Английская Википедия:Dodola and Perperuna

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Шаблон:Short description

Файл:"Watering of Dodola" by Uroš Predić, published in magazine "Orao" in 1892.jpg
The sprinkling of Dodola with water by Uroš Predić (1892).

Dodola (also spelled Dodole, Dudola, Dudula etc.) and Perperuna (also spelled Peperuda, Preperuda, Preperuša, Prporuša, Papaluga etc.), are ancient Slavic rainmaking pagan customs practiced until the 20th century. The tradition is found in South Slavic countries (Bulgaria, Croatia, North Macedonia, Montenegro, and Serbia), as well as in near Albania, Greece, Hungary, Moldova and Romania.

It is a ceremonial ritual of singing and dancing done by young boys and girls in times of droughts. According to some interpretations it was related to Slavic god Perun, and Perperuna could have been a Slavic goddess of rain, and the wife of the supreme deity Perun (god of thunder and weather in the Slavic pantheon).

Names

Шаблон:Quote box The custom's Slavic prototype name is *Perperuna (with variations Preperuna, Peperuna, Preperuda/Peperuda, Pepereda, Preperuga/Peperuga, Peperunga, Pemperuga in Bulgaria and North Macedonia: Prporuša, Parparuša, Preporuša/Preporuča, Preperuša, Barburuša/Barbaruša in Croatia; Peperuda, Papaluga, Papaluda/Paparuda, Babaruta, Mamaruta in Romania and Moldova; Perperouna, Perperinon, Perperouga, Parparouna in Greece; Perperona/Perperone, Rona in Albania; Pirpirunã among Aromanians) and Dodola (including Serbia among previous countries, with variants Dodole, Dudola, Dudula, Dudule, Dudulica, Doda, Dodočka, Dudulejka, Didjulja, Dordolec/Durdulec etc.).Шаблон:SfnШаблон:SfnШаблон:SfnШаблон:SfnШаблон:Sfn They can be found among South Slavs, Albanians, Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians (including regions of Bukovina and Bessarabia).[1]

All variants are considered to be taboo-alternations to "avoid profaning the holy name" of pagan god.Шаблон:SfnШаблон:Sfn According to Roman Jakobson and others perperuna is formed by reduplication of root "per-" (to strike/beat).Шаблон:SfnШаблон:Sfn[2] Those with root "peper-", "papar-" and "pirpir-" were changed accordingly modern words for pepper-tree and poppy plant,Шаблон:SfnШаблон:Sfn possibly also perper and else.[3]Шаблон:Sfn Dimitar Marinov derived it from Bulgarian word for butterfly where in folk beliefs has supernatural powers related to rain,Шаблон:Sfn but according to Jakobson the mythological context of the customs and links explains the Bulgarian entomological names.[4] Michail Arnaudov derived it from Slavic verb "pršiti" (spray).Шаблон:Sfn Petar Skok considered prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash"Шаблон:Sfn).[5] Stanisław Urbańczyk and Michal Łuczyński put into question Jakobson's theonymic derivation, deriving instead from Proto-Slavic *perpera, *perperъka (in Polish przepiórka), name for Common quail, which has a role in Polish harvest rituals and the name of the bride in the wedding dance.Шаблон:SfnШаблон:Sfn These are also related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać, perpac, Old East Slavic poropriti.Шаблон:Sfn

Origin

Файл:Dodola-Perunica by Andrey Shishkin.jpg
The goddess Dodola Perunitsa, warlike mistress of the rainclouds and wife of Perun, as imagined by Andrey Shishkin (2019).

