CMYK

CMYK
ISBN 978-86-7025-482-4

2010
CMYK

CMYK



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...................................................................................................................7
.................................................................................................17

,

BREAD CULTURE
BETTER ARE SMALL MORSELS OF BREAD IN COMFORT
THAN FAT FOWLS WITH SORROW

......................................................................................................... 27

LOAF-LIKE IDOLS AND RITUAL BREADS

............................................................................................................. 97

ORDINARY AND RITUAL BREAD

.......................................................................................................... 107

EVOLUTION AND TRANSFORMATION OF RITUAL BREADS

............................................................................................................ 131
:
,
,
THE MOTHER OF BREAD:
FEMALE ASPECTS OF KNEADING TROUGH, OVEN AND CLAY CONTAINER
CREPULJA IN SLAVIC FOLKLORE, IN RELATION WITH PREHISTORIC
TRADITION

................................................................................................................. 169

NEOLITHIC STAMPS FOR BREAD DECORATION

-...................................................................................... 189

BREAD IN CALENDRIC HOLIDAYS AND TRADITIONAL PRACTICES

V
 ................................................................................................................203

THE POSITION OF A BREAD-KNEADING MAID IN TRADITIONAL CULTURE

........................................................................................................ 213



CULT BREAD BETWEEN THE SACRAL AND THE AESTHETIC
IN THE EXAMPLES FROM THE COLLECTION OF CULT-BREADS IN THE
ETHNOGRAPHIC MUSEUM IN BELGRADE

........................................................................................................... 225

( )
AESTHETICS OF BREAD WITH PLASTIC ORNAMENTS
(BASED ON THE ITEMS FROM THE REGION OF STARA ZAGORA)

........................................................................................................ 235

/
MUSEALIZATION OF BREAD
OPPOSING AND/OR POSITIONING OF CULTURE

................................................................................................... 249

MOTIVATIONAL BASE IN THE FORMATION OF WORDS RELATED TO BREAD

-......................................................................................................... 255


LEXIS RELATED TO BREAD IN THE TIMOK DIALECT DICTIONARY BY JAKA
DINI

.......................................................................................................... 259


THE TOPIC OF BREAD IN SERBIAN PAINTING
AFTER THE SECOND WORLD WAR

.............................................................................................................. 269
,
OUR DAILY FLAVOR, AROMA AND SHAPE

VI


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Dimitrije Vujadinovi, BalkanKult Foundation, Belgrade

BREAD CULTURE
Better are small morsels of bread in comfort
than fat fowls with sorrow

Abstract. The author has made a cross-section through the six thousand
years long history of bread culture: from Sumer, Egypt and Jewish
religion and everyday life, Greek mysteries and Roman daily routine, the
Middle Ages, all the way to the revolutions of the 19th and 20th centuries
and our current times. In this, his attention was focused on the key issues
of mythological-religious, symbolic, ritual, technological-manufacturing,
as well as economic, status and political dimensions of bread.
Key words: bread, bread culture, mythology, religion, technology,
revolution.

26
 903.26:392.8637(4)

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. .1 -

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Bronzo dellItalia settentrionale. Mem. Mus. Civ. Nat. Verona, 18, 1970, p. 91 ff.
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Hundt: Donaulndische Einflsse in der Frhen Bronzezeit Norditaliens. Preistoria
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Gebiet der Slowakei whrend der Bronzezeit. Slovensk archeologia, Bratislava, XXI,
1973, i dr.
28


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195196,

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.7

3 G. Trnka: Brotlaibidole in sterreich. Archaeologia Austriaca, Wien, 1982, 66, S. 61-80.

4 J. Btora: Opevnen osada zo starej doby bronzovej v Hostiach. Archeologick
roshledy, Praha, XXXV, 1983, s. 77, Abb. 4: 1.
5 Maria Novotn Bohulav Novotny: Die Maarovce-Kultur. In: Kulturen der Frhbronzezeit

des Karpatenbeckens und Nordbalkans. Hrsg. v. Nikola Tasi. Beograd 1984, S. 323
340. . 330, T. LXXXV, 36.
6 Encyklopdia archeologie. Bohuslav Novotn a kolektiv. Bratislava 1986, s. 504505.
7 Monica andor-Chicideanu: Neue Brotlaibidole aus Ton aus dem Becken der Unteren

Donau. European Archeology online, Feb. 2002.

29


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30


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(Brotlaibidole).8
1982.
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; 7 . ,

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8 Rastko Raajski: Nalaz idola u obliku vekne hleba kod Banatske Palanke. :

. 31. 19881989, str. 1320.

31


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9 Stephanie Hoffmann: Die Entstehung und Entwicklung der mittleren Bronzezeit im

westlichen Mittelgebirgsraum. Inauguraldissertation, vorgelegt von... Bonn 2004; S. 146-149.

10 Juraj Bartk, Rbert Baa: Bochnkov idoly z Veselho. Prspevok k bochnkovm idolom

z zemia Slovenska. In: Zbornk Slovenskho nrodnho mzea. Archeolgia 9. Ronk

XCIII. Bratislava, Slovensk nrodn mzeum, Archeologick mzeum, 1999. 128 s.
32


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11 R. Raajski, str. 15.

12 The Prehistoric Department: Collections of the Stone Age -:
Gradski muzej Vrac 18822002. The Town Museum of Vrac 1882-2002. Vrac, Gradski
muzej, 2002.
13 Predrag Medovi: Praistorija na tlu Vojvodine. Od Panonskog mora do dolaska Rimlja-

na Novi Sad 2001, str. 4546.

14 : . IV. 1936, . 61, . 89 , . .

. 19082008. 2008,
. 256, . 157.
33


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16 .
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17S. Hoffmann, .
18 J. Bartk, R. Baa, .
19 . : Encyclopdia archeolgie, s. 690; Arheoloki leksikon. Prir. Dragoslav

Srejovi. Beograd 1997, str. 811; Djiny pravk Evropy. Miroslav Buchvaldek a
kolektiv. Praha 1985, s. 95.
35


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(Lava-
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20 M. Novotn: Die Beziehungen zum gischen Raum in der lteren Bronzezeit in der
Slowakei. Musaica, 1996, 23, S. 21.
21 J. Bartk, R. Baa, .
22 Eva Hajnalov: Bohnikov idoly s odtlakami rastln. In: Zbornk Slovenskho

nrodnho mzea. Archeolgia 9. Ronk XCIII. Bratislava, Slovensk nrodn

mzeum, Archeologick mzeum, 1999. 128 s.
36


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23 . . I. . 1982, . 28, 30
31. (. . : 1. , .
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24 Kaj Birket-Smith: Putovi kulture. Opa etnologija. Prev. Zvonimir Golob. Zagreb

1960, str. 167. (Matica Hrvatska. Biblioteka ope kulture).

