engleski

Around and below Divuša: The Traces of Perun’s Mother Arrival into Our Lands

The paper begins with the authors' recapitulation of the basics of the old proto-Slavic religion, of everything that has been known about supreme deities ; about what is presently surmised about the earliest history of the Slavs: where they appeared (the question of the “proto-homeland”) ; in what ways they shaped their way of life (culture) and, above all, their worldview. Among other things, the authors demonstrate that the Slavs preserved traces of the Indo-European supreme god reconstructed as *Dyēus pH2ter. They assume that he also had a female counterpart, the god-bearer Djeva, Diva. In the process they discovered a tripartite spatial structure of the type conceived by the still unbaptized Slavic groups while they were settling new territories and assuming control over them (Pleterski 1996: 180 ; Belaj, V. 1998 ; 2006 ; Belaj, V., Belaj, J. 2014). They were governed by the assumption that in the Banovina region, too, the priests created a “diorama” in the landscape, which they used, while performing important rites, by showing and narrating myths, to interpret the most important myths, vital for the survival of the community and the authority. They showed that also in that place the toponymy contains traces of a pre-Christian mother of god, concluding that in the area of the Una river she appeared as Divuša.

Divuša ; Slavs ; Slavic mythology ; Volhynia ; Slavic ethnogony ; toponymy

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