Instit. Ling. Salv. p. 154. The origin of this word is rather oriental than Roman. It is the Persian Shah, and not the CÆsar of Rome, nor the Kaiser of Germany. The best sources of Servian history are:
George Brankovich’s History of Servia, MS. in Karlovitz.
Julinac’s vvedencie v istoria slaveno-serbskag Naroda.
Raicz’s Kratkaia Serblii, Rassii, Bosny i Ramy Istoria; and by the same author, Istoria Slavenskich Narodov, &c.
Von Engel’s Geschichte von Servien und Bosnien.
Neshkovicz’s Istoria Slaveno-bolgarskog Naroda, and Davidovicz’s Jeianija k Istoria Srbskoga Naroda. See Schaffarik’s Slawische Sprache und Literatur, p. 196. Geschichte der Slawischen Sprache und Literatur, p. 201. Grimm’s Introduction to Vuk’s Servian Grammar, p. x. Adelung, who has only given a fragment of the Servian language in his Mithridates, calls the Servian and Bosnian dialects “the clearest and purest of all the Illyrian tongues.” The Servians possess a translation of the Bible, made in the ninth century, written in the Pannonian dialect, which is now obsolete. This Bible, however, has served, and still serves, as a standard of the Servian language; and its authority has been rather increased than diminished from the circumstance of its phraseology being far removed from what is deemed the vulgar idiom. That the vulgar idiom, however, is amply sufficient for all the common purposes of language, and for the communication even of the most exquisite shades of thought and feelings, is sufficiently exemplified. He was born in 1645. He represented the princes of Transylvania at Constantinople, where he served Leopold so faithfully, that the latter determined to unite in his person the Hungarian and the Servian crowns. It was he who, associated with the archbishop of Ipek, led 36,000 Servian families into Lower Hungary, and, as a reward for his exertions, he was made a baron (Freiherr), and afterwards a count; but ere long he became the object of suspicion; he was confined at Vienna, banished as a state prisoner to Eger in Bohemia, where he wrote his History of Servia, and died in 1711. He frequently refers to the Servian ballads as historical authorities, though he seems to have formed no correct estimate of their poetical merits. Dr. Vuk is at the present hour, I believe, a member of the household of the Hospodar of Servia, and engaged in collecting a farther supply of popular poetry.
Dr. Vuk has also published Narodne Srpske Pripovijetke. A collection of Servian tales. Vienna, 1821.
A Comparison between the Servian and other Slavonic Idioms. Vienna, 1822.
A Specimen of a Translation of the New Testament into Servian. Vienna, 1824. GÖthe, Ueber Kunst und Alterthum, V. ii. 40–42. Among all the Slavonic tribes, many vestiges of idolatry are yet found. The songs with which a wedded pair are accompanied to and from the church contain frequently allusions to Lada (the Slavonian Venus), and the bride wears a wreath of wasilok and ruta (evergreens), and is called a Queen. Serbische Hochzeitslieder. Pest. 1826. A ruined fortress on the banks of the river Morava. White is a favourite Slavonic appellation. In the Russian popular ballad of “Vladimiz and his Round Table,” White Kiev is the title constantly given to that capital, and the lower Russians almost always call Moscow, “Mother Moscow, the white-walled.” “Thou in the Lord my sister,”—“Thou in God my brother,”—“Mother in God,” are common Servian expressions. Predrag—the well-beloved. Nenad—the unhoped-for,—the unexpected. Governor of a province—commander. An extensive plain near the Narenta, in Herzegovina, on which is a village of the same name. I pay cheerful homage to the poetical beauties of the translation of this ballad in “The Servian Minstrelsy,” quoted in the Quarterly Review, No. LXIX. p. 71. The tasteful author has
no doubt greatly embellished the original; but the words in italics are not to be found there.
Stately was she, as the mountain pine tree;
White and rosy-colour intermingled
Were her cheeks, as she had kiss’d the dawning;
Dark and flashing, like two noble jewels,
Were her eyes; and over them were eyebrows,
Thin and black, like leeches from the fountain;
Dark the lashes too; although the ringlets
Hung above in clusters rich and golden.
