Dodola and Perperuna explained

Dodola (also spelled Dodole, Dudola, Dudula, Diva-Dodola etc.) and Perperuna (also spelled Peperuda, Preperuda, Preperuša, Prporuša, Papaluga, Peperuna etc.), are ancient Slavic rainmaking pagan customs practiced until the 20th century. The tradition is found in South Slavic countries (Bulgaria, Croatia, Montenegro, and Serbia), as well as in near Albania, Greece, Hungary, Moldova and Romania.

It is a ceremonial ritual of singing and dancing done by young boys and girls in times of droughts with the purpose of invoking rain.

According to some interpretations of Slavic folklore, these customs were related to the Slavic supreme deity Perun (god of thunder, weather, fertility and oak trees in the Slavic pantheon). Some scholars suggest that Perperuna could have been a Slavic goddess of rain, the wife and consort of Perun, referred to together as Perun–Perperuna, Lord and Lady Thunder. According to another perspective, the name Perperuna is seen as the reduplicated feminine form derived from the name of Perun, or his feminine personification.

In certain legends, it is said that the goddess Perperuna flies over forests and meadows during spring, enriching the flora and causing trees to blossom. Another myth describes Dodola, who, as she milks her cows (the clouds in Heaven) brings rain to earth. Although sometimes associated, it is not confirmed whether they are linked to Slavic water spirits and fairies.

Names

The custom's Slavic prototype name is *Perperuna (with variations Preperuna, Peperuna, Preperuda/Peperuda, Pepereda, Preperuga/Peperuga, Peperunga, Pemperuga in Bulgaria and North Macedonia: Prporuša, Parparuša, Preporuša/Preporuča, Preperuša, Barburuša/Barbaruša in Croatia; Peperuda, Papaluga, Papaluda/Paparudă, Babaruta, Mamaruta in Romania and Moldova; Perperouna, Perperinon, Perperouga, Parparouna in Greece; Perperona/Perperone, Rona in Albania; Pirpirunã among Aromanians) and Dodola (including Serbia among previous countries, with variants Dodole, Dudola, Dudula, Dudule, Dudulica, Doda, Dodočka, Dudulejka, Didjulja, Dordolec/Durdulec etc.). They can be found among South Slavs, Albanians, Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians (including regions of Bukovina and Bessarabia).

All variants are considered to be taboo-alternations to "avoid profaning the holy name" of pagan god. According to Roman Jakobson and others perperuna is formed by reduplication of root "per-" (to strike/beat). Those with root "peper-", "papar-" and "pirpir-" were changed accordingly modern words for pepper-tree and poppy plant, possibly also perper and else.[1] Dimitar Marinov derived it from Bulgarian word for butterfly where in folk beliefs has supernatural powers related to rain, but according to Jakobson the mythological context of the customs and links explains the Bulgarian entomological names. Michail Arnaudov derived it from Slavic verb "pršiti" (spray). Petar Skok considered prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash").[2] Stanisław Urbańczyk and Michal Łuczyński put into question Jakobson's theonymic derivation, deriving instead from Proto-Slavic *perpera, *perperъka (in Polish przepiórka), name for Common quail, which has a role in Polish harvest rituals and the name of the bride in the wedding dance. These are also related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać, perpac, Old East Slavic poropriti.

Origin

The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom. 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.

It is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun, and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century).[3] 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. The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity Pereplut.

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. Serbo-Croatian archaic variant Prporuša and verb prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja").

The name Dodola is cognate with the Lithuanian Dundulis, a word for "thunder" and another name of the Baltic thunder-god Perkūnas. It is also distantly related to Greek Dodona and Daedala.[4] Bulgarian variant Didjulja is similar to alleged Polish goddess Dzidzilela, and Polish language also has verb dudnić ("to thunder").

According to another interpretation the name Perperuna can be identified as the reduplicated feminine 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–Fjörgynn and the Lithuanian Perkūnas–Perkūnija.[5]

Perun's battle against 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.[5] Recent research criticize invention of a Slavic female goddess.

