On Returning to the Old Gods

Belief in the Evil Eye: The Evil Eye in Ancient and Folk Beliefs Part 1/2 The belief in the power of the gaze is known throughout the world, and the idea that a person can harm another simply through their eyes is one of the oldest forms of folk belief. In Serbian tradition, this belief is known as urok or the evil eye, and traces of these ideas can be found in ancient sources. The Evil Eye among the Illyrians and Triballi One of the oldest records about people with the evil eye was left by the Roman writer Pliny the Elder (23–79 CE) in his work Naturalis Historia. According to his account, the Greek writer Isigonus claimed that among the Illyrians and Triballi there were people who could cause harm through their gaze. It was believed that such individuals, especially through a gaze filled with anger, could injure or even kill those they looked upon. Pliny also describes unusual physical characteristics associated with them, stating that some were believed to have two pupils in each eye. Similar stories were recorded among other peoples as well, such as the Scythians, where women with similar abilities were mentioned. Who Could Cast the Evil Eye? According to folk beliefs, the evil eye was not connected only to humans. It was believed that some animals could also possess the ability to cause harm through their gaze. However, in many cultures, humans were considered the most common and dangerous sources of the evil eye. Folk traditions made a distinction between those who cast the evil eye intentionally and those who did so unintentionally. The intentional casting of the evil eye was attributed to evil people, sorcerers, and witches, meaning individuals believed to deliberately wish harm upon others. An unintentional evil eye could occur when someone, even without bad intentions, looked at a child, an animal, or something valuable at an unfavorable moment. Across the Balkans, there are numerous records of people believed to possess such abilities. In the region of Skopska Crna Gora, it was said that witches and sorcerers could weaken a person simply through their gaze. In Srem, the konjobarka was believed to be a powerful witch who could knock a person off a horse with her eyes. In Bosnia and Herzegovina, there were stories about women with the evil eye who could cast it either intentionally or unintentionally. @OnReturningtotheOldGods

In a secluded part of the courtyard of Rakovica Monastery, where Patriarch Pavle is buried, there is a bell with the inscription: This bell is intended for breaking clouds. Year 1927. @OnReturningtotheOldGods

Folk Beliefs and Traditions Connected to Storms Some time ago, I wrote about Dodole, one of the most famous Slavic rituals for calling rain. While researching that topic, I came across many other interesting traditions connected with hail, storms, and protecting the harvest. Some of them caught my attention, so now it is time to focus on the customs that were used as protection from storms. For our ancestors, storms were not seen as just a passing weather event. A single hail cloud could destroy months of work in a short time, which is why many protective rituals developed and were passed down from generation to generation. Although they differed from region to region, they all had the same purpose: to protect the home, family, and the fruits of the land. The Axe Against Hail One of the most widespread practices was recorded in western and central Serbia. When dark clouds gathered above the village, the head of the household would go outside and throw an axe or place it into the ground with the blade facing the sky. It was believed that the blade could symbolically cut through the hail cloud and turn it away from the village. In some places, the axe was not thrown but placed on the doorstep or in front of the house, while in others it was directed toward the clouds. Although the details differed, the purpose remained the same: protecting the household and crops. Iron also held a special place, as it was believed in Slavic tradition to have protective power. Because of this, axes, knives, and other metal objects were often part of different protective practices. While researching this topic, I came across an interesting story connected to this tradition. In the past, people in villages had a special place where they chopped wood, a large wooden stump that in some regions was called drvljenik. Before a storm, the axe would be turned on the drvljenik so that the blade faced the sky. According to the story, when thunder started, the man of the house would say that if lightning had to strike, it should strike the drvljenik, while it was believed that the axe blade would break the ice that came with hail clouds. The same story also mentions that before a storm, a three legged wooden stool was taken outside and placed with its legs facing the sky. Throwing Spoons In some parts of eastern Serbia, as well as in the Rasina region, an odd number of spoons, usually three or five, were thrown into the yard when a storm was approaching. In folk tradition, a spoon was not only an everyday object but could also have a symbolic role. It was believed that by doing this, hail would avoid the household or lose its strength before reaching the fields. This example shows that even ordinary objects could become part of protective rituals. The Ringing of Church Bells In many places across Serbia, church bells were rung as soon as dark clouds appeared on the horizon. According to folk belief, their strong sound drove away storms and protected the village from hail. Over time, this practice became part of Christian tradition, but its roots are often connected with older beliefs that noise and sound had the power to drive away danger. Similar beliefs existed in other parts of Europe, where bells and striking metal objects were used as protection against storms. Do you know any other similar beliefs or stories connected with protection from storms, hail, and bad weather? @OnReturningtotheOldGods

