".
Kod nas konkretno, ovaj obicaj je bio zastupljen u Dinarskoj oblasti, istocnoj i juznoj Srbiji. Radovanovic istice da je rec o narodu koji zivi u planinsko-brdskim predelima, u izolovanim grupama i patrijarhalnim nacinom zivota, koji su imali zasebnu etnicku evoluciju. Autor istice da je u tim predelima, uz snaznu i bogatu tradiciju, ocuvan arhaicni jezik, uz obicaje i verovanja. U istocnoj Srbiji i Dinarskoj oblasti za praksu ubijanja staraca koristio se termin "lapot", dok u Crnoj Gori - "pustevovanje".
Ubijanje starih ljudi se nije zamisljalo kao prosta eliminacija. To je bio ritualni cin, koji se obavljao javno, cesto pred ocima citavog kolektiva: "Hajde lapot je u tom i tom selu, u toj i toj kuci, dodjite na podusje!" Odredjivalo se i precizno vreme kada treba izvrsiti egzekuciju: "Cim covek preturi se'setu treba ga sekirom po glavi" i sl. Ritual je vrsen na raznovrsne nacine. U Pirotskom polju lapot je vrsilo selo - svaki komsija bi po jednom udario starca motkom po glavi. U istocnoj Srbiji, dolazili su ljudi iz susednih sela kako bi prisustvovali lapotu, najcesca tehnika je bila stavljanje proje na glavu starcu i udaranje cekicem uz recenicu: "Ne ubijamo te mi, vec ovaj hleb!" ( u Crnoj Gori umesto proje je koriscen vuneni smotuljak). Mozda je i najbrutalnija, ona praksa, koju su primenjivali Vlasi - przenje gvozdjem po vratu, pa stavljanje jos uvek zivih staraca u mrtvacki sanduk. Ritualno ubijanje su najcesce vrsila deca i najblizi srodnici staraca. S obzirom na to da je ovo bio drustveno ustanovljen obrazac ponasanja, starci su spokojno, na ovaj nacin skoncavali svoj zivot- "umirali su s osmehom na licu"! Ljudi su vodili racuna da svi ovi obredi budu obavljeni "ispravno", na tradicionalan nacin, kako bi ispratili svoje bliske na "onaj svet", a ujedno se i zastitili od potencijalne osvete pokojnikove duse.
Poreklo, svrha i objasnjenje ovog drevnog obicaja, u narodu su bili prepoznati u predanjima o Nemrima. Verovalo se da su narod Nemri nekada davno ziveli na ovim prostorima, a zivotni vek im je bio veoma dug - od stopedeset do dvesta godina, a ponekad i duze. Stare, slabe i iznemogle nazivali su "zivim mrtvacima", a kako nikako nisu mogli da umru, bilo je potrebno ubiti ih. Medjutim, taj cin bio je prepoznat kao plemenit, jer su im njihovi bliznji okoncavali muke, saljuci ih na "bolji svet". Ljudi su nekada davali i sasvim racionalna objasnjenja za ovaj cin, smatrajuci, da su stari, koji su bili iznemogli, predstavljali teret za zajednicu, pa su ih zato ubijali. Ovde je uocljiv ekonomski faktor ovog cina, jer stari ljudi nisu vise bili u stanju da doprinose zajednici, pa su tako samo bespotrebno trosili resurse. Lapot se takodje moze tumaciti i kao tradiconalni vid eutanazije.
