Editing Dodola and Perperuna (section)

== Origin ==
The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom.<ref name=Wachtel>{{harvnb|Wachtel|2008|ps=:Anthropologists have noted shared traditions as well, such as a rainmaking ritual in which a young woman covered in a costume of leavs would sing and dance through the village: this ritual was practiced among Greek, Albanian, Romanian, and Slavic speakers throughout the region, and it is not clear who borrowed it from whom.}}</ref> 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.{{sfn|Čulinović-Konstantinović|1963|p=93}} Similar customs outside the Balkans have been observed in the Caucasus, Middle East, and North Africa.{{sfn|Čulinović-Konstantinović|1963|p=84, 93}}{{sfn|Kulišić|1979|p=108}}<ref>{{cite journal |last1=Başgöz |first1=İlhan |date=2007 |title=Rain Making Ceremonies in Iran |journal=[[Iranian Studies (journal)|Iranian Studies]] |volume=40 |issue=3 |pages=385–403 |doi=10.1080/00210860701390588 |jstor=4311905 |s2cid=162315052 |quote=Type II in the classification (that is, the procession with a doll, or ''chomcha gelin'', and its sub-group, which consists in a real child's proceeding through the neighborhood) ... Although the same ceremony is performed in other parts of Turkey, the ladle bride is given different names: ''Bodi Bodi'' among the Karalar Turkmen tribe in Adana province, ''Dodo'' or ''Dodu'' in Kars ... As the type spreads toward the west, sub-type (a) becomes dominant and (b) disappears. In Bulgaria, the girl who visits the houses during the ceremony is called ''doldol'' or ''Perperuga''.46 In Greece, the ceremony is sometimes incorporated into the Epiphany, the ritual throwing of the cross into a river, or sometimes is performed as an independent rain ritual.47 In Yugoslavia, the Turks, Serbians, and the Albanians practice the ritual, naming it ''dodola'' or ''dodoliče'' (little ''dodola'').48 The ritual is known in Hungary and is performed there under the name of ''doldola'', being especially common in villages inhabited by Gypsies and Serbians.49 The custom has spread to Rumania, but there the ''chomcha gelin'' is replaced by a coffin with a clay figure in it. This is reminiscent of Type II in Iran.50 The ''chomcha gelin'' is also observed in Iraq among the Kerkuk Turkmens, who call it "the bride with ladle" (''Chomchalı Gelin'').51 In Syria, the Arabs call the doll ''Umm al-Guys'' ("mother of rain").52 The Christians in Syria practice the ceremony and call the doll "the bride of God".53 In North Africa, the doll is called "the mother of Bangau",54 and a similar symbol carried during the ritual is called Al Gonja.55 In Uzbekistan, Turks and Tajiks perform the ritual, calling the doll ''suskhatun'' (probably meaning "water woman").56}}</ref><ref>{{cite book |last=Chirikba |first=Viacheslav |author-link=Viacheslav Chirikba |date=2015 |chapter=Between Christianity and Islam: Heathen Heritage in the Caucasus |title=Studies on Iran and The Caucasus: In Honour of Garnik Asatrian |url=https://books.google.com/books?id=iLS9CwAAQBAJ |location=Leiden |publisher=Brill |pages=169–171 |isbn=978-90-04-30206-8 |quote=Thus, during the festival welcoming the spring, the Avars made ... In the ritual of summoning rains there figured a specially made doll called Dodola ... The Dagestan doll Dodola and the ritual strikingly resemble the Balkan rituals for summoning rain, whereby girls called Dodola would undressed and put on leaves, flowers and herbs to perform the rainmaking ceremony. The Balkan Dodola is regarded as being connected with the Slavic cult of the thunder-god Perun (cf. Tokarev 1991: 391).}}</ref> [[William Ralston Shedden-Ralston|William Shedden-Ralston]] noted that [[Jacob Grimm]] thought Perperuna/Dodola were "originally identical with the Bavarian ''Wasservogel'' and the Austrian ''Pfingstkönig''" rituals.<ref name="Ralston">{{cite book |last=Shedden-Ralston |first=William Ralston |author-link=William Ralston Shedden-Ralston |date=1872 |title=The Songs of the Russian People: As Illustrative of Slavonic Mythology and Russian Social Life |url=https://books.google.com/books?id=429UAAAAcAAJ |location=London |publisher=Ellis & Green |pages=227–229}}</ref>

