This paper discusses the work of M. Dragomanov "Slavs fables about sacrificing own children." These fables are divided into three groups whereas the second group is discussed here. This particular group includes fables on sacrificing one's own child (a son) out of pity for the poor, a few tales from the Ukraine, Bulgaria, and two Serbian folk songs: Deacon Stefan and two angels, and True ordeal of the two God's angels. The analysis shows that all fables encourage merciful behavior. Bad behavior toward the poor, on the other hand, is always punished, and good, desirable behavior even if it includes sacrificing one's own child in order to cure the sick is always rewarded, whereas the sacrificed child becomes resurrected. Serbian folk songs also contain the motif of one's own child sacrifice in order to cure blind or mute people, and here the child gets resurrected too. However, these songs differ greatly from the fables. Namely, they encourage in the name of mercy, the breakdown of certain norms of socially desirable behaviors; like for example, work restrictions on Sundays-and this encouraged breakdown represents the main point of the songs. A request for sacrificing one's own child could have, in addition to altruism, other hidden meanings, for instance, a possible punishment due to the breakdown of religious norms. The songs have multiple layers and meanings. In a nutshell all documents assert the highest ethical principles of Christianity. Nonetheless, human sacrifice, which seems in opposition with Christian values, creates confusion and gives at the same time, a pagan note to these texts. However the author argues that all cited fables contain the connection: sacrifice-salvation-resurrection, which could point out to Christ's own sacrifice.
