Perun God Russian by Angela

[Dept of PMM Artists & things]

Perun the supreme god of the ancient Russians, who regarded him as the maker of lightning, lord of the sky and the weather. They believed that Perun was the king of the gods, the lord of all things.

Perun was a warrior god, the protector of Varangians. The thunder was his weapon, but he also had a bow and arrows, brandished a heavy bat, an ax and also a spear. Which Lord of družina, Perun accompanied the armies in the military campaigns, and could ensure victory or defeat in battle.

Ancient Russians did not recognize any effect on the fate of men, but when they
were in danger of death or because they are sick, or because it was
wartime, they promised sacrifices to the god of thunder to their
subsequent escape from death. In this way they believed they could buy their salvation.

The oak trees were sacred to Perun, especially those raised in the hills, close to the sky. And under the oaks, in fact, our ancestors used to make sacrifices to the god. Greek historians report that when merchants and travelers Slavs came from
somewhere, did not neglect to meet under an oak tree to make the
necessary sacrifices to "the god of thunder maker." In general, the roosters were sacrificed, and at major festivals, bulls, bears or sheep.

The Russians of old Perun held in high esteem. At the time that the Rus' had not yet renounced the pagan gods, the idol
of Perun, the head of silver mustache and gold rose on top of the hill
Boričev in Kiev. Along with the idol of Perun were CHorse, Daž'bog, Stribog, and Simar'gl Mokošica '.
"Perun" - Painting by Andrei Klimenko



2 - Perun AND FOR THE BLADES OF OUR SWORDS

that time, the treaties of the Russian military and trade often ended with
an oath to keep his word to Perun and the blades of their swords.

When the sage Oleg, Regent of Kiev, concluded peace with the emperors of
Constantinople, the world in the year 6415 [907], he and his men,
according to Russian law, on their arms and swore their god Perun, and
also Veles on the god of the herds. In
such oaths, in fact, Perun was indeed often invoked together with
Veles: so they were called as witnesses to the sanctity of the pact so
as the lord of heaven on earth.

When, some years later, in 6453 [945], it fell to the Grand Prince Igor
'Rjurikevič swear peace with Constantinople, he went up the hill
consecrated to Perun, deposits them in their weapons, shields, and gold,
and there soon oath. The Russian Christians instead went to pay a similar oath in the church of St. Elias.

Similarly, when his son, the Grand Prince Sviatoslav Igorevich shook the new pact
with the Byzantine emperor, in 6479 [971], said aloud: - If you do not
observe any article of this covenant, which I and those who are with me and below me, we are cursed by God in whom we believe, from Perun and Veles god of the herds!



3 - After the departure of PAGANISM

hen the Grand Prince Vladimir Svjatoslavič denied the pagan gods and
ordered all the people at the baptism of Rus', he ordered to pull down
the idols, and burn them to pieces. The
idol of Perun, by order of Grand Prince, was thrown to the ground and
twelve men beat him with sticks, then was tied to the tail of a horse
and dragged into the river, where it was left to the current.

However, many centuries passed before the people forget the cult of the mighty god Perun. A long-lasted the dvoeverie, bicredenza that sad situation in which the worship of Christ, other by the pagan gods. The evangelists were complaining that, in rural areas, the people continued
to worship Perun and other gods and pay tribute to their sacrifices.



4 - Perun and Elijah

with the passage of time, when the gods were forgotten, the figure of Perun
survived transformed into that of the biblical prophet Elijah, Elijah
told the thunderstruck [Ilya Gromovnik], which is still depicted in the
icons sitting on a chariot of fire, sometimes driving out the devils who try to escape from turning into animals, target it with lightning.

Farmers particularly Russians venerate the prophet Elijah, mainly because they
assume that exercises control over the forces of nature, including the
rain that watered their crops and the fire that burned their homes. Elijah
is therefore a continuation of Perun, and those illiterate peasants are
passed from father to son devotedly icons on the walls dell'izba as
talismans against bad luck, of course with all the legends to the figure
of Elijah.

The day of the feast of the prophet, July 20 (according to the Russian Orthodox calendar) in
many places are sacrificed to Elijah oxen or cows, as it was a time to
Perun.

I - PRESENCE OF SOURCES IN ANCIENT Perun

Despite the importance Perun had to have among the ancient Slavs, his name has survived in a very limited number of sources.