25 , . 416.

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26 Pravk djiny ech. Pispvky autorskho kolektivu zpracoval Radomr Pleiner ve

spoluprci s Alenou Rybovou. Praha 1978, s. 165-166.
27 . . 191.

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28Dejms Dord Frejzer: Zlatna grana. Prouavanje magije i religije. 2. Prev. ivojin
V. Simi. Red. Dejan Petrovi. Beograd 1977, str. 3637. (Biblioteka XX vek. Serija
velikih antropolokih dela)
41


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.. . . . . .
1983, . 4647. . Hermann Kees: Totenglauben und Jenseitsvorstellungen
der alten gypter. Grundlagen und Entwicklung bis zum Ende des Mittleren Reiches.
Berlin 19804, S. 148-149.
30 , II..- 1982, . 211.
31 Lewis Spence: Egypt. London 1994, p. 71.

42


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392, 494-495.
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35 , . 54, 55.
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Jovan Janiijevi, Belgrade

LOAF-LIKE IDOLS AND RITUAL BREADS

Abstract. During the last few decades, investigations in the sites of

particular cultures from the Middle and Early Bronze Age revealed ce-
ramic tiles decorated with characteristic notches and dents on the upper
convex side. Although these findings originate from a wide area encom-
passing southeastern Slovakia and northern Italy, with certain exam-
ples from Hungary, Austria, Germany, eastern Serbia and southwestern
Romania, there is a marked similarity of their forms and ornaments.
Opinions about their purpose and meaning still differ. This is the case of
flat loaf-like clay idols (Brotlaibidole), whose name, although it is not
widely accepted, suggests possible solutions, as confirmed by their
shape. For that very reason, clarification should be sought through a
comparison with the ritual breads and pastries, of which there is exten-
sive documentation and literature. The author based his comparative
research on the widest national and global sample, from Egypt and
Mesopotamia to modern European, particularly Balkan nations, and
studied the prehistory and history of bread, the role of bread grains in
cults, the magic and ritual usage of seeds and, especially, the folkloric
belief in a magical power of sesame, as described in the famous Arabian
tale from 1001 Nights. By their ritual purpose and visual-art proper-
ties, as well as by their correlation with the previous history of agrarian
magic, ritual breads and pastries literally explain the meaning of ce-
ramic loaf-like idols, just like these tiles with unilateral relieves bear
witness of the longevity and significance of bread culture.
Key words: loaf-like idols, bread, fertility cult, agrarian magic,
fertility symbols.

142 Stanka Yaneva: Ritual loaves. Bulgarian folk customs and rituals. Sofia 1983. 63 p.
95
 39(=163.41):2-536.7

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akademija znanosti i umjetnosti, Zagreb 1971, 179.

6 . , Ibidem, 369. , , ,

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18 . B. Jovanovi, Bliskost dalekog, Stylos, Novi Sad 2005, 26.

104


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1927, 20.
105


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.

Bojan Jovanovi, Institute for Balkan Studies in Belgrade

ORDINARY AND RITUAL BREAD

Abstract. Although bread as a basic foodstuff is directly aimed at

life support, its meaning in the religious plane is primarily sacred,
assuming its relationship with supernatural entities, finally
embodied in the Creator. Subsequent Christian proclamation of
bread to be the body of God emphasized what had already been
known. Sacral attitude toward food added to meals the meaning of a
ritual, with which the need for spirituality started developing.
Becoming a means of communication between the reality of the
profane and the sacred, bread will become a substantial factor of all
important rituals and, because of its exceptional significance, it also
gets aesthetically enriched with a series of symbolic elements. As
such, it is extremely significant in the rites of Serbian folk tradition
which mark the crucial moments both in the life-cycle of an
individual and in the annual cycle.

Key words: bread, meal, ritual, symbol, custom.

106
 392.8(497.11)+316.74:2

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116


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128


Sreten Petrovi, Belgrade

EVOLUTION AND TRANSFORMATION OF RITUAL BREADS

Abstract. This paper discusses the issue of transformation of certain

forms of ritual breads and, in this connection, tries to shed light upon
the mental space within which the myth-creating imagination
functions, with special reference to the circumstances conditioning
the creation of specific forms of ritual breads. The author has
primarily analyzed the ritual breads belonging to the agrarian and
annual custom cycles, where special consideration was given to so-
called sickle-shaped breads that correspond to the lunar mythology
and magic.

Key words: religion and magic, lunar and solar mythology, sickle-
shaped bread, myth-creating imagination, symbolic
meaning of rite, tractor as a ritual bread.

129
 903.28(=16)+392.8]:611.65

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, 55, 71, 72, 140, 167, 168, 189, 216, 225, 251, 284; . . ,
, 54; . , , 6; . , . . , 40; .
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Skok, Etimologijski (karlica); , (, ).
: . , . , , 104, 105;
. , , 3336.
6 (, , , , -

).
7 M. Mesnil, A. Popova, Le four, 250.
8 . . , -, 189; (2010); T. Kapetani, Pria, 1521.

137


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138
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139


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10 : R. Higgins, Minoan, 54, 55 (

); M. Gimbutas, The Language, 101102; H. Muller-
Karpe, Handbuch, III, Taf. 362: 18; ,
: . , . , , 108; . -
, , 150, 151.
140
 : , ...

T. III (),
(A. Benac, Prelazna, T. LVIII: 13; T. LXVIII: 6; . Batovi,
Jadranska, T. LXXXV: 14; T. XCII: 4): 1, 2, 4. Kakanj, Bosna; 3. Bribir,
Hrvatska; 5. , ; 69. Smili, Hrvatska.
141


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11S. Peri, Kult-Rhytone; D. leku, Sheep; . Batovi, Jadranska, 559, 560, T.LVIII:
1-3; T. LXVIII: 6; T. LXXXV: 14; M. Gimbutas, The Language, 118 (
).
142
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(P. Skok, Etimologijski, nave).
13 M. Gimbutas, The Language, 76, 77, 122; 133; . ii 1 - . 1,

27, 38, 39, 53, 54; . , . , 220223, . 83, . 85: 8.

