Editing Dodola and Perperuna (section)

== Ritual ==
Perperuna and Dodola are considered very similar pagan customs with common origin,{{sfn|Čulinović-Konstantinović|1963|p=75, 78, 93, 95}}<ref name="Revija">{{cite magazine |last=Vukelić |first=Deniver |date=2010 |title=Pretkršćanski prežici u hrvatskim narodnim tradicijam |trans-title=Pre-Christian belief traces in Croatian folk traditions |url=https://www.matica.hr/hr/360/PRETKR%C5%A0%C4%86ANSKI%20PRE%C5%BDICI%20U%20HRVATSKIM%20NARODNIM%20TRADICIJAMA%20/ |language=hr |magazine=[[Hrvatska revija]] |issue=4 |publisher=[[Matica hrvatska]] |access-date=20 July 2022}}</ref> with main difference being in the most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional group{{sfn|Čulinović-Konstantinović|1963|p=85, 95}}), lyric verses, sometimes religious content, and presence or absence of a chorus.{{sfn|Čulinović-Konstantinović|1963|p=84–85, 90}} They essentially belong to rituals related to [[Fertility rite|fertility]], but over time differentiated to a specific form connected with water and vegetation.{{sfn|Čulinović-Konstantinović|1963|p=73, 75–76, 91}} They represent a group of rituals with a human collective going on a procession around houses and fields of a village, but with a central live character which differentiates them from other similar collective rituals in the same region and period (''[[Kermesse (festival)|Krstonoše]]'', ''[[Carnival|Poklade]]'', ''[[Koledari|Kolade]]'', ''[[German (mythology)|German]]'', ''Ladarice'', those during ''[[Jurjevo]]'' and ''[[Saint John's Eve|Ivandan]]'' and so on).{{sfn|Čulinović-Konstantinović|1963|p=74–75, 80}}{{Sfn|Dragić|2007|p=276}}{{Sfn|Puchner|2009|p=289, 345}} In the valley of [[Skopje]] in [[North Macedonia]] the Dodola were held on Thursday which was Perun's day.{{Sfn|Dragić|2007|p=291}} In [[Hungary]] the ritual was usually held on [[Saint George's Day|St. George's Day]].<ref>{{Cite web |last=T. |first=Dömötör |date=1967 |title=Dodola |url=https://gepeskonyv.btk.elte.hu/adatok/Neprajz/82Vereb%E9lyi/folklorisztika_es_rokonteruleteinek_fogalmi_rendszere/dodola.html}}</ref> The core of the song always mentions a type of rain and list of regional crops.<ref>{{cite book |last=Puchner |first=Walter |author-link=Walter Puchner |date=2016 |title=Die Folklore Südosteuropas: Eine komparative Übersicht |url=https://books.google.com/books?id=hZpVDAAAQBAJ |language=de |publisher=Böhlau Verlag Wien |page=65 |isbn=978-3-205-20312-4}}</ref> The first written mentions and descriptions of the pagan custom are from the 18th century by [[Dimitrie Cantemir]] in ''[[Descriptio Moldaviae]]'' (1714/1771, ''Papaluga''),{{Sfn|Puchner|2009|p=346}}<ref>{{cite book |last=Cantemir |first=Dimitrie |author-link=Dimitrie Cantemir |date=1771 |title=Descriptio antiqui et hodierni status Moldaviae |url=https://books.google.com/books?id=2rZfAAAAcAAJ |location=Frankfurt, Leipzig |language=de |pages=315–316 |quote=Im Sommer, wenn dem Getreide wegen der Dürre Gefabr bevorzustehen fcheinet, ziehen die Landleute einem kleinen Ragdchen, welches noch nicht über zehen Jahr alt ist, ein Hemde an, welches aus Blattern von Baumen und Srantern gemacht wird. Alle andere Ragdchen und stnaben vol gleiechem Alter folgen ihr, und siehen mit Tanzen und Singen durch die ganze Racharfchaft; wo sie aber hin komuien, da pflegen ihnen die alten Weiber kalt Wasser auf den Stopf zu gieffen. Das Lied, welches fie fingen, ist ohngefähr von folegendem Innbalte: "Papaluga! steige nech dem Himmel, öffne feine Thüren, fend von oben Regen ber, daß der Roggen, Weizen, Hirfe u. f. w. gut wachsen."