The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom.[6] The fact so similar customs in the Balkans are known by two different names the differences are considered not to be from the same time period and ethnic groups.Шаблон:Sfn

It is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun,[11] and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century).[12][13][14] According to the Slavic theory, it is a (Balto-)Slavic heritage of Proto-Indo-European origin related to Slavic thunder-god Perun. It has parallels in ritual prayers for bringing rain in times of drought dedicated to rain-thunder deity Parjanya recorded in the Vedas and Baltic thunder-god Perkūnas, cognates alongside Perun of Proto-Indo-European weather-god Perkwunos.Шаблон:Sfn The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity Pereplut.Шаблон:SfnШаблон:SfnШаблон:Sfn According to Jakobson, Novgorod Chronicle ("dožd prapruden") and Pskov Chronicle ("dožd praprudoju neiskazaemo silen") could have "East Slavic trace of Peperuda calling forth the rain", and West Slavic god Pripegala reminds of Preperuga/Prepeluga variation and connection with Perun.Шаблон:SfnШаблон:Sfn Serbo-Croatian archaic variant Prporuša and verb prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja").Шаблон:Sfn The name Dodola is cognate with the Lithuanian Dundulis, a word for "thunder" and another name of the Baltic thunder-god Perkūnas.Шаблон:SfnШаблон:Sfn It is also distantly related to Greek Dodona and Daedala.Шаблон:Sfn[15] Bulgarian variant Didjulja is similar to alleged Polish goddess Dzidzilela, and Polish language also has verb dudnić ("to thunder").Шаблон:Sfn According to another interpretation the name Perperuna can be identified as the reduplicated feminine derivative of the name of the male god Perun (per-perun-a), being his female consort, wife and goddess of rain Perperuna Dodola, which parallels the Old Norse couple Fjörgyn–Fjörgynn and the Lithuanian Perkūnas–Perkūnija.Шаблон:SfnШаблон:SfnШаблон:Sfn[16]Шаблон:Sfn Perun's battle against Veles because of Perperuna/Dodola's kidnapping has parallels in Zeus saving of Persephone after Hades carried her underground causing big drought on Earth, also seen in the similarity of the names Perperuna and Persephone.[16]Шаблон:SfnШаблон:Sfn Recent research criticize invention of a Slavic female goddess.Шаблон:Sfn Another explanation for the variations of the name Dodola is relation to the Slavic spring goddess (Dido-)Lada/Lado/Lela,[17] some scholars relate Dodole with pagan custom and songs of Lade (Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"),[18]Шаблон:Sfn[19] and in Žumberak-Križevci for the Preperuša custom was also used term Ladekarice.Шаблон:SfnШаблон:Sfn

Similar customs have been observed in the Balkans, Caucasus, Middle East, and North Africa.Шаблон:SfnШаблон:Sfn[20][21] William Shedden-Ralston noted that Jacob Grimm thought Perperuna/Dodola were "originally identical with the Bavarian Wasservogel and the Austrian Pfingstkönig" rituals.[17] Milenko S. Filipović and Vitomir Belaj, although relating them to the Perun's cult, considering the geographical distribution considered the possibility it also has a Paleo-Balkan background.Шаблон:SfnШаблон:Sfn The Romanian-Aromanian and Greek ethnic origin was rejected by Alan Wace, Maurice Scott Thompson, George Frederick Abbott among others, also noting it was not known in Southern Greece.Шаблон:Sfn One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of Thracian origin.[22][23][24]Шаблон:Sfn

Ritual

Файл:Taniec Perperuny.jpg
A foliage-clad Perperuna/Dodola summons the storm clouds and draws the lightning into a circular temenos with her ecstatic dance: Perperuna's Dance by Marek Hapon (2015).