143


T. IV ,
, : 1, 2.
(. ii, . 1 / . 2, 124: 1, 195); 3. (.
ii, .1 / . 2, 124: 1); 4. (. ii,
. 1 / . 2, 148, 149) 5. Isaiia Balta Popii, Rducneni,
(Cucuteni Culture, 102: 187, 162); 6. , , Sarva,
(M. Milievi Brada, The transfer, 191 - Fig. 12); 7.
, , , (M. Gimbutas, The
Language, 76 - Fig. 117: 2); 8. ,
, , , (. , , 402).
144
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T. V 1. , , ,
, (. , , 455 . 49); 2.
, , ,
(. . , . . , , . 62); 3.
, , Drgueni Ostrov, Botoani, (Cucuteni Culture,
100: 181); 4, 5. ,
, , , , . (. , .
, . 83: 1, 2); 6. , , ,
, . (M. Garaanin, Centralno, T. XVI: 4); 7.
, , Lipcani, (Cucuteni Culture, 100:
182); 8. , ,
(. ii, . 1 / . 2, 206).
145


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14 . , , 23, 24; M. Gimbutas, The Goods, 72,73; M. Gimbutas,

The Language, 143; Cucuteni Culture, 112: Fig. 211.

, -
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15 ,

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(. ii 1 - . 1, 38, 39, 53, 54).
16 . . , , 203205; . . , . . , 175177; M.

Gimbutas, The Language, 133; . , ; . . , , 23.

146
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18 : M. Bilbija, Cerje; . , . , I,
3436; . , , 6573; . , , 67, 68.
19 1985/86.

,
(M. Bilbija, Cerje;
. , . , I, 3436).
: . ,
(1995), 20; . , (2000), / .
147


T. VI 1. , , , .
(. . , . . , 177); 2.
, , , , . (. ,
(2000), / ); 8.
: . ; 3. , ,
(. . , . . , 79-. 11); 4.
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, 7); 5. , ,
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ii, . 1 / . 2, 80 2); 9. ,
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20 . . , , 162; . . , , 310; -
: K. Levi-Stros, Mitologike, T.1.
21 M. Mesnil, A. Popova, Le four, 242, 243; K. Levi-Stros, Mitologike, T.1, 315; -

: M. Ruttkay, Oven, 277281; -

(): . . , . .
, . 42, . 26, 62, 64.
22 Rjenik hrvatskoga (pe).
23 F. Bezlaj, Etimoloki (pe).
24 . . , - .
25 ,

.
149


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: P. Skok, Etimologijski, pica).
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29 . , . , . , , 18, 19.
30 . , . , . , , 19, 20, 26.
31 . , . , . , , 21, 22, 26, 27.
32 . , . , . , , 2224, 27, 28.
33 . , . , . , , 24, 25, 28, 29.
34 . , . , . , , 2931, 3335.
35 . , . , . , , 3032, 3336.

151


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, 283.
37 . , . , . , , 4449, 6466. -

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38 . , . , . , , 6774, 8495.

152
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. 156; 5. . , . III, . I: a-d); 6. ,
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: . ); 7.
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(D. Zdravkovski, Neolitska, 199).
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154
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43 E. Neumann, The Great Mother, 138, 139, 168, 275.
44 : . . , . . (. , -

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(, ).
45 M. Gimbutas, The Language, 148 - Fig. 228.
46 : . , . , . , , 4449; G.

Naumov, Patterns; 7380; G. Naumov, Housing, 255265.

47 . , . , . , , 3657.

155


T. VIII 1. , 30002400. . . . ., Vinkovci, a

(A. Durman, Vued. orion, 133, 169); 2. , ,
Curmatura, Dolj, (M. Gimbutas, The Language, 150, 151, fig. 223);
3. , 30002400. . .
. ., Vuedol, (A. Durman, Vued. orion, 2528);
4, 5. -, , Martely, Csongrad,
(M. Gimbutas, The Language, 148 Fig. 228).
156
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157


. IX 1. , ,
, (M. Mesnil, A. Popova, Le four, 248 Fig. 2); 2.
( ), ,
, ( : . . , ,
. 44; : . ); 3. (.
, , 5: 2); 4. , ,
(. . , , . 24); 5. ,
, (. . , , . 29); 68.
, , ( : . ,
, 50 T. II: 3, 4, 5); 9. (:
. , : . . , ); 10.
, , , , .
(M. Grbi i dr., Porodin, T. VI: 3).

78; . , , 43, 44; . -, , 68; M. Mesnil, A.

Popova, Le four, 246, 250; . , . , , 97102.
158
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52 . , , 76, 78, 79.
53 . , , 39.
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55 . . , , 152; . , , 49; . --

, , 68; . , . , , 101, 102, 111.

56 . , . . , 42.

159


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`! / - , / , /
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, : -
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.61
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,

57 : M. Mesnil, A. Popova, Le four, 249, 250.

58 M. Mesnil, A. Popova, Le four, 243, 254, 255; . , , 165168.
59 (. . 1067, . 1969.

., . 149).
60 . , . , , 117120; . , . , 200, 210, 211.
61 (. . . 483, .

, , 1967. .; . , . , 211; . , ,
42; M. Mesnil, A. Popova, Le four, 251253.
62 . . , , 51; . , . , 205, 206.

160
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(T. IX: 2).

,
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63 . . , , 104, 147, 148, . 44; . , . -

, , 98100, 120126.
64 . , . , 206. -

(. , , 38; . , , 350), -
.
65 M. Mesnil, A. Popova, Le four, 247, 248, Fig. 2, 250, 252.
66 . , , 74, 75, 78, 79.
67 . , .

