Monthly Archives: August 2020

Revisiting the Polish Pantheon

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You can view some theories on the nature of the Polish Pantheon here and here. I confess we are unlikely to have more answers without further review of all that is available on the topic. However, I believe that the three most likely versions of the myth go something like this…


Father & Mother
Children


Jasień the Sky God is the Didis Łado of His Łada (but maybe Didis Lela), that is, the Female Goddess (Mother Earth?). She is the protector of Jasień’s while He is with Her. The other Deities are the Leli, their offspring (from the Jasień-Łada/Lela union):

  • Pogoda (covering good weather and happiness)
  • Dziewanna (responsible for the hunt and the wilderness),
  • Marzanna (covering the sea, death and the cold generally), and
  • Żywie (the God of Life)
  • potentially Lela (covering fertility unless that Divinity is the same as Łada)

Perhaps the first Three are the Three Zorze, Zarzyce that is the Zarze Zarycze Trzy Szyestrycze Polonice (see here).

The Nothingness out there is Nya which can prevail if Jasień is not periodically rekindled over and over again.


Father Star Tree
Son & Daughter
Children


Another version is a little bit different. Jasień is the Eternal Tree-Star (gwiazda being just another name for a tree – gwozdgozd – see here). Jasień is also the Sky God, of course.

The female Goddess Didis Lela (potentially, though not necessarily, also aka Łada) and the male Didis Łado (the Jasieńczyk or Son of Jasień) are the Children of Jasień’s and the guardians (both) of Jasień’s who rekindle Jasień with every cyclical pairing.

The Children (the Leli) of the now Lela-Łado union are the same as above.

The Nothingness out there is Nya which can prevail if Jasień is not periodically rekindled over and over again.


Father & Mother
Son & Other Children


The other version is yet different. Here we have Jasień the Sky God Himself as the consort of the female Goddess (perhaps Lela; potentially, though not necessarily, also aka Łada).

Łado is the Hero of Jasień’s that guards Jasień’s descent to Earth to rekindle Mother Earth. He is the First of the Children (Leli of the slightly different Jasień-Łada/Lela union) with the Others being the same as above. He is the protector of Jasień’s and God of War.

Nya, once again is the nothingness.


Note that in each case the absolute key are the fertility rites that preserve the Jasień Family.

At least that’s my current take.

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August 22, 2020

Collages

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It’s really great to see some of the calligraphy from medieval manuscripts that anyone can nowadays pull up and enjoy  :-). This is from Cambridge’s Corpus Christi College collection.

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August 10, 2020

Wārsawa

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Interestingly, in Luwian, we have the following:

  • wārsa – water

So.. is Warszawa, a Luwian name?

Curiously, they also have the Sun as tiwaz and the Moon as *armas (the last is a reconstruction).  Of course the Vandalic Froia arme means “Lord have mercy” but the arme refers to “mercy” (see also “arm” meaning poor in German).

All of these as per the Swadesh List.

For another Anatolian reference see here for a Lycian > Suavic explanation of Lada.

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August 10, 2020

Sources on Suavic History

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I am reducing the time on this website. Much already has been written. If there are other interesting things that come to view, I will try to write about them but it will not be a frequent affair – best guess is perhaps once a month.

So, in order to encourage the readers to look at various sources on Suavic history I include a little list of various Polish & other Suavic compendia on the subject.

Kails!


The first book treating Suavic antiquity has to be Safarik’s “Slavic Antiquities”. Niederle then tried to improve upon that but did not really succeed in my view.

A pure listing of sources was put together by Marian Plezia in Najstarsze świadectwa o Słowianach and then in Greckie i łacińskie źródła do najstarszych dziejów Słowian.

