# Devana

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Western Slavic goddess

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Devana Goddess of the hunt, wild animals, forests Other names Zevana, Dziewanna Weapon Bow and arrows Animals Sighthounds Equivalents Greek Artemis Norse Skaði Roman Diana

**Devana** ([Polish](/source/Polish_language): *Dziewanna* [\[d͡ʑɛˈvan.na\]](https://en.wikipedia.org/wiki/Help:IPA/Polish) [ⓘ](https://en.wikipedia.org/wiki/File:Pl-dziewanna.ogg), [Latin](/source/Latin_language): *Dzewana*), **Zevana** ([Polish](/source/Polish_language): *Ziewanna*), less often **Zievonia** ([Polish](/source/Polish_language): *Ziewonia, Zewonia*) is the goddess of wild nature, forests, hunting and the moon worshiped by the [Western Slavs](/source/West_Slavs). In the sources, she was first mentioned in the 15th century by [Jan Długosz](/source/Jan_D%C5%82ugosz), who compared her to the Roman goddess [Diana](/source/Diana_(mythology)). *Dziewanna* is also a Polish name for *[Verbascum](/source/Verbascum)*, and the etymology of the word is unclear. After strong criticism from [Aleksander Brückner](/source/Aleksander_Br%C3%BCckner), researchers rejected her authenticity, but nowadays it is accepted by an increasing number of researchers. Sometimes, in folk rituals, she performs together with [Morana](/source/Morana_(goddess)).

## Etymology

[Proto-Slavic](/source/Proto-Slavic_language) name for *Verbascum* is reconstructed as **divizna* (cf. [Polish](/source/Polish_language): *dziwizna*,[1] [Czech](/source/Czech_language) and [Slovak](/source/Slovak_language): *divizna*, [Serbo-Croatian](/source/Serbo-Croatian_language): дивѝзма, *divìzma*), with secondary form as **divina* (cf. [Polish](/source/Polish_language): *dziewanna*, [Ukrainian](/source/Ukrainian_language): дивина́, [romanized](/source/Romanization_of_Ukrainian): *dyvyná*). That word has a [Proto-Balto-Slavic](/source/Proto-Balto-Slavic_language) origin and appears in [Lithuanian](/source/Lithuanian_language) language as e.g. *devynspė͂kė*, *devynjėgė*. The only [cognate](/source/Cognate) from outside the [Balto-Slavic](/source/Balto-Slavic_languages) group may be [Dacian](/source/Dacian_language) word *διέσεμα*/*diésema* ([Dioscorides](/source/Pedanius_Dioscorides)), which is being derived from **diu̯es-eu̯smn* („burning sky”) and compared to [German](/source/German_language) *Himmelbrand* (*Verbascum*; „burning heavens”), but exact etymology of Slavic word is unclear. [Russian](/source/Russia) [linguist](/source/Linguistics) and [etymologist](/source/Etymology) [Aleksandr Anikin](https://en.wikipedia.org/w/index.php?title=Aleksandr_Anikin&action=edit&redlink=1) notes a similarity between the Lithuanian terms for *Verbascum* and the Lithuanian word *devynì* "nine".[2]

There are several interpretations of Devana's name. The most obvious etymology are words such as *dziewa*, *dziewka*, "girl, young woman, maiden", and *dziewica*, "virgin", a word derived from the *dziewa*.[3][4] This etymology can be supported by fact, that Diana (and [Artemis](/source/Artemis) – her greek equivalent) is usually depicted in myths as a virgin and has never had any offspring or a consort.

Another word, from which the name of the goddess may come from, may be the [old Polish](/source/Old_Polish) *dziwy*, "wild".[5][6]

It was also proposed to combine Devana's name with the [Proto-Indo-European](/source/Proto-Indo-European_mythology) god of heaven *[*Dyēus](/source/Dy%C4%93us)*.[5] Slavic folklore includes demons with a similar name, e.g. [Polish](/source/Poland) and [Czech](/source/Czech_Republic) [dziwożona](/source/Dziwo%C5%BCona), [Russian](/source/Russia) [div](/source/Div_(mythology)), [Bulgarian](/source/Bulgaria) and [Croatian](/source/Croatia) [samodiva](/source/Samodiva_(folklore)) ("[rusalka](/source/Rusalka), [boginka](/source/Boginka), the magical creature"), etc. It is assumed that the feminine demons-divas derive from the Proto-Slavic word **diva*, and this word is the feminine form of the word **divъ* ("div (demon)"). **divъ* is derived from the [PIE](/source/Proto-Indo-European_language). word **Dyēus* ("god of heaven") through the intermediate **deywós* ("heavenly") and its closest related word is [Dievs](/source/Dievas) – god of heaven in [Baltic mythology](/source/Baltic_mythology). **Dyēus* in the Slavs has acquired demonic characteristics as a result of cultural contacts with [Iranian peoples](/source/Iranian_peoples), who have demonized the Iranian continuator of **Dyēus* as a result of the [Zoroastrianist](/source/Zoroastrianism) reform.[7][5][8] An argument for such an etymology is that Diana is also etymologically derived from **Dyēus*. Anikin notes that *Verbascum* has sometimes been used to lighten hair, and combines the word with PIE. the root **dei-u̯-* or **dī-* ("to shine, to be bright"),[2] from which also comes **Dyēus*.