The Chronicle of the Years Past quotes him all five times. The first three quotes regarding the oaths and attesting as many peace
treaties with Constantinople, narrower than the great princes Oleg
[6415/907], Igor 'Rjurikevič [6453/945] and Sviatoslav Igorevich
[6479/971]

Царь же Леонъ со Олександромъ миръ сотвориста со Олгом, имшеся по дань и ротЂ заходивше межы собою,
целовавше сами крестъ, а Олга водивше на роту и мужи его по Рускому
закону, кляшася оружьемъ своим, и Перуном, богомъ своим, и Волосомъ,
скотьемъ богомъ , и утвердиша миръ.


The emperors Leo and Alexander concluded peace with Oleg, agreements on
mutual tax and giving himself the oath, kissed the cross and invited
Oleg to take an oath, and the men swore him in accordance with the
Russian law on their arms, and Perun, their god, and Veles, the god of herds, and signed a peace treaty.

Chronicle of the Years Past [6415/907]

Заутра призва Игорь слы, и приде на холмъ, кде стояше Перунъ, и покладоша
оружье свое, и щиты и золото, и ходи Игорь ротЂ и люди его, елико
поганыхъ руси; а хрестеяную русь водиша ротЂ в церкви святаго Ильи ..


The next day, Igor 'he told the ambassadors and went up the hill on which
was Perun, and deposed their weapons, and shields, and gold, and swore
allegiance Igor' and his men, the Russian pagans, while the Russian
Christian oath in the church of St. Elias ...
Chronicle of the Years Past [6453/945]

Аще ли от тЂхъ самЂхъ прежереченыхъ не съхранимъ, азъ же и со мною и подо
мною, да имЂемъ клятву от бога, въ его же вЂруемъ в Перуна и въ Волоса,
скотья бога, и да будемъ золоти, яко золото, и своимъ оружьемь да
исЂчени будемъ.


If you do not observe any article [of the covenant], which I and those who
are with me and below me, we are cursed by God in whom we believe, from
Perun and Veles god of herds and become yellow as gold and that our own weapon pierces us.

Chronicle of the Years Past [6479/971]

The fourth quote is one of the 'Canon of Vladimir [6488/980], which we have already dealt with [see]. It tells the story of how Grand Prince Vladimir had lifted up on the hill
in Kiev Boričev six statues of many deities, whose main destination was
the idol of Perun:

И нача княжити Володимеръ въ Кие†единъ, и постави кумиры на холму внЂ двора
теремнаго: Перуна древяна, а главу его сребрену, а усъ златъ, и Хърса,
Дажьбога, и Стрибога и Симарьгла, и Мокошь.


And he began to reign in Vladimir in Kiev alone, and erected statues on the
hill that was behind the Terem: Perun of wood, with silver head and a
mustache of gold, and CHorse, and Daž'bog, and Stribog, and Semargl, and Mokošica '.

Chronicle of the Years Past [6488/980]
(Translated by Itala Pia Sbriziolo)

In the fifth and last cited [6496/988], which takes place eight years
after the rise of the idols, it is said instead of killing them, in
following the conversion of Grand Prince Vladimir to Christianity,
followed by the obligation to conversion of the entire Russian people:

Яко приде, повелЂ кумиры испроврещи, овы исЂщи, а другия огневи предати. Перуна же повелЂ привязати коневи къ хвосту и влещи с горы по Боричеву на Ручай, 12 мужа пристави тети жезльемь ...


When [Vladimir] arrived [in Kiev] ordered to shoot down the idols to pieces and some other focus. Perun ordered to tie the tail of a horse and dragged [him] down the hill to
the stream Boričev; twelve men gave orders to strike him with sticks ...

Chronicle of the Years Past [6496/988]

Perun is also mentioned in Lev gramota Danilovic, Prince of Galicia, in 1302,
where we read that God was worshiped in the top of a hill [OT toj do
Perunova duba gore gory sklon].

Perun is still cited in several Slovo, works that criticize and condemn paganism. It is subjective sources, given their negative attitude towards the pagan world.

... Not being able to withstand the Christians who live in and believe in
dvoevorie Perun, in CHorse in SEM R'gl in Mokošica '...

... Those who pray the fire under the poker, the vile, Mokošica ', Sem,
R'gl, Perun, Volos god of cattle, CHorse, Rod, and all the Rožanicy
cursed their gods ...

Old Russian texts Church> Sermon Christoljubec

... These duties also sacrifices the Slavs: the vile, to Mokošica ', a
Diva, in Perun, a CHorse, Rod and Rožanicy, the upyr, the beregyni to
Pereplut' and turning, they drink for him the horns ...

