{"id":6167,"date":"2026-05-19T11:23:59","date_gmt":"2026-05-19T11:23:59","guid":{"rendered":"https:\/\/iwell-guard.com\/dazhbog\/"},"modified":"2026-06-04T09:26:29","modified_gmt":"2026-06-04T09:26:29","slug":"dazhbog","status":"publish","type":"page","link":"https:\/\/iwell-guard.com\/en\/dazhbog\/","title":{"rendered":"Dazhbog"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"6167\" class=\"elementor elementor-6167 elementor-3029 elementor-bc-flex-widget\" data-elementor-post-type=\"page\">\n\t\t\t\t<div class=\"elementor-element elementor-element-00c00ec e-flex e-con-boxed e-con e-parent\" data-id=\"00c00ec\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-7e8c978 e-flex e-con-boxed e-con e-child\" data-id=\"7e8c978\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-16cc590 e-con-full e-flex e-con e-child\" data-id=\"16cc590\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-de7ab50 elementor-widget elementor-widget-heading\" data-id=\"de7ab50\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h1 class=\"elementor-heading-title elementor-size-default\">Dazhbog, Slavic sun god<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6bb3e9b elementor-widget elementor-widget-text-editor\" data-id=\"6bb3e9b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Dazhbog is a Slavic sun god who appears in the <span class=\"iwg-fachbegriff\" data-tooltip=\"The passing on of knowledge and narratives across generations.\" tabindex=\"0\">tradition<\/span> as a giver of light, warmth and prosperity.<\/p><p>Dazhbog (also Da\u017ebog, Da\u017eboh, in Old Russian spelling \u0414\u0430\u0436\u044c\u0431\u043e\u0433\u044a) is a <span class=\"iwg-fachbegriff\" data-tooltip=\"A being venerated as divine within a religion.\" tabindex=\"0\">deity<\/span> of sunlight and prosperity in the Slavic <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span>. His name is traditionally interpreted as &#8220;giver god&#8221;, from Proto-Slavic &#8220;dati&#8221; (to give) and &#8220;bog\u044a&#8221; (god, share).<\/p><p>Compared with Greek, Roman or Germanic gods, the source material is thin: Dazhbog appears in only a few written sources, above all from Kievan Rus, and his reconstruction relies heavily on indirect evidence from language history, folk tradition and comparison with the Indo-Iranian <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span>.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ef9beb4 e-con-full e-flex e-con e-parent\" data-id=\"ef9beb4\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-1b36be2 elementor-widget elementor-widget-html\" data-id=\"1b36be2\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"html.default\">\n\t\t\t\t\t<div class=\"iwg-pill-row\"><span class=\"iwg-klasse-badge\" tabindex=\"0\" data-tooltip=\"God \/ goddess: personified highest power in the pantheon of a culture, with clear areas of responsibility: forces of nature, fate, war, fertility. Venerated through cults, sacrifices and temple institutions.\">God<\/span><a href=\"https:\/\/iwell-guard.com\/en\/slavic\/\" class=\"iwg-kultur-badge\" tabindex=\"0\" data-tooltip=\"Slavic mythology and folk religion, overlaid by Christianity from the 10th century onward.\">Slavic<\/a><\/div>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ec3e598 e-con-full e-flex e-con e-child\" data-id=\"ec3e598\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-4b32b54 elementor-toc--minimized-on-tablet elementor-widget elementor-widget-table-of-contents\" data-id=\"4b32b54\" data-element_type=\"widget\" data-e-type=\"widget\" data-settings=\"{&quot;exclude_headings_by_selector&quot;:[],&quot;no_headings_message&quot;:&quot;Es wurden keine \\u00dcberschriften auf dieser Seite gefunden.&quot;,&quot;headings_by_tags&quot;:[&quot;h2&quot;,&quot;h3&quot;],&quot;marker_view&quot;:&quot;bullets&quot;,&quot;icon&quot;:{&quot;value&quot;:&quot;fas fa-circle&quot;,&quot;library&quot;:&quot;fa-solid&quot;,&quot;rendered_tag&quot;:&quot;&lt;svg class=\\&quot;e-font-icon-svg e-fas-circle\\&quot; viewBox=\\&quot;0 0 512 512\\&quot; xmlns=\\&quot;http:\\\/\\\/www.w3.org\\\/2000\\\/svg\\&quot;&gt;&lt;path d=\\&quot;M256 8C119 8 8 119 8 256s111 248 248 248 248-111 248-248S393 8 256 8z\\&quot;&gt;&lt;\\\/path&gt;&lt;\\\/svg&gt;&quot;},&quot;minimize_box&quot;:&quot;yes&quot;,&quot;minimized_on&quot;:&quot;tablet&quot;,&quot;hierarchical_view&quot;:&quot;yes&quot;,&quot;min_height&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]},&quot;min_height_tablet&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]},&quot;min_height_mobile&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:&quot;&quot;,&quot;sizes&quot;:[]}}\" data-widget_type=\"table-of-contents.default\">\n\t\t\t\t\t\t\t\t\t<div class=\"elementor-toc__header\">\n\t\t\t\t\t\t<h2 