Then we had Tadeusz Lewicki put together  list of Arab sources on Suavs. His Źródła arabskie do dziejów Słowiańszczyzny came out in four volumes (in Polish):

  • volume I  (1956) on:
    • AL-AHTAL
    • AL-HUWĀRIZMĪ
    • IBN HURDĀDBEH
    • AL-GĀHIZ
    • KITĀB AL-MAHĀSIN WA ’L-ADDĀD
    • AL-FARGĀNĪ
    • IBN QUTAJBA
    • AL-BALĀDURĪ
    • AL-JA‘QŪBĪ
  • volume II part I (1969) on:
    • IBN AL-FAQĪH, KITĀB AL-BULDĀN
    • IBN AS-SAGĪR, CHRONICLE OF TĀHERTU
    • IBN WAHŠIJA, KITĀB AL-FILĀHA AN-NABATĪJA
  • volume II part II (1977) on:
    • IBN ROSTEH, KITĀB AL-A‘LĀQ AN-NAFĪSA
  • volume III (1985) (with Anna Kmietowicz & Franciszek Kmietowicz) on:
    • IBN FADLĀN, KITĀB (from the Mashad manuscript)
  • volume IV (1988) (with Maria Czapkiewicz & Franciszek Kmietowicz)
    • indices to prior volumes

Finally, you had Urszula Lewicka- Rajewska continue where Lewicki left off with Arabskie opisanie Słowian. Źródła do dziejów średniowiecznej (2004).

Importantly, Professor Lewicki also managed (with Franciszek Kupfer) to publish a compendium of Jewish sources in Źródła hebrajskie do dziejów Słowian i niektórych innych ludów środkowej i wschodniej Europywyja̜tki z pism religijnych i prawniczych XI-XIII w. 

During the same time Gerard Labuda collected some Scandinavian sources, focusing on Poland, in his Źródła, sagi i legendy do najdawniejszych dziejów Polski. This volume includes

  • King Alfred’s Orosius including its Geography
  • Wulfstan travels
  • Ohthere’s travels
  • Widsith (including Gothic references)
  • Hervarar saga ok Heiðreks (Gothic references)
  • Song of Roland & Its Suav mentions
  • Sources for the Tale of Walgierz the Strong

A more thorough series on Suavic history came out (and continues to come out) courtesy of Slavica (which is a publication of the Suavistic Insitute of the Polish Academy of Sciences (Instytut Slawistyki Polskiej Akademii Nauk) under the title Testimonia najdawniejszych dziejów Słowian.

This series includes the following issues of Slavica;

The Greek Writers’ Series:

  • volume I (introduction/bibliography?)
  • volume II (Slavica issue 63) Pisarze z V–X wieku (“Writers of the V-X century”)
  • volume III (Slavica issue 103) Pisarze z VII–X wieku (“Writers of the VII-X century”)
  • volume IV (Slavica issue 106) Pisarze z VIII– XII wieku (“Writers of the VIII-XII century”)
  • volume V (Slavica issue 127) Pisarze z X wieku (“Writers of the X century”)
  • volume VI (Slavica issue 137) Pisarze wieku XI (“Writers of the XI century”)

The tables of contents for II, III & IV are here:

Volume V contains:

  • Theophanes Continuatus
  • Chronicles from the circle of Symeon the Logothete (Symeon the Metaphrast)
  • Leo the Deacon

Volume VI contains:

  • Michael Psellos or Psellus
  • Kekaumenos’ Strategikon
  • John Skylitzes
  • Scylitzes Continuatus
  • Nikephoros Bryennios the Younger
  • Anna Komnene

The Latin Writers’ Series:

  • Introductory list of materials (Slavica issue 123) Materiały do bibliografii do łacinskiej serii testimoniów najdawniejszych dziejów Słowian (“Materials for the Bibliography to the Latin series of the testimonies of the oldest histories of the Suavs”)
  • Volume I (Slavica issue 139) Starożytność. Pisarze najdawniejsi (“Antiquity, the oldest writers”)

Both of these are available online.

For individual regions you can find lots of Suav mentions in (among many other sources):

  • Monumenta Poloniae Historica (Pomniki dziejowe Polski)
  • Regesta diplomatica nec non epistolaria Bohemiae et Moraviae
  • Codex Diplomaticus Regni Croatiae, Slavoniae et Dalmatiae
  • Monumenta Germaniae Historica
  • Monumenta Boica (Bavaria)

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August 3, 2020

Fontes Series on Various Ancient Religions

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The Meyer Fontes on the religion of the Suavs is but a part of a larger set of publication of sources on religious writing. This is the Fontes historiae religionum ex auctoribus graecis et latinis (collectos subsidiis Societas Rhenanae promovendis litteris. It came out over 1920-1939 edited by A. Marcus, E. Weber, Carl Clemen, Theodor Hopfner, Karl Heinrich Meyer, Hans Zwicker and Bernhard Breloer (think I got all of them).