Postavlja se pitanje, zasto je ovaj obicaj napusten? Sima Trojanovic nudi odgovor na ovo pitanje kroz brojna narodna tumacenja. Naime, verovalo se da su l;judi u jednom momentu postali svesni da cine gresku ubijajuci stare, jer su ostajali liseni njihove mudrosti i iskustva. "Kada je dosao red da umre starac, koji je imao samo unuka u zivotu, mladica od osamnaest godina, ovaj ga je iz sazaljenja sakrio u neku pesteru, gde ga je krisom hranio. Ali kada su seoske staresine trazile dedu da ga pogube, mladic im je rekao da je nestao i da ne zna gde je. Posle par godina stigla je naredba da svi mladici podju u vojsku i to daleko u tudju zemlju. pre polaska mladic je otisao da se pozdravi sa svojim dedom i tada ga je on posavetovao da uzjase kobilu sa zdrebetom koje ce voditi sa sobom sve dok mu je put kojim se krecu poznat. Zdrebe treba da ubije onda kada predeli postanu nepoznati. Mladic ga je poslusao, ubivsi zdrebe na poslednjem poznatom mestu i nastavivsi dalje sa kobilom. Posle izgubljene bitke u dalekoj i nepoznatoj zemlji mladic je pustio da ga kobila vodi dalje, sto ga je vratilo na mesto gde je zdrebe ubijeno. Slucaj je hteo da se i vojvoda nadje na tom putu sa njim i kada ovaj ugleda poznati kraj, upita mladica odkud je dosao na ideju da zdrebe tu ubije. Mladic mu je odgovorio da ga je deda tome naucio pred polazak u vojsku. Od tada je priznata mudrost staraca i zabranjeno njihovo ubijanje". Autor je zabelezio jos jedno objasnjenje za nestanak ovog obicaja: "Tako je jednom jedan covek ubio svoga oca tako sto ga je premlatio motikom, a potom ga je drvenom kukom izvukao iz kuce, jer se gadio da les dotakne rukom. Kad je bacio kuku, njegovo dete koje je sve to gledalo, uze tu kuku i ponese je kuci. Na pitanje sta ce mu ta kuka, decak mu je odgovorio - da je cuvam, pa kad ti ostaris, da i ja tebe ubijem kao i ti svog oca, pa da te njom odvucem. Tada je covek uvideo koliko je gnusno ubiti svog oca i izvlaciti ga kukom iz kuce, pa su se u selu dogovorili da to vise, kao dobri ljudi ne cine. Od tada je ta rugoba u drustvu prestala da se vrsi."
Radovanovic smatra da je ovaj obicaj iscezao uplivom hriscanstva. Uspomena na ovaj obicaj je ostala u modifikovanoj formi kao "zadusnice za ziva". Naime ovaj obred predstavljao je simulaciju posmrtnog opela. Starca bi sakrili u orman, ponasajuci se kao da je umro, ritualno su ga pratili na onaj svet. Kad starac zaista umre nisu se odrzavali posmrtni rituali, da se njegova dusa ne bi povratila. Autor ovaj cin predstavlja kao metamorfozirani posthumni obicaj ubijanja staraca koji je nastao u periodu iz prelaza iz paganstva u hriscanstvo, kao polsedica hriscanske dogme olicene kroz bozje zapovesti: "Ne ubij!", "Postuj oca svoga i materu svoju!". Trojanovic, odenut evolucionizmom, istice da su eticki motivi prokrcili put pravoj civilizaciji, cemu je doprinela vera. Covekov zivot je sada neprikosnoven i postuju se duse pokojnika. Takodje istice, da se zbog nekadasnjeg lapota, manje kaznjava ubistvo staraca, nego mladog, snaznog ratnika.
Veselin Cajkanovic nudi jedno drugacije objasnjenje ovog cina ubijanja. Kritikuje Edvarda Vestermarka koji smatra da je uzrok ubijanja ekonomski faktor i istice da je naivno smatrati da deca , koja su ubijala svoje roditelje, nisu pomisljala da ce doziveti istu sudbinu. U tim narodima bio je rasprostranjen kult predaka i kontradiktorno bi bilo smatrati da oni ocekuju pomoc od onih koje su ubili iz ekonomskog razloga. Cajkanovic istice primer ubijanja zdrave dece, cak prvenaca, gde je ekonomski faktor potpuno deplasiran i istice i religiozne razloge koje nalazimo i u praksi lapota. Po verovanju, covek posle smrti, nastavlja da zivi istim oblikom i snagom, kao onog trenutka kada je preminuo. Duse onih koji umru stari i iznemogli, slabije su od onih koji su umrli u punoj snazi. Zato su smatrali da je bolje umreti zdrav i snazan, u idealnom momentu, verujuci u zagrobni zivot. Korist imaju i oni koji umiru, jer veruju da zadrzavaju snagu koja im je potrebna za zivot na "onom svetu", ali je korisna i kao pomoc rodjacima na zemlji.