class=\"elementor-toc__header-title\">\n\t\t\t\tTable of Contents\t\t\t<\/h2>\n\t\t\t\t\t\t\t\t\t\t<div class=\"elementor-toc__toggle-button elementor-toc__toggle-button--expand\" role=\"button\" tabindex=\"0\" aria-controls=\"elementor-toc__4b32b54\" aria-expanded=\"true\" aria-label=\"Open table of contents\"><svg aria-hidden=\"true\" class=\"e-font-icon-svg e-fas-chevron-down\" viewBox=\"0 0 448 512\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M207.029 381.476L12.686 187.132c-9.373-9.373-9.373-24.569 0-33.941l22.667-22.667c9.357-9.357 24.522-9.375 33.901-.04L224 284.505l154.745-154.021c9.379-9.335 24.544-9.317 33.901.04l22.667 22.667c9.373 9.373 9.373 24.569 0 33.941L240.971 381.476c-9.373 9.372-24.569 9.372-33.942 0z\"><\/path><\/svg><\/div>\n\t\t\t\t<div class=\"elementor-toc__toggle-button elementor-toc__toggle-button--collapse\" role=\"button\" tabindex=\"0\" aria-controls=\"elementor-toc__4b32b54\" aria-expanded=\"true\" aria-label=\"Close table of contents\"><svg aria-hidden=\"true\" class=\"e-font-icon-svg e-fas-chevron-up\" viewBox=\"0 0 448 512\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M240.971 130.524l194.343 194.343c9.373 9.373 9.373 24.569 0 33.941l-22.667 22.667c-9.357 9.357-24.522 9.375-33.901.04L224 227.495 69.255 381.516c-9.379 9.335-24.544 9.317-33.901-.04l-22.667-22.667c-9.373-9.373-9.373-24.569 0-33.941L207.03 130.525c9.372-9.373 24.568-9.373 33.941-.001z\"><\/path><\/svg><\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<div id=\"elementor-toc__4b32b54\" class=\"elementor-toc__body\">\n\t\t\t<div class=\"elementor-toc__spinner-container\">\n\t\t\t\t<svg class=\"elementor-toc__spinner eicon-animation-spin e-font-icon-svg e-eicon-loading\" aria-hidden=\"true\" viewBox=\"0 0 1000 1000\" xmlns=\"http:\/\/www.w3.org\/2000\/svg\"><path d=\"M500 975V858C696 858 858 696 858 500S696 142 500 142 142 304 142 500H25C25 237 238 25 500 25S975 237 975 500 763 975 500 975Z\"><\/path><\/svg>\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-6c67df6 e-con-full e-flex e-con e-child\" data-id=\"6c67df6\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-a163aa5 iwg-hero-image elementor-widget elementor-widget-image\" data-id=\"a163aa5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"image.default\">\n\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<img fetchpriority=\"high\" decoding=\"async\" width=\"683\" height=\"1024\" src=\"https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_slawisch_dazhbog-683x1024.webp\" class=\"attachment-large size-large wp-image-6168\" alt=\"Dazhbog - gods from the Slavic tradition, historical-illustrative\" srcset=\"https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_slawisch_dazhbog-683x1024.webp 683w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_slawisch_dazhbog-200x300.webp 200w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_slawisch_dazhbog-768x1152.webp 768w, https:\/\/iwell-guard.com\/wp-content\/uploads\/2026\/05\/goetter_slawisch_dazhbog.webp 1024w\" sizes=\"(max-width: 683px) 100vw, 683px\" \/>\t\t\t\t\t\t\t\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ee14b78 e-con-boxed e-flex e-con e-parent\" data-id=\"ee14b78\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-2c95ae6 e-con-full e-flex e-con e-child\" data-id=\"2c95ae6\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-879027a elementor-widget elementor-widget-heading\" data-id=\"879027a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Source Material and Etymology<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-278f6a7 elementor-widget elementor-widget-text-editor\" data-id=\"278f6a7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The most important source for Dazhbog is the &#8220;Nestor Chronicle&#8221; (also &#8220;Povest&#8217; vremennych let&#8221;, composed between 1110 and 1118) in the entry for the year 980. It reports that Grand Prince Vladimir I of Kiev, during his <span class=\"iwg-fachbegriff\" data-tooltip=\"Synonymous with heathen; belonging to a pre-Christian religion.\" tabindex=\"0\">pagan<\/span> phase, had six images of gods erected on the castle hill above Kiev: Perun, Khors, Dazhbog, Stribog, Simargl and Mokosh.<\/p><p>This so-called &#8220;Vladimir&#8217;s group of six&#8221; is regarded as the most important testimony for an official <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> of the <span class=\"iwg-fachbegriff\" data-tooltip=\"Originating from the period before the spread of Christianity.\" tabindex=\"0\">pre-Christian<\/span> East Slavs.<\/p><p>A second central source is the &#8220;Slovo o pluku Igoreve&#8221; (&#8220;Tale of Igor&#8217;s Campaign&#8221;, late 12th century), in which the Rus are called &#8220;Dazhbog&#8217;s grandsons&#8221; (&#8220;Dazhbozi vnutsi&#8221;). This genealogical self-description is especially important for the history of <span class=\"iwg-fachbegriff\" data-tooltip=\"The academic discipline that studies religions comparatively and without confessional commitment.