Ancient rainmaking practices have been widespread [[Mediterranean]] traditions, already documented in the Balkans since [[Minoan]] and [[Mycenaean Greece|Mycenaean]] times.{{sfn|Burns|2008|pp=228–231}}{{sfn|Håland|2001|pp=197–201}} There is a lack of any strong historical evidence for a link between the figures and practices of the ancient times and those that survided to the end of the 20th century, however, according to [[Richard Berengarten]], if seen as "typologically parallel" practices in the ancient world, they may be interpretable at least as forerunners, even if not as direct progenitors of the modern Balkan rainmaking customs.{{sfn|Burns|2008|pp=228–231}}

In the scholarship is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god [[Perun]],{{#tag:ref|<ref>{{harvnb|Čulinović-Konstantinović|1963|pp=93–94|ps=:Ovakav obred za kišu poznat je i u Madžarskoj. Analizirao ga je Z. Ujvary te je u svojoj studiji citirao mnoge madžarske autore koji su o tome pisali. Prema njegovu mišljenju, običaj se tamo proširio pod utjecajem Slavena i Rumunja ... M. S. Thompson, međutim, misli da riječ "perperuna" potječe od imena slavenskog boga Peruna, boga gromovnika ... Teoriju o slavenskom porijeklu ovog običaja prihvatili su osim M. S. Thompsona još i G. F. Abbott i E. Fischer.}}</ref><ref name="Katicic">{{cite book |last=Katičić |first=Radoslav |author-link=Radoslav Katičić |title=Naša stara vjera: Tragovima svetih pjesama naše pretkršćanske starine |trans-title=Our Old Faith: Tracing the Sacred Poems of Our Pre-Christian Antiquity |year=2017 |publisher=Ibis Grafika, [[Matica hrvatska]] |location=Zagreb |language=hr |isbn=978-953-6927-98-2 |page=105}}</ref>{{sfn|Gieysztor|2006|p=89, 104–106}}<ref name="Zecevic">{{cite book |last=Zečević |first=Slobodan |date=1974 |title=Elementi naše mitologije u narodnim obredima uz igru |language=sr |location=Zenica |publisher=Muzej grada Zenice |pages=125–128, 132–133}}</ref><ref>{{cite book |author=Institut za književnost i umetnost (Hatidža Krnjević) |title=Rečnik književnih termina |trans-title=Dictionary of literary terms |year=1985 |publisher=Nolit |location=Beograd |language=sr |isbn=978-86-19-00635-4 |pages=130, 618}}</ref><ref>{{cite book |last=Sikimić |first=Biljana |date=1996 |title=Etimologija i male folklorne forme |language=sr |location=Beograd |publisher=SANU |pages=85–86 |quote=О vezi Peruna i prporuša up. Ivanov i Toporov 1974: 113: можно думать об одновременной связи имени nеnеруна - nрnоруша как с обозначением nорошения дождя, его распыления (ср. с.-хорв. ирпошuмu (се), nрnошка и Т.Д.; чешск. pršeti, prch, prš), так и с именем Громовержца. Связъ с порошением дождя представляется тем более вероятной, что соответствующий глагол в ряде индоевропейских язЪП<ов выступает с архаическим удвоением". Za etimologiju sh. ргроrušа up. i Gavazzi 1985: 164.}}</ref>{{sfn|Belaj|2007|p=80, 112}}{{Sfn|Dragić|2007|p=80, 112}}{{Sfn|Lajoye|2015|p=114}}}} and became widespread in the Southeastern Europe with the [[Slavic migrations to Southeastern Europe|Slavic migration]] (6th-10th century).<ref>{{harvnb|Gimbutas|1967|p=743|ps=:The names applied to the Balkan rain-ceremonies and to those who perform them suggest, by the modest, degree of variation from one another, by the large number of different variants, and their distribution (not only throughout Romania but in Albania and Greek Epirus and Macedonia), the diffusion of a Slavic ritual linked with the name of Perun in any one of its numerous minor variants.