Dosadasnje analize bile su najcesce zasnovane na etnoeksplikacijama i teorijama survivala, dok Ivan Kovacevic rusi strukturalnu analizu ovog obreda koja se zasniva na osnovnoj motivaciji ritualne radnje. Vecina autora je stavljala akcenat na starost, ali se mogu uociti i drugi uzroci, kao sto je gresan zivot koji dovodi do teskog umiranja, a samim tim i povampirenja. Kovacevic koristi termine "aberantno radjanje", "aberantan zivot", "aberantna smrt" ( aberantno - odstupanje od uobicajenog) i istice da je ova osobina tj. aberacija, osnovno obelezje rituala. On daje trodelnu strukturu - da se aberantan tj. gresan zivot zavrsava aberantnim tj. teskim i dugim umiranjem, usled cega dolazi do aberacije zagrobnog zivota tj. povampirenja. Fizicko vreme je kontinuirano i neprimetno. Ljudi ga oznacavaju casovnicima, kalendarima, dele taj kontinuum na segmente. Ali takodje postoje i prirodni cinovi, poput dana i noci, smene godisnjih doba, kao i bioloske pojave: rastenje, starenje, koji segmentiraju vreme. Jedini slucajevi strogog segmentiranja vremena su rodjenje i smrt. Ti cinovi su po pravilu kratkog trajanja. Prilikom normalnog radjanja, dolazi do normalnog zivota. Sto se tice aberantnog radjanja tj. kada radjanje traje dugo, usled patoloskih razloga, moze da nastupi smrt. Sama smrt nastupa i prilikom normalnog, ali i aberantnog tj. dugog umiranja. Uvidja se da ova dva procesa ne dovode do istih logickih ishoda, a posto covek tezi logicki strukturisanoj slici sveta, covek koristi drustvenu intervenciju " prikoljis" da bi ishod bio logican kao i u prvom slucaju. Ako neko dugo umire to ipak ne dovodi do smrti - on se povampiri. Ovom intervencijom se sprecava taj aberantni zagrobni zivot. Ovim obredima, kultura ispravlja logicke nedoslednosti prirode i vraca merioce vremena ( rodjenje i smrt) u svoje normalne okvire.
Literatura
Sima Trojanovic, Lapot i Prokletije u Srba, Bgd. 1898.
V. Radovanovic, Narodna predanja o ubijanju starih ljudi, glasnik Skopskog naucnog drustva 1929. - 1930.
Dusan Bandic, Narodna religija u sto pojmova, Bgd. 1991.
Ivan Kovacevic, Prikoljis, GEI SANU 39, Bgd. 1992.
Spoljne veze
Muzika kao komentar ovog teksta...
When my best friend this morning called me, he said that he sent me an email with a link and that I should read it, to hear my opinion about it... I opened mail, follow link and read text and was astonished... I never heard anything about it, so i called him and told him that... He was suprised because we come from same geographical area, so he persuade me to put the story on the blog...
Lapot
Professor Dusan Badric explains "Lapot" as a phenomenon that is well known in the verbally tradition of our people, memories of strange custom of killing old people. Although there are no specific ethnographic and empirical evidence of living practice of Lapot in our culture, there are deep-rooted idea in the myths, legends and proverbs: "He is ripe for hatchet!"( in literal translation), that has led many authors to conclude about the real existence of the practice in the past, which is held as a survival in the heritage.