}}</ref> then in a Greek law book from [[Bucharest]] (1765, it invoked 62nd Cannon to stop the custom of ''Paparuda''),{{Sfn|Puchner|2009|p=346}}<ref>{{cite book |last=Puchner |first=Walter |author-link=Walter Puchner |date=2017 |chapter=2 - Byzantium High Culture without Theatre or Dramatic Literature? |title=Greek Theatre between Antiquity and Independence: A History of Reinvention from the Third Century BC to 1830 |chapter-url=https://www.cambridge.org/core/books/abs/greek-theatre-between-antiquity-and-independence/byzantium/AD8A310DFF20316E196BA81890C36797 |publisher=Cambridge University Press |page=73 |isbn=978-1-107-44502-4 |doi=10.1017/9781107445024.004 |quote=...in 1765, a Greek law book from Bucharest quotes the 62nd Canon of the Trullanum in order to forbid public dancing by girls in a custom well known throughout the Balkans as 'paparuda', 'perperuna' or 'dodole', a ritual processional rain dance.}}</ref> and by the Bulgarian [[hieromonk]] [[Spiridon Gabrovski]] who also noted to be related to Perun (1792, ''Peperud'').{{sfn|Belaj|2007|p=80}}<ref>{{Cite book|url=https://archive.org/details/istoriiavokratt00spirgoog|title=История во кратце о болгарском народе славенском. Сочинися и исписа в лето 1792|last=Габровски|first=Спиридон Иеросхимонах|publisher=изд. Св. Синод на Българската Църква|year=1900|location=София|pages=[https://archive.org/details/istoriiavokratt00spirgoog/page/n156 14]}}</ref>

South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer [[drought]]s, where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked for other field and house blessings). The central character of the ceremony of Perperuna was usually a young boy, while of Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They would be naked, but were not anymore in latest forms of 19-20th century, wearing a skirt and dress densely made of fresh green knitted vines, leaves and flowers of ''[[Sambucus nigra]]'', ''[[Sambucus ebulus]]'', ''[[Clematis flammula]]'', ''[[Clematis vitalba]]'', [[fern]] and other deciduous shrubs and vines, small branches of ''[[Tilia]]'', [[Oak]] and other. The green cover initially covered all body so that the central person figure was almost unrecognizable, but like the necessity of direct skin contact with greenery it also greatly decreased and was very simple in modern period. They whirled and were followed by a small procession of children who walked and danced with them around the same village and fields, sometimes carrying oak or [[Fagus sylvatica|beech]] branches, singing the ritual prayer, stopping together at every house yard, where the hosts would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"{{Sfn|Puchner|2009|p=346}}), hosts also gifted treats (bread, eggs, cheese, sausages etc., in a later period also money) to children who shared and consumed them among them and sometimes even hosts would drink wine, seemingly as a sacrifice in Perun's honor.<ref name="Ribaric">{{Cite book|last=Ribarić|first=Josip|title=O istarskim dijalektima: razmještaj južnoslavenskih dijalekata na poluotoku Istri s opisom vodičkog govora|publisher=Josip Turčinović|date=2002|location=Pazin|orig-date=1916|language=hr|isbn=953-6262-43-6|pages=84–85, 206}}</ref>{{sfn|Gimbutas|1967|p=743–744}}{{sfn|Evans|1974|p=100, 119}}{{sfn|Jakobson|1985|p=21, 23}}{{sfn|Čulinović-Konstantinović|1963|p=74–77, 83–93}}{{sfn|Muraj|1987|p=158–163}}{{Sfn|Dragić|2007|p=290–293}} The chosen boy/girl was called by one of the name variants of the ritual itself, however in [[Istria]] was also known as ''Prporuš'' and in [[Dalmatia]]-[[Boka Kotorska]] as ''Prpac/Prpats'' and both regions his companions as ''Prporuše'',<ref name="Ralston"/>{{Sfn|Dragić|2007|p=291}}<ref name="Ribaric"/>{{sfn|Čulinović-Konstantinović|1963|p=76, 80}} while at [[Pirot]] and [[Nišava District]] in [[Southern Serbia (geographical region)|Southern Serbia]] near Bulgarian border were called as ''dodolće'' and ''preperuđe'', and as in Macedonia both names appear in the same song.{{sfn|Čulinović-Konstantinović|1963|p=79, 95}}{{sfn|Burns|2008|p=220, 222|ps=:The finely documented account by Đorđević of a version of the Balkan rainmaking custom, performed near the River Morava in south-eastern Serbia near the Bulgarian border ... Fly, fly, peperuga/Oh, dodolas, Dear Lord!}}

[[File:Пеперуда в Добруджа 1950.jpg|thumb|right|''Peperuda'' performed by Romani in [[Dobruja]], Bulgaria, 1950s.]]
