reprint
for fb: Slavic Mythology
Why is simply a girl a girl?
for fb: Slavic Mythology
Why is simply a girl a girl?
O "god" Dziewannie remembers the chronicler of Old Poland Jan Długosz, writing that in any villages it was called Marzanna puppet, carried out from the village on Sunday Laetare in a solemn way.
The origin is the Yearbooks (Annales, 965), and this customized is described on the occasion of the chronicle account of the acceptance of Christianity by Lives I. Only later did the chronicler Jan Długosz construct the alleged "Panteon Długosz" in which the Dziewanna separates already from Marzanna, in the first 1 seeing our native, Prapolski counterpart of Roman Diana, and in the second - our Polish native "Ceres".
The etymology of "Third" (or "Third") - is simply 'the 1 who is maiden' (from the girl 'to work, to show up').
This does not tell us much about the alleged goddess itself, but the way in which this name was understood by some, it tells us much about the later overwhelming desire of artificial multiplication of gods and goddesses who would sit on a Slavic (or prapolski) pantheon.
Because Jan Długosz c. 1455 clearly states that Dziewanna was not a separate character, but only another name of a puppet carried out from the village and drowned "in any Polish villages", whose second name Marzanna has remained in Slavic folklore until today: in order not to be profane, let us remember the historical source:
"apud nonnulas Polonorum villas, simulacrum Dzyewanae et Dreams in longo ligno extolentibus..." (Long, Annales, lib. I, p. 178),
in translation by Alexander Bruckner:
Mieszko, erstwhile the death of the idols was slowed down, “on March 7, all were immediately drowned or destroyed; this demolition and sinking of the idols to this day is depicted and renewed in any Polish villages, where the Dziewany and Marzany of similarities on a long pole rise and in the marshes throw and sink on Sunday the post-Laetare.”
The passage in question is rather seldom stripped of the first factors, but the opinion of the researchers who leaned over it is consistent.
For example, Georges Dumezil wrote:
"Mais plus rien, dans le texte de Dlugosz, ne permet d'opposer Dziewany et Marzana: elles apparaissent comme de rigoureux doublets" [nothing in Longer text, it does not let you to argue Dziewanny and Marzanny: they appear as accurate (accurate) doubles],
And Alexander Geysztor clearly writes:
"Long in Annales under the year 965 speaks of the melting of the Dziewanna and Marzanna... it is evident that Dziewanna was like a double name Marzanna"
(A. Geysztor, Mythology of Slavs, Issue III, Warsaw 2006, p. 196).
The Dublet - means another name for the same object, which is the ceremonial puppet.
So the girl was another name for Marzanna, not another goddess. As in folklore, we have different terms, e.g.
Marmuriena, Spitolena, Lishanka, Barbolena, Krasna, Kyselova żena, Kyselo (e.g. in Slovakia, Czech Republic),
which are not terms of separate "gods" but appearing in folk songs twisted or substitute names of Morena-Morenica, so the Day in the 15th century may have been any synonym of Marzanna who heard Długosz or any of his informants (or unknown to us the origin to which he refers).
In the times of Longies in songs it may have been said that Marzanna became a damsel or that Marzanna became a damsel - means it is simply a "child" (it is simply a form of an adjective of the passive), due to the fact that that is the literal meaning of that name.
Why a girl is simply a girl (2)
O "god" I wrote here in a post on February 25, 2024, but the subject is interesting adequate that it will not hurt to make it.
First of all - why Dziewanna and not Dziewana? (with 1 "n"). The phenomenon of doubling of the consonant "n" is called a geminat and we besides have them in another name from the alleged "Pantheon of Jan Długosz" - in Marzanna (originally Marzana/Sea).
Secondly - what does the name Dziewanna (or Dziewana) mean and was it truly the Prapolski equivalent of Roman Diana?
O The morning John Długosz writes that in any villages it was called Marzanna's puppet, taken from the village on Sunday Laetare in a solemn way. The origin is the Yearbooks (Annales, 965), and this customized is described on the occasion of the chronicle account of the acceptance of Christianity by Lives I.
Only later did the chronicler Jan Długosz construct the alleged "Panteon Długosz" in which the Dziewanna separates already from Marzanna, in the first 1 seeing our native, Prapolski counterpart of Roman Diana, and in the second - our Polish native "Ceres".
Attempts to ethologize the name "The Girl" lead to different misunderstandings, and yet it's just 'the girl who's the girl' (from girl to girl to girl to girl to girl to girl to girl to girl to girl.
The verb "thirsty (to be)" is simply a different verb (=iterativum); just as it happens (to be) means an unworked and one-time action, so to virtually "do often/again/sometimes."
It has nothing to do with the core of pie. *dei/*di-, which is in Latin theonym Diana.
Here we are dealing with a different core - the same that is in the words "to live" (obsolete), "to live" (==history), "to work" (=to become), "to act" (=do), "to expect", "to assume", "to wear" etc.
It's Praslavian *děti, from praindo-European *dheh1- 'to give/to give, to lay, to lie', and then "to become, to happen, to happen', etc.
So the Niner/Witness is virtually a nine-lettered 1 (with a lowercase letter) 'the 1 that is the object of the maiden act' = 'set/made/made', 'the 1 that the dame [= does, puts/works]'.
Explanation of the Name Mystery It seems simple - in Długosz's times it may have been said that Marzanna became a dame or that Marzanna became a dame - means she is simply a "child" (a form of an adjective of the passive), due to the fact that that is the "structural" meaning of that name.
A kid would so be called a puppet, which is often/annually made or frequently appears/is frequently looked for (repeated/cyclically appears/shows).
Jan Długosz c. 1455 clearly writes that Dziewanna was not a separate character, but a different name of a puppet brought out of the village and drowned "in any Polish villages", whose second name Marzanna remained in Slavic folklore until today.
The maiden was so a different name Marzanna, not a separate/separate goddess. Like in modern folklore, we have different terms of a puppet brought out in spring from a village and burned or (more often) melted in water, e.g.
Marmuriena, Spitolena, Lishanka, Barbolena, Krasna, Kyselova żena, Kyselo (e.g. in Slovakia, Czech Republic),
which are not terms of separate "gods", but appearing in folk songs twisted or replaced by names of Morena-Morenica, so the Day in the 15th century may have been any synonym of the puppet Marzanna or its term/epitet, which was heard by Długosz or any of his informants (or unknown to us the origin to which he refers) and which over time in the imagination of the chroniclers of old Poland grew to be a separate goddess - the Prapolskia Diana.
More about Marzanna, You will read in your book the tidbit and another deities and pseudodeities
Michał Łuczyński "The gods of the old Slavs. Onomastic Studies" (KTN, Kielce 2020).
fb
