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Prethodno priopćenje


Suzana Marjanić   ORCID icon ; Intitute of Ethnology and Folklore Research, Zagreb, Croatia

Puni tekst: hrvatski, pdf (234 KB) str. 87-106 preuzimanja: 825* citiraj
APA 6th Edition
Marjanić, S. (2000). VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA. Narodna umjetnost, 37 (2), 87-106. Preuzeto s
MLA 8th Edition
Marjanić, Suzana. "VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA." Narodna umjetnost, vol. 37, br. 2, 2000, str. 87-106. Citirano 30.03.2020.
Chicago 17th Edition
Marjanić, Suzana. "VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA." Narodna umjetnost 37, br. 2 (2000): 87-106.
Marjanić, S. (2000). 'VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA', Narodna umjetnost, 37(2), str. 87-106. Preuzeto s: (Datum pristupa: 30.03.2020.)
Marjanić S. VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA. Narodna umjetnost [Internet]. 2000 [pristupljeno 30.03.2020.];37(2):87-106. Dostupno na:
S. Marjanić, "VATRA KAO DOMOVINA SMRTI U NODILOVOJ RELIGIJI GROBA", Narodna umjetnost, vol.37, br. 2, str. 87-106, 2000. [Online]. Dostupno na: [Citirano: 30.03.2020.]

The starting part of the chapter "The Grave Religion" from the study "Old Faith of Serbs
and Croats" (1885-1890) by Natko Nodilo deals with incorporating Croatian and Serbian
culture and civilization within the pre-Christian context of cremation of the dead. Nodilo is
very cautious when creating the opposition between the (old) Slavic/pre-Christian
incineration and the Christian inhumation; for no matter how he tried to ascribe the Croatian and Serbian pagan ethnos to the pre-Christian cult of the lustral fire, still and
inspite of everything he notes that cremation was not common for all the Slavs. He point
to the Aryans (except for the Iranians) practicing double care of the dead body, by
cremating or burying it, whereas the ritual or cremating -- according to the historical
testimonies -- was most practiced by the Antae (the Eastern branch of the Slavs), the
ancestors of the Russians. When writing about the Croatian and Serbian ethnos, he
assumes that the pagan incineration survived longer in Serbian funeral customs.
For example, he thinks, just as Lubor Niederle does, that the Slavic burying was
adopted only after they have been Christened, but using the archaeological data, Niederle
claims that the Christianized transition to inhumation did not take place immediately.
There was the biritual archaeological period. Lubor Niederle also points to the existence of
the Slavic inhumation also before the Christianization (for example, in Dneiper, and
Danube areas and in the Baltic), under the Roman, Avarian, Byzantene and Frankish
influences, but for the most part under the influence of the bans in the Charles the Great's
capitulary from the year 785. However, the final and real victory of the cult of the Earth
(the grave as regressus ad uterum) was achieved by Christianization.
Discussing the physical and mental boundaries between the soul and the body,
Nodilo induces interpretatively the (old) Slavic practice of incineration, and cites as his
(only) source the report by the Arab traveller Ahmad ibn Fadlan, who was present at the
(status) cremation of an (unknown) Russian nobleman while travelling to visit the
Bulgarian king on the Volga (921-922). However, the Arab traveller's report deals with, as
Niederle points out, the Nordic Russians who were already at that point melting with the
Slavs, which makes this custom untypical (exceptional) for Slavic funeral customs.
Besides that, Nodilo also cites the changed Krek's translation of Ahmad ibn Fadlan's
report; while Krek's translation described cremation in the vessel on the ground, Nodilo
transposes his translation as the cremation in the vessel in water.

Ključne riječi
Natko Nodilo; anthropology of death; incineration vs inhumation; the Slavs

Hrčak ID: 33388



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