Softer were her eyelids than the pinions
Of the swallow on the breeze reposing;
Sweeter were the maiden’s lips than honey;
White her teeth, as pearls in ocean ripen’d;
White her breasts, two little panting wild doves;
Soft her speaking, as the wild dove’s murmur;
Bright her smiling, as the burst of sunshine. In Bosnia, on the river Una. A town on the frontiers of Dalmatia. Brother-in-law. The Servians have a number of words to express the shades of relationship. Brat is brother; Sever, the husband’s brother; Shura, the wife’s brother; Snaa, the brother’s wife; Pobratim, the adopted friend. A large commercial town on the river Narenta. “Salve!” the Mahommedan greeting. A translation very slightly varying from Talvj’s is given by GÖthe, in his Kunst und Alterthum, Vol. V. ii. p. 60. Ovo j’glava jednog gospodara, the head of a Hospodar; man of high rank. Scupi, in Macedonia. Vidin, a large fortress in Bulgaria, on the Danube. Nisha, a large fortified city on the Servian frontier. Ipek, a city in Albania. Tzarigrader, Zarigrad, the city of the Tzar—Constantinople. The four Greek patriarchs are those of Constantinople, Jerusalem, Antioch, and Alexandria. Ipek (in Servia) was the fifth patriarchate, though the first in the eyes of the Servians. Vassilenski is no other than Constantinople (Vselenski), though constantly confounded by the uninstructed. All these are Sirmian convents. Krushedol was founded in 1509, by Bishop Maximus Brankovicz, and is celebrated in many Servian legends. It is famous for its collection of reliques. A renowned convent built by the Tzar Lazar, on the Ressava. It was destroyed by the Turks in 1435. Ban, a title frequently used in Servia. Its general acceptation is governor. It may be derived from Pan, the old Slavonic for Lord. Conductors of the marriage festival. The translation of this poem by Goethe, who disclaims any knowledge of the original, is perfectly admirable. It first directed attention to the literature of Servia. His account of it is as follows: “It is now fifty years since I translated the Lament of the noble Bride of Hassan Aga, which is found in the Travels of the AbbÉ Fortis, and in the Morlachian Notices of the Countess Rosenberg. I rendered it from the French version, preserving the rhythmus and the measure of the original.” When Vuk printed his first collection of Servian songs, Goethe was greatly delighted at finding it among them. It was omitted in his other editions, because Vuk had not himself heard it in the Servian language; and it was his determination to publish nothing for whose authenticity he could not himself personally vouch. A translation of this ballad, by Grimm, will be found in the fourth volume of Goethe’s FÜr Kunst und Alterthum, p. 66. Kavavlashka. Karabogdanska. Belgrad. Chekmel-Juprija. Scutari. King, monarch. Governor.
Dok ne najesh dva slichna imena
Dok ne najesh Stojy i Stojana.
These are both Servian names, and the point of the ballad must be seen in their affinity to the verb stojiti, to stand, stojnitza, standing (statio). Neimar.—Master. A small stream of liquid carbonate of lime is still shown on the walls of Scutari, as evidence of the truth of this story. A translation of the poem by Grimm is to be found in the 2d part of the fifth volume of the Kunst und Altherthum, p. 24, and Goethe observes, that it is equally remarkable for its polish and for its barbarously superstitious sentiment. It represents a human victim as murdered in its most disgusting shape. A young woman is immured in order that the fortress of Scutari may be built; and the sacrifice seems less accountable, since oriental usages have generally only required the entombment of consecrated pictures or talismans in order to make castles and asylums impregnable. The Polje Kossova. Amselfeld (German) or Field of Thrushes, was the scene of Servia’s heaviest calamity, and is the subject of her most melancholy songs. A church in the camp. Gromovnik Ilija. I napija u slavu Ristovu. Erdelska Banitza. The wife of the seven-city’d (Transylvanian) Ban. Kalpak—the Hungarian cap. Adrianople. A commercial town in Servian Macedonia, where Dushan built a palace. It was the abode of Marko. Grlo te boleto!—literally, “May thy neck ache!” Starog Krvnika. A large water vessel. Sable cap. Iguman, ????e???. Hegumenos coenobii. Svetogortza, Holy Mountain, Mount Athos. Of the Servian heroes, Marko (ob. 1392) is without comparison the most illustrious. He (says Goethe) is represented as holding almost equal intercourse with the Adrianople sultan, and appears like a coarser representation of the Grecian Hercules or the Persian Rustan, though indeed in a most Scythian and barbaric shape. He mounts a steed (Sharaz), aged a century and a half, himself being three centuries old. He perishes at last in all the plenitude of his strength; nor is it easy to discover why. There are other accounts of Marko’s death, which are more accordant with historical records. Some state that he fell in a battle between the Turks and the Wallachian Voivode Mirscheta, which took place near the village of Rovine. Others say that he perished with his horse in a morass, in Krania, not far from the Danube; and the morass is yet pointed out, where the ruins of an old church are said to mark his burial-place. Others narrate that he was miraculously conveyed away from the field of battle above mentioned, to a mountain-cavern, where his wounds were healed, and where he still lives.—Talvj, vol. i. p. 285. Of this little poem, which Goethe calls “wonderful,” the following is an almost literal translation:—
Full of wine, white branches of the vine-trees
To white Buda’s fortress white had clung them:
No! it was no vine-tree, white and pregnant!
