Ala (demon)

While some mythological beings are common to all Slavic ethnic groups, ale seem to be exclusive to Bulgarian, Macedonian and Serb folklore. Even so, other Slavic groups also had demons of bad weather. Among North Slavs, this witch was called Baba Yaga, and was imagined as a woman of gigantic stature with a big nose, iron teeth, and protruding chin; it was believed that she ate children, and her presence brought thunderstorms and cold weather. The term baba is present in customs, beliefs, and toponyms of all Slavic groups, usually as a personification of wind, darkness, and rain. This leads some scholars to believe there was a proto-Slavic divinity or demon called Baba, associated with bad weather. Traces of beliefs in that demon are preserved among South Slavs in expressions for the bad weather common in early spring (baba Marta, babini jarci, babine huke, etc.). Brought to the Balkans from the ancient homeland, these beliefs combined with those of the native populations, eventually developing into the personage of the ala. The pre-Slavic Balkan source of the ala is related to the , female demons of bad weather of the Romanians of the Timok Valley, who, like ale, led hail clouds over crops to ruin them, and uprooted trees. A Greek female demon Lamia might also have contributed in the development of the ala. Just like ale, she eats children, and is called gluttonous. In southern Serbia and North Macedonia, , a word derived from lamia, is also a synonym for ala. The Bulgarian lamya has remained a creature distinct from the ala, but shares many similarities with her. The numerous variations in form of ale, ranging from the animal and half-animal to the humanlike concepts, tell us that beliefs in these demons were not uniform. == Etymology ==

The demon’s name in the standard Serbian, ala, comes from dialects which lost the velar fricative, while hala is recorded in a Serbian dialect which has retained this sound and in Bulgarian. For this reason, it is believed that the original name had an initial h-sound, a fact that has led Serbian scholar Ljubinko Radenković to reject the etymology given by several dictionaries, including that of the Serbian Academy of Sciences and Arts, by which the demon’s name comes from the Turkish word ‘ala’ (snake) as that word lacks the h-sound. The name may instead stem from the Greek word for hail, χάλαζα (pronounced ; transliterated chalaza or khalaza). This etymology is proposed by Bulgarian scholar Ivanichka Georgieva, and supported by Bulgarian scholar Rachko Popov and Serbian scholars Slobodan Zečević, According to Serbian scholar Marta Bjeletić, ala and hala stem from the noun *xala in Proto-South-Slavic, the dialect of Proto-Slavic from which South Slavic languages emerged (x in xala represents the voiceless velar fricative). That noun was derived from the Proto-Slavic root *xal-, denoting the fury of the elements. A possible cognate in Kashubian language might be hała - "a large creature or thing". == Appearance ==

Dragon or serpent like demon connected with the wind, and thunderstorm and hail clouds. It was believed in the Gruža region of central Serbia that the ala is invisible, but that she can be heard — her powerful hissing resonated in front of the dark hail clouds. In eastern Bulgaria, ala appeared not in clouds, but in gales and whirlwinds. In other regions of Bulgaria, the ala was seen either as a "bull with huge horns, a black cloud, dark fog or a snake-like monster with six wings and twelve tails". The ala is thought to inhabit remote mountain areas or caves, in which she keeps bad weather. In Bulgarian tradition, thunderstorms and hail clouds were interpreted as a battle between the good dragon or eagle and the evil ala. According to a description from eastern Serbia, the ala is a very large creature with a snake’s body and a horse’s head. A very common opinion is that the ala is the sister of the dragon, and looks more or less like him. By a description recorded in the Boljevac region, the ala is a black and horrible creature in the form of wind. Similarly, in the Homolje region of eastern Serbia, the people imagine the ala as a black wind moving over the land. Wherever she goes, a whirlwind blows, turning like a drill, and those who get exposed to the whirlwind go mad. In Bulgaria too, the ala is a violent wind that sweeps up everything in its way and brings havoc: A belief from the Leskovac region states the ala is a monster with an enormous mouth who holds in her hand a big wooden spoon, with which she grabs and devours everything that gets in her way. One story has it that a man kept such an ala in his barn; she drank thirty liters of milk every day. Another warns that ale in the form of twelve ravens used to take the crops from vineyards. By a belief recorded in the Homolje region, ale that charge to the Moon also display shapeshifting abilities: they repeatedly shift from their basic shape of two-headed snakes to six-fingered men who hold iron pitchforks, black young bulls, big boars, or black wolves, and back. == Effect on humans ==