[[File:Обичай за дъжд "Пеперуда" - АЕК "Етър".webm|thumb|right|Recreation of Perperuna custom at [[Etar Architectural-Ethnographic Complex]] in Bulgaria, 2012 (video).]]
By the 20th century once common rituals almost vanished in the Balkans, although rare examples of practice can be traced until 1950-1980s and remained in folk memory. In some local places, like in Albania, can be observed as rare events even in the 21st century.{{sfn|Qafleshi|2011|pp=51–52|}}{{sfn|Ministria|2014|p=66}}

The main reason is the development of agriculture and consequently lack of practical need for existence of mystical connection and customs with nature and weather. Christian church also tried to diminish pagan beliefs and customs, resulting in "dual belief" (''dvoeverie'') in rural populations, a conscious preservation of pre-Christian beliefs and practices alongside Christianity. Into customs and songs were mixed elements from other rituals including Christianity, but they also influenced the creation of Christian songs and prayers invoking the rain which were used as a close Christian alternative (decline was reportedly faster among Catholics{{sfn|Muraj|1987|p=161}}).{{sfn|Čulinović-Konstantinović|1963|p=77, 91–93}}{{sfn|Predojević|2019|p=581, 583, 589–591}} According to [[:hr:Velimir Deželić mlađi|Velimir Deželić Jr.]] in 1937, it was an old custom that "Christians approved it, took it over and further refined it. In the old days, ''Prporuša'' were very much like a [[Piety|pious]] ritual, only later the leaders - ''Prpac'' - began to boast too much, and ''Prporuše'' seemed to be more interested in gifts than beautiful singing and prayer".<ref>{{cite book |last=Deželić Jr. |first=Velimir |date=1937 |title=Kolede: Obrađeni hrvatski godišnji običaji |trans-title=Kolede: Examined Croatian annual customs |url=https://archive.org/details/kolede_obradjeni_hrvatski_godisnji_obicaji-velimir_dezelic_sin/ |language=hr |publisher=Hrvatsko književno društvo svetog Jeronima |page=70 |quote=Ljeti, kad zategnu suše, pošle bi našim selima Prporuše moliti od Boga kišu. Posvuda su Hrvatskom išle Prporuše, a običaj je to prastar — iz pretkršćanskih vremena — ali lijep, pa ga kršćani odobrili, preuzeli i još dotjerali. U stara vremena Prporuše su bile veoma nalik nekom pobožnom obredu, tek poslije su predvodnici — Prpci— počeli suviše lakrdijati, a Prporušama ko da je više do darova, nego do lijepa pjevanja i molitve.}}</ref> Depending on region, instead of village boys and girls the pagan ritual by then was mostly done by migrating [[Romani people]] from other villages and for whom it became a professional performance motivated by gifts, sometimes followed by financially poor members from other ethnic groups.{{sfn|Čulinović-Konstantinović|1963|p=77, 91–93}}{{sfn|Predojević|2019|p=581, 583, 589–591}}<ref name="Horvat">{{cite book |last=Horvat |first=Josip |date=1939 |title=Kultura Hrvata kroz 1000 godina |trans-title=Culture of Croats through 1000 years |url=https://archive.org/details/kultura_hrvata_kroz_1000_godina_ii.izdanje_1939-josip_horvat |language=hr |location=Zagreb |publisher=A. Velzek |pages=23–24}}</ref><ref>{{cite book |last=Kovačević |first=Ivan |date=1985 |title=Semiologija rituala |trans-title=Semiology of ritual |url=https://books.google.com/books?id=qPMXAAAAIAAJ |language=sr |location=Beograd |publisher=Prosveta |page=79}}</ref>{{Sfn|Dragić|2007|p=278, 290}} Due to [[Anti-Romani sentiment]], the association with Romani also caused repulsion, shame and ignorance among last generations of members of ethnic groups who originally performed it.{{sfn|Predojević|2019|p=583–584, 589}} Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft.{{sfn|Predojević|2019|p=581–582, 584}}