}}</ref><ref>{{harvnb|Jakobson|1985|pp=22, 24|ps=:The ritual call for rain was transmitted long ago from the Balkan Slavs to neighboring peoples, who evidently preserved the original form of the mythological name ... But even if one leaves aside the late, conjectural echoes of Perun's name, one is still forced to conclude that his cult had wide dissemination and deep roots in Slavic paganism, a fact that is clearly reflected not only in the texts, but also in onomastics, as well as in the folklore of the Slavs and their neighbors.}}</ref><ref>{{cite journal |last=Zaroff |first=Roman |date=1999 |title=Organized pagan cult in Kievan Rus': The invention of foreign elite or evolution of local tradition? |url=https://ojs.zrc-sazu.si/sms/article/view/1844 |journal=[[Studia mythologica Slavica]] |volume=2 |page=57 |doi=10.3986/sms.v2i0.1844 |quote=As a consequence of the relatively early Christianisation of the Southern Slavs, there are no more direct accounts in relation to Perun from the Balkans. Nevertheless, as late as the first half of the 12th century, in Bulgaria and Macedonia, peasants performed a certain ceremony meant to induce rain. A central figure in the rite was a young girl called Perperuna, a name clearly related to Perun. At the same time, the association of Perperuna with rain shows conceptual similarities with the Indian god Parjanya. There was a strong Slavic penetration of Albania, Greece and Romania, between the 6th and 10th centuries. Not surprisingly the folklore of northern Greece also knows Perperuna, Albanians know Pirpirúnă, and also the Romanians have their Perperona.90 Also, in a certain Bulgarian folk riddle the word ''perušan'' is a substitute for the Bulgarian word ''гърмомеҽица'' (grmotevitsa) for thunder.91 Moreover, the name of Perun is also commonly found in Southern Slavic toponymy. There are places called: Perun, Perunac, Perunovac, Perunika, Perunićka Glava, Peruni Vrh, Perunja Ves, Peruna Dubrava, Perunuša, Perušice, Perudina and Perutovac.92|doi-access=free }}</ref> 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]].{{sfn|Jakobson|1985|p=6–7, 21, 23}} The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity [[Pereplut]].{{sfn|Jakobson|1955|p=616}}{{sfn|Gimbutas|1967|p=743}}{{sfn|Jakobson|1985|p=23–24}} 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.{{sfn|Gimbutas|1967|p=743}}{{sfn|Jakobson|1985|p=24}} Serbo-Croatian archaic variant ''Prporuša'' and verb ''prporiti se'' ("to fight") also have parallels in Old Russian ("porъprjutъsja").{{sfn|Jakobson|1985|p=23}} 

According to another interpretation the name ''Perperuna'' can be identified as the reduplicated feminine [[Morphological derivation|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 and Fjörgynn|Fjörgyn–Fjörgynn]] and the Lithuanian Perkūnas–Perkūnija.{{sfn|Jakobson|1985|p=22–23}}{{Sfn|Puhvel|1987|p=235}}{{Sfn|Jackson|2002|p=70}}<ref name="York">{{cite journal |last=York |first=Michael |author-link=Michael York (religious studies scholar) |date=1993 |title=Toward a Proto-Indo-European vocabulary of the sacred |journal=[[Word (journal)|Word]] |volume=44 |issue=2 |pages=240, 251 |doi=10.1080/00437956.1993.11435902|doi-access=free }}</ref>{{sfn|Ḱulavkova|2020|p=19–20a|ps=:The Balkan rainmaking customs themselves go by different names. They are usually referred to as the Dodola or Peperuga(Peperuda) rituals, after the name of the goddess of rain, wife or consort of the Slavic sky-god Perun ...  According to others, these rain-rituals derive specifically from Slavic languages, and the names Peperuda, Peperuga, Peperuna, and Perperuna are cognate with that of the storm-god Perun.}} Perun's battle against [[Veles (god)|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.<ref name="York"/>{{sfn|Evans|1974|p=116–117}}{{sfn|Burns|2008|p=232}} Recent research criticize invention of a Slavic female goddess.{{sfn|Łuczyński|2020|p=141}} 