(depicted) believed that the local ala defended the crops from outsider ale. Ale primarily destroy crops in fields, vineyards, and orchards by leading hail storm clouds overhead, usually during the first half of the summer when grain crops ripen. Ale are also believed to “drink the crops”, or seize the crops of a village and transport them to another place in their huge ears, thereby making some villages poor, and others rich. This was held as the reason why the Aleksandrovac region in central Serbia was so fruitful: it was where ale transported their loot. The people of Kopaonik mountain believed the local ala defended the crops of the area from other ale. If hail destroyed the crops, it was thought that an ala from another area had defeated the local ala and “drunk the crops”. Ale can also spread themselves over fields and thwart the ripening of the crops, or worse, consume the field's fertility, and drink the milk from sheep, especially when it thunders. Ale also possess great strength; when a storm uprooted trees, the people believed that an ala had done it. As several other supernatural entities were also held responsible for bringing hail and torrential rains, when the entity is not explicitly named, it is often impossible to conclude to which the magical measures apply. There was, for example, a custom used when the approach of a thunderstorm was perceived: to bring a table in front of the house, and to put bread, salt, a knife with a black sheath, and an axe with its edge directed skywards on the table. By another custom, a fireplace trivet with its legs directed skywards, knives, forks, and the stub of the Slava candle were put on the table. a species of bloodsucking black fly (of the genus Simulium) that can be lethal to livestock. The legend, recorded in the Požarevac District in the 19th century by Vuk Karadžić, tells how a Serbian man, after a chase, caught and wounded an ala, but she broke away and fled into a cave near Golubac (a town in the district), where she died of the wounds. Ever since, her body has bred the Golubatz flies, and in late spring, they fly out of the cave in a big swarm, spreading as far as Šumadija. People walled up the cave’s opening once, but when the time came for the flies to swarm, the wall shattered. Aloviti men was believed to have been aloviti (ala-like). In Serbia, men believed to possess properties of an ala were called aloviti (ala-like) men, and they were given several explanations. An ala may have sneaked into them; these were recognized by their voracity, because the ala, in order to satisfy her excessive hunger, drove them to eat incessantly. They may also have survived an ala blowing on them – an ala’s breath is usually lethal to humans. These people would then become exceptionally strong. Alternatively, they could be the offspring of an ala and a woman, or could have been born covered with the caul. It was believed that aloviti men could not be killed with a gun or arrow, unless gold or silver was used. Like ale, aloviti men led hail-producing and thunderstorm clouds: when the skies darkened, such a man would fall into a trance, and his spirit would fly out of his body toward the clouds as if his spirit were an ala herself. There was, however, a significant difference – he never led the clouds over the fields of his own village; the damage was done to the neighboring villages. == Adversaries ==