Perperuna and Dodola are considered very similar pagan customs with common origin,Шаблон:Sfn[25] with main difference being in the most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional groupШаблон:Sfn), lyric verses, sometimes religious content, and presence or absence of a chorus.Шаблон:Sfn They essentially belong to rituals related to fertility, but over time differentiated to a specific form connected with water and vegetation.Шаблон:Sfn They represent a group of rituals with a human collective going on a procession around houses and fields of a village, but with a central live character which differentiates them from other similar collective rituals in the same region and period (Krstonoše, Poklade, Kolade, German, Ladarice, those during Jurjevo and Ivandan and so on).Шаблон:SfnШаблон:SfnШаблон:Sfn In the valley of Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day.Шаблон:Sfn The core of the song always mentions a type of rain and list of regional crops.[26] The first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio Moldaviae (1714/1771, Papaluga),Шаблон:Sfn[27] then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop the custom of Paparuda),Шаблон:Sfn[28] and by the Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to Perun (1792, Peperud).Шаблон:Sfn[29]

South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer droughts, where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked for other field and house blessings). The central character of the ceremony of Perperuna was usually a young boy, while of Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They would be naked, but were not anymore in latest forms of 19-20th century, wearing a skirt and dress densely made of fresh green knitted vines, leaves and flowers of Sambucus nigra, Sambucus ebulus, Clematis flammula, Clematis vitalba, fern and other deciduous shrubs and vines, small branches of Tilia, Oak and other. The green cover initially covered all body so that the central person figure was almost unrecognizable, but like the necessity of direct skin contact with greenery it also greatly decreased and was very simple in modern period. They whirled and were followed by a small procession of children who walked and danced with them around the same village and fields, sometimes carrying oak or beech branches, singing the ritual prayer, stopping together at every house yard, where the hosts would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"Шаблон:Sfn), hosts also gifted treats (bread, eggs, cheese, sausages etc., in a later period also money) to children who shared and consumed them among them and sometimes even hosts would drink wine, seemingly as a sacrifice in Perun's honor.[30]Шаблон:SfnШаблон:SfnШаблон:SfnШаблон:SfnШаблон:SfnШаблон:Sfn The chosen boy/girl was called by one of the name variants of the ritual itself, however in Istria was also known as Prporuš and in Dalmatia-Boka Kotorska as Prpac/Prpats and both regions his companions as Prporuše,[17]Шаблон:Sfn[30]Шаблон:Sfn while at Pirot and Nišava District in Southern Serbia near Bulgarian border were called as dodolće and preperuđe, and as in Macedonia both names appear in the same song.Шаблон:SfnШаблон:Sfn

Файл:Пеперуда в Добруджа 1950.jpg
Peperuda performed by Romani in Dobruja, Bulgaria, 1950s.

By the 20th century once common rituals almost vanished in the Balkans, although rare examples of practice can be traced until 1950-1980s and remained in folk memory. The main reason is the development of agriculture and consequently lack of practical need for existence of mystical connection and customs with nature and weather. Christian church also tried to diminish pagan beliefs and customs, resulting in "dual belief" (dvoeverie) in rural populations, a conscious preservation of pre-Christian beliefs and practices alongside Christianity. Into customs and songs were mixed elements from other rituals including Christianity, but they also influenced the creation of Christian songs and prayers invoking the rain which were used as a close Christian alternative (decline was reportedly faster among CatholicsШаблон:Sfn).Шаблон:SfnШаблон:Sfn According to Velimir Deželić Jr. in 1937, it was an old custom that "Christians approved it, took it over and further refined it. In the old days, Prporuša were very much like a pious ritual, only later the leaders - Prpac - began to boast too much, and Prporuše seemed to be more interested in gifts than beautiful singing and prayer".[31] Depending on region, instead of village boys and girls the pagan ritual by then was mostly done by migrating Romani people from other villages and for whom it became a professional performance motivated by gifts, sometimes followed by financially poor members from other ethnic groups.Шаблон:SfnШаблон:Sfn[32][33]Шаблон:Sfn Due to Anti-Romani sentiment, the association with Romani also caused repulsion, shame and ignorance among last generations of members of ethnic groups who originally performed it.Шаблон:Sfn Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft.Шаблон:Sfn