Another explanation for the variations of the name ''Dodola'' is relation to the Slavic spring goddess (Dido-)[[Lada (mythology)|Lada/Lado/Lela]],<ref name="Ralston">{{cite book |last=Shedden-Ralston |first=William Ralston |author-link=William Ralston Shedden-Ralston |date=1872 |title=The Songs of the Russian People: As Illustrative of Slavonic Mythology and Russian Social Life |url=https://books.google.com/books?id=429UAAAAcAAJ |location=London |publisher=Ellis & Green |pages=227–229}}</ref> some scholars relate ''Dodole'' with pagan custom and songs of ''Lade'' (Ladarice) in [[Hrvatsko Zagorje]] (so-called "Ladarice Dodolske"),<ref name="Cubelic">{{cite book |last=Čubelić |first=Tvrtko |date=1990 |title=Povijest i historija usmene narodne književnosti: historijske i literaturno-teorijske osnove te genološki aspekti: analitičko-sintetički pogledi |url=https://books.google.com/books?id=hb1iAAAAMAAJ |language=hr |location=Zagreb |publisher=Ante Pelivan i Danica Pelivan |pages=75–76 |isbn=978-86-81703-01-4}}</ref>{{Sfn|Dragić|2007|p=279, 283}}<ref name="Dragic2012">{{cite journal |last=Dragić |first=Marko |date=2012 |title=Lada i Ljeljo u folkloristici Hrvata i slavenskom kontekstu |trans-title=Lada and Ljeljo in the folklore of Croats and Slavic context |url=https://hrcak.srce.hr/136243 |language=hr |journal=Zbornik radova Filozofskog fakulteta u Splitu |volume=5 |pages=45, 53–55}}</ref> and in [[Žumberak]]-[[Križevci]] for the ''Preperuša'' custom was also used term ''Ladekarice''.{{sfn|Čulinović-Konstantinović|1963|p=80–81}}{{sfn|Muraj|1987|p=160–161}}

Other scholars like [[Vitomir Belaj]], due to the geographical distribution, consider that the rainmaking ritual could also have [[Paleo-Balkan mythology|Paleo-Balkan]] origin,{{sfn|Kulišić|1979|p=205}}{{sfn|Belaj|2007|p=80}} or formed separate of worship of Perun but could be etymologically related.{{sfn|Belaj|2007|p=80, 112}} One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of [[Thracians|Thracian]] origin,<ref>Dimitǔr Dechev, ''[https://books.google.com/books/about/Die_thrakischen_Sprachreste.html?id=CrA_AAAAIAAJ Die thrakischen Sprachreste]'', Wien: R.M. Rohrer, 1957, pp. 144, 151</ref><ref name="Sorin">{{cite web|author=[[Sorin Paliga]]|title=Influenţe romane și preromane în limbile slave de sud|date=2003|url=http://egg.mnir.ro/pdf/Paliga_InflRomane.pdf|archive-url=https://web.archive.org/web/20131228002745/http://egg.mnir.ro/pdf/Paliga_InflRomane.pdf |archive-date=December 28, 2013}}</ref><ref>{{cite journal |first=Mihai |last=Dragnea |url=https://www.academia.edu/9334808 |title=The Thraco-Dacian Origin of the Paparuda/Dodola Rain-Making Ritual |journal=Brukenthalia Acta Musei |issue=4 |date=2014 |pages=18–27}}</ref>{{sfn|Ḱulavkova|2020|p=19–20b|ps=:According to some researchers ... these pagan rites of worship are thought to be of Thracian origin ... According to other beliefs, Perun, Perin, or Pirin was the supreme deity of the Thracians.}} however, the name of the Slavic thunder-god Perun is commonly accepted to be formed from the [[Proto-Slavic]] root ''*per'' "to strike" attached to the common agent suffix ''-unŭ'', explained as "the Striker".{{sfn|West|2007|p=242}} The Romanian-Aromanian and Greek ethnic origin was previously rejected by [[Alan Wace]], Maurice Scott Thompson, [[George Frederick Abbott]] among others.{{sfn|Čulinović-Konstantinović|1963|p=93–94}}