\" tabindex=\"0\">religion<\/span>, because it shows that Dazhbog was conceived as the progenitor or ancestor of the Russian warriors.<\/p><p>A third source is the &#8220;Malalas Chronicle&#8221; in Old Russian translation (Hypatian manuscript, 13th century), in which a gloss identifies Dazhbog with the Greek Helios and names him as son of Svarog.<\/p><p>This passage is the most important genealogy of Slavic paganism, but its historical reliability is disputed: Boris Rybakov took it as authentic testimony, while Aleksander Gieysztor saw it as a later construction that integrated Slavic gods into the Greek divine family tree.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-16e20fb e-con-full e-flex e-con e-child\" data-id=\"16e20fb\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-66ff84a elementor-widget elementor-widget-heading\" data-id=\"66ff84a\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Myth and Function<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-bf6c30f elementor-widget elementor-widget-text-editor\" data-id=\"bf6c30f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The mythical narrative world of Dazhbog can be grasped only in fragments. From the Malalas gloss it follows that he was conceived as son of Svarog (the smith god) and brother of Hephaestus (according to the Greek identification).<\/p><p>In Ukrainian and Belarusian folk tradition he appears as the bringer of summer, of wealth and of sunshine. His counterpart is the night and winter; some folk traditions connect him with vegetation <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the transmitted divine narratives of a culture.\" tabindex=\"0\">mythology<\/span> and have him reborn in spring.<\/p><p>Vladimir Toporov and Vyacheslav Ivanov reconstructed Dazhbog in their structuralist works (especially &#8220;Issledovaniya v oblasti slavyanskikh drevnostey&#8221;, 1974) within the framework of an Indo-European inherited principal <span class=\"iwg-fachbegriff\" data-tooltip=\"A transmitted narrative about gods, origins and the order of the world.\" tabindex=\"0\">myth<\/span>: as son of a sky god who stands in a structural relationship to the thunderer Perun. This reconstruction is, however, hypothetical; the direct sources do not support it.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-db3d9ae e-con-full e-flex e-con e-child\" data-id=\"db3d9ae\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-5f688c5 elementor-widget elementor-widget-heading\" data-id=\"5f688c5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Worship and Cult Sites<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-2e0c1fa elementor-widget elementor-widget-text-editor\" data-id=\"2e0c1fa\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Specific cult places of Dazhbog are not clearly attested archaeologically. The group of statues of Vladimir mentioned in the Nestor Chronicle was destroyed in 988 during the Christianization of the Rus and thrown into the Dnieper.<\/p><p>Whether there were fixed <span class=\"iwg-fachbegriff\" data-tooltip=\"A structure that serves the veneration of one or more deities.\" tabindex=\"0\">temple<\/span> buildings beforehand or merely open-air groves with statues is disputed; archaeological finds from Zbruch (recovered in 1848 in Galicia, a four-faced pillar) and Arkona (R\u00fcgen) suggest that at least in some regions there were cult complexes.<\/p><p>For the East Slavs the body of evidence is thinner than for the West Slavs.<\/p><p>Folkloric references to Dazhbog are found in the Ukrainian winter solstice tradition (&#8220;Kolyada&#8221;), in harvest festivals and in songs in which the sun is <span class=\"iwg-fachbegriff\" data-tooltip=\"The petitioning or invoking address to a deity or power.\" tabindex=\"0\">invoked<\/span> as a &#8220;fatherly&#8221; power.<\/p><p>The connection of these songs with the old Dazhbog <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the religious acts of veneration for a deity or holy figure.\" tabindex=\"0\">cult<\/span> is, however, a hypothesis of the romantic <span class=\"iwg-fachbegriff\" data-tooltip=\"The discipline that studies everyday culture, customs and inherited beliefs.\" tabindex=\"0\">folklore studies<\/span> of the 19th century, especially of Oleksandr Famintsyn and Aleksandr Afanasyev; the methodological criticism of it has been sharp since the 1970s (Henryk \u0141owmia\u0144ski, &#8220;Religia S\u0142owian i jej upadek&#8221;, 1979).