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S. Peri, Kult-Rhytone. S. Peri, Kult-Rhytone der neolitischen Viehzchter der
Balkanhalbinsel, Starinar, XLVII, Beograd 1996, 2166.
. , . . ,
, 20002001, 2001, 1121.
. , . , . , . . , . , . , -
: :
, : , 2009, -171.
. , . . , , // , 1980, 347-367.
. .
Rjenik hrvatskoga. Rjenik hrvatskoga ili srpskoga jezika, Zagreb 18981903.
. . , . . , . . . , . . ,
, : , 1994. 144.
M. Ruttkay, Oven. M. Ruttkay, Oven in the early Medieval settlements of South-
Western Slovakia, in: Beard, Ovens and Hearths of the Past. Archaeology and
Baking Traditions of Agriculture Civilisations in Europe and the Near East,
Bruxselles 2002, 271-283.
. . , . . . . . , , :
, 1987, - 782.
. . , . . . . . , , :
, 1981, -606.
P. Skok, Etimologijski. P. Skok, Etimologijski rjenik hrvatskoga ili srpskoga jezika,
Zagreb 1974.
. , . . , ,
, Macedoniae acta archaeologica,
18, 2008, 65-73.
. , . . (ed.), .
, . 12, : ; ,
1998.
. , . , -. . , . , --
( -
), : , 1993.
. , . . , // . ( .),
, : , 53-71.

165


. , . . , (
), -
, 33, 1970, 4354.
. . , (1995). . . , // :
, : , 1995, 156-158.
. . , (1999). . . , // :
, : ,
2, 1999, 45-49.
. . , . . . , // : -
, : , 1995, 310-312.
. , . III, . , III:
, : , 1936,
. 170; . CXXXVI.
D. Zdravkovski, Neolitska. D. Zdravkovski, Neolitska umetnost na obmoju Republike
Makedonije = Neolithic art in the region of the Republic of Macedonia, Ljubljana:
Narodni muzej Slovenije, 2008, -258.
. , . . , , // .
(ed.) , XIII, 2009, 7380.
. , . . . . , , : ,
1989, -140.

Nikos Chausidis, Ss. Cyril and Methodius University in Skopje, Faculty of Philosophy

THE MOTHER OF BREAD:

FEMALE ASPECTS OF KNEADING TROUGH, OVEN AND
CLAY CONTAINER CREPULJA IN SLAVIC FOLKLORE,
IN RELATION WITH PREHISTORIC TRADITION

Abstract. The article applied the concept of semiotic analysis of the

equipment for the traditional making of bread, above all in relation
with the female reproductive organs (womb, vulva and breasts), as
well as with natural elements of similar shapes (a hole in the ground,
furrow, cave, valley). Particular significance is attached to the
kneading trough a vessel in which dough is left to ferment and rise,
primarily in the framework of Slavic ethnography. The mentioned
female meanings are indicated through ritual-magical tradition and
the semantics of lexemes related to this area. Taking these traditions
as a base, an attempt is made to find these objects and their female
meaning in several categories of prehistoric pottery and wooden ves-
sels that have so far been defined in archaeological science as cult
objects: - Neolithic wooden trays; - Cycladic anthropomorphic ves-

166
 : , ...

sels; - so-called zoomorphic and anthropomorphic ritons; other zo-

omorphic and anthropomorphic tripod vessels; - massive hurdle
structures in Neolithic houses. Then the oven is analyzed as the sec-
ond object in which the transformation of dough continues after the
fermentation (baking of bread in relation with maturation of the fe-
tus in the womb). The results of earlier research are summarized, in
which the author presented the meaning of oven as a woman, mother
and womb in extensive Slavic folk traditions (rituals, traditions and
lexical semantics). Then these meanings are identified in the frame-
work of Balkan prehistoric cultures (homemade clay ovens for bread
baking and their miniature models designed in the form of a woman
or a womb). Finally, the mentioned female aspects are summarized
for the crepulja a clay container for bread baking, which is typi-
cal in the South Slavic and Balkan folklore.
Key words: ritualized manufacture, bread, kneading trough, bowl,
crepulja clay container, oven, womb, vulva, dough
rising, conception, pregnancy, fetus, birth.

167
 097:903634]:392.8(497)

.
, -
,
, --

.

K : , , , , .

a -
. -

, 25
(. I . III).1 -
, -
: -
. , -
, , stamp seals,
.,
.2
, .
, -

.

1 : Grbi et al. 1960, 46, T. XXV: 1, 3, 4; 1964, .

XII: 1, 2; et al. 1971, 43, 48, . 130; 1973, 56, . XIII:
17; 1975, . X: 4, 5; Gimbutas 1976, pl. 9; 1976, 32, 34, 44, 42,
45, . 2 3, . 51, . 148, . 153, . 154, . 170, . 171; Bilbija 1986, 36; -
1993, 21, . IV: 1; 2003, 123, . 111; Naumov 2008a, 189191.
2 Cornaggia-Castiglione 1956; Mellart 1967, 220; Makkay 1984; Akkermans and Ver-

hoeven 1995, 2125; Perles 2001, 252; Budja 2003, 119; Dzhanfezova 2003a; Dzhanfe-
zova 2003b; Akkermans et al. 2006, 131; Trkcan 2006; Trkcan 2007; Skeates 2007;
Prijatelj 2007; Naumov 2008a; Naumov 2008b.
169


T. I. ( . ):
1. . 9,6 cm. 2. . 8,3 cm. 3. .
4. . 3,8 cm. 5. . 4,4 cm.
6. . 3,7 cm. 7. .
8. . 3,2 cm. 9. . 6,3 cm.

170


T. II. ( . ):
1. . 4,4 cm. 2. . 10,4 cm. 3. . 6,7
cm. 4. . 4,5 cm. 5. . 2,9 cm.
6. . 3,2 cm. 7. . 5,7 cm. 8. .
7,3 cm. 9. . 7,2 cm.

171


T. III. ( . /7b
. ): 1. . 1,9 cm. 2. . 6,9 cm.
3. . 4,6 cm. 4. . 3,6 cm. 5. . 3,9 cm.
6. . 3,7 cm. 7. . 5,1 cm. 8. ..

172


I.
-
,
.
,
:
, , , .
-
, , -
: .
,
,
-
.
. ,
,
.
-
,
, : , -
, , ,
, -
(. I: 2, 5, 6; . II: 1, 2, 6, 7, 9; . III: 1, 2, 46, 7). -
,
,

(. II: 4; . III: 3).3 -
, -
(. I: 7, 8). , ,
. ,
-
: , , , -
(. I: 1, 3, 4, 9; . II: 5, 6).

3 ,
, ,
.
, -
.
173


II.