... But now in the suburbs, pray to the god Perun, and cursed and CHorse Mokošica 'and this coward and do it secretly ...

Old Russian texts Church> Sermon of St. Gregory the Theologian

Further mention of Perun, which demon in a twelfth-century apocryphal Russian entitled "The Virgin's descent to Hell:

And they did the gods of the demons [called] Trojans, CHorse, Veles and
Perun, and they worshiped these evil demons they worshiped them.

The descent of the Virgin into Hell



II - ANALYSIS OF SEMANTIC

The etymology of the name of the god Perun, which occurs in the form of
ancient Russian Perunŭ, moves in a semantic field fairly consistent,
however, has given concern to many philologists. The
comparison with other proposed by Roman Jakobson divine appointment,
such as Sanskrit Parjanya, Perkunas Lithuanian, Albanian, and the Norse
of Peren-Fjörgynn (Jakobson 1970), was not considered fully satisfactory
(Vyncke, 1970) since these four theonyms not even
agree among themselves (Parjanya assumes, for example, sound
un'affricata [ʤ] where Perkunas has the voiced fricative [k], Peren-of
deriving perhaps from a Latin imperatorem, while the male seems to be
secondary Fjörgynn compared to female Fjörgyn) (Bell 1994).

More prudent use the old etymology proposed by Vittore Pisani, who was
limited to comparing the theonym Perun as the Baltic god of thunder,
which is in Lithuanian and Latvian Perkunas Pērkons, admitting that
after the Slavic form has lost the voiced velar
[k] for combination with the verb paraetimologico old Russian pear
'hit', initially through a form * Perynu (preserved in various place
names: Perinplanina, Perynskoj Monastir) and from there to the name
Perunŭ. The three theonyms Perun,
Perkunas Pērkons and would in turn derived from an Indo-European *
PERKUOS "oak," perhaps in the original meaning of "lord of the oak"
(Pisani 1949, Bell 1994). Some scholars such as
Jakobson and Brückner have devised ingenious artifices to explain the
loss of [k] (Brückner 1918, Jakobson 1970).

Other scholars disagree in corradicalità of Perun with the group Perkunas /
Pērkons theonym and argue that the slave is instead to be connected with
Polish piórun "thunder" or the Ukrainian Perun "flash". But perhaps the time had first perunŭ hypostatize as the name of god, and then be liable to designate the lightning.

Whatever the correct etymology of theonym history, the name of Perun ends to be tied or with the "Oak" or the "thunder". Now these two hypotheses are not mutually incompatible, as a link between
lightning and the oak god appears to be a hallmark of many Indo-European
mythologies. In Greece there was a Zeus
Phēgōnaîos; in a Phrygian Zeus Bagaîos; in Rome also had a Jupiter
Quercus, within a Celtic Jupiter Baginatis (Pisani 1949). You can still remember the Hercynia Silva (<Percynia). The oak was also sacred to Þórr in the Germanic world. Besides
that the Slavs worshiped the god fulminant under the oaks, make a
statement explicitly Constantine Porphyrogenitus in his administration
of the empire [9], where he writes that some Slavs, landed on the island
of San Gregorio, celebrated a sacrifice to Zeus at huge oak tree. The Benedictine Herbord in the Life of Otto, remember that the common people adored Szczecin an oak. Therefore,
if the oak was an object of veneration and a center of cultural
practices, this is to strengthen the hypothesis of a connection of
worship, as well as etymology, the name of the highest among the Slavic
god and the name of the tree (Bell 1994). In
short, whether you recall the lightning that recalls an oak, the
etymology of the name of Perun always ends up falling into the semantic
field related to the god of thunder.



III - Perun, Pan-Slavic Russian or God?

Among experts there is no unanimity on the fact that only a god Perun was Varangian-Russian or other Slavic peoples were known. The current conservative insistence on a cult of Perun limited to Russia
alone (Stender-Petersen 1956, Meriggi 1952, Rybakov 1987), sometimes
still restricted to the aristocracy (Aničkov 1914, Brückner 1918).

But the cult of the god was widespread in one way or another by all the
Slavs seems attested by the frequent return of his name in place names
extrarussa: in fact we Prohn in Pomerania, and Piorunowa Piorunka in
Poland, Perunać in the Balkans and so on ( Pisani 1949, Filipović 1954).

