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Perun From Wikipedia, the free encyclopedia Jump to navigationJump to search This article is about a Slavic god. For other uses, see Perun (disambiguation). This article needs additional citatio for verification. Please help improve this article by adding citatio to reliable sources. Uourced material may be challenged and removed. Find sources: "Perun" – news · newspape · books · scholar · JSTOR (September 2009) (Learn how and when to remove this template message) This article may be expanded with text tralated from the corresponding article in Russian. (September 2009) Click [show] for important tralation itructio. Perun spring, east, fertility, atmosphere, thunderbolt, warrior class / nobility Perun i Presumably here Veles is defeated by Perun,[1] ?rnovnica, Croatia, probably 8th century Symbol fire, oak, iris, eagle, hammer, mace or axe Peonal information Coort Mokosh or Perunika Children None Equivalents Greek equivalent Zeus Roman equivalent Jupiter Noe equivalent Thor and Odin Hinduism equivalent Indra Baltic equivalent Perkūnas In Slavic mythology, Perun (Cyrillic: Перýн) is the highest god of the pantheon and the god of sky, thunder, lightning, storms, rain, law, war, fertility and oak trees. His other attributes were fire, mountai, wind, iris, eagle, firmament (in Indo-European languages, this was joined with the notion of the sky of stone[2]), hoes and carts, weapo (hammer, axe (Axe of Perun), and arrow), and war. He was fit associated with weapo made of stone and later with those of metal.[3] Contents 1 Sources 2 Etymology 3 Myth 4 Weapo 5 Characteristics 6 Post-Christian Perun 7 See also 8 References 9 Further reading 10 External links Sources Of all historic records describing Slavic gods, those mentioning Perun are the most numerous. As early as the 6th century, he was mentioned in De Bello Gothico, a historical source written by the Eastern Roman historian Procopius. A short note describing beliefs of a certain South Slavic tribe states they acknowledge that one god, creator of lightning, is the only lord of all: to him do they sacrifice an ox and all sacrificial animals. While the name of the god is not mentioned here explicitly, 20th century research has established beyond doubt that the god of thunder and lightning in Slavic mythology is Perun.[4] To this day the word perun in a number of Slavic languages mea "thunder," or "lightning bolt". The Primary Chronicle relates that in the year 6415 (907 AD) prince Oleg (Scandin.: Olaf) made a peace treaty with the Byzantine Empire and by taking his men to the shrines and swearing by their weapo and by their god Perun, and by Volos, the god of cattle, they confirmed the treaty. We find the same form of confirmation of a peace treaty by prince Igor in 945. In 980, when prince Vladimir the Great came to the throne of Kiev, he erected statues of five pagan gods in front of his palace which he soon thereafter discarded after his Christianization in 988. Perun was chief among these, represented with a silver head and a golden moustache.4 Vladimir's uncle Dobrinja also had a shrine of Perun established in his city of Novgorod. After the Christianization of Kievan Rus, this place became a monastery, which, quite remarkably, continued to bear the name of Perun. Gromoviti znaci or thunder marks are coidered by some schola as "ancient symbols of Perun", which are often engraved upon roof beams or over entries of village houses, to protect them from lightning bolts. Their circular shape symbolises ball lightning. Identical symbols were discovered on Slavic pottery of 4th century Chernyakhov culture.[5] Drawings of Slavic axe amulets based on archaeological findings dating between the 11th and 12th century Perun is not mentioned directly in any of the records of Western Slavic traditional religion, but a reference to him is perhaps made in a short note in Helmold's Chronica Slavorum, written in the latter half of the 12th century, which states (quite similarly to Procopius some six centuries earlier) that Slavic tribes, even though they wohip many various gods, all agree there is a supreme god in heaven which rules over all other on earth. This could be a reference to Perun, but since he is not named, nor any of his chief attributes (thunder or lightning) mentioned, we cannot be certain. Moreover, the name of Perun is also commonly found in Southern Slavic toponymy. The Bulgarian and Macedonian people believe that the name of the Bulgarian mountain Pirin, one of the highest mountai of the Balkan Peniula, was named after Perun. Perun is also the name of the hill in Podstrana next to Split, Croatia. There are also places called: Perun (the famous mountain in Bosnia Herzegovina, Vare?), Perunac, Perunovac, Perunika, Peruni?ka Glava, Peruni Vrh, Perunja Ves, Peruna Dubrava, Perunu?a, Peru?ice, Perudina and Perutovac. The word "Pero" mea feather and the names of mountai and cities could refer to poultry. These names today mostly represent mountain tops, but in medieval times, large oaks, sacred groves and even entire villages or citadels were named Perun. Among South Slavs, a mountain plant Iris germanica is known in folklore as perunika ("Perun's plant") and sometimes also as bogisha, ("god's plant"), and