,
.4 -
,

. ,
-
.
, -
, , -
-
: atal Hyk (), Nea Nikomedeia, Prasos, Tsan-
gli, Nesonis, Philia, Achilleion Sesklo (). -

( VII VI
. . .) (. IV).5
,
, -
.

,
.
-
, , ,

.6
atal Hyk-
-
, -
.7

4 Budja 2003, 123.

5 ,
, : Naumov 2008b, 6466.
6 Budja 2003, 118, 121, 123; Perles 2001, 288; Bailey 2000, 109, 110; Naumov 2009a,

1119; Naumov in print.

7 Naumov 2008a, 191193; Naumov 2009b, 5.

174


. IV.
: 1. . 2,2 cm ( . ). 2. atal Hyk
(Budja 2003, fig. 2). 3. . 4,3 cm ( . ).
4. atal Hyk . 1,8 cm (Trkcan 2005). 5. . 3,6 cm
( . ). 6. atal Hyk . 5,6 cm (Mellart 1967, fig. 121). 7.
. 2,2 cm ( . ). 8. Bademaaci . 2,0 cm (after zdoan, M. and
Bagelen, N. 1999, fig. 39). 9. ( . ).
10. Hailar (Budja 2003, fig. 5).
175


III.



, , -
.8
, -
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. -
;
-
; -
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--
(T. V: 18).
-

/Giannitsa (), , -
- (T. V: 912). , -
,
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, -
.9
-
,

-

.
-
, -
.10
-
,
-
(T. III: 7).11

8 Naumov 2008a, 193.

9 Winn 1981; Starovi 2004, 1630; Haarman 2005, 228231; Merlini 2005; Merlini
2007.
10 Bilbija 1986, 36.
11 Naumov 2009b.

176


. V. :
1. . 3,7 cm ( . ). 2. . 21,1 cm ( .
). 3. . 7,9 cm ( . ). 4.
. 14 cm ( . ). 5. . 4,3 cm ( . ).
68. ( . ). 6. ; 7. . 14,1 cm; 8. . 18,9 cm. 9.
. 5,1 cm ( . ). 10.
( 1988, . II). 11. (Merlini 2005, fig.
10). 12. ( 1993, . 208. 9).

IV.
,
,

,
.
-
, . (T. VI: 15).12
, -
-
.
, ,
12 Naumov 2008a, 194196.
177


.

-
(T. VI: 68).

T. VI. : 1. (
1993, . 175. 15). 2. . 6,2 cm (Gimbutas 1989, fig. 21). 3. Szentes .
4,5 cm (Makkay 1984, fig. XXX. 1). 4. atal Hyk . 6,6 cm (Trkcan 2006, 47).
5. atal Hyk . 6,2 cm (Trkcan 2006, 48). 6. . 12,4 cm (
. ). 7. . 8,3 ( . ). 8. . 4,2 cm
( . ).

178


-
, -
. -
(), (),
Szentes- () atal Hyk-,13
o -

.
( / ), (
)14 atal Hyk- (
), -
.
, .

V. ,


(, -
), .

-

(T. V; T. VII). -
-
,
atal Hyk- (T. VII).15
-
-
, , ,
(. VI: 4, 5; T. VIII: 1).
,

, -
.
, ,
-
. -

13 :
Makkay 1984, 26, fig. XXX. 1; Gimbutas 1989, 14; 1993, . 175.15;
Trkcan 2007.
14 ( ),

.
15 Naumov 2008a, 194, 196198.

179


. VII.
: 1. . 5,7 cm ( . ). 2.
( . ). 3. ( 2005, .
B11. 18). 4. (Gimbutas 1989, fig. 18). 5.
. 3,4 cm ( . ). 6. . 2,2 cm ( .
). 7. atal Hyk (Gimbutas 1989, fig. 390.2). 8.
. 4,3 cm ( . ). 9.
(Gimbutas 1989, fig. 220). 10. . 3,6 cm ( .
). 11. ( 1993, T. II: 7). 12.
. 6,0 cm ( 1976, . 165).13. . 3,9
cm ( . ). 14. (Sorokin and Borziyak
1998, fig. 5.5). 15. . 8,7cm (Gimbutas 1989, fig. 148.1).

-
,
.
, ,
,
, , , -
,
(T. VII: 815).
, -

180


() ,
.16



.

VI.


.
,
-
, -

( , ,
. ).17 ,
-
.18 -
-
atal Hyk, , ,
, -
,
(. VIII).19
(
).
-
,
: /, ,
, ,
( , , ,

16 1996, 60; Naumov 2008a, 197.

17 : Cornaggia-Castiglione 1956; Mellart 1967,
220; Makkay 1984, 91, Prijatelj 2007, 243;
: Mellart 1967, 220; Makkay 1984, 91; Perles 2001, 252; Budja 2003, 119;
: Akkermans and Verhoeven 1995, 2125; Akkermans
et al. 2006, 131; Dickinson 1994, 189193; Vasilakis 2001; Kircho 1989, 123125; Joshi
and Parpola 1987, XV;
: Talalay 1993,
46; Akkermans and Verhoeven 1995, 23; Akkermans et al. 2006, 131, 132; Budja 2003,
116, 124126; Prijatelj 2007, 247, 248; : Dickinson 1994,
189192; Joshi and Parpola 1987, XVXVII; Kerak 2005, 94.
18 1984, 30; 2005, 98, 128; Naumov 2008a, 198201; Naumov 2009a.
19 Naumov 2008a, 199.

181


. VIII. : 1. atal Hyk . 8,0 cm

(Gimbutas 1989, fig. 222. 3). 2. . 8,8 cm (Gimbutas 1989, fig.
227). 3. . 14,2 cm ( 1936, . 72a). 4.
(Kaneva 1992, . VII. 5). 5. (Kaneva
1992, . VII. 2). 6. . 18,0 ( . 2009, . 223).
7. . 13,0 ( . 2009, . 224).

.).20 -
.

(T. IX).21 -

.
, ,
20 1967; 2005.
21 Naumov 2008a, 199.
182


,
: , , , , , , -
, , , , , .
-
, .22
,
NI ( ), -
.

-
, .