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-8fc18c3 e-con-full e-flex e-con e-child\" data-id=\"8fc18c3\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-a3265eb elementor-widget elementor-widget-heading\" data-id=\"a3265eb\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">History of Research and Points of Contention<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-f000cce elementor-widget elementor-widget-text-editor\" data-id=\"f000cce\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Dazhbog research is a classic example of the difficulties of Slavic religious history. Aleksander Br\u00fcckner (1856 to 1939) held a minimalist position in his works: Dazhbog was barely more than a name attested in literature, and the Slavs never had a <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> of their own.<\/p><p>Boris Rybakov (1908 to 2001) went to the other extreme and, in &#8220;Yazychestvo drevnikh slavyan&#8221; (1981) and &#8220;Yazychestvo Drevney Rusi&#8221; (1987), reconstructed a complex <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> with numerous layers, which current scholarship largely rejects.<\/p><p>Aleksander Gieysztor (&#8220;Mitologia S\u0142owian&#8221;, 1982) sought a middle path and emphasized methodological caution: what we know with certainty is limited to the mentions in the Nestor Chronicle and in the Igor Tale. Everything that can be reconstructed beyond that remains hypothetical. This position is largely adopted by more recent scholarship (Ji\u0159\u00ed Dynda, Michael Shkapa).<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-8a849f4 e-con-full e-flex e-con e-child\" data-id=\"8a849f4\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-17645f2 elementor-widget elementor-widget-heading\" data-id=\"17645f2\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Placement in the History of Religion<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-d4e597e elementor-widget elementor-widget-text-editor\" data-id=\"d4e597e\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>If Dazhbog&#8217;s connection with the sun and his position as son of Svarog are taken as secure, parallels emerge with the Indo-Iranian complex of the &#8220;sons of heaven&#8221;: Mitra (India, Iran) and Surya (India) as solar deities, Helios and Apollo (Greece), Sol Invictus (Rome).<\/p><p>The designation of the Rus as &#8220;Dazhbog&#8217;s grandsons&#8221; finds its parallel in the Germanic &#8220;sons of Tiu&#8221; and in the Aryan genealogy of the Iranian aristocracy as &#8220;sons of Mitra&#8221;.<\/p><p>In the phrase &#8220;Da\u017e\u044c-bog\u044a&#8221; (give-god) Toporov sees an archaic imperative that may originally have been a formula of <span class=\"iwg-fachbegriff\" data-tooltip=\"The petitioning or conjuring address of a deity or power.\" tabindex=\"0\">invocation<\/span>: &#8220;Give, God!&#8221; It would thus be a rare surviving trace of a Proto-Slavic <span class=\"iwg-fachbegriff\" data-tooltip=\"The verbal turning of a person toward a deity.\" tabindex=\"0\">prayer<\/span> tradition.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-5fb2779 e-con-full e-flex e-con e-child\" data-id=\"5fb2779\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-5928b38 elementor-widget elementor-widget-heading\" data-id=\"5928b38\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Christianization and Afterlife<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-12125cd elementor-widget elementor-widget-text-editor\" data-id=\"12125cd\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>With the baptism of the Rus in 988 the official Dazhbog <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the religious acts of veneration for a deity or holy figure.\" tabindex=\"0\">cult<\/span> was extinguished; his statue was thrown into the Dnieper together with the others. The veneration of the sun as a fatherly power survived, however, in folk religion.<\/p><p>In Ukrainian wedding songs the sun appears into the 20th century as &#8220;father&#8221;, in Russian fairy tales as &#8220;red Solnyshko&#8221;. Whether these traces derive directly from the Dazhbog <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the religious acts of veneration for a deity or holy figure.\" tabindex=\"0\">cult<\/span> or reflect universal solar language remains open.<\/p><p>In Ukrainian nationalism of the 19th and 20th centuries Dazhbog was rediscovered as a <span class=\"iwg-fachbegriff\" data-tooltip=\"A sign that stands in place of an idea or meaning.\" tabindex=\"0\">symbol<\/span> of the pre-Christian heritage. The neo-pagan Rodnovery movement (since the 1980s) has made him the central figure of a reconstructed pantheon, with its own festivals and liturgies.<\/p><p>This modern worship is to be assessed in the history of religion as a new construction and not to be confused with historically attested practice.