was believed to grow from ground that had been struck by lightning. Also the Serbian surname Peruni?i? and the Macedonian Перуновски (Perunovski) are derived from Perun. The Bulgarian people believe that the name of city Pernik is thought to have originated from that of Slavic god Perun with the Slavic placename suffix –nik (or –ik) added, and was fit mentioned in the 9th century. The medieval town was a key Bulgarian stronghold during Bulgarian tsar Samuil's wa agait the Byzantine Empire in the 11th century, when it was governed by the local noble Krakra of Pernik, withstanding Byzantine sieges a number of times. Some places in Central Europe possibly named after Perun are the villages of Parndorf (formerly known as Perun) and Pernitz in the Parndorf Plain, Perná in Moravia, Beroun in Bohemia, and Pernek in Slovakia. Etymology Main article: Perkwunos Perun is strongly correlated with the near-identical Perkūnas/Pērko from Baltic mythology, suggesting either a common derivative of the Proto-Indo European thunder god (whose original name has been recotructed as Perkwunos), or that one of these cultures borrowed the deity from the other. The root *perkwu originally probably meant oak, but in Proto-Slavic this evolved into per- meaning "to strike, to slay". The Lithuanian word "Perkūnas" has two meanings: "thunder" and the name of the god of thunder and lightning. Artifacts, traditio and toponyms show the presence of the cult of Perun among all Slavic, Baltic and Ugro-Finnic peoples. Perun was also related to an archaic form of astronomy – the Pole star was called Perun's eye and countless Slavic and Hungarian astronome continued this tradition – most known ones are Nicolaus Copernicus, and Franz Xaver von Zach. Myth In Slavic mythology, much like in Noe and Baltic mythologies, the world was represented by a sacred tree, usually an oak, whose branches and trunk represented the living world of heave and mortals, whilst its roots represented the underworld, i.e. the realm of the dead. Perun was the ruler of the living world, sky and earth, and was often symbolised by an eagle sitting on the top of the tallest branch of the sacred tree, from which he kept watch over the entire world. Deep down in the roots of the tree was the place of his opponent, symbolised by a serpent or a dragon: this was Veles, watery god of the underworld, who continually provoked Perun by creeping up from the wet below up into the high and dry domain of Perun, stealing his cattle, children, or wife. Perun puued Veles around the earth, attacking him with his lightning bolts from the sky. Veles fled from him by traforming himself into various animals, or hiding behind trees, houses, or people; wherever a lightning bolt struck, it was believed that this was because Veles hid from Perun under or behind that particular place. In the end, Perun managed to kill Veles, or to chase him back down into his watery underworld. The supreme god thus reestablished order in the world, which had been disrupted by his chaotic enemy. He then returned to the top of the World tree and proudly informed his opponent down in the roots "Well, there is your place, remain there!" (Ну, там твое место, там сабе будь!). This line came from a Belarusian folk tale. To the Slavs, the mythological symbolism of a supreme heavenly god who battles with his underworldly enemy through storms and thunder was extremely significant. While the exact pantheon characterization differed between the various Slavic tribes, Perun is generally believed to have been coidered as the supreme god by the majority, or perhaps by nearly all Slavs, at least towards the end of Slavic paganism. The earliest supreme god was probably Rod; it is unclear precisely how and why his wohip as the head of the pantheon evolved into the wohip of Perun. Another candidate for supreme deity among at least some Slavs is Svarog.[citation needed] Weapo In the classification scheme of Georges Dumézil, Perun was the god of the second function (physical and military power), a god of war, and as such, he was armed with several fantastic weapo. Perun's lightning bolts were believed to be stones and stone arrows. According to folk beliefs, fulgurites, belemnites, and sometimes even the remai of prehistoric stone tools found in the ground are remai of these weapo. Various Slavic countries also call these deposits "Perun's stones", "thunderbolt stones", "thunderbolt wedges" and "Perun's arrow"; other unrelated names for these include "devil's finger", "God's finger", and "Mother of God finger", and in Lithuania, "Perkun's finger" (Belemnitida).[citation needed] These thunderbolt stones were sometimes said to be traferred back to the sky by the wind after being under earth for a period of seven yea. The weapo of Perun protected agait bad luck, evil magic, disease, and – naturally enough – lightning itself. Perun also had another type of weapon in his aenal, as destructive as his firestone arrows, but even more unusual: mythical golden apples. While this may not seem to be much of a weapon, in many[citation needed] Slavic folk accounts, the golden apple appea as a talisman of ultimate destruction. An example from a Serbian folk song from Montenegro with strong mythical elements relates: …Те извади три ?