Lapot
Professor Dusan Badric explains "Lapot" as a phenomenon that is well known in the verbally tradition of our people, memories of strange custom of killing old people. Although there are no specific ethnographic and empirical evidence of living practice of Lapot in our culture, there are deep-rooted idea in the myths, legends and proverbs: "He is ripe for hatchet!"( in literal translation), that has led many authors to conclude about the real existence of the practice in the past, which is held as a survival in the heritage.
Numerous folk sources testify about practice of killing old men around the world. Sima Trojanovic mention example of leaving the elderly by American Indians, when children leaving parents in the jungle, to be eaten by wild animals. Similar examples are also found in Melanesia where the sick folks were leaving or buried alive. Information about killing of the old is also found at Starbon ( Caucasus and India), Herodotus, Cicero, Valerius Maximus, which emphasizes the practice of poisoning, also the fact that Germans threw of from a cliff helpless and cripples. About this cruel custom reporting Marco Polo, in his travels to the Far East accenting the cannibalistic practice after killing. It is believed that this custom existed in old Slavic too, who considered that "have the higher right to a body of their dead, from worms in the soil."
For us specifically, this custom was present in the Dinaric area, eastern and southern Serbia. Radovanovic asserted that it is the people who live in the mountainous, hilly areas, in isolated groups and patriarchal way of life, which had a distinct ethnic evolution. Author points it out that in these areas, with strong and rich tradition, preserved archaic language, customs and beliefs. In eastern Serbia and Dinaric areas for the practice of killing old people used the term "lapot", while in Montenegro - "pustevovanje".
The killing of old people is not imagined as a simple elimination. It was a ritual act which is performed publicly, often in front of eyes of whole collective: "Come, lapot is in this village, at this house, come at memorial service!" It was even specified precise time when it should carry out execution: " As soon as man toppled sixty need him ( strike) on the head with an ax", and similar. Ritual was performed in a variety of ways. In Pirot field lapot exerted village - every neighbor would once strike old men with a pole in the head. In eastern Serbia people from neighboring villages came to attend lapot, the most common technique was putting corn bred on head of old men, and hitting with a hammer with the sentence: "We don't kill you, but this bread!"( in Montenegro instead of corn bred was used wool wad). Perhaps the most brutal practices was one, which applied Vlachs - frying with red-hot iron the neck and placing still living elderly in a coffin. Ritual killings are usually carried children and closest relatives of the elderly. Considering that this was socially established pattern of behavior, old people are peacefully this way ended up their life - "They died with smile on their faces"! People have made sure that all these rituals are done "correctly", in the traditional manner, to be able to follow their relatives on "the world", while at same time trying to protect themselves from potential retaliation deceased's soul.
The origin, purpose and explanation of these ancient customs people was recognized in the traditions of Nemri. It was believed that people Nemri long time ago lived in the area, and life expectancy of them was very long - one hundred fifty to two hundred years, and sometimes longer. The old, weak and vulnerable are called "living dead" and as they have no way to die, it was necessary to kill them. However, this act was recognized as noble, because their next of kin ended their torment by sending them to "a better world". People used to give quite rational explanation for this act, believing that the old, who are exhausted, they represented a burden for the community, and were therefore killed. Here is noticeable economic factor of this act, because the old people are no longer able to contribute to the community, and are thus only needlessly consume resources. Lapot can also be interpreted as a form of traditional euthanasia.