Another explanation for the variations of the name Dodola is relation to the Slavic spring goddess (Dido-)Lada/Lado/Lela,[6] some scholars relate Dodole with pagan custom and songs of Lade (Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"),[7] [8] and in Žumberak-Križevci for the Preperuša custom was also used term Ladekarice.

Similar customs have been observed in the Balkans, Caucasus, Middle East, and North Africa.[9] [10] William Shedden-Ralston noted that Jacob Grimm thought Perperuna/Dodola were "originally identical with the Bavarian Wasservogel and the Austrian Pfingstkönig" rituals.[6] Milenko S. Filipović and Vitomir Belaj, although relating them to the Perun's cult, considering the geographical distribution considered the possibility it also has a Paleo-Balkan background. The Romanian-Aromanian and Greek ethnic origin was rejected by Alan Wace, Maurice Scott Thompson, George Frederick Abbott among others, also noting it was not known in Southern Greece. One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of Thracian origin.[11] [12] [13]

Ritual

Perperuna and Dodola are considered very similar pagan customs with common origin,[14] 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), lyric verses, sometimes religious content, and presence or absence of a chorus. They essentially belong to rituals related to fertility, but over time differentiated to a specific form connected with water and vegetation. 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 (Krstonoše, Poklade, Kolade, German, Ladarice, those during Jurjevo and Ivandan and so on). In the valley of Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day. In Hungary the ritual was usually held on St. George's Day.[15] The core of the song always mentions a type of rain and list of regional crops.[16] The first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio Moldaviae (1714/1771, Papaluga),[17] then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop the custom of Paparuda),[18] and by the Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to Perun (1792, Peperud).[19]

South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer droughts, 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 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"), 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.[20] 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,[6] [20] while at Pirot and Nišava District in Southern Serbia near Bulgarian border were called as dodolće and preperuđe, and as in Macedonia both names appear in the same song.

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. 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). According to 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 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".[21] 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.[22] [23] 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. Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft.

Perperuna songs

Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania. Stjepan Žiža in 1889/95 reported that the once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia. 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.[24] 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).[20] 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 Vlach-Istro-Romanian shepherds). It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known as Pepeluše, Prepelice) and Western Slavonia (Križevci).[6] [14] [22] It was held in Istria at least until the 1950s, in Žumberak until the 1960s, while according to one account in Jezera on island Murter the last were in the late 20th century. In Serbia, Perperuna was only found in Kosovo, Southern and Eastern Serbia near Bulgarian border. 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. Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska). 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.[24]

Bulgaria[25] Albania[26] Croatia-Krk
(Dubašnica, 1896)		Croatia-Istria
(Vodice, 1916)		Croatia-Istria
(Čepić, 1896/Štifanići near Baderna, 1906/08[27])		Croatia-Dalmatia
(Ražanac, 1905)		Croatia-Dalmatia
(Ravni Kotari, 1867[28])		Croatia-Žumberak
(Pavlanci, 1890)
Letela e peperudaDaĭ, Bozhe, dŭzhdDaĭ, Bozhe, dŭzhdOt orache na kopacheDa se rodi zhito, prosoZhito, proso i pshenitsaDa se ranyat sirachetaSiracheta, siromasiRona-rona, PeperonaBjerë shi ndë arat tona!Të bëhetë thekëriI gjatë gjer në çatiGruri gjer në perëndiAshtu edhe misëriPrporuša hodilaSlužbu boga molilaDajte sira, dajte jajDa nam bog da mladi dažOd šenice višnji klas!A ti, bože vičniSmiluj se na nasPrporuše hodileSlavu Boga molileI šenice biliceSvake dobre sričiceBog nan ga dajJedan tihi daž!Preporuči hodili / Prporuše hodileIz Prepora grada / 's Prpora gradaKuda hodili / Da nam bog da daždaTuda Boga molili / Crljenoga maždaDa nam Bog da dažda / I šenice biliceI crljenoga masta / Svake dobre sričiceI šenice bilice / Šenica nan rodilaI svake dobre srećice / Dičica prohodilaŠenica narodila / Šenicu pojiliDica nam prohodila / Dicu poženiliI šenicu pojili / Skupi, bože, oblake!I dicu poženili / Struni bojžu rosicuSkupi, Bože, oblake / Na tu svetu zemljicuHiti božju kapljicu / Amen, amen, amenNa ovu svetu zemljicu!AmenPrporuše hodilePutom Boga molileDa ni pane kišicaDa ni rodi šenica bilicaI vinova lozicaPrporuše hodileTerem Boga molileDa nam dade kišicuDa nam rodi godinaI šenica bjelicaI vinova lozicaI nevjesta đetićaDo prvoga božićaDaruj nama, striko našaOku brašna, striko našaBublu masla, striko našaRunce vune, striko našaJedan sirčić, striko našaŠaku soli, striko našaDva, tri jajca, striko našaOstaj s Bogom, striko našaKoja si nas darovalaPreperuša odilaZa nas Boga molilaDaj nam Bože kišiceNa ovu našu ljetinuDa pokvasi mladinuPucaj, pucaj ledenoŠkrapaj, škrapaj godinoMi smo tebi veseliKano Isus MarijiKaj Marija IsusuKano mati djetetu