No! it was a pair of faithful lovers,
From their early youth betrothed together.
Now they are compell’d to part untimely.
One address’d the other at their parting,
“Go! my soul! burst out and leave my bosom!
Thou wilt find a hedge-surrounded garden,
And a red-rose branch within the garden;
Pluck a rose from off the branch, and place it,
Place it on thy heart, within thy bosom;
Then behold!—ev’n as that rose is fading,
Fades my heart within thy heart thou loved one!”
And thus answer’d then the other lover:
“Thou, my soul! turn back a few short paces.
There thou wilt discern a verdant forest;
In it is a fount of crystal water;
In the fount there is a block of marble;
On the marble block a golden goblet;
In the goblet thou wilt find a snow-ball.
Love! take out that snow-ball from the goblet,
Lay it on thy heart within thy bosom;
See it melt—and as it melts, my lov’d one!
So my heart within thy heart is melting.” Smilia, the grapharium arenarium, or “lovely love.” Also a woman’s name. This song is sung at the close of the harvest, when all the reapers are gathered together. Half as many reeds as the number of persons present are so bound that no one can distinguish the two ends which belong to the same reed. Each man takes one end of the reeds on one side, each of the women takes one end at the other:—The withes that bind the reeds are severed, and the couples that hold the same reed kiss one another. Kalpak—the fur cap of the Servians. This is one of the songs sung at the breaking up of the company, addressed to the giver of the festival. Mushko chedo (male child). The male sex are in Servia, as elsewhere, deemed entitled to more care and attention than the other. Herzegovina. S. Sabba. Svszde, star, is of the feminine gender. Sun is feminine in Servian. Smederevo—a Servian fortress on the Danube. The Leech, Sanguisuga; but in Servian there is no disagreeable association with the word. It is the name usually employed to describe the beauty of the eyebrows, as swallows’ wings are the simile used for eye-lashes. See p. 27. Vishnia, the universal Sclavonian name of the Vistula cherry-tree. The Cerasum apronianum of LinnÉ. The Vila nearly corresponds to the Peri of the Persians, and the WÖla of the Scandinavians. Radisha, is the name of a man. Radovanic—joy. Lepota as the Servian word for Beauty. I shall be accused of having decorated this. The translation is more free than I have generally given; but in order to show how little I have deviated from the thoughts of the original, I give the conclusion.
“Ako bi te u pjesmu pjevala,
Pjesma ide od usta do usta,
Pa che dochi u pogana usta;
Ako bi te u rukave vesla,
Rukav che se odma isderati,
Pa che tvoje ime poginuti;
Ako bi te u Knigu pisala
Kniga ide od ruke do ruke,
Pa che dochi u pogane ruke.” Vuk i. p. 200. One of the distinguishing titles of the Vila is that here given; sabejam oblake, the cloud-gatherer. ?efe???e?et??, in the classical mythology, is one of the names of Jupiter. Sarajevo—A large commercial city in Bosnia, on the river Miljazka. The popular national dance of the Servians. Bosiljak—the Ocimum basilicum of LinnÉ. Sudija. Kaloper. Balsamita vulgaris. LinnÉ. Bosiljak, see p. 185. The cuckoo (kukavitza) according to Servian tradition, was a maiden who mourned so unceasingly for a dead brother, that she was changed into a bird, and thence continues without rest her melancholy note. A Servian girl who has lost a brother never hears a cuckoo without shedding tears.—“I a poor cuckoo,” is equivalent to “woe is me!” Lado, the vocative of Lada, the goddess of love, in the old Slavonian mythology. Lado! is a melancholy interjection in Servian, whereas Lele! the vocative of Lela, the god of love, has frequently a cheerful association: Polela (after love), the goddess of marriage, is also sometimes apostrophised.
Talvj remarks, that Ljad, in Russ, signifies misfortune. In common parlance, Lele mene (Servian) imports Woe is me! Milinar. The Miller. Wesely imagines that this expression has got introduced into Servian poetry by the influence of the interesting ballad on the marriage of Maximus Tzernojevich (see Quarterly Review for Dec. 1826). The intimate intercourse which existed between Servia and Venice may account for the phraseology. Original, son-in-law. I have only chosen a few of the songs used during the marriage festival. But a volume might be filled with them. Every step of the ceremony, which lasts many days, is accompanied by music and poetry. A very interesting description of it will be found in the introduction to Talvj’s second volume. Aulimarama.