In favor of a cult of Pan-Slav Perun, have been proposed as well as indications of languages. Items such as Polish piórun "thunder" or Ukrainian Perun "flash" is likely to come from the name of God and not vice versa. Many popular sayings and proverbs throughout the Slavic area, regularly get
noticed by anthropologists, is not necessarily a god but rather the
lightning struck the same: near Chełm was said for example "the
lightning also falls sull'orfano [na syrotu the
fora bje], it was said in the Carpathians "sometimes thunders out of
the blue" [iv pogodu časom Perun b'e] very kindly and wished "that you
hit a thunderbolt!" [ubij tebja fora!]. There are,
throughout the Slavic world, expressions fora in which the word does
not suggest the lightning but the agent that the flakes. For
example, in Slovenia, in a region where the voice of thunder Perun as a
common name is entirely unknown, was recorded the expression "when
Perun beat [ko je bija Perun] used by mountaineers to say that thunders.
Perun in this case can not be that a person's name. Same thing for Polish expression translates to 'Go to hell! "[Iz do Pióruna!]. (Gasperini 1973)

Gasperini relates a curious episode yet registered in Ukraine. In 1901 Bystrikova had died in the district of Starodub, an old farmer who
had the habit, before lighting the fire in a dryer to dry the grain,
take off his cap and make the sign of the cross saying, "God, give us
health ! [From the Bog, dra!]. If you asked who it was addressed, the farmer replied: "Who, who? A Perun! The fire, it's not a joke! "[Komu, Komu? Perunu, s ni agnem velikaja Stuka!], And added that he had been taught to do so the old ones. As
isolated, according to Gasperini, this episode demonstrates the
unfounded thesis Aničkov Brückner and the aristocratic character of the
cult of Perun (Gasparini 1973).

Proponents of a Pan-Slav Perun usually cite a passage from the Gothic war of
Procopius of Caesarea, which does not mention the name of Perun, but is a
god "maker of lightning" [astrapēs Demiurgos], venerated by the Slavs.


These people in fact, Slovenes and Sell believe that lord of all things is
the only maker god of lightning and he sacrificed oxen and all sorts of
offers. Know nothing of fate, however, recognize
it or no influence on men, but when they are in danger of death or
because they are ill or because they make war, promise, if Scampini of
danger, a sacrifice to the god, in the grace of life, and , survivors, and make the sacrifice promised believe they have bought for that price its salvation. Worship but also rivers and nymphs and other deities and sacrifice them all, and in pulling the auspices of these sacrifices.

Procopius of Caesarea: The Gothic War [III: 14]

The news of Procopius refers more properly to the south-western and
southern Slavs, but the picture that gives us fits the religious views
of the Eastern Slavs, as it distinguishes a supreme god, master of all
things, and not dominated, as the gods Greek, from a fate iron [Heimarmene], plus various deities, including the lower rivers and the nymphs. It
seems likely that this fragment is characteristic of the god struck
Russian Slavic mythology will appear later under the name of Perun
(although other authors have instead associated with the god of
Procopius deus deorum in Helmond talk about the Slavs of the Baltic) .



IV - Perun, SLAVIC RESULT OF THUNDER GOD-Indo-European

The early scholars of Slavic mythology, Perun believed that if only a
result of Slavic Þórr Norse Varangian that had imported from Scandinavia
to Russia, then fusosi tutelary deity with a native (Rożniecki 1901). This
assumption was justified by the fact that the main principles of Kiev,
who swore in the name of Perun, were Varangian race, but also by the
fact that the names of Perun and Þórr derived both in their original
language, the word for ' thunder, "indisputable sign of a" translation "of the Nordic Combined in a Slavic language (Vyncke, 1970). Other
scholars came to depend completely even the figure of that of Perun
Þórr Germanic; Adolf Stender-Petersen believed that the Slavs had not
known at all a god of thunder until the confrontation with the rulers
Varangians not pushed them to create one along the lines of Þórr, which then would be given a name derived from the Slavic word for "thunder" or "flash" (Stender-Petersen 1956). Along
the same line also arises, in more recent times, French Régis Boyer,
that Perun was merely the result of the Scandinavian god Þórr
slavicized, named for some reason than the Mother of God, Fjörgyn (Boyer
1989 ).

These cases all stem, more or less, from the old concept of the Slavs originally
animists who later would develop a similar nature on the Germanic
pantheon, introduced by Varangians. A hypothesis that does not take into account a common Indo-European cultural background as the Slavs as the Germans. It
is unacceptable that the figure of Perun resulting in whole and in part
from that of Þórr, or that God is a Russian slavicized of Scandinavian,
although it is certainly possible that there were narrow influences
between religion and the ancient Varangian -Russian. More
likely, Þórr Perun and figures are equivalent, because different
results, one Germanic and the other slave of the god of thunder
mythologeme, whose roots lie in a common Indo-European mythology.