In the present days, older generations of Albanians demonstrate the common practice of rainmaking rituals in their life, but newer generations generally see them as something applied in the past, a tradition that their parents have gone through. Nevertheless, elders still accompany [[processions]] of boys and girls, who perform the rainmaking rite dressed with their best [[Albanian traditional clothing|traditional clothing]] except for the main boy or girl, who is dressed entirely in fresh branches, leaves and herbs.{{sfn|Qafleshi|2011|pp=51–52}}{{sfn|Ministria|2014|p=66}}{{sfn|Halimi|Halimi-Statovci|Xhemaj|2011|pp=2–6, 32–43}} Public exhibitions of the ritual are usually performed during Albanian festivals, often for the local audience, but also in the [[Gjirokastër National Folk Festival]], one of the most important events of Albanian culture.{{sfn|Sela|2017|pp=69–70}}

===Perperuna songs===
[[Ioan Slavici]] reported in 1881 that the custom of ''Paparuga'' was already "very disbanded" in Romania.{{sfn|Nodilo|1981|p=51}} Stjepan Žiža in 1889/95 reported that the once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia.{{sfn|Čulinović-Konstantinović|1963|p=78}} [[:hr:Ivan Milčetić|Ivan Milčetić]] recorded in 1896 that the custom of ''Prporuša'' also almost vanished from the North Adriatic island of [[Krk]], although almost recently it was well known in all Western parts of Croatia, while in other parts as ''Dodola''.<ref name="Milcetic">{{cite journal |last=Milčetić |first=Ivan |date=1896 |title=Prporuša |journal=Zbornik za narodni život i običaje južnih Slavena |location=Belgrade |publisher=[[JAZU]] |volume=1 |url=https://books.google.com/books?id=8TwSAAAAYAAJ |pages=217–218 |quote=Čini mi se da je već nestalo prporuše i na otoku Krku, a bijaše još nedavno poznata svuda po zapadnim stranama hrvatskog naroda, dok je po drugim krajevima živjela dodola. Nego i za dodolu već malo gdje znadu. Tako mi piše iz Vir‐Pazara g. L. Jovović, koga sam pitao, da li još Crnogorci poznaju koledu...}}</ref> Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and [[Ćićarija]] (and related it to the 16th century migration from Dalmatia of speakers of [[Southwestern Istrian]] dialect).<ref name="Ribaric"/> On island of Krk was also known as ''Barburuša/Barbaruša/Bambaruša'' (occurrence there is possibly related to the 15th century migration which included besides Croats also [[Vlachs of Croatia|Vlach]]-[[Istro-Romanians|Istro-Romanian]] shepherds{{sfn|Zebec|2005|p=68–71, 248}}).{{sfn|Čulinović-Konstantinović|1963|p=80}}{{sfn|Zebec|2005|p=71}} It was also widespread in [[Dalmatia]] (especially [[Zadar]] hinterland, coast and islands), [[Žumberak]] (also known as ''Pepeluše'', ''Prepelice''{{sfn|Muraj|1987|p=161}}) and Western [[Slavonia]] (Križevci).<ref name="Ralston"/><ref name="Revija"/><ref name="Horvat"/>{{sfn|Zebec|2005|p=71}}{{sfn|Čulinović-Konstantinović|1963|p=78, 80–81}}{{Sfn|Dragić|2007|p=291–293}} It was held in Istria at least until the 1950s,{{sfn|Čulinović-Konstantinović|1963|p=82}} in Žumberak until the 1960s,{{sfn|Muraj|1987|p=165}} while according to one account in [[Jezera, Tisno|Jezera]] on island [[Murter]] the last were in the late 20th century.{{Sfn|Dragić|2007|p=292}} In Serbia, Perperuna was only found in [[Kosovo]], Southern and Eastern Serbia near Bulgarian border.{{sfn|Čulinović-Konstantinović|1963|p=79}} According to [[Natko Nodilo]] the discrepancy in distribution between these two countries makes an idea that originally Perperuna was Croatian while Dodola was Serbian custom.