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-6570161 e-con-full e-flex e-con e-child\" data-id=\"6570161\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6e2ccc6 elementor-widget elementor-widget-heading\" data-id=\"6e2ccc6\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Cross-References<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-08fe5a0 elementor-widget elementor-widget-text-editor\" data-id=\"08fe5a0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>In the Slavic <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> Dazhbog stands alongside Perun (thunder), Veles (cattle and the underworld), Stribog (wind), Svarog (sky and the forge), Mokosh (earth and weaving), Khors (the solar disc) and Simargl (a winged <span class=\"iwg-fachbegriff\" data-tooltip=\"A being that combines features of various living creatures in itself.\" tabindex=\"0\">hybrid being<\/span> of Iranian origin).<\/p><p>The relationship between Dazhbog and Khors is unclear; some sources seem to treat both as solar deities, others as a father-son connection or a doubling. Henryk \u0141owmia\u0144ski held Khors to be an Iranian loan-name variant of the same function; Gieysztor saw both as deities with distinct profiles.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ed48050 e-con-full e-flex e-con e-child\" data-id=\"ed48050\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-a39654b elementor-widget elementor-widget-heading\" data-id=\"a39654b\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Sources<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-e939ac9 elementor-widget elementor-widget-text-editor\" data-id=\"e939ac9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>&#8220;Povest&#8217; vremennych let&#8221; (Nestor Chronicle), entry for the year 980, critical edition by Dmitrij Likhachev, Moscow 1950. &#8220;Slovo o pluku Igoreve&#8221; (late 12th century), translation by Dietmar Endler, Leipzig 1971. &#8220;Chronicon Ioannis Malalae&#8221; in Old Russian translation (Hypatian manuscript, 13th century).<\/p><p>Aleksander Br\u00fcckner, &#8220;Mitologia s\u0142owia\u0144ska&#8221;, Krakow 1918. Aleksander Gieysztor, &#8220;Mitologia S\u0142owian&#8221;, Warsaw 1982, 3rd edition 2006. Boris Rybakov, &#8220;Yazychestvo drevnikh slavyan&#8221;, Moscow 1981. Boris Rybakov, &#8220;Yazychestvo Drevney Rusi&#8221;, Moscow 1987 (to be received critically).<\/p><p>Vladimir Toporov and Vyacheslav Ivanov, &#8220;Issledovaniya v oblasti slavyanskikh drevnostey&#8221;, Moscow 1974. Henryk \u0141owmia\u0144ski, &#8220;Religia S\u0142owian i jej upadek&#8221;, Warsaw 1979. Ji\u0159\u00ed Dynda, &#8220;Slovansk\u00e9 pohanstv\u00ed ve st\u0159edov\u011bk\u00fdch latinsk\u00fdch pramenech&#8221;, Prague 2017. Michael Shkapa and other recent contributions in &#8220;Studia Mythologica Slavica&#8221;, Ljubljana since 1998.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ddbf5d6 e-con-full e-flex e-con e-child\" data-id=\"ddbf5d6\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-05ef2e9 elementor-widget elementor-widget-heading\" data-id=\"05ef2e9\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Linguistic Distribution of the Attestations<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-0c12a2c elementor-widget elementor-widget-text-editor\" data-id=\"0c12a2c\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The distribution of the Dazhbog attestations across the Slavic language area is uneven. In the East Slavic area Dazhbog is directly attested in the principal sources named. In the South Slavic area (Bulgarian, Serbian) the name appears in late medieval Church Slavonic translations as &#8220;Dabog&#8221; or &#8220;Daba&#8221;.<\/p><p>In Serbia a folk tradition exists about a &#8220;Dabog&#8221; as a <span class=\"iwg-fachbegriff\" data-tooltip=\"Belonging to the earth or the underworld; in ancient religion the gods and spirits of the depths (Hades, the Erinyes, Demeter chthonia).\" tabindex=\"0\">chthonic<\/span> ruler of the underworld, which represents a shift of function compared with the East Slavic sun god.<\/p><p>Henryk \u0141owmia\u0144ski argued that the South Slavic variant is a secondary, Christianized tradition in which the pagan god was devalued into the dark adversary. In the West Slavic area (Polish, Czech) direct Dazhbog attestations are lacking. Vladimir Toporov advanced the thesis that Dazhbog was a specifically East Slavic principal god.