Dodola songs

The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from Struga region, recorded in 1861.[29] The Dodola rituals in Macedonia were actively held until the 1960s.[30] In Bulgaria the chorus was also "Oj Ljule". The oldest record in Serbia was by Vuk Karadžić (1841), where was widespread all over the country and held at least until 1950/70s. In Croatia was found in Eastern Slavonia, Southern Baranja and Southeastern Srijem.[22] [31] August Šenoa in his writing about the travel to Okić-grad near Samobor, Croatia mentioned that saw two dodole.[32] 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".[7] [8]

Macedonia
(Struga, 1861)		Serbia
(1841)		Serbia
(1867)		Serbia
(1867)		Croatia-Slavonia
(Đakovo)		Croatia-Slavonia
(Đakovo, 1957)		Croatia-Srijem
(Tovarnik, 1979[33])
Otletala preperuga, oj ljule, oj!Ot oracha na oracha, oj ljule, ojOt kopacha na kopacha, oj ljule, oj!Ot rezhacha na rezhacha; oj ljule, ojDa zarosit sitna rosa, oj ljule, oj!Sitna rosa beriketna, oj ljule, ojI po pole i po more; oj ljule, oj!Da se rodit s' beriket, oj ljule, ojS' beriket vino-zhito; oj ljule, oj!Cheincite do gredite, oj ljule, ojJachmenite do streite, oj ljule, oj!Lenoite do pojasi, oj ljule, ojUroite do kolena; oj ljule, oj!Da se ranet siromasi, oj ljule, ojDrvete ne so osito, oj ljule, oj!Da je sita godina; oj ljule, ojDrvete ne so oshnica, oj ljule, oj!Da ja polna koshnica; oj ljule, ojDrvete ne so jamache, oj ljule, oj!Da je tuchna godina, oj ljule, ojMi idemo preko sela,Oj dodo, oj dodo le!A oblaci preko neba,Oj dodo, oj dodo leA mi brže, oblak brže,Oj dodo, oj dodo le!Oblaci nas pretekoše,Oj dodo, oj dodo leŽito, vino porosiše,Oj dodo, oj dodo le!Molimo se višnjem Bogu,Oj dodo, oj dodo le!Da udari rosna kiša,Oj dodo, oj dodo leDa porosi naša polja,Oj dodo, oj dodo le!I šenicu ozimicu,Oj dodo, oj dodo leI dva pera kukuruza,Oj dodo, oj dodo le!Naša doda Boga moli,Oj dodo, oj dodo le!Da udari rosna kiša,Oj dodo, oj dodo leDa pokisnu svi orači,Oj dodo, oj dodo le!Svi orači i kopači,Oj dodo, oj dodo leI po kući poslovači,Oj dodo, oj dodo le!Naša doda moli BogaOj dodole, moj božole!Da porosi rosna kišaOj dodole, moj božoleDa pokvasi naša poljaOj dodole, moj božole!Da urode, da prerodeOj dodole, moj božoleNaša dojda moli boga da kiša padaDa pokisne suvo polje, oj, dojdole!Da pokisnu svi oračiSvi orači i kopači, oj, dojdoleI po kući poslovačiOj, dojdole, oj, dojdole!I dva pera kukuruzaI lanovi za darove, oj, dojdoleDa urodi, da prerodi, da ne polegneOj, dojdole, oj, dojdole!Naša doda moli BogaDa nam Bog da rosne kišeRosne kiše malo višeNa orače i kopačeI na naše suve bašćeOj dodo, oj dodole!Da trava rasteDa paun paseDa sunce sijaDa žito zrijaOj dodo, oj dodole