The suffix *-ana*, *-anna*, which occurs in the names of many goddesses, may be derived from the PIE. word **ansu* meaning "lord, ruler, god".[9][8]

## Sources

The first source to mention Devana is the Czech *[Mater Verborum](/source/Mater_Verborum)* - a Latin dictionary dating back to the 13th century. The text of the dictionary can be read: "Diana, Latonae et Iouis branch" ("Diana, daughter of [Jupiter](/source/Jupiter_(mythology)) and [Latona](/source/Leto)") and a Czech [gloss](/source/Interlinear_gloss): "Devana, Letuicina and Perunova dci" ("Devana, daughter of Letuna and [Perun](/source/Perun)").[10] However, *Mater Verborum* was discovered in the 19th century by [Václav Hanka](/source/V%C3%A1clav_Hanka), who was proved to have falsified texts on Czech history, making this source unreliable.[11][12]

The main source about Devana is [Jan Długosz](/source/Jan_D%C5%82ugosz)'s *[Annales](https://en.wikipedia.org/w/index.php?title=Annales_seu_cronicae_incliti_Regni_Poloniae&action=edit&redlink=1)*:

And since the [Lechitic](/source/Lechites) state happened to be founded in an area containing vast forests and groves that the ancient people believed to be inhabited by Diana and that Diana claimed power over them, Cerera, on the other hand, was considered the mother and goddess of the harvests the country needed, [therefore] these two goddesses: Diana in their language called Dziewanna and Cerera called Marzanna enjoyed a special cult and devotion.[13]

— Jan Długosz, *Annals or Chronicles of the Famous Kingdom of Poland*, 1455.

In another place he writes that when [Mieszko](/source/Mieszko_I) ordered the drowning of the idols of pagan gods, "this destruction and drowning of the idols is still present and renewed in some Polish villages, where they carry the images of Devana and Morena on a long stick and throw them into the swamps and sink on [Laetare Sunday](/source/Laetare_Sunday)".[14] However, the information of Długosz that the custom of drowning Death is a legacy of the destruction of Slavic idols by Christians is false, because this custom is already condemned in the *Provincial statutes in short*, which were written before Długosz's *Annales* (1420s). In the *[Polish Chronicle](https://en.wikipedia.org/w/index.php?title=Polish_Chronicle_by_Marcin_Bielski&action=edit&redlink=1)* a similar custom is described by [Marcin Bielski](/source/Marcin_Bielski):

It was still in my memory that on White Sunday they drowned an idol, one, having dressed a sheaf of hemp or straw in human clothing, which was shown around the whole village, at the nearest lake or puddle, after removing his clothes, they threw it into the water, singing mournfully: Death twists at the fence, let us seek trouble; then they would run home from that place as soon as possible, whoever fell then had this prophecy that he would die that year. They called this idol Marzana, I would say it's the god [Mars](/source/Mars_(mythology)), Ziewanna as Diana.[15]

— Marcin Bielski, *Chronicle of Poland*, 1597.

In Poland, the goddess is also mentioned by [Maciej Stryjkowski](/source/Maciej_Stryjkowski): "Diana, the goddess of hunting, was called by the [Sarmatians](/source/Sarmatians) Zievonia or Devana in their language", "[Christ](/source/Jesus), you enlightened Mieszko who was born blind, and you brought Poland to your baptism. [Grom](/source/Perun), [Ladon](/source/Lada_(mythology)), Morana, [Pogvizd](https://en.wikipedia.org/w/index.php?title=Pogvizd&action=edit&redlink=1), Zevana gave up to you".[16] Devana is also mentioned by [Miechowita](/source/Maciej_Miechowita), [Guagnini](/source/Alessandro_Guagnini), [Kromer](/source/Marcin_Kromer) and priest [Wujek](/source/Jakub_Wujek).[17]