This is a deity attested throughout the Indo-European area, whose results
are Indra in India, Herakles in Greece, Tarhunta in Anatolia, in
Scandinavia and Þórr Taranis in Gaul. In summary, the archetype of a king of the gods, armed with thunder and protector of the cosmic order. It
would be foolish to assume that the Slavs, also of Indo-European
origin, in the absence of such an important element of a common
heritage. This vision of the Slavic Perun as a
result of the Indo-European god of thunder is accepted today by many key
Slavists (Mikhailov 1995).

The not much information we have about Perun are consistent in the figure due to the
god of the god of thunder mythologeme Indo-European. First
and foremost is the character of Perun, which warrior god, lord of
thunder and storm, to frame it without any doubt in the second function,
along with Indra and Þórr. The link with the oak,
as evidenced by sources and perhaps even etymologically, is a clear
indication that God is aligned with the various Phēgōnaîos, Bagaîos,
Quercus Baginatis and widespread throughout the Indo-European area, and
this is another clear indication that we are dealing with fulminant god. We
also know that Perun was considered the king of the gods, and this is
again the place of the traditional Indo-European god of thunder (see
Indra in the Vedic pantheon), the holder of a royal warrior, more direct
and active than the separate Supreme belongs instead the sky god.

This point is very important because it resolves an ambiguity remained
dormant for decades, if Perun is to consider whether or not the supreme
god of the pantheon paleorusso. The point
is that scholars have always ended up reporting the other mythologies
the classical model, which is why all the supreme deity Zeus were
compared with the greek. In fact, the show
features originating from the greek pantheon Semitic and the gift of
Zeus, essentially a supreme heavenly, is not comparable with the
Indo-European kingship belongs instead to the second function, the
inherent strength warrior. For this reason, while
some scholars confronted with Perun Zeus, making it the supreme god of
pantheon Russian, others hastened to deny the possibility, not fully
justified by the data from the philological and ancient sources. Because
of the confusion of the classical model, many authors ended up
confusing the thunder-god with the sky god, the first bearer of a royal
warrior and the second of a supreme heavenly.

The point is that changes in the different outcomes of the god of thunder
in the various Indo-European cultures has led several movements of
functions and powers, often even with the god of thunder downgrades for
other deities. The data for the Slavic world are limited, but we feel that Perun has remained fairly faithful to the original archetype. As the Vedic Indra, the Russian Perun kept his royal position and remained in effect while a warrior god. If
the Russian translator of Greek Life of Gregory the Healer of Gregory
of Nyssa, made with the greek Zeu vocative Perun, actually identifying
the Slavic god of thunder to the sky god greek, it is only because in
Greece features the interent warrior kingship and character of fulminating belonged to the sky god, Zeus, who had usurped the original god of thunder but Herakles. In
the evolution of the greek myth, Herakles was demoted to the rank of a
simple hero, and lost the lightning, had to be content to pass off the
show with a simple club, while Zeus was redesigned along the lines of
the supreme deities of the Middle East together had
assumed the supreme celestial itself kingship and power over lightning,
but had never become a warrior god and had never had anything to do
with the second function.

We say this to eliminate the misinterpretation: it is logical that the ancient
observers - and many modern scholars - to compare Perun ended with Zeus,
but the two deities, although there are similar characteristics were by
no means equivalent. Perun - repeat - is
the result of Slavic Indo-European thunder-god, a king of the gods, a
warrior god, belonging to the second feature, a lightning god who is the
sacred oak, whose holy day is Thursday. But it is not a sky god, Zeus, which was originally and instead remained.



V - Perun SURVIVAL OF THE FIGURE OF THE PROPHET ELIJAH

Many interesting data on the nature of the Slavic Perun dall'agiografia
Christian can still be inferred, considering that the whole area in
eastern and southern Slavic Perun functions passed to the biblical
prophet Elijah.