. IX.
: 1. ( 1967, . II. 1). 2.
. 4,5 cm (Makkay 1984, fig. XXIII. 2). 3. . 4,5 cm (Makkay 1984, fig. XXIII.
4). 4. ( 2005, . 20). 5. ( .
). 6. ( 2005, . 3). 7. ( 2005, .
21). 8. atal Hyk . 4,1 cm (Budja 2003, fig. 2). 9. ( 2005, .
16). 10. Szakly . 4,0 cm (Makkay 1984, fig. XV. 2). 11. Eutresis . 5,2 cm
(Makkay 1984, fig. XIII. 3). 12. ( 1967, . II. 4). 13.
() . 6,0 cm (Makkay 1984, fig. VIII. 8).14. ()
( 2003, . 2. 26). 15. ( 1967, . V. 4). 16.
( 1967, . V. 2). 17. ( 1967, . V. 3).

22 1989; 1996; 1997; Mesnil and Popova 2002;

2005, 98, 128; 2008.
183


-
, , , -

.
, ,
, -
,

.
, ,
.
, : I. -
II.
. -
,
.
-

,
, . . ,
,
.

, , ,
.23 -
-
, , -
-
-
.

:
, . . 1984. .
4. : 2934.
, . 2003. . : .
, M. 1936. III. : -
.
, . 1964. . V:
127167. .
. . 1988. 1 . Macedonia Acta Archa-
eologica 9: 3142. .

23 Mellart 1967, 209; Trkcan 2006, 46; Kircho 1989, 123, 124; 2003, 82,

220; Skeates 2007, 186, 195.

184


. ., . ., . ., . . 1971. -
(). .
, . 1993. . , .
Macedoniae Acta Archaeologica 13: 1930. .
. 2003.
. : .
, . 1993. I
. Macedoniae Acta Archaeologica 13: 3141. .
, . , ., 1973. . :
.
, . 1967.
. 30: 91111. .
, . 2005. -
. 3: 1529. .
, ., , . , . 2009. :
.
: .
, . 1996. -
. XLV: 1936. .
, . 1975. . . Zbornik na tipskiot
naroden muzej IVV: 203245. .
, . 1997. . 7
8: 167174. .
, . , . 1976. . :
.
, . , ., 1993. . : -
.
, . 1996.
. 1/1996: 5866. .
, . 2005. . : .
, . 2008.
II. Studia Mythologica Slavica 11: 65103. Ljubljana.
, . 1989. . :
.

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Goce Naumov, Ss. Cyril and Methodius University in Skopje, Faculty of Philosophy

NEOLITHIC STAMPS FOR BREAD DECORATION

Abstract. Based on semantic and visual analyses of ornaments on

Neolithic clay stamps, comparative examination and contextual inter-
pretation of their meanings, the author raises the question of their use,
pointing to the possibility of a symbolic-ritual function of these un-
doubtedly polyfunctional artifacts in the process of preparing and
decorating bread, too.

Key words: Neolith, the Balkans, pastry stamps, ornaments, bread.

187
 392.8:664.6(497.11)
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4 Ljubomir ivkovi, Uvod u istoriju ljudske svesti, Beograd 1957, 166.

192


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6 Mirjana Proi-Dvorni, Kulturni i drutveni znaaj hrane u tradicionalnoj srpskoj

kulturi, Kultura 109/112, knj. II, Beograd: Zavod za prouavanje kulturnog razvitka
2004, 316.
193
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, 23, : , 1982; Duan
Bandi, Tabu u tradicionalnoj kulturi Srba, XX vek, Beograd: Beogradski izdavako-
grafiki zavod, 1980.
8 M. Proi-Dvorni, Kulturni i drutveni znaaj hrane u tradicionalnoj srpskoj kulturi, 319.
9

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19 Sreten Petrovi, Magijsko-mitoloki smisao slavskog obrednog hleba baba u

istonoj Srbiji, , :
, 1997, 719.
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Kruh je velikoduni dar prirode, hrana, koja se ne moe nika-
kvom drugom hranom zamjeniti. Kada smo bolesni, gubimo
elju za kruhom tek kad smo izgubili za svim ostalim; kad nam
se opet ta elja vrati, to je ve znak ozdravljenja. Kruh pristaje
uz svako doba dana, uz svaku dob ivota i uz svaku vrstu
variva: on poboljava svaku drugu hranu, on je otac i loeg i
dobrog varenja. Kad se jede s mesom ili kakvom drugom
hranom, ne gubi nita od svoje slasti. On je tako prisan o-
vjejoj naravi, da mu mi tek to smo se rodili, poklanjamo svu
svoju ljubav, i da ga se do smrtnog asa ne moemo zasititi.22

,
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1996, 51.
21 , . , ,

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22 H. Eduard Jacob, est hiljada godina kruha, Zagreb: Kultura, 1957, 47.

200


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Milina Ivanovi-Barii, Ethnographic Institute of SASA, Belgrade

BREAD IN CALENDRIC HOLIDAYS

AND TRADITIONAL PRACTICES

Abstract. The comprehension of making bread is certainly one of the

important events in the history of human culture. Bread is a foodstuff
with special properties and, unlike many others, it is compatible with
almost all types of food. Bread is a symbol of wealth and poverty, a
part of religious rituals, but also a reflection of cultural comprehen-
sion. On the one hand, it is the food that is usually identified with sur-
vival, and on the other, it is an indicator of the development of civiliza-
tions and the course taken from nature to culture. It is a specific and
perhaps the only foodstuff that goes along with a man for man's entire
lifetime. Even nowadays, the bread is seen as an important part of
celebration. In fact, it is an essential part of the celebration of calendric
holidays and customs that are performed on this occasion. In many
rituals that are held at the annual holidays, bread is an obligatory
segment. These breads are of different shapes, and their most impor-
tant function is providing affluence to the family. The piece of baked
dough which we call bread contains not only the generational experi-
ence of its creation but also the desires, fears, expectations that need to
be fulfilled for everybody who treats it with respect. These are the basic
reasons for the respect and special treatment of bread in certain situa-
tions essential to the community.
Key words: traditional culture, calendric holidays, holiday
practices, food, (ritual) bread, Serbia.

201
 392.81-055.2 (497.2+497.11)

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85-93.
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, . 2002: . - : .
. , 126-140.
Civjan, T. 1987: La femme aux Balkans conservatrice de linformation sacre. In:
Die sttelung der Frau aufdem Balkan. Berlin, 1987.