абуке златне И баци их небу у висине... …Три му?е од неба пукоше ?една га?а два д?евера млада, Друга га?а пашу на дорину, Тре?а га?а свата шест стотина, Не утече ока за св?едока, Ни да каже, како погибоше. "…He grabbed three golden apples And threw them high into the sky... …Three lightning bolts but from the sky, The fit struck at two young grooms, The second struck a hoe in a stall, The third struck six hundred wedding guests, Not an eyewitness left Not even to say how they died." It is conjectured[by whom?] that the mythical golden apples of Perun were symbols of a rare but notorious form of atmospheric discharge, ball lightning. The same is probably true[citation needed] for the thunder marks of East Slavic folklore, of which two examples are shown above. Characteristics See also: Peryn § Heathen shrine Remai of an ancient shrine to Perun discovered in Peryn coisted of a wide circular platform centred around a statue, encircled by a trench with eight apses, which contained sacrificial alta and possibly additional statues. The overall plan of the shrine shows clear symbolism of the number nine. This is sometimes interpreted that Perun, in fact, had nine so (or eight so, with himself, the father, being the ninth Perun). It should also be noted that in some Slavic folk songs, nine unnamed brothe are mentioned. Similarly to Perkūnas of Baltic mythology, Perun was coidered to have multiple aspects. In one Lithuanian song, it is said there are in fact nine veio of Perkūnas. From comparison to the Baltic mythology, and also from additional sources in Slavic folklore, it can also be shown that Perun was married to the Sun. He, however, shared his wife with his enemy Veles, as each night the Sun was thought of as diving behind the horizon and into the underworld, the realm of the dead over which Veles ruled. Like many other Indo-European thunder gods, Perun's vegetative hypostasis was the oak, especially a particularly distinctive or prominent one. In Southern Slavic traditio, marked oaks stood on country borde; communities at these positio were visited during village holidays in the late spring and during the summer. Shrines of Perun were located either on top of mountai or hills, or in sacred groves underneath ancient oaks. These were general places of wohip and sacrifices (with a bull, an ox, a ram, and eggs). In addition to the tree association, Perun had a day association (Thuday) as well as the material association (tin).[6] Post-Christian Perun With the arrival of Christianity, the old gods fared poorly amongst the Slavs. Grand prince Vladimir the Great, who had once been a very vocal and lavish patron of Perun, converted to Orthodox Christianity. In 998 he, his family and the people of the Kievan Rus' were collectively baptized. He ordered that the statues of Perun which he himself had erected formerly, be dethroned, torn down in with great dishonor and dragged through the streets as they were beaten with sticks. The idols were then cast into rive and not permitted to land on the shore.[7] Three of Vladimir's so are also recognized as saints. Modern scholahip on the syncretism (or dvoeverie) of the Christian and pagan gods seems to be more of an academic cotruct.[citation needed] See also Peryn Prenj Montenegrin perun Perperuna Perkūnas Perkwunos Parjanya Piran Viseh Indra Fjörgyn Cernunnos Axe of Perun Tarhun Taranis Pajonn Thor Zeus Veles Varpulis Saint Elijah the Thunderer Pirwa Pernus coat of arms Nickname of Petar Perunovi? References Kati?i?, Radoslav (2014). Vilika Vrata: I dalje tragovima svetih pjesama na?e pretkr??ake starine (in Croatian). Zagreb: IBIS GRAFIKA/Matica hrvatska. pp. 62–64. ISBN 978-953-6927-83-8. Gamkrelidze, Thomas V.; Ivanov, Vjaceslav V. (1995). Indo-European and the Indo-Europea: A Recotruction and Historical Analysis of a Proto-Language and a Proto-Cuture. Berlin, New York: Mouton de Gruyter. p. 575. ISBN 3-11-009646-3. "Encyclopedia of Russian & Slavic Myth and Legend – Mike Dixon-Kennedy – Google Ksi??ki". Kati?i?, Radoslav (2008). Bo?aki boj: Tragovima svetih pjesama na?e pretkr??ake starine (PDF). Zagreb: IBIS GRAFIKA. ISBN 978-953-6927-41-8. Archived from the original (PDF) on 2015-10-18. Encyclopedia of Ukraine, vol. 3 (1993) "Боги славян" (in Russian). Энциклопедия славянской религии. Retrieved 2019-07-06. "Prince Vladimir and baptism of Russia". Retrieved 2019-07-06. Further reading Perun, Dieu slave de l'orage. Archéologie, histoire, folklore, by Patrice Lajoye; Lingva (France) (2015) Perun: The God of Thunder by Mark Yoffe and Joseph Krafczik; Peter Lang Publishing (April 2003) Graves, Robert: New Larousse Encyclopedia Of Mythology (Hardcover), Crescent (December 16, 1987) Ryan, W. F.:The Bathhouse at Midnight: An Historical Survey of Magic and Divination in Russia (Magic in History Series) (Paperback), Penylvania State Univeity Press (September 1999) Znayenko, Myroslava T.: The gods of the ancient Slavs: Tatishchev and the beginnings of Slavic mythology (Paperback), Slavica (1980) Yoffe, Mark; Krafczik, Joseph: Perun: The God of Thunder (Studies in the Humanities (New York, N.Y.), V. 43.) (Hardcover), Peter Lang Publishing (April 2003) External links A description of petroglyphs of Perun (Kresnik) in a subterranean Early Slavic shrine in Slovenia Perun: history and symbolism