The question is, why was this custom abandoned? Sima Trojanovic provides answer to this question through a number of people's interpretations. In fact, it was believed that people at one point became aware that their make mistake with killing the elderly, because they remained deprived of their wisdom and experience. When its his time to die, an old men, who had only one grandchild in life, a young man of eighteen years, this young man felt pity on him so he hid him. But when the village elders asked for his grandfather to execute him, the young man told them he was disappear and that he don't know where old man is. A few years later came the order that all young people go in to the army to distant, foreign land. Before leaving young man went to say goodbye to his grandfather, who advised young man to bestride a mare with foal which will take until knows the way. Foal should kill when landscapes become unknown. The young man obeyed, killing foal to the last known place, and moving on with a mare. After a lost battle in a distant and unfamiliar country, the young man let to mares leads, what returned him to the place where he killed foal. Accidentally happened to Duke found on the same road with him and when he saw familiar place, asked young man whence he came up with the idea that foal there kills. Young man replied that he learned that from his grandfather before going into the army. Since then, the wisdom of old men was recognized, and was forbidden to kill them." Author has recorded another explanation for fading of this custom: "So once a man killed his father so it is beaten with a hoe, then pulled him from home with wooden hook, because he was disgusted that corpse touches by hand. When he threw the hook, his child who watched it all, took that hook and brought it home. When father asked his son why it is needed a hook, boy replied - to take care of it, so when you get old, I kill you, just you killed your father,so i'd dragged you, with this hook. Then the man realized how disgusting was to kill his father and pull it out of the house with a hook, so in the village agreed, does not make that anymore, because they are good people. Since than, that horror in the society ceased to be done."
Radovanovic believes that this custom vanished with influence of Christianity. Memory of this custom has remained in modified form as a "requiem for the living". In fact this ritual was a simulation for posthumously requiem. Old man would hide in the closet, behaving as if he died, ritually followed him to the other world. When an old man dies not really be maintained posthumous rituals, that his soul not be recovered. Author this act represents as a metamorphosed posthumous custom of killing elderly, which originated in the period of transition from paganism to Christianity, as a result of Christian dogma shown through God's commandments: " Thou shalt not kill!", " Honor thy father and thy mother!". Trojanovic, wrapped in evolution, pointed out that the ethical motives paved the way real civilization, which was stimulated by faith. Human life is inviolable and now respect the souls of the deceased. He also points out that because the former Lapot, less punishing murder of elderly than the young, strong warriors.
Veselin Cajkanovic offers a different explanation of this act of killing. Criticizes Edvard Vestermark, who believes that the cause of killing is economic factor and emphasizes that it is naive to consider that children, who killed their parents, they wouldn't thought that they would befall same destiny. In these nations was a widespread cult of ancestors, and would be contradictory to considered that they expect help from those who were killed because economic reason. Cajkanovic emphasizes example the killing of healthy children, even the first-born, where the economic factor is completely misplaced and highlights religious reasons that we find in practice Lapot. By belief, a man after death, continued to live in the same form and strength, as at moment when he passed away. The souls of those who die old and weak are weaker than those who have died in full strength. Because of that, they thought it was better to die healthy and strong, in the ideal moment, believing in afterlife. Benefit have those who are dying because they believe that they retain strength they need for life on "the other world", but it is useful to help relatives on earth.
Analyses thus far were mostly based on theory of survival and ethno-explication, while Ivan Kovacevic desolate structural analysis of the ceremony., which is based on the basic motivation of ritual actions. Most authors have placed emphasis on age, but there can be observed other causes too, as a sinful lifestyle that leads to difficult death and thus becoming a vampire. Kovacevic uses the terms " aberrant procreation", " aberrant life", " aberrant death", and stresses that this attribute, aberration, is basic characteristic of ritual. he provides a three-part structure - that aberrant i.e. sinful life ends with aberrant i.e. difficult and long dying, which causes aberration afterlife i.e. vampires. Physical time is continuously and imperceptible. People denote time by clocks, calendars, divide continuum into segments. But there are acts of nature, such as day and night, change of seasons, as well as biological phenomena: growth, aging, that segment time. The only causes of strict segmentation of time are birth and death. These acts are usually of short continuance. During a normal birth, there is a normal life. Regarding of aberrant birth i.e. when the birth takes a long time, due to pathological reasons, death can occur. Mere death occurs during normal or aberrant i.e. long dying. It was seen that these two processes do not lead to the same logical outcome, because a man strive of those logically structured picture of the world, man using that social intervention " slaying" that the outcome was logical as in the first place. If someone dies long it does not lead to death - he become a vampire. This intervention can prevent the aberrant afterlife. With these rituals, culture corrects the logical inconsistencies of nature and returns timer ( birth and death) in its normal limits.