See also

References

Bibliography

Further reading

External links

Notes and References

  1. Puchner . Walter . Walter Puchner . 1983 . Бележки към ономатологията и етимологиятана българските и гръцките названия на обреда за дъжд додола/перперуна . Notes on the Onomatology and the Etymology of Bulgarian and Greek Names for the Dodola / Perperuna Rite . Bulgarian Folklore . IX . 1 . 59–65 . bg.
  2. Book: Skok, Petar . Petar Skok . Etimologijski rječnik hrvatskoga ili srpskoga jezika: poni-Ž . sh . 1973 . Zagreb . . 3 . 55.
  3. Zaroff . Roman . 1999 . Organized pagan cult in Kievan Rus': The invention of foreign elite or evolution of local tradition? . . 2 . 57 . 10.3986/sms.v2i0.1844 . 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. free .
  4. Book: Dauksta, Dainis . 2011 . From Post to Pillar – The Development and Persistence of an Arboreal Metaphor . New Perspectives on People and Forests . Springer . 112 . 978-94-007-1150-1.
  5. York . Michael . Michael York (religious studies scholar) . 1993 . Toward a Proto-Indo-European vocabulary of the sacred . . 44 . 2 . 240, 251 . 10.1080/00437956.1993.11435902. free .
  6. Book: Shedden-Ralston, William Ralston . William Ralston Shedden-Ralston . 1872 . The Songs of the Russian People: As Illustrative of Slavonic Mythology and Russian Social Life . London . Ellis & Green . 227–229.
  7. Book: Čubelić, Tvrtko . 1990 . Povijest i historija usmene narodne književnosti: historijske i literaturno-teorijske osnove te genološki aspekti: analitičko-sintetički pogledi . hr . Zagreb . Ante Pelivan i Danica Pelivan . 75–76 . 978-86-81703-01-4.
  8. Dragić . Marko . 2012 . Lada i Ljeljo u folkloristici Hrvata i slavenskom kontekstu . Lada and Ljeljo in the folklore of Croats and Slavic context . hr . Zbornik radova Filozofskog fakulteta u Splitu . 5 . 45, 53–55.
  9. Başgöz . İlhan . 2007 . Rain Making Ceremonies in Iran . . 40 . 3 . 385–403 . 10.1080/00210860701390588 . 4311905 . 162315052 . 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.
  10. Book: Chirikba, Viacheslav . Viacheslav Chirikba . 2015 . Between Christianity and Islam: Heathen Heritage in the Caucasus . Studies on Iran and The Caucasus: In Honour of Garnik Asatrian . Leiden . Brill . 169–171 . 978-90-04-30206-8 . 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)..
  11. Dimitǔr Dechev, Die thrakischen Sprachreste, Wien: R.M. Rohrer, 1957, pp. 144, 151
  12. Web site: Sorin Paliga. Influenţe romane și preromane în limbile slave de sud. 2003. https://web.archive.org/web/20131228002745/http://egg.mnir.ro/pdf/Paliga_InflRomane.pdf . December 28, 2013.
  13. Mihai . Dragnea . The Thraco-Dacian Origin of the Paparuda/Dodola Rain-Making Ritual . Brukenthalia Acta Musei . 4 . 2014 . 18–27.
  14. Vukelić . Deniver . 2010 . Pretkršćanski prežici u hrvatskim narodnim tradicijam . Pre-Christian belief traces in Croatian folk traditions . hr . . 4 . . 20 July 2022.
  15. Web site: T. . Dömötör . 1967 . Dodola .
  16. Book: Puchner, Walter . Walter Puchner . 2016 . Die Folklore Südosteuropas: Eine komparative Übersicht . de . Böhlau Verlag Wien . 65 . 978-3-205-20312-4.
  17. Book: Cantemir, Dimitrie . Dimitrie Cantemir . 1771 . Descriptio antiqui et hodierni status Moldaviae . Frankfurt, Leipzig . de . 315–316 . 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.".