Today, many people associate spiritual leadership with priests. Yet in many pre-Christian pagan traditions, women held some of the most respected spiritual roles. As seers, healers, ritual leaders and keepers of sacred knowledge. They guided their communities through prophecy, ceremonies and spiritual practices, helping people navigate both the seen and unseen aspects of life. These women were often regarded as wise and deeply connected to nature, the cycles of life and the spiritual world. Their knowledge was passed down through tradition and experience, making them trusted and respected figures within their communities. Their legacy reminds us that women once played a central role in preserving and practicing the spiritual traditions of their people. Text from @ashbornalruna

Lead Pouring in Folk Tradition Lead pouring is one of the most well known practices of folk divination and ritual protection in the Balkans. Similar customs have also been recorded in other parts of Europe, including Slavic and Germanic communities, where the practice developed different forms and interpretations. In folk tradition, lead pouring was associated with discovering hidden causes of misfortune, removing negative influences, and seeking answers to important life questions. How the Ritual Was Performed The ritual was usually performed by a person regarded within the community as knowledgeable in traditional practices. This was often an older woman whom people approached because of her experience in carrying out such customs. The person receiving the ritual would sit calmly, often covered with a white scarf or cloth, which symbolized protection within folk symbolism. In some regions, chants or prayers were spoken before the ritual, while in others the practice was performed in silence. The lead was melted in a metal container over a fire and then poured into cold water in a single motion. As it cooled rapidly, it formed various shapes that became the basis for interpretation. Interpretation of the Shapes The formed figures were observed from different angles, as it was believed that different positions could reveal different meanings. Interpretations were not strictly fixed but depended on local traditions and the experience of the person performing the ritual. Common symbols in folk interpretations included: ● The cross was associated with protection and freedom from harmful influences. ● The snake could represent hostility, deception, or hidden danger. ● The heart was connected with love, relationships, and emotions. ● The key symbolized new solutions, opportunities, and changes. ● A human figure represented a person who would have an important role in someone’s life. ● A spider or web was associated with obstacles and complicated life circumstances. ● A bird or wings were interpreted as symbols of freedom, travel, or new beginnings. ● The eye represented awareness, intuition, and protection from the evil eye within folk symbolism. The Protective Role of the Custom Besides divination, lead pouring also had a protective role. According to folk beliefs, the melted lead was thought to absorb negative influences during the ritual, which is why the proper disposal of both the lead and the water was considered important after the ceremony. For this reason, the water in which the lead had cooled was not kept in the household. It was most often poured at a crossroads or into running water, according to local customs. Throwing Lead into a River One widespread practice was throwing the hardened lead into a river. In traditional beliefs, the river represented continuous movement and purification, and it was believed that its waters carried away anything harmful or unwanted. This act carried several symbolic meanings. It represented the completion of the ritual, release from negative influences, and separation from unfavorable circumstances of the past. At the same time, it emphasized the connection between humans and nature, especially the importance of water as an element associated with purification in many folk traditions. Although the interpretations and methods of performing the ritual varied from region to region, lead pouring remains one of the most recognizable customs of Balkan traditional culture. Today, it is viewed as part of cultural heritage that reflects how communities throughout history attempted to understand uncertainty, explain misfortune, and find a sense of security. @OnReturningtotheOldGods

Today I had an interesting discussion with several people about the concept of a protective deity, what it truly means to have a relationship with a deity, and where the line lies between sincere spiritual practice and ideas that may come from ego. I invite you to read his post 👆🏻