It is significant that when in 945 the Russians conclude the peace treaty with the Greeks, the
great prince Igor 'Rjurikevič with its pagan swore "on the hill, on
which was Perun," while the Russians Christians' sworn in Church of St. Elias' (Chronicle of the Years Past [6453/945]). For
some scholars, such as Brückner, this passage from Perun to Elijah
would never have happened and what the people of Slavic tells of Elijah
The Thunder [Ilya Gromovnik] does not concern at all Perun, on the
contrary, the Christian folklore, greek and Russian ,
was attributed to Elijah the domain of clouds and lightning because of
the similarity of his name with the greek sun, helios (Brückner 1918). The
hypothesis of Brückner is ridiculous: there was never found in the
folklore that Elijah is similar to the sun, nor is it clear why the sun
would have a link with clouds and lightning. Rather,
the biblical image of the prophet Elijah rising to heaven in his
chariot of fire is easily comparable to that of a thunder-god, like
Indra or Þórr, which moves in the clouds his chariot, which produces the
noise time.

In most Slavic folk tales are likely to Elijah in the place originally reserved for the thunder god Perun. In the fairy tale marriage between Serbo Mesjac [the moon] and Danica [the
morning star], of which there are several versions, it is said that God
was the first godfather, godfather was the second St. Peter, St. John
and was djever Stari Svat Elijah The Thunder [Ilija Gromovnik]. When God gives the guests the wedding gifts, Elia gives the thunder, lightning and arrows (Vuk 1841, Andrić 1909). In
other versions of the tale Yugoslav this happens when, immediately
after creation, God gives to his holy functions of government on earth
and on this occasion, Elijah gets the thunder and lightning (Grbic 1925,
Čajkanović 1934).

But this tale is simply the result of the widespread legend of the celestial marriage,
one way or another, throughout Eastern Europe. Not only among the Slavs, but also among the Balti and even among many Finno-Ugric peoples. In
the Latvian version, is the god of thunder Pērkons to be invited to the
wedding of a daughter with Dievs Ménessaire [the moon]. Mordvini
are at the thunder-god-paz Purgine get to heaven aboard a troika
V'ezargo to marry the daughter of the sky god: and the troika - like
Elijah's chariot of fire - it shakes the ground and bursting sparks.

On the other hand we must not forget that the functions of Elijah as the
successor of the god of thunder in the Christian era are spread from the
Caucasus to Finland. Among Ossetians, Elijah
appears in the guise of the god of thunder Wacilla, Elijah is back in
Georgia god of thunder, although the Karst, as does Brückner for the
Slavs, who claims in the Caucasus Elia has nothing to do with the
biblical prophet and dates back to Georgian Elua, lightning (Karst 1948). In Finland, Elijah's going to electrocute god Ukko.


Sources
Bifrost

 

SOURCE
Bibliografia essenziale

*

ANDRIĆ Nikola: Ženske pjesme. Zagabria 1909.
*

ANIČKOV E.V.: Jazyčestvo i drevnjaja Rus'. San Pietroburgo 1914.
*

BOYER Régis.: Gli Slavi: Miti, riti, divinità < BONNEFOY Yves [cura]: Dictionnaire des Mythologies. Parigi 1981. ~ Dizionario delle mitologie e delle religioni, 3. Milano 1989.
*

BOYER Régis.: Slavi e Germani: Due mitologie a confronto < BONNEFOY Yves [cura]: «Dictionnaire des Mythologies». Parigi 1981. ~ «Dizionario delle mitologie e delle religioni», 3. Milano 1989.
*

BRÜCKNER Alexander: Mitologia słowiańska. Cracovia 1918. ~ BRÜCKNER Alexander: Mitologia slava. Bologna 1923.
*

ČAJKANOVIĆ Veselin: Resprave i gradja < «Srpski etnografski Zbornik», L. 1934.
*

CAMPANILE Enrico: La religione degli Slavi e dei Balti < FILORAMO Giovanni [cura]: Storia delle religioni, 1: Le religioni del mondo antico. Bari 1994.
*

GASPERINI Evel: Il matriarcato slavo. Firenze 1973.
*

GRBIĆ Savatije M.: Srpski narodni običaji, iz sreza Boljevačkog < «Srpski etnografski Zbornik», XXXII. 1925.
*

IVANOV Vjačeslav • TOPOROV Vladimir: Slavjanskaja mifologija < Mifi narodov mira, II. Mosca 1992.
*

JAKOBSON Roman: Rol' lingvističeskich pokazanij v sravnitel'noj mifologii < VII Meždunarodnyi kongress antropologičeskich i etnografičeskich nauk. Mosca 1970. ~ Linguistic Evidence in Comparative Mythology < Selected Writings, VII.
*

LÉGER Louis: La mythologie slave. Parigi 1901.
*

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*

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PS
Sorry for bad translate