, St. Elijah often replaces the pagan dragon as the ala’s main opponent. Ale have several adversaries, including dragons, zmajeviti (dragon-like) men, eagles, St. Elijah, and St. Sava. The principal enemy of the ala is the dragon; he is able to defeat her and eliminate her harmful effects. Dragons are thus seen as guardians of the fields and harvest, and as protectors against bad weather. When an ala threatens by bringing hail clouds, a dragon comes out to fight with her and drive her away. His main weapon is lightning; thunder represents a fight between ale and dragons (during which ale hide in tall trees). An instance of a more abundant crop at a particular point is explained in the Pčinja region as a result of a dragon having struck an ala with lightning just over that place, making her drop the looted grains she had been carrying in her huge ears. If an ala finds a dragon in a hollow tree, however, she can destroy him by burning the tree. Much like a zduhać, a zmajeviti man lives like everybody else when the weather is nice, but when an ala leads threatening clouds into sight, he falls into a trance and his spirit comes out of his body and flies up to the clouds to fight with the ala, just like a dragon would do. A story from Banat, which was held as true until the 1950s, says that before World War I, an exhausted ala in the form of a giant snake fell from the clouds onto a road. The explanation of the event was that the ala was defeated in her fight with a zmajeviti man; people gave her milk to help her recover. In a Christianized version, the duel involves the Christian St. Elijah and the ala, but there is a belief that the saint and the dragons in fact cooperate: as soon as St. Elijah spots an ala, he summons the dragons, either takes them aboard his chariot or harnesses them to it, and they jointly shoot the ala with lightning. Arrow-shaped stones, like belemnites or stone-age arrowheads, are regarded as materialized lightning bolts imbued with a beneficial magical power, and finding one is a good omen. In a more Christianized version, St. Elijah shoots lightning at the devils who lead the hail clouds; the devils in this case are obviously ale. As shown by these examples, beliefs with various degrees of Christianization, from none to almost complete, can exist side by side. An eagle’s appearance in the sky when thunderclouds threatened was greeted with joy and hope by people who trusted in their power to defeat an ala; after defeating the ala, the eagle led the clouds away from the fields. An explanation for this, recorded in eastern Serbia, is that the eagles which nest in the vicinity of a village want thunderstorms and hail as far as possible from their nestlings, so coincidentally protect the village’s fields as well. The role of eagles, however, was controversial, because in the same region there was a belief that an eagle flying in front of thunderstorm clouds was a manifestation of an ala, leading the clouds toward the crops, rather than driving them away. == Connection with Baba Yaga ==

. In her human-like form, the ala is similar to Baba Yaga. Comparing folk tales, there are similarities between the ala and the Russian Baba Yaga. The aforementioned motif of a stepdaughter coming to an ala’s house in a forest is recorded among Russians too – there a stepdaughter comes to Baba Yaga’s house and feeds her “livestock”. Similar are also the motifs of an ala (by Serbs) and Baba Yaga (by Russians) becoming godmothers to children whom they later eat because the children discover their secret. In the Serbian example, the mother of an ala’s godchild speaks with the ala, and in the Russian, the godchild speaks with Baba Yaga. ;Serbian tale: ::(...) Yesterday, the woman went to the ala’s house with her child, the ala’s godchild. Upon entering the first room, she saw a poker and a broom fighting; in the second room, she saw human legs; in the third, she saw human arms; in the fourth – human flesh; in the fifth – blood; in the sixth – she saw that the ala had taken off her head and was delousing it, while wearing a horse’s head in its place. After that, the ala brought lunch and said to the woman, “Eat, kuma.” “How can I eat after I saw a poker and a broom fighting in the first room?” “Eat, kuma, eat. Those are my maids: they fight about which one should take the broom and sweep.” “How can I eat after I saw human arms and legs in the second and third rooms?” And the ala told her, “Eat, kuma, eat. That is my food.” “How can I eat, kuma, after I saw the sixth room full of blood?” “Eat, kuma, eat. That is the wine that I drink.” “How can I eat after I saw that you had taken your head off and were delousing it, having fixed a horse’s head on yourself?” The ala, after hearing that, ate both the woman and her child. ;Russian tale: ::(...) On her name day, the girl goes to her godmother’s house with cakes to treat her. She comes to the gate – the gate is closed with a human leg; she goes into the yard – there a barrel full of blood; she goes up the stairs – there dead children; the porch is closed with an arm; on the floor – arms, legs; the door is closed with a finger. Baba Yaga comes to meet her at the door and asks her, “Have you seen anything, my dear, on your way to my house?” “I saw,” the girl answers, “the gate closed with a leg.” “That is my iron latch.” “I saw a barrel in the yard full of blood.” “That is my wine, my darling.” “I saw children lying on the stairs.” “Those are my pigs.” “The porch is closed with an arm.” “That is my latch, my golden one.” “I saw in the house a hairy head.” “That is my broom, my curly one,” said Baba Yaga, then got angry with her prying goddaughter and ate her. The two examples witness the chthonic nature of these mythological creatures: a hero can enter the chthonic space and discover the secret of that world, but he is not allowed to relate that secret to other humans. Both the ala and Baba Yaga can be traced back to an older concept of a female demonic divinity: the snakelike mistress of the underworld. == Annotations ==