Aside from Długosz, this goddess is mentioned by [Oskar Kolberg](/source/Oskar_Kolberg) in his work on [Lusatia](/source/Lusatia): „Dživica, goddess of forests and hunting, peculiarly in southern [Sorbs](/source/Sorbs). This beautiful woman with a bow and arrow has greyhounds. They also talk about someone who stayed in the forest at noon: Hladaj so, zo dživica k tebi ńepřindže. They think that she is hunting also by moonlight. Džiwi [means here] wild, and dživina [means] wildmeat.”[6]

Devana can also be confirmed by [toponymy](/source/Toponymy), e.g. the [Děvín](/source/D%C4%9Bv%C3%ADn_in_Moravia_(Pavlov_Hills)) peak in the [Pavlovské Hills](https://en.wikipedia.org/w/index.php?title=Pavlovsk%C3%A9_Hills&action=edit&redlink=1) [[cs](https://cs.wikipedia.org/wiki/Pavlovsk%C3%A9_vrchy)], [Devínska Nová Ves](/source/Dev%C3%ADnska_Nov%C3%A1_Ves), or Devin – a Slavic name for [Magdeburg](/source/Magdeburg)[18][a] and others.

The only potential, non-Western Slavic source is *Sermon by Saint Gregory*, which lists the figure of Diva alongside other gods such as [Mokosh](/source/Mokosh) and Perun. Diva passed from [Old Russian](/source/Old_East_Slavic) to [Czech](/source/Czech_language) and was considered by [Josef Jungmann](/source/Josef_Jungmann) to be another name of the goddess [Lada](/source/Lada_(mythology)).[18]

## Folklore

Devana, apart from the sources mentioned above, does not appear directly in folklore, but some legends may point to her. Devana may be indicated by the legend of [Łysa Góra](/source/%C5%81ysa_G%C3%B3ra), which was presented as "Polish Olympus" in Polish culture. According to local legends, before the monastery was built there, on Łysa Góra in pre-Christian times stood a [gord](/source/Gord_(archaeology)) (*[Wielkopolska Chronicle](/source/Wielkopolska_Chronicle)*) or a castle (Długosz). According to Długosz, the castle was to be built by [giants](/source/Giant), and in the folk version by the "Proud Lady", which was her seat. The Proud Lady, who was to defeat [Alexander the Great](/source/Alexander_the_Great), fell into pride and declared herself Diana. God did not bear it and destroyed the castle with lightning. [Marek Derwich](https://en.wikipedia.org/w/index.php?title=Marek_Derwich&action=edit&redlink=1) [[pl](https://pl.wikipedia.org/wiki/Marek_Derwich)] and [Marek Cetwiński](https://en.wikipedia.org/w/index.php?title=Marek_Cetwi%C5%84ski&action=edit&redlink=1) [[pl](https://pl.wikipedia.org/wiki/Marek_Cetwi%C5%84ski)] interpret The "Proud Lady" as Devana.[20][21]

Later on, Devana is mentioned by the Scottish [folklorist](/source/Folklore_studies) [James G. Frazer](/source/James_George_Frazer) in his *[The Golden Bough](/source/The_Golden_Bough)*, who describes a [Silesian](/source/Silesia) custom where the figure of Death (Marzanna) is melted or destroyed. Then, the young people go to the forest, cut down a small [fir](/source/Fir), strip away the bark and then decorate it with [festoons](/source/Festoon), paper roses, [pisanki](/source/Pisanka_(Polish)), etc. The tree is called *May* or *Summer*. Then the boys walk with this tree from house to house and sing songs:

We've already brought Death out of the village - We are bringing a new Summer We bow to the May days And colorful flowers Polish text Wynieśliśmy już z wioski Śmierć – Niesiemy nowe Lato Kłaniamy się majowym dniom I kolorowym kwiatom

Frazer continues: "Sometimes they also bring from the forest a nicely assumed doll, which they call *Summer*, *May* or *Fiancée*. In Poland they call her the Devana, the goddess of spring".[22] A similar practice is described by [Marcin Kromer](/source/Marcin_Kromer) in *[De origine et rebus gestis Polonorum libri XXX](https://en.wikipedia.org/w/index.php?title=De_origine_et_rebus_gestis_Polonorum_libri_XXX&action=edit&redlink=1)*.[23] In [Podlasie](/source/Podlachia) region, the *Princess*, a beautiful girl dressed in colorful robes, flowers and red beads was shown around, which may be related to the Silesian custom.[24]