A Reflection on Tutelarship and Illusory Ideas of Self-Worthiness [Today I held a discussion with several good contacts of mine. Here are their channel links.] – t.me/AionDivinatory – t.me/Folk_Spirit – t.me/OnReturningToTheOldGods ____________ The concept of having a "patron deity" is controversial, for good reason. At the heart of New-Age ideology is one value above all others – the unadulterated elevation of oneself, normally in the name of the pursuit of base desires and sensory pleasures. Think of a conman, for instance, who tries to manipulate a court in a case of insurance fraud scheme, or perhaps a plagiarist selling "get rich quick" books. In this case, we must ask ourselves, what is "having a patron deity", really? One of my contacts remarks, "To claim a patron deity you are essentially saying you are especially loved or at least valuable to a certain God. And to make the claim it better be true,"; another one says, "In my understanding, a patron deity is a god or goddess from whom a person has sought protection through prayer and appropriate offerings or sacrifices. If signs and personal experience indicate that the request has been accepted, that deity is regarded as the person's patron. It is the deity to whom a person primarily turns for protection and to whom they show special reverence through worship and offerings,"; and another contends, "The thing is real, though rare and special. The common refrain today, and the real hybris of those humans who think these relationships are theirs to decide, is that certain types ALL think they're so rare and special - conceitedly taking for granted the gods' judgment on the matter." Essentially, divine patronage to a person, place, or thing, refers to acting out of protection, like a guardianship. What the crux of the issue is at hand is there are narcissistic hildings and self-seekers out there, and, in the spirit of New-Ageism, will jump the gun to proclaim a "patron deity" as if trading a Pokémon card, normally to boost their sense of selfhood, and, what normally follows is a trail of this individual, insultingly toward the divine, having delusions of grandeur. An essential question, however, poses a direct challenge to their superstition: that being, by what evidence do they have to have been especially favored for protecting more than others? It seems these types are misguided at best, and, at worst, guilty of blasphemy and impiety. It all remains an easy pit to find oneself plunging into.

Stop waiting for someone to fix everything. The Nation is broken and no one is going to fix it for us. High crime, high prices, low trust, low esteem. We all want it to get better, and it can if we do the work. We create high trust societies, we build friendships and morale, we create businesses and support them, we generate wealth that is retained and we grow. We show what is possible by leading by example.

Vilinsko kolo - Fairy rings Vilinski krugovi, vilinsko kolo, vrzino kolo or fairy rings in English literature in Slavic folk tradition represent part of beliefs connected to nature and the invisible world that was thought to exist parallel to the human one. These circular formations in grass or rings of mushrooms were not seen as an ordinary natural phenomenon, but as a sign that a certain place was special and set apart from everyday space. Vilinski krugovi are, in Slavic folk tradition, part of beliefs connected to nature and the invisible world that was thought to exist parallel to the human one. These circular formations in grass or rings of mushrooms were not considered an ordinary natural phenomenon, but as a sign that a certain place was special and set apart from everyday space. People believed that vilinski krugovi appeared where fairies had been present, moved through, or played. In this interpretation, the trace in the grass is explained as a result of their circular movement or dance. Because of this, the term vilinsko kolo is often used in tradition to describe the circular dance of fairies that leaves a visible mark in nature. Vilinsko kolo is said to be found near mountain or forest springs. In the fairy playground, gatherings of fairies were described as taking place in the form of dancing and singing in a circular movement. If a person happened to come across such a place, some traditions say that the fairies could pull them into their circle and persuade them to dance with them until they become only a soul. In this sense, vilinsko kolo is not described as a permanent dwelling of fairies, but rather as a place of their occasional night gatherings, games, and celebrations. Numerous historical records mention places referred to as vilinsko kolo. In 1888, a large circular formation was recorded on the border between Serbia and Bulgaria near Vranje. According to records, local villagers avoided the place: The villagers must not enter it at night, they neither mow it nor plow that land. A Place Not for Humans In folk stories, the fairy ring was not considered a space intended for humans. It was believed that anyone who stepped into it entered a space that did not belong to them and disturbed its order. In some accounts, staying inside a fairy ring could cause changes in the perception of time, making a person feel that much more or much less time had passed than it actually had. It is also mentioned that people who spent time there could return disoriented, confused, or with the feeling that they had lost time, which in folk interpretation was linked to the influence of that space. Folk Traditions About the Fairy Ring In oral tradition, the fairy ring is most often described as a place to avoid or not disturb. People observed it with caution, as it represented a space outside the usual human environment and everyday life. Vuk Stefanović Karadžić, in the Serbian Dictionary, notes under the entry for vila that fairies do no harm to anyone unless they are offended by stepping on their kolo or their feast or in some other way. This record reflects the belief that fairies were not inherently harmful, but that disturbing their space or their kolo could be considered dangerous. Similarly, Luka Grđić Bjelokosić recorded traditions from Upper Herzegovina stating that fairies gather in fairy circles where they dance, sing, and rejoice. Woe to anyone who steps onto a fairy circle. These records suggest that entering such a space in folk tradition was seen as something that could have consequences, whether symbolic or within the belief system. @OnReturningtotheOldGods