Stanka Janeva, Ethnographic Institute and Museum BAS, Sofia

THE POSITION OF A BREAD-KNEADING MAID IN

TRADITIONAL CULTURE

Abstract. The bread life correlation represents a significant aspect of

bread. Actions related to the kneading and baking of bread have the
specific meaning of conception and creation of new life, as well as the
universal meaning of yearning for welfare. On the semantic level,
preparation of bread and food is identical to the creation of the world.
These views intensify the role of a bread-kneading woman and her
activities, related to the home and hearth. Excluding extremely rare
participation of men in the kneading of bread, its preparation is entirely
the duty of women. In different stages of her maturation, woman takes
the roles associated with her own realization as a mother or housewife.
Key words: bread-kneading maid, rituals, ritual breads.

212
 39:664.66(497.11)]:069.51(084.12)

.
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Zatim uze hleb, zahvali i razlomi ga

pa im ga dade govorei: Ovo je telo moje koje
se za vas daje. Ovo inite u spomen na me.1

I
-
, -
-
,

1 Leksikon ikonografije, liturgike i simbolike zapadnog krianstva, Zagreb 1979, s. v. kruh.

213


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223


Vesna Marjanovi, Ethnographic Museum in Belgrade

CULT BREAD BETWEEN THE SACRAL AND THE AESTHETIC

in the examples from the collection of cult-breads
in the Ethnographic Museum in Belgrade

Abstract. The Ethnographic Museum in Belgrade stores copies of

the archaic cult-breads that had their role in the celebration of
annual holidays or during the performance of life-cycle rituals. In
addition to their extremely cultic context, most of these items also
have the aesthetic function. Rich decorations geometric, vegetable,
zoomorphic, anthropomorphic, are actually stylized representations
of a mythical perception of the world in the functional-semantic
terms.
In earlier ethnographic literature, cult breads and figural pastries were
treated as a type of sacrifice dedicated to the souls of ancestors or to
agrarian demons and deities that should be expected to provide general
prosperity in the coming year and protection of the household as a whole.
Despite having assumed a Christian character in rituals, cult bread
formally retained its archaic meaning in some regions.

Key words: cult bread, customs, rituals, medium, ornament,

symbol, sacrifice, gift.

224
 391.984:392.8(497.2)

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, . 1960: . :
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1997: . .

Ivanka Petrova, Ethnographic Institute and Museum BAS, Sofia

AESTHETICS OF BREAD WITH PLASTIC ORNAMENTS

(BASED ON THE ITEMS FROM THE REGION OF STARA ZAGORA)

Abstract. In the Bulgarian traditional culture, there are hardly any

cult practices, customs or holidays without the participation of bread, a
universal ritual-magical medium, and, at the same time, universal
bloodless sacrifice. The ritualism in connection with bread preparation,
serving, sharing and consuming occupies a central place in the
traditional calendric holidays. The article discusses the preparation of
the bread with plastic ornaments as a ritual food offered on big
traditional holidays Christmas Eve and Easter, it explores the ritual
actions that are performed with bread and its decorations and analyzes
specific functions of bread in Bulgarian holiday rituals. Special
emphasis is placed on the symbolism, aesthetic properties and aesthetic
role of the bread with plastic ornaments during the holidays. The
collected original material results from the author's field work in the
region of Stara Zagora and refers to the time of the 40's until the end of
the 20th century.
Key words: bread, symbolism, aesthetics, Christmas Eve, Easter.

233
 069.01:392.8

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5 http://www.whatson-kiev.com/index.php?go=News&in=view&id=202
6 http://www.stpetersburg.it/?p=1034&a=12&t=thebreadmuseumofstpetersburg
7 http://www.muzejhleba.com/
8 http://www.kurir-info.rs/aktuelne-vesti/2008-08-04/otvorena-izlozba-sest-hiljada-

godina-kulture-hleba
236
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Vol. 16, No. 3, G. Britain, 1998, 257.

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ivanja 13, Etnografski muzej u Zagrebu, Zagreb..., 303.
27 D. W. Papuga, A Taste of Intangible Heritage: Food Traditions Inside and Outside of

the Museum, Etnoloka istraivanja 13, Etnografski muzej u Zagrebu, Zagreb..., 303.
28 , 53.
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http://creationmuseum.org/
http://www.voanews. com/serbian/ 2009-11-28- voa1.cfm
http://www.museum-brotkultur.de
http://www.whatson-kiev.com/index.php?go=News&in=view&id=202
http://www.stpetersburg.it/?p=1034&a=12&t=thebreadmuseumofstpetersburg
http://www.muzejhleba.com/
http://www.kurir-info.rs/aktuelne-vesti/2008-08-04/otvorena-izlozba-sest-hiljada-
godina-kulture-hleba
http://glassrbije.org/index.php?option=com_content&task=view&id=17004&Itemid=174
http://portal.unesco.org/en/ev.php-
URL_ID=17716&URL_DO=DO_TOPIC&URL_SECTION=201.html
http://www.unesco.org/culture/heritage/intangible/treasures/html_eng/method.shtml)

30
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SECTION=201.html
32D.W. Papuga, . ., 57, :
http://www.unesco.org/culture/heritage/intangible/treasures/html_eng/method.shtml)
246
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, . 60, .
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Papuga D. W. (2004), A Taste of Intangible Heritage: Food Traditions Inside and
Outside of the Museum, Etnoloka istraivanja 10, Etnografski muzej u Zagrebu,
Zagreb, 5162.
. (2006), , :
, , -
. 2, , 4346.
. (2007), -
, LV(1),
, 2007, 157170.
. (1896), , -
, . 2, , .
ari D. (2007/2008), Vizualizacija hrane u muzeju hrana kao muzejski izloak,
Etnoloka istraivanja 13, Etnografski muzej u Zagrebu, Zagreb, 299309.
ola T. (1983), Prema suvremenoj koncepciji muzeologije, Informatologia Yugoslavica
15 (34), Zagreb 1983, 1016.
ola T. (2002), Marketing u muzejima, ili o vrlini i kako je obznaniti, Clio, Beograd.
Veil S. E., The Museum and the Public, Museum Management and Curatorship, Vol. 16,
No. 3, G. Britain, 1998, 257-71.