In Slavic folklore there are devony ([Polish](/source/Polish_language): *dziewonie*) – female mountain spirits or demons living in the caves, engaged in [spinning](/source/Spinning_(textiles)), related to the forest fleece,[25] who may be a demonized Devana.[8] It can be similar with [dziwożony](/source/Dziwo%C5%BCona).[8]

### Herb

in Polish, *dziewanna* (less often *dziwizna*[1]) is also the name for *[verbascum](/source/Verbascum)*, used for skin care and treatment of respiratory problems. Szyjewski notes, however, that the *dziewanna* was sometimes called the *braid of the Virgin Mary*,[22] and Kolankiewicz that in medieval iconography the [Blessed Virgin Mary](/source/Mary%2C_mother_of_Jesus) was sometimes depicted with the *verbascum* in her hand, and *marzanna* (name for six plants), was also a synonym for the *dziewanna* in the 16th century.[26]

## Interpretations

The first studies on the "pantheon of Długosz" denied the existence of all or most of the gods he mentioned. The main critics were [Aleksander Brückner](/source/Aleksander_Br%C3%BCckner) and [Stanisław Urbańczyk](/source/Stanis%C5%82aw_Urba%C5%84czyk). After rejecting the hypercritical approach to "pantheon of Długosz" many researchers, such as [Aleksander Gieysztor](/source/Aleksander_Gieysztor), [Andrzej Szyjewski](https://en.wikipedia.org/w/index.php?title=Andrzej_Szyjewski&action=edit&redlink=1), [Vyacheslav Ivanov](/source/Vyacheslav_Ivanov_(philologist)) and [Vladimir Toporov](/source/Vladimir_Toporov),[4] have been inclined to acknowledge the authenticity of at least some "Polish gods", including Devana.

In Greek mythology, [Artemis](/source/Artemis)' helpers are [nymphs](/source/Nymph), whose closest Slavic equivalents are [boginki](/source/Boginki), which are found in Western Slavs, mainly in Poland. Boginki are young girls dressed in white or naked, who inhabited the shores of reservoirs, forests and caves from which they come out at night, especially on summer moon nights. They took care of wild animals and were often hostile to people, especially [men](/source/Man). The [moon](/source/Moon) was their "god" – it ruled their activity. Boginki were also supposed to shoot from a bow.[27] In the [Ruthenian](/source/Ruthenians) legends, the number of [vilas](/source/Vila_(fairy)) (similar to boginki) which are sisters, is 27 ("three times nine") or, in another version, 30, and this may be related to the [ecliptic division](/source/Ecliptic) into 27 zodiacs (eg [Nakshatra](/source/Nakshatra) in Hinduism) and [lunation](/source/New_moon). These features of boginki-nymphs may tie them to Devana-Artemis – goddess of forests and the moon.[28]

### Double goddess

See also: [Morana](/source/Morana_(goddess))

Due to the multiple appearances of the pair Devana and [Morana](/source/Morana_(goddess)) in the spring ceremonies, some researchers have suggested that both of these goddesses could be the two faces of one goddess of life and death. A similar motif occurs in Indo-European religions, e.g. the Scandinavian [Hel](/source/Hel_(being)) ("one half of her face had a handsome and pleasant expression, the other half dead and hideous") or the Greek couple [Persephone](/source/Persephone)-Kora, who spent half a year underground and half a year on earth.[24] According to Kolankiewicz, double goddess may be indicated by alleged connection of Devana with [Proto-Slavic](/source/Proto-Slavic_language) **diva* ("female spirit, boginka") and Iranian deva ("demon"). The archaic nature of Devana and Morana may be indicated by a connection to vegetation, and that connects them to [Mother Earth](/source/Mother_goddess).[29]

## In Christianity

Our Lady of Thunder Candle.

During the Christianization, Devana could have been replaced by Our Lady of Thunder Candle ([Polish](/source/Polish_language): *Matka Boża Gromniczna*).[30] Polish legend says that she walks on February nights and protects fields from freezing. The iconography depicts her with the wolf (or wolves) she protected from death from the peasants, and whom she made her servant, with a basket or a nest of [larks](/source/Lark) at her feet, whose squeal was to herald the imminent coming of spring. In her hands, she always holds a "thunder candle" ([Polish](/source/Polish_language): *gromnica*, from *grom* "thunder"), which was used for fortune-telling, protect the house from wolves, lightning or evil, and used to burn the hair of children to protect them from ear disease. Thunder candle often occurs in sayings about the coming of spring.[31][30] In the past, thunder candle wicks were made of *verbascum*[30] and sometimes was named *knotnica* (from *knot* "wick"), *royal candle*[1] or *braid of the Virgin Mary*.[22] Connecting the feast of Our Lady of Thunder Candle ([Candlemas](/source/Candlemas)) with wild animals appears in other Slavic countries.