Did you know that in some Slavic beliefs, the mole was associated with rain, earth, and the underworld? In Belarusian tradition, it was considered a sign of approaching rain, while in some legends it also appears as a human or even a werewolf. If you are interested in Slavic mythology, old beliefs, folklore, and legends, take a look at the channel Slavic Archive. My channel is mainly focused on Serbia, while on her channel you can learn more about the mythology, customs, and folk traditions of Russians and other Slavic peoples. Her channel 👇🏻 https://t.me/slavicarchive

Vidovdan: from ancient beliefs to the present day Today, many people associate Vidovdan exclusively with the Battle of Kosovo and Prince Lazar, but historically speaking, this date has much deeper and older roots that originate from pre-Christian customs of the Slavic peoples. What does Vidovdan mean? The name Vidovdan comes from the word Vid or Svetovid, the name of an ancient Slavic deity associated with light, sight, prophecy, and protection. In translation, “Vidov dan” literally means “the day of Vid,” a day dedicated to this deity. In Slavic mythology, Svetovid was one of the most important gods, especially among the Western Slavs such as the Poles, Czechs, and Slavs from the territory of present-day Germany, such as the Sorbs. Who was Svetovid? Svetovid, or simply Vid, was a god of the sky, light, and prophecy. He was often depicted with four heads facing in four directions, symbolizing his all-seeing nature. It was believed that he knew everything that was happening and could foresee the future. On Rügen, an island in present-day Germany, there was a large temple dedicated to this deity, which was later destroyed by Christians during the Christianization of the Slavs. Why is June 28 important? Vidovdan is associated with the summer solstice, which occurs a few days earlier, usually around June 21. In pagan traditions, this was one of the most important moments of the year, the longest day, when the Sun is at its strongest. People performed rituals related to fertility, health, and the protection of crops, as well as rituals for making important decisions, as it was believed that everything could be seen more clearly at that time. Vidovdan was likely an extension of these customs, with the date gradually adjusted over time. Customs on Vidovdan in pagan times In the pre-Christian period, peoples across the Balkans and the Slavic world of Europe marked this day by: ● Going into nature to sacred places such as groves, springs, and hills ● Offering gifts to the god Vid, most often in the form of bread, grain, milk, and honey ● Practicing divination, especially among young girls who wished to learn about marriage ● Lighting fires, a custom later carried over into Christian holidays such as Ivandan ● Observing the sun, as it was believed that watching the sunrise on this day brings strength and clarity Christianization of Vidovdan With the arrival of Christianity, many pagan festivals were given new meanings. Thus, Vidovdan, as a day of prophecy, light, and the peak of the natural yearly cycle, gradually became associated with the Christian Saint Vitus. Ancient beliefs did not completely disappear but slowly merged with the new religious tradition, and many customs and symbols survived in a transformed form. Among Serbs, Vidovdan later gained even deeper significance through its connection with the Battle of Kosovo in 1389, after which it became a symbol of sacrifice, suffering, honor, freedom, and national identity. Because of this, it today represents one of the most important dates in Serbian historical, cultural, and spiritual tradition. @OnReturningtotheOldGods