Perperuna songs

Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania.Шаблон:Sfn Stjepan Žiža in 1889/95 reported that the once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia.Шаблон:Sfn Ivan Milčetić recorded in 1896 that the custom of Prporuša also almost vanished from the North Adriatic island of Krk, although almost recently it was well known in all Western parts of Croatia, while in other parts as Dodola.[34] Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and Ćićarija (and related it to the 16th century migration from Dalmatia of speakers of Southwestern Istrian dialect).[30] On island of Krk was also known as Barburuša/Barbaruša/Bambaruša (occurrence there is possibly related to the 15th century migration which included besides Croats also Vlach-Istro-Romanian shepherdsШаблон:Sfn).Шаблон:SfnШаблон:Sfn It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known as Pepeluše, PrepeliceШаблон:Sfn) and Western Slavonia (Križevci).[17][25][32]Шаблон:SfnШаблон:SfnШаблон:Sfn It was held in Istria at least until the 1950s,Шаблон:Sfn in Žumberak until the 1960s,Шаблон:Sfn while according to one account in Jezera on island Murter the last were in the late 20th century.Шаблон:Sfn In Serbia, Perperuna was only found in Kosovo, Southern and Eastern Serbia near Bulgarian border.Шаблон:Sfn According to Natko Nodilo the discrepancy in distribution between these two countries makes an idea that originally Perperuna was Croatian while Dodola was Serbian custom.Шаблон:Sfn Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska).Шаблон:Sfn Luka Jovović from Virpazar, Montenegro reported in 1896 that in Montenegro existed some koleda custom for summer droughts, but was rare and since 1870s not practiced anymore.[34]

Bulgaria[35] Albania[36] Croatia-Krk
(Dubašnica, 1896[34])		 Croatia-Istria
(Vodice, 1916[30])		 Croatia-Istria
(Čepić, 1896[34]/Štifanići near Baderna, 1906/08[37])		 Croatia-Dalmatia
(Ražanac, 1905Шаблон:Sfn)		 Croatia-Dalmatia
(Ravni Kotari, 1867[38])		 Croatia-Žumberak
(Pavlanci, 1890Шаблон:Sfn)

<poem> Letela e peperuda Daĭ, Bozhe, dŭzhd Daĭ, Bozhe, dŭzhd Ot orache na kopache Da se rodi zhito, proso Zhito, proso i pshenitsa Da se ranyat siracheta Siracheta, siromasi </poem>

<poem> Rona-rona, Peperona Bjerë shi ndë arat tona! Të bëhetë thekëri I gjatë gjer në çati Gruri gjer në perëndi Ashtu edhe misëri! </poem>

<poem> Prporuša hodila Službu boga molila Dajte sira, dajte jaj Da nam bog da mladi daž Od šenice višnji klas! A ti, bože vični Smiluj se na nas! </poem>

<poem> Prporuše hodile Slavu Boga molile I šenice bilice Svake dobre sričice Bog nan ga daj Jedan tihi daž! </poem>

<poem> Preporuči hodili / Prporuše hodile Iz Prepora grada / 's Prpora grada Kuda hodili / Da nam bog da dažda Tuda Boga molili / Crljenoga mažda Da nam Bog da dažda / I šenice bilice I crljenoga masta / Svake dobre sričice I šenice bilice / Šenica nan rodila I svake dobre srećice / Dičica prohodila Šenica narodila / Šenicu pojili Dica nam prohodila / Dicu poženili I šenicu pojili / Skupi, bože, oblake! I dicu poženili / Struni bojžu rosicu Skupi, Bože, oblake / Na tu svetu zemljicu! Hiti božju kapljicu / Amen, amen, amen Na ovu svetu zemljicu! Amen </poem>

<poem> Prporuše hodile Putom Boga molile Da ni pane kišica Da ni rodi šenica bilica I vinova lozica </poem>