  18. Book: Puchner, Walter . Walter Puchner . 2017 . 2 - Byzantium High Culture without Theatre or Dramatic Literature? . Greek Theatre between Antiquity and Independence: A History of Reinvention from the Third Century BC to 1830 . https://www.cambridge.org/core/books/abs/greek-theatre-between-antiquity-and-independence/byzantium/AD8A310DFF20316E196BA81890C36797 . Cambridge University Press . 73 . 978-1-107-44502-4 . 10.1017/9781107445024.004 . ...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..
  19. Book: Габровски, Спиридон Иеросхимонах. История во кратце о болгарском народе славенском. Сочинися и исписа в лето 1792. изд. Св. Синод на Българската Църква. 1900. София. 14.
  20. Book: Ribarić, Josip. O istarskim dijalektima: razmještaj južnoslavenskih dijalekata na poluotoku Istri s opisom vodičkog govora. Josip Turčinović. 2002. Pazin. 1916. hr. 953-6262-43-6. 84–85, 206.
  21. Book: Deželić Jr., Velimir . 1937 . Kolede: Obrađeni hrvatski godišnji običaji . Kolede: Examined Croatian annual customs . hr . Hrvatsko književno društvo svetog Jeronima . 70 . 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..
  22. Book: Horvat, Josip . 1939 . Kultura Hrvata kroz 1000 godina . Culture of Croats through 1000 years . hr . Zagreb . A. Velzek . 23–24.
  23. Book: Kovačević, Ivan . 1985 . Semiologija rituala . Semiology of ritual . sr . Beograd . Prosveta . 79.
  24. Milčetić . Ivan . 1896 . Prporuša . Zbornik za narodni život i običaje južnih Slavena . Belgrade . . 1 . 217–218 . 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....
  25. Book: Антонова, Илонка Цанова . 2015 . Календарни празници и обичаи на българите . Calendar holidays and customs of the Bulgarians . bg . Sofia . Издателство на Българската академия на науките "Проф. Марин Дринов" . 66–68 . 978-954-322-764-8.
  26. Book: Pipa, Arshi. Albanian Folk Verse: Structure and Genre. O. Harrassowitz. 1978. 3-87828-119-6. 58.
  27. Book: Ribarić, Josip . Tanja Perić-Polonijo . 1992 . Narodne pjesme Ćićarije . hr . Pazin . Istarsko književno društvo "Juraj Dobrila" . 11, 208.
  28. Book: Karadžić, Vuk Stefanović . Vuk Stefanović Karadžić . 1867 . Život i običaji naroda srpskoga . Life and customs of Serbian nation . sr . Vienna . A. Karacić . 61–66.
  29. Book: Miladinovci. Зборник. Kočo Racin. 1962. Skopje. 462. https://web.archive.org/web/20120216225647/http://www.gbiblsk.edu.mk/images/stories/eknigi/zbornik.pdf . 2012-02-16.
  30. Book: Veličkovska, Rodna. Музичките дијалекти во македонското традиционално народно пеење: обредно пеење. Musical dialects in the Macedonian traditional folk singing: ritual singing. Institute of folklore "Marko Cepenkov". 2009. Skopje. mk. 45.
  31. Book: Janković, Slavko . 1956 . Kuhačeva zbirka narodnih popijevaka (analizirana): od br. 1801 do br. 2000 . Naša doda moli Boga (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).
  32. Web site: Zagrebulje I (1866.) . Šenoa . August . August Šenoa . 1866 . Književnost.hr . informativka d.o.o. . 23 July 2022 . ...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..
  33. Černelić . Milana . 1998 . Kroz godinu dana srijemskih običaja vukovarskog kraja . Annual customs of Srijem in the Vukovar region . hr . Etnološka tribina . 28 . 21 . 135.

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