Cernobog

Chernobog ( "Black God") and Belobog ( "White God") are an alleged pair of Polabian deities. Chernobog appears in the Helmold's ''Chronicle'' as a god of misfortune worshipped by the Wagri and Obodrites, while Belobog is not mentioned – he was reconstructed in opposition to Chernobog. Both gods also appear in later sources, but they are not considered reliable. Researchers do not agree on the status of Chernobog and Belobog: many scholars recognize the authenticity of these theonyms and explain them, for example, as gods of good and evil; on the other hand, many scholars believe that they are pseudo-deities, and Chernobog may have originally meant "bad fate", and later associated with the Christian devil.

Sources

In Latin records, this theonym is noted as and .

The twelfth century German monk and chronicler Helmold, who accompanied the Christianization missions to the Elbe Slavs, describes in his ''Chronicle of the Slavs'' the cult of Chernobog:

Also, the Slavs have a strange delusion. At their feasts and carousals, they pass about a bowl over which they utter words, I should not say of consecration but of execration, in the name of wogods—of the good one, as well as of the bad one—professing that all propitious fortune is arranged by the good god, adverse, by the bad god. Hence, also, in their language they call the bad god Diabol, or ''Zcerneboch'', that is, the black god.

Belobog does not appear in any reliable sources – he was recreated in opposition to Chernobog.

Later sources

The next sources that speak of Chernobog and/or Belobog appear only in the 16th century. Around 1530, a Dominican monk from Pirna, Johan Lindner, recalls the gods in his compilation. Although he lived in or near the Lusatian region, he probably only used written sources and monastic stories, and not field research, which made many historians deem his work unreliable, including Georg Fabricius and Petrus Albinus. They believed that although his sources were numerous and varied, he used them uncritically. At the end of the 17th century, also mentioned the Chernobog in his list of the Lusatian gods. This information is also considered unreliable because it came into being late, when the Lusatian paganism was probably completely extinct and about half of the gods he mentioned are of Prussian origin.

In 1538, the Pomeranian chronicler Thomas Kantzow in his ''Chronicle of Pomerania'' wrote:

I have heretofore related all manner of faithlessness and idolatry, in which they had engaged before the time of the German Empire. Earlier yet, their ways are said to have been even more pagan. They placed their kings and lords, who ruled well, above the gods and honored the said men s godsafter their death. In addition, they worshipped the sun and the moon and, lastly, two gods whom they venerated above all other gods. One f themthey called ''Bialbug'', that is the white god; him they held for a good god. The other one hey called''Zernebug'', that is the black god; him they held for a god who did harm. Therefore, they honored ''Bialbug'', because he did them good and so that he might ontinue todo them good. ''Zernebug'', on the other hand, they honored so that he should not harm them. And they appeased the said ''Zernebug'' by sacrificing people, for they believed that there was no better way of assuaging him than with human blood, which is actually true, if only they had seen it in the right light: that ''Zernebug'' seeks nothing other than the death of Man's body and soul.

Then Sebastian Münster, in ''Cosmographiae universalis'' of 1550, describes the harvest ritual associated with Svetovit and continues: "In general they (the Rugians) worshipped two gods, namely ''Belbuck'' and ''Zernebuck'', as if a white and a black god, a good and an evil genius, God and Satan, as the source of good and evil, according to the error of the Manichaeans". The works of Kantzov and Münster are probably independent of each other (various forms of recording the name of the Belobog, the ''Chronicle of Pomerania'' was first published, but it was not published until the 19th century), but they use a common source, which, according to Miroslava Znayenko, could be the archive of the Abbey of , where the Belobog was forged. Daniel Cramer, a theologian and professor from Szczecin, probably held in his hands a copy of a chronicle from this archive or saw a quote from it, because in his ''Pommerisches Kirchen-Chronicon'' he probably paraphrased a part of it:

To this monastery they (the founding monks) gave the name ''Belbug'', orecorrectly ''Bialbuck'', which in the Wendish tongue means literally ‘the white god,’ thus to give he Slavsto understand that, unlike their (the Slavs’) heathen ancestors, the Christians did not know of any ''black god''. The name elbugalso well befits the clothes of the Premonstratensians, who lwayswent dressed in white. The foundation of the monastery took place anno 1163.

Chernobog also appears in the anonymous ''Historia Caminensis'' as the god of the Vandals, which is based on a work by Münster (both works speak of the "error of the Manichaeans"). Chernobog and Belobog also appear in other minor texts.

Interpretations

There is no consensus in the scientific community about the status of Chernobog and Belobog in Slavic mythology, or whether the two gods existed at all in Slavic mythology. Some researchers completely reject the existence of Belobog due to his non-appearance in the sources. At least four views have developed in scholarship:

# Chernobog is an epithet of Satan, and Belobog arose secondarily in later literature
# Chernobog and Belobog are Slavic deities (actual theonyms or epithets of other deities)
# Chernobog and Belobog are names of Christian figures with pre-Christian origin
# Chernobog and Belobog are pseudo-deities, they did not exist in either the Christian or pagan vocabulary

As deities

Helmold's information led to the 19th century concept according to which there was supposed to be dualism in Slavic religion, which reached the Slavs from the Iranian peoples ( Scythians, Sarmatians or Bogomils); Chernobog and the hypothetical Belobog were compared to Ahriman and Ormuzd eternal enemies. In this spirit, Chernobog was interpreted by Alexander Hilferding. Later, Alexander Afanasyev and Alexander Famitsin considered the eastern counterpart of Belobog to be Belun (field spirit). None of these scholars, however, considered dualism an important element of Slavic religion; such a view was expressed only by in his amateur work (1872), but his work is not considered important. Franciszek Slawski, in his , reconstructed the Proto-Slavic ''*bělъ bogъ'' "white, bright deity" and Proto-Slavic ''*čŕ̥nъ bogъ'' "black deity, dark deity", for the latter the main attestation is supposed to be Helmold's account. Such dualism was advocated, for example, by Aleksander Gieysztor, Vyacheslav Ivanov and Vladimir Toporov considered Chernobog to be a god who brings misfortune. Some authors have tried to prove the cult of Chernobog with the names of the '' Czorneboh'' and '' Bieleboh'' mountains in Upper Lusatia, where the gods are said to have been worshipped, but these names were not created until the modern era due to the popularity of the gods in the culture of those areas. When considering the authenticity of the gods, place names that are said to refer to Chernobog and Belobog are also mentioned as arguments, such as the village of in Russia or the village of in Ukraine, also the neighboring villages of ''Černíkovice'' and in the Czech Republic are said to be evidence of the authenticity of the cult of Chernobog and Belobog, although the former most likely comes from a personal name.

As pseudo-deities

On the other hand, many researchers considered Chernobog merely a personification of bad luck, some mistake by Helmold or a pseudo deity in general. Andrzej Szyjewski considered Chernobog only a pejorative epithet for the devil, Stanisław Urbańczyk said:

It is likely that Helmold heard something about the Slavs' belief in malevolent spirits, in personified fate, and combined it with Christian depictions, which, by the way, may have already permeated among the Slavs. This, in my opinion, is the kernel of his story; the connections with the Iranians must be abandoned in this case, because the basis is too fragile. The Slavic name for evil spirits were the words bies and czart; glaringly different from Chernobog.

His view was supported by Jerzy Strzelczyk. Chernobog was also supposed to be the personification of bad luck according to Martin Pitro and Petr Vokáč and Stanisław Rosik.

Aleksander Brückner negated the existence of Chernobog (and Belobog) in Slavic religion and claimed that Chernobog was cr