Fasc. 1

Fontes historiae religionis Persicae (1920)


Fasc. 2

Fontes historiae religionis Aegyptiacae (1922-1925)
(in five parts)

This “contains all known descriptions of and refer­ences to Egyptian religion in the classical authors, both Greek and Latin, from Homer to the mid-Byzantines.”


Fasc. 3

Fontes historiae religionis Germanicae (1928)


Fasc. 4

Fontes Historiae Religionis Slavicae (1931)


Fasc. 5

Fontes historiae religionis Celticae (1934-1936)
(in three parts)


Fasc. 6

Fontes historiae religionum primitivarum, praeindogermanicarum, indogermanicarum minus notarum (1936)


Fasc. 7

Fontes historiae religionum indicarum (1939)


Here are some examples of Germanic religious tradition as listed by Karl Clemens in his Fontes historiae religions Germanicae (see Fasc. 3 above).


  • C. Iulius Caesar
  • Strabo
  • C. Velleius Paterculus
  • P. Papinius Statius
  • P. Cornelius Tacitus
  • Sex. Iulius Frontinus
  • C. Suetonius Tranquillus
  • Plutarchus
  • Appianus
  • Clemens Alexandrinus
  • Cassius Dio
  • Ammianus Marcellinus
  • Claudius Claudianus
  • Eunapius
  • Epistola concilii Aquilensis (a. 381 habiti) ad Gratianum et Valentinianum et Theodosium imperatores
  • Aurelius Augustinus
  • Orosius
  • Sozomenus
  • Apollinaris Sidonius
  • Lex Salica
  • Leges Burgundionum
  • Ennodius
  • Concilium Aspasii Episcopi metropolitani Elusani
  • Jordanes
  • Procopius
  • Agathias
  • Gregorius Turonensis
  • Gregorius I. papa
  • Baudonivia
  • Lex Ribuaria
  • Concilium Clippiacense
  • Concilium sub Sonnatio episcopo Remensi
  • Chronicae quae dicintur Fredegarii scholastici
  • Ionas Segusiensis
  • Edictus Rothari
  • Origo gentis Longobardorum
  • Lex Visigothorum
  • Leges Longobardorum a Grimowaldo additae
  • Poenitentiale Theodori
  • Lex Alamannorum
  • Lex Baiuwaiorum
  • Leges Liutprandi
  • Poenitentiale Egberti
  • Daniel episcopus Vintoniensis
  • Gregorius II. papa
  • Beda Venerabilis
  • Gregorius III. papa
  • Concilium germanicum
  • Indiculus superstitionum et paganiarum
  • Zacharias (papa)
  • Vita Eligii
  • Vita Amandi
  • Vita Landiberti episcopi Traiectensis vetustissima
  • Bonifatius
  • Willibaldus
  • Carolus Magnus
  • Concilium Neuchingense
  • Alevinus
  • Synodi Britannicae
  • Annales regni Francorum
  • Paulus Diaconus
  • Pseudo-Bonifatius
  • Vita Vulframni
  • Vita Barbati
  • Excerptum ex Gallica historia
  • Chronicon Laurissense breve
  • Wettinus
  • Eigil
  • Nennius
  • Ermoldus Nigellus
  • Poenitentiale Pseudo-Theordori
  • Vita Willehadi
  • Vita Lebvini (qui s. VIII. fuit) antiqua
  • Altfridus
  • Pasio Kiliani martyris Wirziburgensis
  • Lex Frisionum
  • Hincmarus Remensis
  • Rudolfus monachus Fuldensis
  • Rimbertus
  • Notkerus Balbulus
  • Poenitentiale ecclesiarum Germaniae (Corrector)
  • Poenitentiale Arundel
  • Widukindus
  • Thietmarus Merseburgensis episcopus
  • Vita Walarici abbatis Leuconaensis
  • Cnutonis regis gesta
  • Wolfherius
  • Adam Bremensis (portions here)
  • Chronicon Fani Sancti Neoti
  • Miracula S. Mathiae
  • Wilhelmus Malmesbiriensis
  • Gesta abbatum Trudonensium
    • (…ex villa nomine Inda… !?)
  • Gesta Herwardi
  • Saxo Grammaticus

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August 2, 2020

Tollense Blues

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We have gotten some queries re: DNA data leaking out of the Tolense valley site via a new paper. This paper is “Genomic data from an ancient European battlefield indicates on-going strong selection on a genomic region associated with lactase persistence over the last 3,000 years” by Burger & others. Apparently, the data is being interpreted quite differently by various people.