## Legacy

- [471143 Dziewanna](/source/471143_Dziewanna) – [asteroid](/source/Asteroid) named after goddess[32]

- [Halina Poświatowska](/source/Halina_Po%C5%9Bwiatowska) – *W słońcu południa*

- [Małgorzata Hillar](https://en.wikipedia.org/w/index.php?title=Ma%C5%82gorzata_Hillar&action=edit&redlink=1) – *Ballada o dziewannie*

- [Bronisława Ostrowska](https://en.wikipedia.org/w/index.php?title=Bronis%C5%82awa_Ostrowska&action=edit&redlink=1) – *Dziewanna*

## Notes

1. **[^](#cite_ref-20)** According to legend, Magdeburg was to be built by order of Julius Caesar, who then consecrated the city to the goddess Diana.[19]

## References

1. ^ [***a***](#cite_ref-FOOTNOTECieśla1991145_1-0) [***b***](#cite_ref-FOOTNOTECieśla1991145_1-1) [***c***](#cite_ref-FOOTNOTECieśla1991145_1-2) [Cieśla 1991](#CITEREFCieśla1991), p. 145.

1. ^ [***a***](#cite_ref-FOOTNOTEAnikin2019357_2-0) [***b***](#cite_ref-FOOTNOTEAnikin2019357_2-1) [Anikin 2019](#CITEREFAnikin2019), p. 357.

1. **[^](#cite_ref-FOOTNOTEGieysztor2006196-197_3-0)** [Gieysztor 2006](#CITEREFGieysztor2006), p. 196-197.

1. ^ [***a***](#cite_ref-:0_4-0) [***b***](#cite_ref-:0_4-1) ["Иванов В.В., Топоров В.Н. СЛАВЯНСКАЯ МИФОЛОГИЯ"](https://web.archive.org/web/20140716014457/http://www.philologoz.ru/myth/slavmyth.htm). www.philologoz.ru. Archived from [the original](http://www.philologoz.ru/myth/slavmyth.htm) on 2014-07-16. Retrieved 2020-11-27.

1. ^ [***a***](#cite_ref-FOOTNOTEKolankiewicz1999461-462_5-0) [***b***](#cite_ref-FOOTNOTEKolankiewicz1999461-462_5-1) [***c***](#cite_ref-FOOTNOTEKolankiewicz1999461-462_5-2) [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 461-462.

1. ^ [***a***](#cite_ref-FOOTNOTEKolberg1985126_6-0) [***b***](#cite_ref-FOOTNOTEKolberg1985126_6-1) [Kolberg 1985](#CITEREFKolberg1985), p. 126.

1. **[^](#cite_ref-FOOTNOTESzyjewski2003171_7-0)** [Szyjewski 2003](#CITEREFSzyjewski2003), p. 171.

1. ^ [***a***](#cite_ref-FOOTNOTENiedzielski2011165_8-0) [***b***](#cite_ref-FOOTNOTENiedzielski2011165_8-1) [***c***](#cite_ref-FOOTNOTENiedzielski2011165_8-2) [***d***](#cite_ref-FOOTNOTENiedzielski2011165_8-3) [Niedzielski 2011](#CITEREFNiedzielski2011), p. 165.

1. **[^](#cite_ref-FOOTNOTEKolankiewicz1999462_9-0)** [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 462.

1. **[^](#cite_ref-10)** ["Dziewanna – słowiańska bogini lasów | Portal historyczny Histmag.org - historia dla każdego!"](https://histmag.org/Dziewanna-slowianska-bogini-lasow-14290). histmag.org. Retrieved 2020-12-01.

1. **[^](#cite_ref-FOOTNOTEBrodský2012_11-0)** [Brodský 2012](#CITEREFBrodský2012).

1. **[^](#cite_ref-FOOTNOTEBrückner1985117_12-0)** [Brückner 1985](#CITEREFBrückner1985), p. 117.

1. **[^](#cite_ref-FOOTNOTEGieysztor2006195_13-0)** [Gieysztor 2006](#CITEREFGieysztor2006), p. 195.

1. **[^](#cite_ref-FOOTNOTESzyjewski2003132_14-0)** [Szyjewski 2003](#CITEREFSzyjewski2003), p. 132.