247


Marko Stojanovi, Ethnographic Museum in Belgrade

MUSEALIZATION OF BREAD
OPPOSING AND/OR POSITIONING OF CULTURE

Abstract. Musealization of ritual breads with the purpose of being

the evidences of culture indicates a cascading process of establish-
ing a museum object as an opponent to the live functional- communi-
cational cultural context. Separation from the temporal paradigm,
based on the relations nature culture nature :: grains nutrition
feces, and the transformation into the status of an exhibit as the
unchangeable condition, eliminate the possibility of symbolic com-
munication developed during the production and use of bread as a
cult object. The museum usage of ritual breads, most often in the
form of artificial plaster casts, reduces the cultural aspect of material
wealth symbolization and achieved communication relations toward
the other world (bread as a bloodless sacrifice) to the aesthetic di-
mension of the form and ornamentation of exhibits.
Key words: musealization, ritual breads, symbolical
communication, artifact, cultural context.

248
 811.163.41282.3:81373.611

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ispeen kruh kao vii stepen prehrambene proizvodnje prema strijem varenom kao
kaa. To je i razlog posuenici. P. Skok: Etimologijski rjenik hrvatskoga ili srpskoga
jezika, . I, 1971, . 673. 20
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253


Nedeljko Bogdanovi, Research Center of the SASA and the University of Ni

MOTIVATIONAL BASE IN THE FORMATION OF WORDS

RELATED TO BREAD

Abstract. This paper explores motivational grounds for the formation

of words denoting bread or words related to bread in the vernaculars of
Southeastern Serbia.
Key words: Serbian language, Prizren-Timok vernaculars, bread,
word formation.

254
 811.163.41282.3373.2:664.6
811.163.41282.3(038)(049.3) .
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255
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257
 -

Ana Savi-Gruji, Institute for the Serbian Language in Belgrade

LEXIS RELATED TO BREAD

IN THE TIMOK DIALECT DICTIONARY BY JAKA DINI

Abstract. The lexis related to bread in Jaka Dini's The Timok Dia-
lect Dictionary is presented in this paper. The excerpted material was
compared with the results achieved by Professor Nedeljko Bogdanovi
in his work Bread and with Bread. Given that this dictionary is of a
differential nature, i.e., that it contains only words different from the
standard language, the lexis related to bread is dialectally colored, too.
Key words: bread, The Timok Dialect Dictionary, dialectal lexis.

258
 75.04(497.11)19/20:664.6
75.072.2 . 75.072.2 . 75.072.2 .

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266


Srdjan Markovi, University of Ni, Faculty of Arts

THE TOPIC OF BREAD IN SERBIAN PAINTING

AFTER THE SECOND WORLD WAR

Abstract. The author discusses the work of three artists of different

generations and poetic commitments, who were dealing with the
theme of bread in specific periods of their respective activities. Here
the coryphaei of Serbian modern art, Miodrag Mia Popovi and
Leonid ejka, as well as the young painter and conceptual artist Saa
Stojanovi Lav, are involved. Although belonging to different, dia-
metrically opposite creative poetics, Popovi and Stojanovi are in-
terconnected by the need to speak critically about contemporary ide-
ologies, issues and developments, for closing the eyes before the tur-
pitude and cruelty of time represents the first step in the process of
gradual conscience dying. Creative endeavors of Leonid ejka, how-
ever, belong to another poetics the poetics dominated by the
awareness of the world and time of destruction, despair, lost faith in
the consistency of the world that surrounds us and, finally, lost hope
that the essence of world, so much searched for, can be discovered
through painting. ejka, to the standards of his own personality, uses
bread as the topic exponent to juxtapose the time of cruelty, that is,
the time in which we live, with the idea and the vertical of a painting
as a possible hope and anticipation.
Key words: bread, painting, social art, landscape painting,
performance, art of painting as hope and anticipation.

267
 664.6:111.852

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gut, was geschtzt, gebilligt, d. i. worin von ihm ein objektiver Wert gesetzt wird.
272
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275


Elijas, Norbert. 2001. Proces civilizacije: sociogenetika i psihogenetika istraivanja.
Sremski Karlovci Novi Sad. Izdavaka knjiarnica Zorana Stojanovia.
, . 2007. . 3: 549574.
Kant, Imanuel. 1975. Kritika moi suenja. Beograd: Beogradski izdavako-grafiki
zavod Redakcija Kultura.
Kant, Immanuel. 2010. Kritik der Urteilskraft. 1790. 2010.
World Wide Web,
http://gutenberg.spiegel.de/?id=5&xid=1370&kapitel=1#gb_found,
Projekt Gutenberg DE Kultur SPIEGEL ONLINE.
iler, Fridrih. 1967. Pisma o estetskom vaspitanju oveka. U: Fridrih iler: O lepom.
(Prevod i komentari: Dr Strahinja Kosti. Izbor i predgovor: Dr Miljan Mojae-
vi). Beograd: Kultura.
Schiller, Friedrich. 2010. Ueber die sthetische Erziehung des Menschen, in einer Reihe
von Briefen. 2010. World Wide Web
http://gutenberg.spiegel.de/?id=5&xid=2397&kapitel=1#gb_found,
Projekt Gutenberg DE Kultur SPIEGEL ONLINE.

Dragan uni, University of Ni, Faculty of Arts

OUR DAILY FLAVOR, AROMA AND SHAPE

Abstract. The author poses and examines the thesis that the aesthetic
dimension of bread (in terms of its qualitative properties available to all
human senses) is important for raising the aesthetic culture of man, and
thus on equal terms with the primary nutritional and ritual function of
bread constitutive of his anthropological and civilizational status.
Along these lines, bearing in mind Kantian typology of satisfaction (the
pleasant, the beautiful, the good), the author tries to show that the atti-
tude toward bread need not be exclusively a relationship with the pleas-
ant, i.e., that bread may also be subject of a specific kind of disinterested
satisfaction.
Key words: bread, pleasant, beautiful, good, senses, judgment of
taste, aesthetic culture.

276
CIP -
,

398.3(082)
664.66:39(=16)(082)
39:111.852(082)

/
. - :
, 2010 ( :
UNIGRAF-X-COPY). - 276 . : . ; 24
cm. - ( ;
# . #4)

,
,


,
. -
. . . - 200. - :
. 7-16. -
. -
. - . .
. - Summaries.

ISBN 978-86-7025-482-4

1. , , 1952 [] [
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a) - - b)
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COBISS.SR-ID 179122188
 CMYK

CMYK
ISBN 978-86-7025-482-4

2010
CMYK

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