<poem> Prporuše hodile Terem Boga molile Da nam dade kišicu Da nam rodi godina I šenica bjelica I vinova lozica I nevjesta đetića Do prvoga božića Daruj nama, striko naša Oku brašna, striko naša Bublu masla, striko naša Runce vune, striko naša Jedan sirčić, striko naša Šaku soli, striko naša Dva, tri jajca, striko naša Ostaj s Bogom, striko naša Koja si nas darovala </poem>

<poem> Preperuša odila Za nas Boga molila Daj nam Bože kišice Na ovu našu ljetinu Da pokvasi mladinu Pucaj, pucaj ledeno Škrapaj, škrapaj godino Mi smo tebi veseli Kano Isus Mariji Kaj Marija Isusu Kano mati djetetu </poem>

Dodola songs

The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from Struga region, recorded in 1861.[39] The Dodola rituals in Macedonia were actively held until the 1960s.[40] In Bulgaria the chorus was also "Oj Ljule".Шаблон:Sfn The oldest record in Serbia was by Vuk Karadžić (1841),Шаблон:Sfn where was widespread all over the country and held at least until 1950/70s.[8]Шаблон:Sfn In Croatia was found in Eastern Slavonia, Southern Baranja and Southeastern Srijem.[32]Шаблон:SfnШаблон:SfnШаблон:Sfn[41] August Šenoa in his writing about the travel to Okić-grad near Samobor, Croatia mentioned that saw two dodole.[42] To them is related the custom of Lade/Ladarice from other parts of Croatia, having chorus "Oj Lado, oj!" and similar verses "Molimo se višnjem Bogu/Da popuhne tihi vjetar, Da udari rodna kiša/Da porosi naša polja, I travicu mekušicu/Da nam stada Lado, Ugoje se naša stada".[18]Шаблон:Sfn[19]

Macedonia
(Struga, 1861[39])		 Serbia
(1841[38]Шаблон:Sfn)		 Serbia
(1867[38])		 Serbia
(1867[38])		 Croatia-Slavonia
(Đakovo[19])		 Croatia-Slavonia
(Đakovo, 1957Шаблон:Sfn)		 Croatia-Srijem
(Tovarnik, 1979[43])

<poem> Otletala preperuga, oj ljule, oj! Ot oracha na oracha, oj ljule, oj! Ot kopacha na kopacha, oj ljule, oj! Ot rezhacha na rezhacha; oj ljule, oj! Da zarosit sitna rosa, oj ljule, oj! Sitna rosa beriketna, oj ljule, oj! I po pole i po more; oj ljule, oj! Da se rodit s' beriket, oj ljule, oj! S' beriket vino-zhito; oj ljule, oj! Cheincite do gredite, oj ljule, oj! Jachmenite do streite, oj ljule, oj! Lenoite do pojasi, oj ljule, oj! Uroite do kolena; oj ljule, oj! Da se ranet siromasi, oj ljule, oj! Drvete ne so osito, oj ljule, oj! Da je sita godina; oj ljule, oj! Drvete ne so oshnica, oj ljule, oj! Da ja polna koshnica; oj ljule, oj! Drvete ne so jamache, oj ljule, oj! Da je tuchna godina, oj ljule, oj! </poem>

<poem> Mi idemo preko sela, Oj dodo, oj dodo le! A oblaci preko neba, Oj dodo, oj dodo le! A mi brže, oblak brže, Oj dodo, oj dodo le! Oblaci nas pretekoše, Oj dodo, oj dodo le! Žito, vino porosiše, Oj dodo, oj dodo le! </poem>

<poem> Molimo se višnjem Bogu, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da porosi naša polja, Oj dodo, oj dodo le! I šenicu ozimicu, Oj dodo, oj dodo le! I dva pera kukuruza, Oj dodo, oj dodo le! </poem>

<poem> Naša doda Boga moli, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da pokisnu svi orači, Oj dodo, oj dodo le! Svi orači i kopači, Oj dodo, oj dodo le! I po kući poslovači, Oj dodo, oj dodo le! </poem>