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-3b0d1f4 e-con-full e-flex e-con e-child\" data-id=\"3b0d1f4\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-364bdfa elementor-widget elementor-widget-heading\" data-id=\"364bdfa\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Folk-Religious Solar Invocations<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-7d33c3d elementor-widget elementor-widget-text-editor\" data-id=\"7d33c3d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The folk religion of the eastern and southern Slavs knows a multitude of solar invocations that could be indirectly connected with the Dazhbog complex. In Ukrainian wedding songs the sun is addressed as &#8220;father&#8221; or &#8220;grandfather&#8221;; in the Russian fairy tale the &#8220;Krasnoye Solnyshko&#8221; appears as a benevolent power.<\/p><p>In Serbian songs the sun is invoked as &#8220;Sunce djede&#8221; (sun-grandfather). These invocations are popular in character; their connection with a historically attested Dazhbog <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the religious acts of veneration for a deity or holy figure.\" tabindex=\"0\">cult<\/span> remains a hypothesis.<\/p><p>In the 19th century Aleksandr Afanasyev attempted to interpret these invocations systematically as remnants of a pre-Christian sun cult. This &#8220;solar <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the transmitted divine narratives of a culture.\" tabindex=\"0\">mythology<\/span> school&#8221; was critically questioned in the 20th century by Henryk \u0141owmia\u0144ski and others; current scholarship often sees in such invocations generic religious language.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-5200558 e-con-full e-flex e-con e-child\" data-id=\"5200558\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-251d519 elementor-widget elementor-widget-heading\" data-id=\"251d519\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Christian Overlay<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-ad45440 elementor-widget elementor-widget-text-editor\" data-id=\"ad45440\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>After the Christianization of Kievan Rus in 988 the old gods were officially banished, but their functions were in part transferred to Christian saints.<\/p><p>In the case of Dazhbog this transfer is less clearly demonstrable than with other deities (such as Perun and Saint Elias). Some researchers have established connections to the saints Boris and Gleb, others to the archangel Michael. These identifications remain hypothetical.<\/p><p>A clearer line runs to the Byzantine-Orthodox &#8220;Christos Pantokrator&#8221; depiction. In some East Slavic churches of the 11th and 12th centuries Christ was depicted with a halo of rays, an <span class=\"iwg-fachbegriff\" data-tooltip=\"The study of pictorial content and its meaning.\" tabindex=\"0\">iconography<\/span> that connects in the history of religion to the <span class=\"iwg-fachbegriff\" data-tooltip=\"Epoch of Greek and Roman culture, roughly 800 BC to 600 AD.\" tabindex=\"0\">ancient<\/span> sun cults (Sol Invictus, Helios).<\/p><p>That this pictorial tradition was taken up especially intensively in Slavic churches may have had to do with the population&#8217;s familiarity with solar religiosity.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-4c2da45 e-con-full e-flex e-con e-child\" data-id=\"4c2da45\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-c4b78b0 elementor-widget elementor-widget-heading\" data-id=\"c4b78b0\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Boris Rybakov and the Maximal Reconstruction<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6a1d3e7 elementor-widget elementor-widget-text-editor\" data-id=\"6a1d3e7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Boris Rybakov (1908 to 2001) is among the most controversial figures in Slavic religious history. In &#8220;Yazychestvo drevnikh slavyan&#8221; (1981) and &#8220;Yazychestvo Drevney Rusi&#8221; (1987) he reconstructed a highly complex pre-Christian <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> in which Dazhbog plays a central role as sun god and patron of the warriors.<\/p><p>In doing so Rybakov relied on a very far-reaching interpretation of archaeological finds, on folkloric materials and on linguistic-historical speculation. His maximal position was criticized as excessive by Henryk \u0141owmia\u0144ski, Aleksander Gieysztor and especially by more recent scholarship.<\/p><p>Despite this criticism, Rybakov&#8217;s work remains an important reference because of its wealth of material. More recent scholarship (Ji\u0159\u00ed Dynda, Michael Shkapa, &#8220;Studia Mythologica Slavica&#8221;) has tried to find a reasonable middle path: it adopts the collection of material but rejects the far-reaching reconstructions and places more weight on the directly attested sources.