{{sfn|Nodilo|1981|p=50a|ps=:Po tome, pa i po različitome imenu za stvar istu, mogao bi ko pomisliti, da su dodole, prvim postankom, čisto srpske, a prporuše hrvatske. U Bosni, zapadno od Vrbasa, zovu se čaroice. Kad bi ovo bilo hrvatski naziv za njih, onda bi prporuše bila riječ, koja k nama pregje od starih Slovenaca.}} Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in [[Boka Kotorska]]).{{sfn|Muraj|1987|p=159}} Luka Jovović from [[Virpazar]], Montenegro reported in 1896 that in Montenegro existed some ''koleda'' custom for summer droughts, but was rare and since 1870s not practiced anymore.<ref name="Milcetic"/>

According to [[Albanian folk beliefs]], the Sun ([[Dielli (Albanian paganism)|Dielli]]) makes the sky cloudy or clears it up.{{sfn|Tirta|2004|pp=71–72}}{{sfn|Gjoni|2012|pp=85–86}} Albanians used to invoke the Sun with rainmaking and soil fertility rituals. In rainmaking rituals from the [[Albanian Ionian Sea Coast]], Albanians used to pray to the Sun, in particular facing Mount [[Shëndelli]] (Mount "Holy Sun"), by invoking the names ''Dielli'', ''Shën Dëlliu'', ''Ilia'' or ''[[Perëndi]]a''. Children used to dress a boy with fresh branches, calling him ''dordolec''. A typical invocation song repeated three times during the ritual was:{{sfn|Gjoni|2012|pp=85–86}} Afterwards, people used to say: ''Do kemi shi se u nxi Shëndëlliu'' ("We will have rain because ''Shëndëlliu'' went dark").{{sfn|Gjoni|2012|pp=85–86}} The Sun used to be also invoked when reappearing after the rain, prayed for increased production in agriculture.{{sfn|Gjoni|2012|pp=85–86}}

{|class="wikitable"
||Bulgaria<ref>{{cite book |last=Антонова |first=Илонка Цанова |date=2015 |title=Календарни празници и обичаи на българите |trans-title=Calendar holidays and customs of the Bulgarians |language=bg |location=Sofia |publisher=Издателство на Българската академия на науките "Проф. Марин Дринов" |pages=66–68 |isbn=978-954-322-764-8}}</ref>||Albania{{sfn|Gjoni|2012|p=85}}<ref>{{cite book|last=Pipa|first=Arshi|title=Albanian Folk Verse: Structure and Genre|publisher=O. Harrassowitz|year=1978|isbn=3-87828-119-6|url=https://books.google.com/books?id=WCIHAQAAIAAJ|page=58}}</ref>||Croatia-Krk<br /><small>([[Dubašnica]], 1896<ref name="Milcetic"/>)</small>||Croatia-Istria<br /><small>([[Lanišće|Vodice]], 1916<ref name="Ribaric"/>)</small>||Croatia-Istria<br /><small>([[Polje Čepić|Čepić]], 1896<ref name="Milcetic"/>/Štifanići near [[Baderna]], 1906/08<ref>{{cite book |last=Ribarić |first=Josip |editor=Tanja Perić-Polonijo |date=1992 |title=Narodne pjesme Ćićarije |language=hr |location=Pazin |publisher=Istarsko književno društvo "Juraj Dobrila" |pages=11, 208}}</ref>)</small>||Croatia-Dalmatia<br /><small>([[Ražanac]], 1905{{sfn|Čulinović-Konstantinović|1963|p=81}})</small>||Croatia-Dalmatia<br /><small>([[Ravni Kotari]], 1867<ref name="Vuk">{{cite book |last=Karadžić |first=Vuk Stefanović |author-link=Vuk Stefanović Karadžić |date=1867 |title=Život i običaji naroda srpskoga |trans-title=Life and customs of Serbian nation |url=https://books.google.com/books?id=fX0RAAAAYAAJ |language=sr |location=Vienna |publisher=A. Karacić |pages=61–66}}</ref>)</small>||Croatia-Žumberak<br /><small>(Pavlanci, 1890{{sfn|Muraj|1987|p=164}})</small>
|-
|
<poem>
<small>Letela e peperuda
Daĭ, Bozhe, dŭzhd
Daĭ, Bozhe, dŭzhd
Ot orache na kopache
Da se rodi zhito, proso
Zhito, proso i pshenitsa
Da se ranyat siracheta
Siracheta, siromasi</small>
</poem>
||
<poem>
<small>Rona-rona, Peperona
Bjerë shi ndë arat tona!