I guess a few things are in order:

First, ancient genetics are not the focus here and I’m not even close to a neophyte in these matters.

Second, as I understand it, the focus of the paper is also something entirely different – namely ancient lactose tolerance. As a result the paper does not get into the various autochtonisms, etc.

Beyond that even a quick scan suggests that, with respect to at least the Polish Suavic-autochtonic theories, the paper is neither helpful nor hurtful.

On the “down” side, the few samples that were analyzed show, on the Y-DNA side, no R1a but a few I2s and R1bs (they do show an R1 that had not been further identified).

(That said, the sample is small (the authors were able to use only 14 samples) and the Tolense battle is in Tolense, that is not in Poland. Also, I have no idea whether the I2s and R1bs are or are not ones that are nowadays commonly found among Suavs).

Beyond Y DNA, the authors look at the whole genetic package and based on that look imply that most of the samples cluster with a group the authors label “Central-Eastern European.” This group is clearly different, however, from a separate group the authors label “Slavic.” While there is some overlap, the CEE group beats out the Slavic group.

So these are not Slavs/Suavs then.

Or are they?

The authors define Slavic/Suavic to include:

  • Russian
  • Ukrainian
  • Belarusian
  • Polish
  • Sorb
  • Mordovian

This generally makes sense but there are a few quirks. Why are Mordovians included? They are (or were) not Slavic speaking. Maybe the idea is to throw everyone east of the Oder and north of the Carpathians (or at least a Carpathian line extended eastwards?). Oh, but plus the Sorbs.

For that reason presumably, Czechs and Croats are not included and neither are Bulgarians or some other populations that had had a significant Slavic footprint such as Hungarians.

On the other hand, if Sorbs are related to Serbs and, if the authors are excluding the Croats, then query should Sorbs be part of this group.

If you look at the definition the authors use for CEE, you will note this includes the following groups:

  • Albanian
  • Bulgarian
  • Romanian
  • Hungarian
  • Czech
  • German
  • French

Immediately the thing that is striking is that there may be a significant overlap with Slavic populations here. Obviously, there is the matter of Czechs. There are also Bulgarians, Hungarians and Romanians that may and do have a Slavic connection. But even if you exclude all those as coming from “south of the Carpathians”, this grouping also includes Germans some of whom may be East Germans. That East Germans should be similar to the Tolense population should surprise no one.

Further, the CEE population includes Germans and the French. But a German from Bavaria and a German from Hamburg are very different Germans. This is even before you get to East Germans… And what of the French? Which French are included? The ones from Calais or the ones from Marseille or the ones from Bordeaux?

(Other curiosities are also present – for example, the Lithuanians are grouped with Estonians and Finns).

Even taking all this into account, the authors still end up with a situation where there is an overlap between the group labeled Slavic and some Tolense individuals…

This raises a question where, for example, in the group labeled Slavic are the Poles?

If, as we might suspect (given they are the western most – aside from the Sorbs – Slavs in the grouping), they are more towards the “SW” tip of the Slavic grouping then they would overlap with a portion of the Tolense sample.

This is so even before we consider that some of the Poles may be Poles who had previously lived in what was Eastern Poland and had been resettled in the former German territories post WWII – essentially “hopscotching” over the rest of the Polish population.

Given how broadly these groups “Slavic” and “CEE” are defined, you’d want to break them up into specific countries and specifically state how the present day population samples were picked for each of those countries.

Without having any clear data with regards to these points, it is difficult to make any conclusions regarding the autochtonism of the Poles or Polabian Slavs from this sample.

This is hardly surprising however since the focus of this paper was not on questions of population movements…

I also can’t help but notice that the samples for Norway and Iceland are set so far apart from one another. Since Iceland was primarily settled from Norway how is this possible? Also, why are Croats such outliers?