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-cbed96a e-con-full e-flex e-con e-child\" data-id=\"cbed96a\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-b1f53b7 elementor-widget elementor-widget-heading\" data-id=\"b1f53b7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Dazhbog in National Romanticism<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-225849d elementor-widget elementor-widget-text-editor\" data-id=\"225849d\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>With the rise of Ukrainian and Russian national romanticism in the 19th century, Dazhbog was rediscovered as a <span class=\"iwg-fachbegriff\" data-tooltip=\"A sign that stands in place of an idea or meaning.\" tabindex=\"0\">symbol<\/span> of the pre-Christian heritage.<\/p><p>Taras Shevchenko and other Ukrainian poets refer to the &#8220;Dazhbozhij vnuk&#8221; (&#8220;Dazhbog grandson&#8221;) from the Igor Tale and make him a <span class=\"iwg-fachbegriff\" data-tooltip=\"A sign that stands in place of an idea or meaning.\" tabindex=\"0\">symbol<\/span> of Ukrainian identity. In Russian symbolism of the early 20th century (Vladimir Solovyov, Alexander Blok) too, allusions to the pre-Christian sun god appear.<\/p><p>In the contemporary Rodnovery movement (Slavic neo-paganism, since the 1980s) Dazhbog is one of the central principal deities. The reconstructed <span class=\"iwg-fachbegriff\" data-tooltip=\"The fixed order of worship of a religious community.\" tabindex=\"0\">liturgy<\/span> comprises solar invocations, annual festivals at the solstices and equinoxes, and a writing system of its own. This modern worship is to be assessed in the history of religion as a new construction.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-ee5c012 e-con-full e-flex e-con e-child\" data-id=\"ee5c012\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-23df646 elementor-widget elementor-widget-heading\" data-id=\"23df646\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Comparison with the Indo-Iranian Solar Complex<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-c384f46 elementor-widget elementor-widget-text-editor\" data-id=\"c384f46\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>Vladimir Toporov and Vyacheslav Ivanov compared Dazhbog with the Indo-Iranian solar complex. In the Indian <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> he corresponds to functions performed by Surya (the sun as a cosmic power) and Mitra (the sun as orderer of society and guarantor of oaths).<\/p><p>In the Iranian <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> he corresponds to Hvar (the sun) and Mithra. The designation of the Rus as &#8220;Dazhbog&#8217;s grandsons&#8221; has structural parallels in the Iranian aristocracy, which understood itself as &#8220;sons of Mitra&#8221;, and in the Germanic warrior class, which understood itself as &#8220;sons of Tiu&#8221; (sons of Tyr).<\/p><p>The etymological form &#8220;Da\u017e-bog&#8221; (give-god) finds a parallel in the Iranian &#8220;D\u0101h\u0113-baga&#8221; (&#8220;giver god&#8221;). Both forms are linguistically related and could go back to a common Indo-Iranian-Slavic layer.<\/p><p>In 1985 Roman Jakobson worked out this parallel in detail and thereby supported the hypothesis of an Iranian-Slavic layer of divine names in the early Slavic religion, which would also be at work in Simargl (clearly Iranian) and possibly in Khors.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-f0edb36 e-con-full e-flex e-con e-child\" data-id=\"f0edb36\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6025ab5 elementor-widget elementor-widget-heading\" data-id=\"6025ab5\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Khors and Dazhbog: Doubling or Division of Function<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-6757f97 elementor-widget elementor-widget-text-editor\" data-id=\"6757f97\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>An important question in the history of religion is the relationship between Dazhbog and Khors, both of whom appear in the Nestor Chronicle as members of Vladimir&#8217;s <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span>.<\/p><p>Both are associated in scholarship with the sun: Khors is frequently interpreted as the solar disc (from Old Iranian &#8220;hvarah&#8221; or &#8220;x\u0161aeta&#8221;), Dazhbog as solar power and giver of prosperity. This doubling is unusual and has led to several explanatory models.<\/p><p>Henryk \u0141owmia\u0144ski held Khors to be an Iranian loan-name variant of the same solar function that Dazhbog took on in <span class=\"iwg-fachbegriff\" data-tooltip=\"Religious ideas and customs that are widespread in everyday life.\" tabindex=\"0\">popular belief<\/span>. Aleksander Gieysztor saw in the two gods two aspects with distinct profiles: Khors as the visual phenomenon of the sun, Dazhbog as its effective power upon growth and prosperity.<\/p><p>Boris Rybakov reconstructed a more complex <span class=\"iwg-fachbegriff\" data-tooltip=\"The scholarly doctrine of God and of the faith of a religion.