1. **[^](#cite_ref-FOOTNOTEGieysztor2006197_15-0)** [Gieysztor 2006](#CITEREFGieysztor2006), p. 197.

1. **[^](#cite_ref-FOOTNOTEGloger1903507_16-0)** [Gloger 1903](#CITEREFGloger1903), p. 507.

1. **[^](#cite_ref-FOOTNOTEKolankiewicz1999425_17-0)** [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 425.

1. ^ [***a***](#cite_ref-FOOTNOTEKolankiewicz1999461_18-0) [***b***](#cite_ref-FOOTNOTEKolankiewicz1999461_18-1) [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 461.

1. **[^](#cite_ref-19)** ["Magdeburger Chronik - Sagen und Mythen der Stadt"](http://www.magdeburger-chronist.de/md-chronik/sagen.html). *www.magdeburger-chronist.de*. Retrieved 2020-12-04.

1. **[^](#cite_ref-FOOTNOTEDerwich2004_21-0)** [Derwich & 2004](#CITEREFDerwich2004).

1. **[^](#cite_ref-FOOTNOTEDerwichCetwiński1987135_22-0)** [Derwich & Cetwiński 1987](#CITEREFDerwichCetwiński1987), p. 135.

1. ^ [***a***](#cite_ref-FOOTNOTESzyjewski2003135_23-0) [***b***](#cite_ref-FOOTNOTESzyjewski2003135_23-1) [***c***](#cite_ref-FOOTNOTESzyjewski2003135_23-2) [Szyjewski 2003](#CITEREFSzyjewski2003), p. 135.

1. **[^](#cite_ref-FOOTNOTEKolankiewicz1999325_24-0)** [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 325.

1. ^ [***a***](#cite_ref-FOOTNOTESzyjewski2003135-136_25-0) [***b***](#cite_ref-FOOTNOTESzyjewski2003135-136_25-1) [Szyjewski 2003](#CITEREFSzyjewski2003), p. 135-136.

1. **[^](#cite_ref-FOOTNOTESzyjewski2003164_26-0)** [Szyjewski 2003](#CITEREFSzyjewski2003), p. 164.

1. **[^](#cite_ref-FOOTNOTEKolankiewicz1999460_27-0)** [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 460.

1. **[^](#cite_ref-FOOTNOTESzyjewski2003170-175_28-0)** [Szyjewski 2003](#CITEREFSzyjewski2003), p. 170-175.

1. **[^](#cite_ref-FOOTNOTENiedzielski2011166-169_29-0)** [Niedzielski 2011](#CITEREFNiedzielski2011), p. 166-169.

1. **[^](#cite_ref-FOOTNOTEKolankiewicz1999463_30-0)** [Kolankiewicz 1999](#CITEREFKolankiewicz1999), p. 463.

1. ^ [***a***](#cite_ref-FOOTNOTEKurek20204-10_31-0) [***b***](#cite_ref-FOOTNOTEKurek20204-10_31-1) [***c***](#cite_ref-FOOTNOTEKurek20204-10_31-2) [Kurek 2020](#CITEREFKurek2020), p. 4-10.

1. **[^](#cite_ref-32)** ["Matka Boża Gromniczna"](https://web.archive.org/web/20201211134352/https://www.franciszkanie.pl/artykuly/matka-boza-gromniczna-1) (in Polish). www.franciszkanie.pl. Archived from [the original](https://www.franciszkanie.pl/artykuly/matka-boza-gromniczna-1) on 2020-12-11. Retrieved 2020-11-29.

1. **[^](#cite_ref-33)** ["IAU Minor Planet Center"](https://www.minorplanetcenter.net/db_search/show_object?object_id=471143). www.minorplanetcenter.net. Retrieved 2020-12-02.

## Bibliography

- [Gieysztor, Aleksander](/source/Aleksander_Gieysztor) (2006). *Mitologia Słowian*. Warszawa: Wydawnictwa Uniwersytetu Warszawskiego. [ISBN](/source/ISBN_(identifier)) [978-83-235-0234-0](https://en.wikipedia.org/wiki/Special:BookSources/978-83-235-0234-0).

- Szyjewski, Andrzej (2003). *Religia Słowian*. Kraków: Wydawnictwo WAM. [ISBN](/source/ISBN_(identifier)) [83-7318-205-5](https://en.wikipedia.org/wiki/Special:BookSources/83-7318-205-5).

- [Gloger, Zygmunt](/source/Zygmunt_Gloger) (1903). *Encyklopedja staropolska ilustrowana*. Vol. IV. P. Laskauer, W. Babicki.