Literature
Sima Trojanovic, Lapot and Prokletije with Serbs, Belgrade 1898.
V. Radovanovic, Traditions in killing of old people, Gazette Skopje Scientific Society 1929.- 1930.
Dusan Bandic, Folk religion in hundred terms, Belgrade 1991.
Ivan Kovacevic, Slying, GEI SANU 39, Belgrade 1992.
External links
http://www.pitt.edu/~dash/type0981.html
Music as a comment on this text...
For us specifically, this custom was present in the Dinaric area, eastern and southern Serbia. Radovanovic asserted that it is the people who live in the mountainous, hilly areas, in isolated groups and patriarchal way of life, which had a distinct ethnic evolution. Author points it out that in these areas, with strong and rich tradition, preserved archaic language, customs and beliefs. In eastern Serbia and Dinaric areas for the practice of killing old people used the term "lapot", while in Montenegro - "pustevovanje".
The killing of old people is not imagined as a simple elimination. It was a ritual act which is performed publicly, often in front of eyes of whole collective: "Come, lapot is in this village, at this house, come at memorial service!" It was even specified precise time when it should carry out execution: " As soon as man toppled sixty need him ( strike) on the head with an ax", and similar. Ritual was performed in a variety of ways. In Pirot field lapot exerted village - every neighbor would once strike old men with a pole in the head. In eastern Serbia people from neighboring villages came to attend lapot, the most common technique was putting corn bred on head of old men, and hitting with a hammer with the sentence: "We don't kill you, but this bread!"( in Montenegro instead of corn bred was used wool wad). Perhaps the most brutal practices was one, which applied Vlachs - frying with red-hot iron the neck and placing still living elderly in a coffin. Ritual killings are usually carried children and closest relatives of the elderly. Considering that this was socially established pattern of behavior, old people are peacefully this way ended up their life - "They died with smile on their faces"! People have made sure that all these rituals are done "correctly", in the traditional manner, to be able to follow their relatives on "the world", while at same time trying to protect themselves from potential retaliation deceased's soul.
The origin, purpose and explanation of these ancient customs people was recognized in the traditions of Nemri. It was believed that people Nemri long time ago lived in the area, and life expectancy of them was very long - one hundred fifty to two hundred years, and sometimes longer. The old, weak and vulnerable are called "living dead" and as they have no way to die, it was necessary to kill them. However, this act was recognized as noble, because their next of kin ended their torment by sending them to "a better world". People used to give quite rational explanation for this act, believing that the old, who are exhausted, they represented a burden for the community, and were therefore killed. Here is noticeable economic factor of this act, because the old people are no longer able to contribute to the community, and are thus only needlessly consume resources. Lapot can also be interpreted as a form of traditional euthanasia.
The question is, why was this custom abandoned? Sima Trojanovic provides answer to this question through a number of people's interpretations. In fact, it was believed that people at one point became aware that their make mistake with killing the elderly, because they remained deprived of their wisdom and experience. When its his time to die, an old men, who had only one grandchild in life, a young man of eighteen years, this young man felt pity on him so he hid him. But when the village elders asked for his grandfather to execute him, the young man told them he was disappear and that he don't know where old man is. A few years later came the order that all young people go in to the army to distant, foreign land. Before leaving young man went to say goodbye to his grandfather, who advised young man to bestride a mare with foal which will take until knows the way. Foal should kill when landscapes become unknown. The young man obeyed, killing foal to the last known place, and moving on with a mare. After a lost battle in a distant and unfamiliar country, the young man let to mares leads, what returned him to the place where he killed foal. Accidentally happened to Duke found on the same road with him and when he saw familiar place, asked young man whence he came up with the idea that foal there kills. Young man replied that he learned that from his grandfather before going into the army. Since then, the wisdom of old men was recognized, and was forbidden to kill them." Author has recorded another explanation for fading of this custom: "So once a man killed his father so it is beaten with a hoe, then pulled him from home with wooden hook, because he was disgusted that corpse touches by hand. When he threw the hook, his child who watched it all, took that hook and brought it home. When father asked his son why it is needed a hook, boy replied - to take care of it, so when you get old, I kill you, just you killed your father,so i'd dragged you, with this hook. Then the man realized how disgusting was to kill his father and pull it out of the house with a hook, so in the village agreed, does not make that anymore, because they are good people. Since than, that horror in the society ceased to be done."
