The Veele
The Serbian legends preserve to this day interesting traces of the worship of those pagan gods and of minor deities—which still occupy a considerable place in the national superstition. The “νύμφαι” and “ποταμὶ” mentioned by the Greek historian Procope, as inferior female divinities inhabiting groves, forests, fountains, springs or lakes, seem to have been retained in the Serbian popular Veela (or Vila—in the singular; Veele or Vile—in the plural). There are several fountains called “Vilin Izvor” in Montenegro (e.g. on Mount Kom), as also in the district of Rudnik in Serbia. During the Renaissance the Serbian poets of Ragusa and other cities of Dalmatia made frequent reference to the nymphs, dryads, and oreads beloved by them as “veele.” The Serbian bards or troubadours from the early fourteenth century to our day have ever glorified and sung of the veele, describing them as very beautiful and eternally young, robed in the whitest and finest gauze, with shimmering golden hair flowing down over snow-white bosoms. Veele were said to have the most sweet voices and were sometimes armed with bows and arrows. Their melodious songs were often heard on the borders of the lakes or in the meadows hidden deep in the forests, or on high mountain-peaks beyond the clouds. They also loved to dance, and their rings are called ‘Vrzino (or Vilino) Kollo.’ In Mount Kom in Montenegro, there is one of these rings which measures about twenty metres across and is called ‘Vilino Kollo.’ The Treaty of Berlin mentions another situated between Vranya and Küstandil, through which ran the Serbo-Bulgarian frontier. When veele were dancing nobody dare disturb them, for they could be very hostile to men. Like the Greek nymphs, veele could also be amicably disposed; and on occasions they assisted the heroes. They could become the sisters of men and of women, and could even marry and have off-springs. But they were not by any means invulnerable. Prince Marko, the favourite hero of the Serbians, was endowed with superhuman strength by a veela who also presented him with a most wonderful courser, ‘Sharatz,’ which was, indeed, almost human. A veela also became his possestrima (Spiritual sister, or ‘sister-in-God’) and when Marko was in urgent need of help, she would descend from the clouds and assist him. But she refused to aid him if he fought in duels on Sundays. On one occasion[3] Marko all but slew the Veela Raviyoyla who wounded his pobratim (brother-in-God) Voïvode Milosh. The veele were wise in the use of herbs, and knew the properties of every flower and berry, therefore Raviyoyla could heal the wounds of Milosh, and his pierced heart was “sounder than ever before.” They believed in God and St. John, and abhorred the Turk. The veele also possessed the power of clairvoyance, and Prince Marko’s ‘sister-in-God’ prophesied his death and that of Sharatz.[4] Veele had power to control tempests and other phenomena of nature; they could change themselves into snakes or swans. When they were offended they could be very cruel; they could kill or take away the senses of any who threatened them with violence; they would lead men into deep waters or raze in a night magnificent buildings and fortresses.[5]
He is instantly pursued by a dense fog
To veele was attributed also the power of deciding the destiny of newly born children. On the seventh night after the birth of a child the Serbian peasant woman watches carefully for the Oossood, a veela who will pronounce the destiny of her infant, and it is the mother only who can hear the voice of the fairy.