- Kolankiewicz, Leszek (1999). *Dziady. Teatr święta zmarłych*. Gdańsk: Słowo/Obraz Terytoria. [ISBN](/source/ISBN_(identifier)) [8387316393](https://en.wikipedia.org/wiki/Special:BookSources/8387316393).

- Niedzielski, Grzegorz (2011). *Królowie z gwiazd. Mitologia plemion prapolskich*. Sandomierz: Armoryka. [ISBN](/source/ISBN_(identifier)) [978-83-7950-077-2](https://en.wikipedia.org/wiki/Special:BookSources/978-83-7950-077-2).

- [Urzędów, Marcin](/source/Marcin_z_Urz%C4%99dowa) (1595). [*Herbarz Polski to jest o przyrodzeniu ziół i drzew rozmaitych i inszych rzeczy do lekarstw należących księgi dwoje*](https://polona.pl/item/herbarz-polski-to-iest-o-przyrodzeniv-ziol-y-drzew-rozmaitych-ksiegi-dwoie-doctora,MTE2NTM2NzM/42/#info:metadate). Kraków: Drukarnia Łazarzowa.

- Cieśla, Joanna (1991). *Wielka księga ziół*. Warszawa: Wiedza i Życie. [ISBN](/source/ISBN_(identifier)) [8385231242](https://en.wikipedia.org/wiki/Special:BookSources/8385231242).

- Derwich, Marek (2004). [*Od Gigantów po Aleksandra Macedońskiego. Obraz historii w relacjach o początkach Łysej Góry i klasztoru łysogórskiego (XIV-XVIII w.)*](https://repozytorium.uni.wroc.pl/dlibra/publication/119917/edition/116244/content). Staropolski ogląd świata. Wrocław: Drukarnia Łazarzowa. pp. 57–63. {{[cite book](https://en.wikipedia.org/wiki/Template:Cite_book)}}: |work= ignored ([help](https://en.wikipedia.org/wiki/Help:CS1_errors#periodical_ignored))

- Derwich, Marek; Cetwiński, Marek (1987). *Herby, legendy, dawne mity*. Wrocław: Krajowa Agencja Wydawnicza. [ISBN](/source/ISBN_(identifier)) [8303018094](https://en.wikipedia.org/wiki/Special:BookSources/8303018094).

- Kurek, Jagoda (2020). "Dziewanna – ognisty aspekt archetypu dzikiej kobiety". *Gniazdo - Rodzima Wiara I Kultura*. 1/(20). FNCE.

- [Kolberg, Oskar](/source/Oskar_Kolberg) (1985). "Przekłady fragmentów *Pjesnicěk* J. E. Smolerja". [*Lud. Jego zwyczaje, sposób życia, mowa, podania, przysłowia, obrzędy, gusła, zabawy, pieśni, muzyka i tańce*](https://polona.pl/item/materialy-do-etnografii-slowian-zachodnich-i-poludniowych-cz-1-luzyce,MTQyNzQ2MTk/197/#info:metadate). Vol. 59, cz. I, Łużyce. Wrocław: Krajowa Agencja Wydawnicza. [ISBN](/source/ISBN_(identifier)) [8300000658](https://en.wikipedia.org/wiki/Special:BookSources/8300000658).

- [Brückner, Aleksander](/source/Aleksander_Br%C3%BCckner) (1985). *Mitologia słowiańska*. Warszawa: Państwowe Wydawnictwo Naukowe. [ISBN](/source/ISBN_(identifier)) [8301062452](https://en.wikipedia.org/wiki/Special:BookSources/8301062452).

- Anikin, Aleksandr (2019). "дивена". [*Русский этимологический словарь*](http://etymolog.ruslang.ru/index.php?act=anikin). Vol. 13. Moskwa: Nestor-Istorija. [ISBN](/source/ISBN_(identifier)) [978-5-88744-087-3](https://en.wikipedia.org/wiki/Special:BookSources/978-5-88744-087-3).

