Svarog

Svarog is a Slavic god of fire and blacksmithing, who was once interpreted as a sky god on the basis of an etymology rejected by modern scholarship. He is mentioned in only one source, the '' Primary Chronicle'', which is problematic in interpretation. He is presented there as the Slavic equivalent of the Greek god Hephaestus. The meaning of his name is associated with fire. He is the father of Dazhbog and Svarozhits.

Etymology

This theonym is preserved in several forms, in the '' Primary Chronicle'' as Соварога, ''Sovaroga'', Сварогъ, ''Svarogǔ'', Сварогом, ''Svarogom'', Сварога, ''Svaroga'', and in the ''Sofia Chronograph'' as: Сваро^г, ''Svaro^g'', Сваро^ж, ''Svaro^ž''.

The fire etymology was one of the first to be proposed by the Slovene linguist Franc Miklošič (1875), who explained the theonym ''Svarog'' as consisting of the stem ''svar'' 'heat', 'light', and the suffix ''-og''. The stem ''svar'' itself was to be derived from an earlier ''*sur'' "shining". That etymology is also supported by contemporary linguists and etymologists, but the etymology of the stem ''svar'' is explained differently. The root ''svar'' derives from the Proto-Slavic ''*sъvarъ'', which consists of the prefix ''*sъ-'' meaning "good, (ones') own" and the stem ''*varъ'' "fire, heat", which is continued, for example, by Old Church Slavonic варъ, ''varǔ'' "heat", or Old East Slavic варъ, ''varǔ'' "sunny heatwave, scorching heat, heat" (from Proto-Indo-European ''*wār-'' "warmth"). This root was then extended by the suffix ''*-ogъ'', which has no specific function. The common noun ''*sъvarogъ'' "good, own fire, heat" was then transferred to the name of the god because of his function as a divine blacksmith, a god wielding fire, working with fire. The ''*sъvarъ'' stem is also the origin of words related to blacksmithing, e.g. Old East Slavic сварити, ''svariti'' "to forge something at high temperature", Old Polish ''zwarzyć'' "to weld, chain two pieces of iron", as well as modern Russian words, e.g. сварить, ''swarit "to melt", "to weld".

Some researchers, including Aleksander Brückner and Vatroslav Jagić, suggested that the name stemmed from the word ''svar'' meaning "argument, disagreement", or the verb ''svariti'' "to quarrel". Brückner translated this theonym literally as "wrangler, brawler", which would also be associated with fire. However, this etymology has been criticized.

In earlier scholarship, the dominant view was that the root ''sva''r was borrowed from an Indo-Iranian language, e.g. from Sanskrit स्वर्, ''svar'' "radiance", "sky", "sun", but this etymology is nowadays rejected due to phonetic difficulties.

Legacy

After Christianization, Svarog was preserved in toponymy and vocabulary. In Bulgaria these are the towns of Сва́рог, ''Svarog'', Сва́рошка бара, ''Svaroshka bara'', in the Czech Republic it is the ''Svaroh'' mountain, and the Sorbian name ''Zwarogk''. Brückner also added the Polish town of '' Swarożyn'' here, based on a notation in the German Latin ''Swarozino'' from 1205, but the original notation was ''Swarozina'' and is dated 1305, so it should be read as ''Swarocino'', from the personal name ''Swarota'', or, as other records indicate, the town was called ''Swaryszewo'', from the personal name ''Swarysz''. Modern notation ''Swarożyn'' should be regarded as false transcription.

In the Russian dialect (Novgorod) the obsolete word сва́рог, ''svarog'' meaning "fire" and "blacksmith", is preserved. The Romanian word ''sfarog'', meaning "something burnt, charred, dried", was probably borrowed from an unspecified South Slavic language, probably Bulgarian, and the source word is reconstructed as ''*svarogъ''.

Svarog-Svarozhits

A god named ''Svarozhits'' appears in the sources as well. Some scholars have suggested that Svarozhits means 'young Svarog' or is a diminutive of ''Svarog''. The argument for the existence of only one god is based on the fact that in Serbo-Croatian the suffix ''-ić'' means 'young' or 'small' (e.g., ''Djurdjić'' is not the 'son of Djurdjo', but 'little Djurdjo'). Brückner also believed that the Lithuanians called their gods fondly, e.g. ''Perkune dievaite'' meaning 'little god Perkun' and not 'god Perkun'. However, most scholars disagree with this interpretation. The suffix ''-its'', ''-ich'' (from Proto-Slavic '' *-iťь'') is most often a patronymic suffix (e.g. Polish ''pan'' 'master' → ''panicz'' 'son of a master'). The family relationship between Svarog and Svarozhits is also indicated by accounts of these gods.