Të bëhetë thekëri
I gjatë gjer në çati
Gruri gjer në perëndi
Ashtu edhe misëri!</small>

<small>O Ilia, Ilia,
Peperuga rrugëzaj
Bjerë shi o Perëndi,
Se qajnë ca varfëri,
Me lot e logori
Thekëri gjer mbë çati,
Gruri gjer në Perëndi.</small>
</poem>
||
<poem>
<small>Prporuša hodila
Službu boga molila
Dajte sira, dajte jaj
Da nam bog da mladi daž
Od šenice višnji klas!
A ti, bože vični
Smiluj se na nas!</small>
</poem>
||
<poem>
<small>Prporuše hodile
Slavu Boga molile
I šenice bilice
Svake dobre sričice
Bog nan ga daj
Jedan tihi daž!</small>
</poem>
||
<poem>
<small>Preporuči hodili / Prporuše hodile
Iz Prepora grada / 's Prpora grada
Kuda hodili / Da nam bog da dažda
Tuda Boga molili / Crljenoga mažda
Da nam Bog da dažda / I šenice bilice
I crljenoga masta / Svake dobre sričice
I šenice bilice / Šenica nan rodila
I svake dobre srećice / Dičica prohodila
Šenica narodila / Šenicu pojili
Dica nam prohodila / Dicu poženili
I šenicu pojili / Skupi, bože, oblake!
I dicu poženili / Struni bojžu rosicu
Skupi, Bože, oblake / Na tu svetu zemljicu!
Hiti božju kapljicu / Amen, amen, amen
Na ovu svetu zemljicu!
Amen</small>
</poem>
||
<poem>
<small>Prporuše hodile
Putom Boga molile
Da ni pane kišica
Da ni rodi šenica bilica
I vinova lozica</small>
</poem>
||
<poem>
<small>Prporuše hodile
Terem Boga molile
Da nam dade kišicu
Da nam rodi godina
I šenica bjelica
I vinova lozica
I nevjesta đetića
Do prvoga božića
Daruj nama, striko naša
Oku brašna, striko naša
Bublu masla, striko naša
Runce vune, striko naša
Jedan sirčić, striko naša
Šaku soli, striko naša
Dva, tri jajca, striko naša
Ostaj s Bogom, striko naša
Koja si nas darovala</small>
</poem>
||
<poem>
<small>Preperuša odila
Za nas Boga molila
Daj nam Bože kišice
Na ovu našu ljetinu
Da pokvasi mladinu
Pucaj, pucaj ledeno
Škrapaj, škrapaj godino
Mi smo tebi veseli
Kano Isus Mariji
Kaj Marija Isusu
Kano mati djetetu</small>
</poem>
|}

===Dodola songs===
The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from [[Struga]] region, recorded in 1861.<ref name="Miladinovci">{{cite book|last = Miladinovci|title = Зборник|publisher = Kočo Racin|year = 1962|location = Skopje|url = http://www.gbiblsk.edu.mk/images/stories/eknigi/zbornik.pdf|page = 462|archive-url = https://web.archive.org/web/20120216225647/http://www.gbiblsk.edu.mk/images/stories/eknigi/zbornik.pdf |archive-date = 2012-02-16}}</ref> The Dodola rituals in Macedonia were actively held until the 1960s.<ref>{{cite book|last=Veličkovska|first=Rodna|title=Музичките дијалекти во македонското традиционално народно пеење: обредно пеење|trans-title=Musical dialects in the Macedonian traditional folk singing: ritual singing| publisher=Institute of folklore "Marko Cepenkov"|year=2009|location=Skopje|language=mk|page=45}}</ref> In Bulgaria the chorus was also "Oj Ljule".{{sfn|Nodilo|1981|p=50b}} The oldest record in Serbia was by [[Vuk Karadžić]] (1841),{{sfn|Čulinović-Konstantinović|1963|p=79}} where was widespread all over the country and held at least until 1950/70s.