Ala (demon) - Connection With Baba Yaga

Connection With 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 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.