Radovanovic believes that this custom vanished with influence of Christianity. Memory of this custom has remained in modified form as a "requiem for the living". In fact this ritual was a simulation for posthumously requiem. Old man would hide in the closet, behaving as if he died, ritually followed him to the other world. When an old man dies not really be maintained posthumous rituals, that his soul not be recovered. Author this act represents as a metamorphosed posthumous custom of killing elderly, which originated in the period of transition from paganism to Christianity, as a result of Christian dogma shown through God's commandments: " Thou shalt not kill!", " Honor thy father and thy mother!". Trojanovic, wrapped in evolution, pointed out that the ethical motives paved the way real civilization, which was stimulated by faith. Human life is inviolable and now respect the souls of the deceased. He also points out that because the former Lapot, less punishing murder of elderly than the young, strong warriors.
Veselin Cajkanovic offers a different explanation of this act of killing. Criticizes Edvard Vestermark, who believes that the cause of killing is economic factor and emphasizes that it is naive to consider that children, who killed their parents, they wouldn't thought that they would befall same destiny. In these nations was a widespread cult of ancestors, and would be contradictory to considered that they expect help from those who were killed because economic reason. Cajkanovic emphasizes example the killing of healthy children, even the first-born, where the economic factor is completely misplaced and highlights religious reasons that we find in practice Lapot. By belief, a man after death, continued to live in the same form and strength, as at moment when he passed away. The souls of those who die old and weak are weaker than those who have died in full strength. Because of that, they thought it was better to die healthy and strong, in the ideal moment, believing in afterlife. Benefit have those who are dying because they believe that they retain strength they need for life on "the other world", but it is useful to help relatives on earth.
Analyses thus far were mostly based on theory of survival and ethno-explication, while Ivan Kovacevic desolate structural analysis of the ceremony., which is based on the basic motivation of ritual actions. Most authors have placed emphasis on age, but there can be observed other causes too, as a sinful lifestyle that leads to difficult death and thus becoming a vampire. Kovacevic uses the terms " aberrant procreation", " aberrant life", " aberrant death", and stresses that this attribute, aberration, is basic characteristic of ritual. he provides a three-part structure - that aberrant i.e. sinful life ends with aberrant i.e. difficult and long dying, which causes aberration afterlife i.e. vampires. Physical time is continuously and imperceptible. People denote time by clocks, calendars, divide continuum into segments. But there are acts of nature, such as day and night, change of seasons, as well as biological phenomena: growth, aging, that segment time. The only causes of strict segmentation of time are birth and death. These acts are usually of short continuance. During a normal birth, there is a normal life. Regarding of aberrant birth i.e. when the birth takes a long time, due to pathological reasons, death can occur. Mere death occurs during normal or aberrant i.e. long dying. It was seen that these two processes do not lead to the same logical outcome, because a man strive of those logically structured picture of the world, man using that social intervention " slaying" that the outcome was logical as in the first place. If someone dies long it does not lead to death - he become a vampire. This intervention can prevent the aberrant afterlife. With these rituals, culture corrects the logical inconsistencies of nature and returns timer ( birth and death) in its normal limits.
Literature
Sima Trojanovic, Lapot and Prokletije with Serbs, Belgrade 1898.
V. Radovanovic, Traditions in killing of old people, Gazette Skopje Scientific Society 1929.- 1930.
Dusan Bandic, Folk religion in hundred terms, Belgrade 1991.
Ivan Kovacevic, Slying, GEI SANU 39, Belgrade 1992.
External links
http://www.pitt.edu/~dash/type0981.html
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