<ref name="Zecevic"/>{{sfn|Čulinović-Konstantinović|1963|p=77–78, 86, 88}} In Croatia was found in Eastern Slavonia, Southern [[Baranya (region)|Baranja]] and Southeastern [[Srijem]].<ref name="Horvat"/>{{sfn|Čulinović-Konstantinović|1963|p=77–78, 90}}{{sfn|Muraj|1987|p=159}}{{sfn|Dragić|2012|p=54}}<ref>{{cite book |last=Janković |first=Slavko |date=1956 |title=Kuhačeva zbirka narodnih popijevaka (analizirana): od br. 1801 do br. 2000 |url=https://repozitorij.dief.eu/a/?pr=i&id=69581 |quote=Naša doda moli Boga ([[Otok, Vukovar-Syrmia County|Otok]], Slavonia, 1881, sken ID: IEF_RKP_N0096_0_155; IEF_RKP_N0096_0_156A) - Ide doda preko sela ([[Erdevik]], Srijem, 1885, sken ID: IEF_RKP_N0096_0_163; IEF_RKP_N0096_0_164A) - Filip i Jakob, Koleda na kišu ([[Gibarac]], Srijem, 1886, sken ID: IEF_RKP_N0096_0_165; IEF_RKP_N0096_0_166A)}}</ref> [[August Šenoa]] in his writing about the travel to Okić-grad near [[Samobor]], Croatia mentioned that saw two dodole.<ref>{{cite web |url=https://www.knjizevnost.hr/zagrebulje-1866-august-senoa/ |title=Zagrebulje I (1866.) |last=Šenoa |first=August |author-link=August Šenoa |date=1866 |website=Književnost.hr |publisher=informativka d.o.o. |access-date=23 July 2022 |quote=...već se miču niz Okić put naše šljive dvije u zeleno zavite dodole. S ovoga dodolskoga dualizma sjetih se odmah kakvi zecevi u tom grmu idu, i moja me nada ne prevari. Eto ti pred nas dva naša junaka, ne kao dodole, kao bradurina i trbušina, već kao pravi pravcati bogovi – kao Bako i Gambrinus... Naša dva boga, u zeleno zavita, podijeliše društvu svoj blagoslov, te bjehu sa živim usklikom primljeni. No i ova mitologička šala i mrcvarenje božanske poezije po našem generalkvartirmeštru pobudi bogove na osvetu; nad našim glavama zgrnuše se oblaci, i naskoro udari kiša.}}</ref> To them is related the custom of Lade/Ladarice from other parts of Croatia, having chorus "''Oj Lado, oj!''" and similar verses "''Molimo se višnjem Bogu/Da popuhne tihi vjetar, Da udari rodna kiša/Da porosi naša polja, I travicu mekušicu/Da nam stada Lado, Ugoje se naša stada''".<ref name="Cubelic"/>{{Sfn|Dragić|2007|p=279, 283}}<ref name="Dragic2012"/>

{|class="wikitable"
||Macedonia<br /><small>([[Struga]], 1861<ref name="Miladinovci"/>)</small>||Serbia<br /><small>(1841<ref name="Vuk"/>{{sfn|Čulinović-Konstantinović|1963|p=88}})</small>||Serbia<br /><small>(1867<ref name="Vuk"/>)</small>||Serbia<br /><small>(1867<ref name="Vuk"/>)</small>||Croatia-Slavonia<br /><small>([[Đakovo]]<ref name="Dragic2012"/>)</small>||Croatia-Slavonia<br /><small>(Đakovo, 1957{{sfn|Čulinović-Konstantinović|1963|p=77, 90}})</small>||Croatia-Srijem<br /><small>([[Tovarnik]], 1979<ref>{{cite journal |last=Černelić |first=Milana |date=1998 |title=Kroz godinu dana srijemskih običaja vukovarskog kraja |trans-title=Annual customs of Srijem in the Vukovar region |url=https://hrcak.srce.hr/80816 |language=hr |journal=Etnološka tribina |volume=28 |issue=21 |page=135}}</ref>)</small>
|-
|
<poem>
<small>Otletala preperuga, oj ljule, oj!