\" tabindex=\"0\">theology<\/span> in which Khors and Dazhbog appear as a father-son pair. In his comparative Indo-European <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the transmitted divine narratives of a culture.\" tabindex=\"0\">mythology<\/span>, Vladimir Toporov pointed to the Vedic pair Surya and Savitar, who likewise represent two solar aspects.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-35dc7d3 e-con-full e-flex e-con e-child\" data-id=\"35dc7d3\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-dc9b6e7 elementor-widget elementor-widget-heading\" data-id=\"dc9b6e7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Linguistic-Historical Derivations<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-5f834f7 elementor-widget elementor-widget-text-editor\" data-id=\"5f834f7\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The etymology &#8220;Da\u017e-bog&#8221; (give-god) is today largely accepted. It is composed of the Proto-Slavic imperative &#8220;*daj-&#8221; (give) and &#8220;bog\u044a&#8221; (god, originally also &#8220;share, wealth&#8221;).<\/p><p>In 1985 Vladimir Toporov proposed that &#8220;bog\u044a&#8221; did not originally mean &#8220;god&#8221; but &#8220;share that is apportioned&#8221;; the principal religious meaning would be a secondary specialization. In this case &#8220;Da\u017e-bog&#8221; would literally be &#8220;give-share&#8221;, that is, the god who apportions the share of life.<\/p><p>This linguistic-historical depth connects Dazhbog with the Indo-Iranian &#8220;baga&#8221; and &#8220;bhaga&#8221; complex. In the Persian <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> &#8220;Baga&#8221; is an <span class=\"iwg-fachbegriff\" data-tooltip=\"A fixed epithet that characterizes a deity or figure.\" tabindex=\"0\">epithet<\/span> of various gods; in the Vedic <span class=\"iwg-fachbegriff\" data-tooltip=\"The totality of the gods of a religion or culture.\" tabindex=\"0\">pantheon<\/span> &#8220;Bhaga&#8221; is a god in his own right who allots the share of life.<\/p><p>Roman Jakobson used this etymology for an Indo-Iranian layer in the stock of Slavic divine names, which could also be at work in Simargl (clearly from Old Iranian &#8220;Senmurv&#8221;) and perhaps in Stribog.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-3da7793 e-con-full e-flex e-con e-child\" data-id=\"3da7793\" data-element_type=\"container\" data-e-type=\"container\">\n\t\t\t\t<div class=\"elementor-element elementor-element-54027e8 elementor-widget elementor-widget-heading\" data-id=\"54027e8\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Dazhbog in the Mythical Corpus of Folklore<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-8ad0cbd elementor-widget elementor-widget-text-editor\" data-id=\"8ad0cbd\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t\t\t\t\t\t<p>The popular narrative tradition knows a series of stories in which the sun appears as a fatherly power. These narratives are not necessarily specific to Dazhbog, but they could preserve traces of an older sun cult.<\/p><p>In the East Slavic tradition the sun appears as &#8220;little red sun&#8221; (Krasnoye Solnyshko), often as a person who rides across the sky in a chariot, sinks in the west in the evening and rises again in the east the next morning.<\/p><p>In some narratives the sun has a son and a daughter. This family constellation recalls, structurally, Indo-Iranian conceptions.<\/p><p>In the Serbian folk tradition the sun is connected with Dabog, who, as mentioned, carries a dark coloring.<\/p><p>This chthonic turn is unusual in the history of religion and is interpreted by scholarship as a Christian overlay of an originally positive sun cult: with Christianization the pagan principal god was reinterpreted as the dark adversary of the Christian God, a pattern frequently observed in religious change.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t","protected":false},"excerpt":{"rendered":"<p>Dazhbog, Slavic sun god Dazhbog is a Slavic sun god who appears in the tradition as a giver of light, warmth and prosperity. Dazhbog (also Da\u017ebog, Da\u017eboh, in Old Russian spelling \u0414\u0430\u0436\u044c\u0431\u043e\u0433\u044a) is a deity of sunlight and prosperity in the Slavic pantheon. His name is traditionally interpreted as &#8220;giver god&#8221;, from Proto-Slavic &#8220;dati&#8221; (to [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":6168,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_yoast_wpseo_focuskw":"Dazhbog","_yoast_wpseo_title":"Dazhbog: Slavic Sun God | iWell Guard","_yoast_wpseo_metadesc":"Dazhbog is the Slavic sun god and giver of fortune. 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