View of Mitskite pretstavi za svetot na mrtvite vo tradicionalnata kultura na Makedoncite<br>Mythical Presentations of the World of the Dead in the Traditional Culture in Macedonia</br>

STUDIA MYTHOLOGICA SLAVICAI•1998, 2 4 3-2 5 7 The author discusses the mythical presentations about the existence of two autonomous, different

and opposing realities - this world and that world - the first of which is always marked as “ours” and human, and the second one as a strange and a distant world of demoniac creatures.

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Mythical presentations about the existence of two autonomous, different and opposing realities, this world and that world - the first of which is always marked as “ours” and human, and the second one as a strange and a distant world, a world of demoniac creatures - are the most important and the most defining categories for all structuring and functioning of the traditional cultures.

Although the differences and the distances between them are great, and almost unbridgeable, inter-communication is not impossible. However, a number of ritual prerequisite conditions must be fulfilled in advance in order to realize the communicational relationships between the two different realities that exist continuously. The focus of interest on this occasion will be the investigation of that “other” reality , of that world and one of its segments: the world of the dead - the community of the dead ancestors - which, according to its importance for the traditional cultures, always has priority.

Do all dead members reach the world of the dead?

After the death of a member of the social community, he is no longer an equal member of the community of the living, and he is in a special state which is marginal according to its characteristics. From that moment, the lately deceased person becomes suspicious and all postmortal ceremonies and magic actions around him have only one unique purpose: the suspicious dead person must be led to the community of the dead members, in the world of the dead, for the period of one ceremonial year. This is how the dead person will become a clean, integrated ancestor, a protector of the community of the living persons.

Unfulfillment of the ceremonial activities or use of inappropriate ceremonial - magic equipment and some mistakes by the ceremonial protagonists may lead to a failure of fulfillment or realization of the suspicious dead person in the world of the dead. Such dead persons and their souls, become dirty dead persons being left on the margins between the world of the living persons and the world of the dead persons often ruining the usual relationships among the living persons.

This is why the most important thing, when the dead person is being sent on his way, is to undertake a full ceremonial - magic activity in the real time with real ceremonial equipment and real ceremonial protagonists.

What does it look like and where is the world of the dead?

One of the most important mythical categories about the world of the dead persons which appears in all variants of presentations is the distance. It is always big because the world of the dead persons is “over all seas”, “in the end of the world”, “over nine mountains and nine seas”, “under the ground”, “in the sky”. Especially important for the distance of the mythical code is the fact that it is presented not only spatially but also symbolically.

Mythical Presentations of the World of the Dead in the Traditional Culture in Macedonia

Ljupčo S. Risteski

But what separates these two realities: the world of the living and the world of the dead, is the limit which is always very clearly represented, almost unbridgeable, but not insurmountable. The communication between the worlds is not only possible but it is also necessary as a mutual link. Necessities and interdependence make these two worlds close.

The closeness does not mean intercontamination of the worlds but their temporal destruction and bringing closer of the symbolic spaces through the strictly defined medium of ceremonial - magic actions.

According to the data presented here, we can conclude that the folk point of view of the Macedonians about the structure of the mythical World, like those of many other nations, has a tripartite structure: Upper Land, Under Land and Middle Land. The world of the dead persons is most often located in the Under Land according to the above mentioned cultural and historical interlacing. But, the empire of the dead, especially that of the souls, is in the Upper Land, with God. Having in mind the folk presentations, symbolism, characteristics and functions of the Upper and the Under Land, many mythic codes show their closeness and connection which clearly differentiate both of them from the Middle Land - the human one.

There is another important mythic code about the world of the dead - undifferentiation.

The mythic code of immortality is another characteristic of the world of the dead persons.

Believing that an eternal darkness governs in the world of the dead, in the traditional culture of Macedonians it is a practice to ceremonially take out the seriously sick people in order “to say good bye to the white brightness”, as the most important opposition to what is waiting for them after their death.

To establish any kind of relationship with the world of the dead persons, it is necessary to create a number of ceremonial conditions and it is also most important that the ceremonial protagonist be put into a special state. This state gets the person out of what is profane and places him there in the state of marginality, on the limit between the living persons and the dead persons. This means a built system of action in which there must be all the necessary elements for it to function successfully. When I say this, I have in mind:

- Ceremonial protagonists - “mesarija, mesarka” -the persons who prepare the ritual breads and the food for the people who have come to the funeral, “vodarka, polevarka” - the person who brings water to pour on the grave, close relatives and friends of the dead person;

- Ceremonial states and behavior - we think of the ceremonial delivering of food and clothes, organization of the ceremonial dining table, mourning as a particular state of communication between the Worlds; dreaming.

- Ceremonial time - on holidays;

- Ceremonial space - a grave, a graveyard, the house and the space of the house which has a mythic character - a fire-place, a door-step.