The difference between the Dragon and Aždaja in folk religion I have always found folk traditions and stories that mention dragons and Aždaja interesting, because at first glance they seem like the same thing, but in reality they carry completely different meanings in folk belief. As I have read and listened more about them, I realized that people often mix these terms, even though tradition clearly separates them. The dragon as a protective being In Serbian folk tradition, the dragon is mostly a protective and heavenly being. It is associated with storms, fertility, strength and the protection of its own region. In many stories dragons help people and fight against forces that threaten the community. The dragon was believed to be responsible for bringing rain when it was needed, so in folk belief it was seen as a guardian of crops and fertility. In tradition, some heroes are believed to be sons of dragons and carry the title Zmaj. Some of the most well known are Zmaj od Noćaja and Zmaj Ognjeni Vuk, but also Miloš Obilić, Marko Kraljević and Despot Stefan Lazarević. There are many stories spread among the people, especially among Danube fishermen, who allegedly saw a carp rise from the water and transform into a dragon. According to folk belief, a woman could have a relationship with a dragon and give birth to his child. For the sake of a good birth, such relationships were sometimes not considered sinful. It was also believed that children of dragons and dragon women were mostly male. These children were considered extremely strong, almost invincible, very wise and possessing certain supernatural traits. Because of this, many great heroes in folk tradition were believed to be of dragon descent. Thus the grandson of the last Serbian despot, Vuk Grgurević Branković, in folk songs carries the title Zmaj Ognjeni Vuk. His birth is surrounded by mystery, and in folk poetry it is said that he has a wolf paw, an eagle wing and a dragon mark under his armpit, while a blue flame comes out of his mouth. The hero of the First Serbian Uprising Stojan Čupić received the title Zmaj od Noćaja, and Despot Stefan Lazarević was also considered a child of a dragon, which is mentioned in the folk song Empress Milica and the Dragon of Jastrebac. It was believed that children of dragons look like ordinary people, but have a larger head and small wings under their armpits. The dragon in folk tradition represents a kind of mythical ancestor or, as Veselin Čajkanović called it, a mythical hero, which is why great heroes were often considered descendants of dragons. Aždaja as a force of chaos Aždaja, on the other hand, represents a chaotic and destructive force. According to folk beliefs, it usually lives in deep lakes, near large forests, and comes out at midnight to feed. They are also found in large rivers and seas. In Serbian fairy tales they often appear as terrifying many headed monsters that devour people, livestock or demand sacrifices. Their special trait is that their severed heads quickly grow back unless all of them are cut off. The heads of Aždaja are described as similar to the heads of dragons or crocodiles. The name Aždaja is not of Slavic origin but comes from Turkish, and it was preserved because of the Slavic habit of naming dangerous things directly so they would not be called or summoned. In folk songs and fairy tales, dragons and heroes fight against Aždaja. In Christian and folk tradition, especially known is the motif of Saint George killing Aždaja, which further strengthens the symbolism of the struggle between good and evil, so these two beings often appear as opposites, the dragon as a protector of order and community, and Aždaja as the embodiment of chaos, gluttony and destruction. @OnReturningtotheOldGods

I know that my channel is dedicated to Slavic paganism, but I simply want to share this text because it directly touches the topic of the relationship between religions and their influence on European civilization. I consider Christianity to be a religion that emerged from Jewish tradition and therefore I do not view it as an original European religion. When I talk about this topic, I often refer to the thoughts of Marcus Eli Ravage, who in his book presents views on the relationship between Judaism, Christianity, and the influence of Jewish tradition on the development of Western civilization. In the fourth part of A Real Case Against the Jews there is an interesting section where Marcus Eli Ravage begins to speak about history in a broader sense and about how Jews, over a long period of time in Europe, participated in shaping society and religion. He especially addresses Christianity and the idea that certain religious and cultural elements were transferred from Judaism into the wider Western tradition. I will not try to convince you to love us. You do not love us, and that is a fact we have lived with for centuries. We Jews are accustomed to this fact. In fact, it has become part of our identity, part of the way we see the world and ourselves in it. We do not ask that you like what you think about us. It is far more important to understand why you think that way. You say that we are different. You say that we stand apart. You say that we stick together, that we have special ways of surviving in the societies in which we live. All of that is true, but not for the reasons you usually assume. We did not emerge as a problem in your societies. We simply learned how to exist within them. Our tribal customs became the core of your moral code. Our tribal laws became the foundation of all your constitutions and legal systems. Our legends and our folk stories became the sacred knowledge you sing to your children. Our poets filled your hymns and your prayer books. Our national history became an essential part of the teaching of your pastors, priests, and monks. Our kings, statesmen, prophets, and warriors became your heroes. Our ancient small state became your holy land. Our national literature became your Holy Bible. What our people thought and taught became an inseparable weave in your everyday speech and tradition, to the point that no one among you can be considered educated without being close to our ethnic heritage. Jewish craftsmen and Jewish fishermen became your teachers and your saints, with countless statues of their likeness in many cathedrals built in their honor. The Jewish woman became your ideal of motherhood and femininity. The Jewish rebel prophet became the central figure of your religious devotion. We overthrew your idols, pushed aside your ethnic heritage, and replaced it with our God and our tradition. No conquest in history can even be compared to this cleansing carried out by our conquerors toward you. @OnReturningtotheOldGods