<poem> Naša doda moli Boga Oj dodole, moj božole! Da porosi rosna kiša Oj dodole, moj božole! Da pokvasi naša polja Oj dodole, moj božole! Da urode, da prerode Oj dodole, moj božole! </poem>

<poem> Naša dojda moli boga da kiša pada Da pokisne suvo polje, oj, dojdole! Da pokisnu svi orači Svi orači i kopači, oj, dojdole! I po kući poslovači Oj, dojdole, oj, dojdole! I dva pera kukuruza I lanovi za darove, oj, dojdole! Da urodi, da prerodi, da ne polegne Oj, dojdole, oj, dojdole! </poem>

<poem> Naša doda moli Boga Da nam Bog da rosne kiše Rosne kiše malo više Na orače i kopače I na naše suve bašće Oj dodo, oj dodole! Da trava raste Da paun pase Da sunce sija Da žito zrija Oj dodo, oj dodole! </poem>

See also

Шаблон:Commons category

References

Шаблон:Reflist

Bibliography

Шаблон:Refbegin

Шаблон:Refend

Further reading

Шаблон:Refbegin

Шаблон:Refend

External links

Шаблон:Slavic mythology

Партнерские ресурсы
Криптовалюты
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Разное

  1. ↑ Шаблон:Harvnb
  2. ↑ 2,0 2,1 Шаблон:Cite book
  3. ↑ Шаблон:Cite journal
  4. ↑ Шаблон:Harvnb
  5. ↑ Шаблон:Cite book
  6. ↑ Шаблон:Harvnb
  7. ↑ Шаблон:Harvnb
  8. ↑ 8,0 8,1 Шаблон:Cite book
  9. ↑ Шаблон:Cite book
  10. ↑ Шаблон:Cite book
  11. ↑ [7][2]Шаблон:Sfn[8][9][10]Шаблон:SfnШаблон:SfnШаблон:Sfn
  12. ↑ Шаблон:Harvnb
  13. ↑ Шаблон:Harvnb
  14. ↑ Шаблон:Cite journal
  15. ↑ Шаблон:Cite book
  16. ↑ 16,0 16,1 Шаблон:Cite journal
  17. ↑ 17,0 17,1 17,2 17,3 Шаблон:Cite book
  18. ↑ 18,0 18,1 Шаблон:Cite book
  19. ↑ 19,0 19,1 19,2 Шаблон:Cite journal
  20. ↑ Шаблон:Cite journal
  21. ↑ Шаблон:Cite book
  22. ↑ Dimitǔr Dechev, Die thrakischen Sprachreste, Wien: R.M. Rohrer, 1957, pp. 144, 151
  23. ↑ Шаблон:Cite web
  24. ↑ Шаблон:Cite journal
  25. ↑ 25,0 25,1 Шаблон:Cite magazine
  26. ↑ Шаблон:Cite book
  27. ↑ Шаблон:Cite book
  28. ↑ Шаблон:Cite book
  29. ↑ Шаблон:Cite book
  30. ↑ 30,0 30,1 30,2 30,3 Шаблон:Cite book
  31. ↑ Шаблон:Cite book
  32. ↑ 32,0 32,1 32,2 Шаблон:Cite book
  33. ↑ Шаблон:Cite book
  34. ↑ 34,0 34,1 34,2 34,3 Шаблон:Cite journal
  35. ↑ Шаблон:Cite book
  36. ↑ Шаблон:Cite book
  37. ↑ Шаблон:Cite book
  38. ↑ 38,0 38,1 38,2 38,3 Шаблон:Cite book
  39. ↑ 39,0 39,1 Шаблон:Cite book
  40. ↑ Шаблон:Cite book
  41. ↑ Шаблон:Cite book
  42. ↑ Шаблон:Cite web
  43. ↑ Шаблон:Cite journal
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