- Brodský, Pavel (2012). ["Rukopis mater verborum jako problém paleografický, kodikologický i uměleckohistorický"](https://doi.org/10.15804%2Fhso120110). *Historia Slavorum Occidentis*. **2** (1): 1–2. [doi](/source/Doi_(identifier)):[10.15804/hso120110](https://doi.org/10.15804%2Fhso120110). [ISSN](/source/ISSN_(identifier)) [2084-1213](https://search.worldcat.org/issn/2084-1213).

v t e Slavic mythology and religion Deities Chernobog and BelobogH ChernoglavF Dazhbog DevanaH Dyi [ru]H Diviya [ru; uz]H Khors KresnikH Lada mythology MoranaH Mokosh PizamarHH YariloH HennilH KyiH Lel and PolelH Niya Perun PodagaF Porenut Porevit Prove [ru] or ProneF RadegastH Rod Rugiaevit PereplutH PerperunaH Simargl Stribog Pogoda [ru; cs; fr]H Zelu [cs]H Svarog Svarozhits Svetovit Triglav Veles Yarovit ZhivaF Zorya ŻywieH Personifications Dola Karna and Zhelya [ru]H Koliada Mat Zemlya Moryana Rod Rozhanitsy Zorya Pseudo-deities Chislobog Chur Dana [ru] Dzidzileyla Flins Krodo Kupala Lada Lelya [ru] Pogvizd [ru] Troyan [ru] Uslad Vesna Voloska Yesha Priesthood and cult Vedmak Volkhv Zhrets Legendary heroes and peoples Alyosha Popovich Burislav Chud Damned Jerina Đerzelez Alija Dobrynya Nikitich Hrnjica Brothers Ilya Muromets Ivan Tsarevich Jugović brothers Kyi, Shchek and Khoryv Lech, Czech, and Rus Libuše Mikula Selyaninovich Mila Gojsalić Milan Toplica Miloš Obilić Misizla Mustay-Bey of Lika Nikita the Tanner Popiel Prince Marko Sadko Solovey-Razboynik Svyatogor Vasilisa the Beautiful Volga Svyatoslavich Legendary creatures Unclean dead Vila Drekavac Kikimora Mavka Upiór Place spirits Bannik Bolotnik Cornflower Wraith Domovoy Dvorovoy Lady Midday Leshy Boruta Mistress of the Copper Mountain Moryana Ovinnik Polevik Vodyanoy Shubin Water spirits Entities Ala Alkonost Baba Yaga Babay Baš Čelik Bauk Berehynia Bies Black Arab Błędnica Blud Boginki Bukavac Chernava Chuhaister Cikavac Chort Čuma Dukljan Dziwożona Fern flower-Chervona Ruta Firebird Gagana Gamayun Indrik Ispolin Karzełek Koshchei Krsnik Likho Likhoradka Mare Meduza Molfar Nav Nocnitsa Płanetnik Povitrulya Psoglav Raróg Rahmans Raskovnik Rozhanitsy Rusalka Samodiva Sea Tsar Sirin Shishiga Skrzak Strzyga Stuhać Stricha Sudice Tintilinić Topielec Ved Vesna Zduhać Zmey Werewolf White-Eyed Chud Ritual figures Baba Marta German Dodola and Perperuna Koliada Kupala Kostroma Marzanna Maslenitsa Jarilo Mythological places Alatyr Bald Mountain Buyan Faraway Tsardom Oponskoye Kingdom Kitezh Lukomorye Vyraj Objects Axe of Perun Sword Kladenets Beliefs Creation myths First humans in Slavic mythology Superstition in Russia Serbian folk astronomy Folklore Czech Russian Serbian Ukrainian Polish Literature Bosniak epic poetry Bylina Russian fairy tale Serbian epic poetry Ukrainian fairy tale Christianization Moravia (830s) Bulgaria (860s) Bohemia (880s) Poland (960s) Kievan Rus' (980s) Pomerania (1120s–60s) Bogomilism Folk practices Apocryphal prayer Zagovory Egg decoration Martenitsa Folk cults (also including Ossetian) Ognyena Maria Paraskeva of Iconium Paraskeva Friday Nicholas the Wonderworker Veles Ilya the Prophet Uacilla George the Victorious Dazhbog Uastyrdzhi Saint Anastasia Saint Nedelya Saint Vlasius Veles Maslenitsa Saint Peter Donbettyr Saint Theodore Tutyr Saint Eustace Apsat Revivalist organizations God-Building Slavic Native Faith Authentism Bazhovism Ivanovism Kandybaism Levashovism Peterburgian Vedism Ringing Cedars' Anastasianism Slavic-Hill Rodnovery Sylenkoism Vseyasvetnaya Gramota Ynglism Roerichism Russian Zoroastrianism In popular culture Fantasy Film Related topics Book of Veles Slavic Native Faith's calendars and holidays Notes: H historicity of the deity is dubious; F functions of the deity are unclear.

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Adapted from the Wikipedia article [Devana](https://en.wikipedia.org/wiki/Devana) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Devana?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.