Goddess of Winter - Morana @OnReturningtotheOldGods

Happy Summer Solstice 🌞 The summer solstice represents the astronomical moment when the Sun reaches its highest point in the sky in the northern hemisphere. This is when the longest day and the shortest night of the year occur, and it also marks the beginning of summer. This moment does not always happen on the same date, but it most often falls on June 20 or 21, depending on the year. The summer solstice was an important moment in the year for many European peoples. Among Germanic communities, this period was marked by customs connected to the peak of the Sun, fire, and protective rituals in nature. In Slavic tradition, the summer period is associated with customs known as Kupala or Kupala Night. These customs included fire, water, and herbs as key symbols. Bonfires were lit, people jumped over fire for protection and good fortune, and medicinal herbs had a special role, as they were collected during this time. In Serbian tradition, similar customs are connected to Ivanjdan, which is celebrated on July 7. At that time, wreaths are made from flowers and herbs, and many folk customs emphasize the symbolism of nature and its full bloom. I will write more deeply about Ivanjdan in one of my upcoming texts. Although these customs differ in names and local details, what they share is the celebration of light, nature, and the peak of the summer cycle. @OnReturningtotheOldGods

A 19th century Pirot carpet in the format of a so called sijadeh. It should be noted that white Pirot carpets are extremely rare. What particularly draws attention is the kolovrat motif known as Vraško koleno, positioned at the very center of the wreath as its central element. @OnReturningtotheOldGods

The House Snake as a Guardian of the Home and the Souls of Ancestors Before reading this post, I recommend first reading my article about the significance of the threshold in folk religion. Beliefs surrounding the house snake and customs connected to the threshold are closely linked and together form part of a much older system of beliefs concerning ancestors, the home, and the world of the dead. In the folk religion of the Serbs and other Slavic peoples, the house snake was not regarded as an ordinary animal. It was seen as a protector of the household, a guardian spirit, and a being connected to the souls of ancestors. Among the Serbs, many customs were associated with the threshold of the house, and these customs were closely connected to the cult of the dead and the veneration of ancestral spirits. Because of this, the belief in the house snake occupied a special place in traditional religion. While Serbian peasants generally viewed other snakes as dangerous creatures and often killed them, the house snake was treated with reverence. It was believed that every home had its own protective snake. In southern Serbia, people did not even call it a snake, but referred to it simply as "sahibija," meaning the master or owner of the house. According to folk belief, the house snake lived in burrows beneath the house or under the threshold. It was considered harmless and would never bite anyone. However, no one was allowed to harm or kill it, as doing so would bring misfortune upon the household. The snake was regarded as the guardian of the home, and its death was believed to foretell disaster. In the region of Levač, this belief was so strong that a snake found near the house could not be killed under any circumstances. If someone attempted to do so, women would cry out and try to stop them. If a house snake was accidentally killed, it would be covered with a scarf and buried in the ground, receiving the same respect that would be shown to a deceased person. If people wished to remove it from the house, they did not use violence. Instead, they drove it away with incense and the smoke of consecrated herbs. In Bosnia and Herzegovina, it was believed that the house snake was completely white and lived beneath the house. People would often leave milk near the hearth for it. It was said that if they neglected it, the snake would milk the family's cow itself. Similar beliefs were recorded in the village of Orman near Skopje among Serbs as well as other peoples of the region. Researchers who documented these customs believed that they preserved very ancient ideas about the human soul and life after death. Similar traditions also existed in Dalmatia, on the islands of Hvar and in the cities of Split and Šibenik, where the house snake was known as the "smričalina." It was believed to live beneath the threshold and could not be found in a household plagued by misery and poverty. People often left milk for it in a bowl. Many ethnologists believe that the house snake represented the embodiment of ancestors. It was seen as the visible presence of ancestral souls dwelling beneath the threshold of the home, a place that held profound religious significance in traditional belief. For this reason, customs connected with the threshold and the reverence shown to the house snake are thought to originate from a very ancient cult of ancestors. Similar beliefs can be found among other Balkan peoples as well, leading many scholars to conclude that they represent a very old pre Christian layer of religion that survived for centuries after the adoption of Christianity. The house snake therefore stands as one of the oldest surviving expressions of the connection between the living and the dead, the home and the family, the past and the present. @OnReturningtotheOldGods