Ot oracha na oracha, oj ljule, oj!
Ot kopacha na kopacha, oj ljule, oj!
Ot rezhacha na rezhacha; oj ljule, oj!
Da zarosit sitna rosa, oj ljule, oj!
Sitna rosa beriketna, oj ljule, oj!
I po pole i po more; oj ljule, oj!
Da se rodit s' beriket, oj ljule, oj!
S' beriket vino-zhito; oj ljule, oj!
Cheincite do gredite, oj ljule, oj!
Jachmenite do streite, oj ljule, oj!
Lenoite do pojasi, oj ljule, oj!
Uroite do kolena; oj ljule, oj!
Da se ranet siromasi, oj ljule, oj!
Drvete ne so osito, oj ljule, oj!
Da je sita godina; oj ljule, oj!
Drvete ne so oshnica, oj ljule, oj!
Da ja polna koshnica; oj ljule, oj!
Drvete ne so jamache, oj ljule, oj!
Da je tuchna godina, oj ljule, oj!</small>
</poem>
||
<poem>
<small>Mi idemo preko sela,
Oj dodo, oj dodo le!
A oblaci preko neba,
Oj dodo, oj dodo le!
A mi brže, oblak brže,
Oj dodo, oj dodo le!
Oblaci nas pretekoše,
Oj dodo, oj dodo le!
Žito, vino porosiše,
Oj dodo, oj dodo le!</small>
</poem>
||
<poem>
<small>Molimo se višnjem Bogu,
Oj dodo, oj dodo le!
Da udari rosna kiša,
Oj dodo, oj dodo le!
Da porosi naša polja,
Oj dodo, oj dodo le!
I šenicu ozimicu,
Oj dodo, oj dodo le!
I dva pera kukuruza,
Oj dodo, oj dodo le!</small>
</poem>
||
<poem>
<small>Naša doda Boga moli,
Oj dodo, oj dodo le!
Da udari rosna kiša,
Oj dodo, oj dodo le!
Da pokisnu svi orači,
Oj dodo, oj dodo le!
Svi orači i kopači,
Oj dodo, oj dodo le!
I po kući poslovači,
Oj dodo, oj dodo le!</small>
</poem>
||
<poem>
<small>Naša doda moli Boga
Oj dodole, moj božole!
Da porosi rosna kiša
Oj dodole, moj božole!
Da pokvasi naša polja
Oj dodole, moj božole!
Da urode, da prerode
Oj dodole, moj božole!</small>
</poem>
||
<poem>
<small>Naša dojda moli boga da kiša pada
Da pokisne suvo polje, oj, dojdole!
Da pokisnu svi orači
Svi orači i kopači, oj, dojdole!
I po kući poslovači
Oj, dojdole, oj, dojdole!
I dva pera kukuruza
I lanovi za darove, oj, dojdole!
Da urodi, da prerodi, da ne polegne
Oj, dojdole, oj, dojdole!</small>
</poem>
||
<poem>
<small>Naša doda moli Boga
Da nam Bog da rosne kiše
Rosne kiše malo više
Na orače i kopače
I na naše suve bašće
Oj dodo, oj dodole!
Da trava raste
Da paun pase
Da sunce sija
Da žito zrija
Oj dodo, oj dodole!</small>
</poem>
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