Finally, note that the mt-DNA lineages in the sample do not appear to be significantly different from those of your Poles (at least to my, admittedly untrained, eye).

With that last piece of information in mind, it would behoove the various researchers of Suavic migrations to consider that R1a may have come later to the game but also that it did not greatly change the dominant DNA (other than on the paternal side obviously) nor, and this is important, perhaps even the language of the local population…

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August 2, 2020

Meyer’s Fontes & Other Sources on Suavic Religion

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Here are some compilations on Suavic religion that readers might find useful as reference points.


The primary text for West (and to some extent South) Suavs is Fontes historiae religionis Slavicae by Karl Heinrich Meyer. This is part of a large Fontes series as previously mentioned here. Note that this is a list only of Latin and Greek authors (that is, texts primarily written in local Suavic languages are not included; this is not that much of a problem since most of the relevant writing in this time period among the West Suavs was done in Latin and among the South Suavs, in Greek).

Here is a list of all the sources included in this volume along with links to those I discussed here. Note that this is hardly a complete collection. Rather it is a start and these days nearly a century after its publication it should be supplemented by a number of other sources that we know now are available. Note too that this is a compendium, not a critical edition of the texts.

Appendix I. continet fontes qui num revera ad Slavos pertineant incertum est

Appendix II. continet fontem lingua Germanica scriptum

Appendix III. continet fontes Islamicos, quos collegit Fr. Taeschner

Index codicum et editionum


As to East Suavs, though I do not generally discuss them here, it is worthwhile to point out that the main text is V.J. Mansikka‘s Die Religion der Ostslawen. This text is now available online in its entirety. However, it is in German.


From a younger generation, the Czech writer, Jiří Dynda is the author of new compendia regarding both West and East Suavs:

  • “Suavic Paganism in Medieval Latin Sources (Slovanské pohanství ve středověkých latinských pramenech); & 
  • “Suavic Paganism in Medieval Russian Sermons” (Slovanské pohanství ve středověkých ruských kázáních

Of course, these already have to be updated again so hopefully there will be new editions of these works.

Finally,  a new compilation of both Western and Eastern sources in English is coming out in October 2020 courtesy of a Spanish team led by Juan Antonio Álvarez-Pedrosa (editor). It is entitled “Sources of Slavic Pre-Christian Religion.”


In Polish literature, the following are worth reviewing:

  • Aleksander Brückner
    • Mitologia słowiańska (1918)
    • Mitologia polska (1924)
  • Henryk Łowmiański
    • Religia Słowian i jej upadek (w. VI-XII) (1979)
  • Włodzimierz Szafrański
    • Pradzieje religii w Polsce (1979)
    • Prahistoria religii na ziemiach polskich (1987)
  • Aleksander Gieysztor
    • Mitologia Słowian (1982)

Szafrański, in particular, argues for the believability of Długosz’ Gods. In doing so he went both against Brückner and against the currents of the day. However, he was not the first to endorse a positive view of Polish Gods.

An interesting set of essays on the Polish Pantheon was included in the writings of Karol Potkański (Pisma pośmiertne, that is his “Essays Published Posthumously”) in which he took a moderately positive view of some aspects of the Polish Pantheon. These were published in the 1920s.

An even earlier example, Szymon Matusiak proved to be effective in the field of Suavic mythology first publishing an essay about Polish Deities in “Lud” magazine and then converting the same into a self-standing booklet (both it seems from 1908):  “Polish Olympus According to Długosz” (Olimp polski podług Długosza). In it he gives an enthusiastic endorsement of Długosz as well as a creative vision of Polish paganism.

Other authors that are of some interest though I have not spent much time on are Stanisław Urbańczyk (Religia pogańskich Słowian), Andrzej Szyjewski (Religia Słowian) & Leszek Słupecki (Slavonic pagan sanctuaries). Regarding folklor, you can look at anything by Stanisław Bylina or Krzysztof Bracha. Earlier authors include Łukasz Gołębiowski, Oskar Kolberg & Kazimierz Moszyński. There are, however, many more Polish writers on these topics. Among the Russians, you have the classic Rybakov, Ivanov & Toporov.

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August 1, 2020