Sources

The only source that mentions Svarog is the Slavic translation of the ''Chronicle'' (''Chronography'') of John Malalas, which was placed in the '' Primary Chronicle'' under year 1114. In this translation, in glosses, the Greek god of fire and smithing Hephaestus is translated as Svarog, and his son, the sun god Helios, is translated as Dazhbog (glosses are in italics):

This source is problematic for several reasons. The first problem is place and time the glosses about Svarog and Dazhbog were included in the Slavonic translation of the ''Chronography''. Some scholars believe that these glosses come from the 10th-century Bulgarian translator of the ''Chronography'' (the first Slavic translation in general), and some scholars assume that the glosses were added by a Ruthenian copyist. Aleksander Brückner supported this thesis by adding that the Bulgarian texts avoided mentioning Slavic or Turkic paganism in Bulgaria. Vatroslav Jagić suggested that the glosses were written in Novgorod because the ''Chronography'' translation also contains references to Lithuanian paganism, which the Bulgarian translator could not do. The downside of this theory is that the glosses must have been written before 1118 (this is probably when they first found their way into the compilation of the ''Primary Chronicle''), and in the 11th century Ruthenian writers were not interested in Lithuanian paganism because of underdeveloped contacts with Lithuania. For this reason, Viljo Mansikka has proposed that the Baltic interpolation and glosses came into translation in 1262 in Lithuania or Western Rus. However, this explanation raises some objections: Svarog is not mentioned in any other Russian sources (unlike Dazhbog), and he is also omitted by Nikon in his list of deities worshiped by Vladimir the Great. According to Henryk Łowmiański, who identified Svarozhits with Dazhbog, an argument for the Bulgarian origin of the glosses is the fact that in these glosses Dazhbog is called "the son of Svarog" – in Bulgarian the patronymic suffix ''-ic'', ''-ič'' has been forgotten, so that Dazhbog could not be called simply Svarozhits. If the Bulgarian origin of the glosses is recognized, Svarog must also be considered a South Slavic god, not an East Slavic one.

The second problem is that it is not clear which information in the glosses pertains to Slavic mythology and which to Greek mythology. According to the glosses Svarog is: (1) the Slavic equivalent of Hephaestus, the Greek god of fire and smithing, (2) the father of Dazhbog, and (3) the creator of monogamy. According to Andrzej Szyjewski, the myth of the adulterous wife fits Hephaestus (pagan Slavs were polygamous), whereas the myth of the blacksmith god being the father of the Sun does not appear anywhere in Greek mythology. Łowmiański believed that Hephaestus was not translated as Svarog because of his association with fire and smithing, but precisely because of his being the father of the Sun. Brückner and Dimitri Obolensky interpreted this account as a distorted myth about a blacksmith god who forged a sun disk. Such an affinity may be indicated by the Baltic parallel where Teliavelis forges the sun and casts it on the sky.

Interpretations

Because it is unclear to what extent the fragmentary translation of the ''Chronography'' can be used, and because of only a single source about Svarog, as well as uncertain clues in folklore, the interpretation of this god is problematic. Some scholars have even suggested that Svarog was created from the figure of Svarozhits and never existed in the beliefs of the Slavs.

God of fire, blacksmithing, sun

Czech historians Martin Pitro and Petr Vokáč believe that Svarog is a god who receded into the background after the creation of the world, but at the same time is a celestial smith and sun god.

It is possible that Svarog echoes the mythology of northern Europe: the smith god in Norse and Baltic mythology forges weapons for the Thunderer, and as in Finnish mythology, the smith god Ilmarinen is the creator of the Sun, the sky, and many wondrous objects. The smith god also fights the powers of chaos in defense of his creation.

Aleksander Gieysztor interpreted Svarog as celestial fire (the sun), Perun as atmospheric fire (the thunderbolt), and Svarozhits-Dazhbog as earthly fire (fire).

Jiří Dynda rejects the understanding of Svarog as a sovereign deity of heaven or a '' deus otiousus'' type deity, and points out that in the source Svarog, or rather his prefiguration, does not bear the characteristics of such a deity, except for the paternity of the solar deity, which he considers a secondary feature. Instead, he compares him to the figure of the magician and hero Volkh Vseslavyevich from Russian bylines, and to the ancient blacksmiths who, in Russian folklore, make weapons for heroes and weld the hair of men and women symbolically uniting them into marriage, which include, for example, the blind father of the hero Svyatogor.

It is possible that Svarog is related in some way to mythological bird Rarog (saker falcon), perhaps on the taboo basis pointed out by Roman Jakobson

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