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Veles (god)

May 09, 2023

Veles,[a] also known as Volos, is a major god of earth, waters, livestock, and the underworld in Slavic paganism. His mythology and powers are similar, though not identical, to those of (among other deities) Odin, Loki and Hermes.

Veles
God of the earth, waters, forests, underworld, music, magic, trickery, cattle and wealth
AbodeNav, Slavic afterlife
Weaponspear
Battlesbattle of Perun and Veles
Animalswolf, bear, snake, dragon, owl
Symbolwillow
FestivalsThe Festival of Veles
Equivalents
Greek equivalentHermes
Norse equivalentLoki, Odin
Christian equivalentSaint Blaise
Indo-European equivalentWelnos
Prussian equivalentPeckols
Modern symbol of Veles, used by Rodnovers[1]
The modern statue of Veles on Velíz mountain, Czech Republic

According to reconstruction by some researchers, he is the opponent of the supreme thunder god Perun.[2]: 211–214  As such he probably has been imagined as a dragon, which in the belief of the pagan Slavs is a chimeric being resembling a cross between a bear and a snake that devours livestock.[2]: 141 [3]: 87, 88  His tree is the willow, while that of Perun is the oak.[citation needed] No direct accounts survive, but reconstructionists speculate that he may directly continue aspects of the Proto-Indo-European pantheon with the original deity Welnos.[4]

Sources

Veles is one of few Slavic gods for which evidence of offerings can be found in all Slavic nations. The Primary Chronicle, a historical record of the early Kievan Rus, is the earliest and most important record, mentioning a god named Volos several times. Here, Volos is mentioned as god of cattle and peasants, who will punish oath-breakers with diseases, the opposite of Perun who is described as a ruling god of war who punishes by death in battle. In the later half of the 10th century, Veles or Volos was one of seven gods whose statues Vladimir I of Kiev had erected in his city. It is very interesting that Veles' statue apparently did not stand next to others, on the hill where the prince's castle was, but lower in the city, in the marketplace. Not only does this indicate that Veles was connected with commerce, but it also shows that worship of Perun and Veles had to be kept separate: while it was proper for Perun's shrines to be built high, on the top of the hill, Veles' place was down, in the lowlands.

A similar pattern can be observed among the South Slavs. Here the name of Veles appears only in toponyms, the best-known of which is the city of Veles in Macedonia, over which looms a hill of St. Elias the Thunderer. Also, in Bosnia and Herzegovina, a part of Sarajevo is called Velešići[5] and a mountain Velež[6][circular reference] near Mostar, Herzegovina. Other examples are Veles in Western Serbia, Velesnica on the Danube and Velestovo in Montenegro and also the township of Velestino (Βελεστίνο, today Φέρες), apparently bearing testimony to a Slavic layer in the settlement of Thessaly. Another debatable if not improbable example[2]: 178  is the town of Volosko in Croatia, situated on the seashore under the peak of Mount Učka, nicknamed Perun.

Among Western Slavs, the name can be principally found in 15th and 16th century Czech records, where it means either dragon or devil.

Etymology

 
"Weles" in wolf form, from The Mythology of All Races (1918).

Presumably it is not possible to conclusively determine a definite etymology for the name of the god Veles, though there are several Proto-Indo-European roots that are all closely related to the nature of Veles and his domains.

One possibility is that the name derives from the Proto-Indo-European root *wel-, meaning wool.[7] This seems plausible, since in Slavic cosmology Veles in serpentine form is lying in a nest of black wool in the roots of the Tree of the World[2]: 136, 154  and Veles is the shepherd of the dead. Volos is also the Russian and Ukrainian word for "hair" and Veles is hairy in his beastly form (bear, wolf).

The Proto-Indo-European root *welg- also means 'humid, wet'. Nothing is more connected with Veles than humidity and wetness. His domain is down, 'у воду пот корч пот колоду' ("in the water, below the tree stump and the log").

There is also the Indo-European word *woltus meaning 'meadow' which is derived from the same root. Accordingly, Veles is the shepherd of the dead who was imagined to browse the deceased on green lush meadows in the underworld.[2]: 171 [8]

The name is also related to Slavic terminology for oxen, for which the South Slavs, Russians, and Poles use "вол/vol/wół".[citation needed] Volos can also be a derivation from the same root by Eastern Slavic phonetic laws, now considered the most probable explanation for this phonetic form.[2]: 171 

Veles is presumed to be or to represent the same figure as Vala, the enemy of the Vedic thunder god Indra. Other scholarship suggests a closer connection to characters of Baltic mythology, such as Velnias, Velns (Latvian) or Vėlinas (Lithuanian),[9][10] a devil-like entity and enemy of the Baltic thunder-god Perkūnas (cf. Slavic Perun).[citation needed] Scholar Marija Gimbutas cited "related" etymons: Lithuanian veles 'shades of the dead' and Latvian Vels 'god of the underworld', which seem to indicate Veles's connection to the underworld.[11] An ancient Russian word, Vlasezhelische, probably refers to the place where Veles dwells, "the underground kingdom or an entrance to it".[12]

Enemy of Perun and storm myth

The Russian philologists Vyacheslav Ivanov and Vladimir Toporov reconstructed the mythical battle of Perun and Veles through comparative study of various Indo-European mythologies and a large number of Slavic folk stories and songs. A unifying characteristic of all Indo-European mythologies is a story about a battle between a god of thunder and a huge serpent or a dragon. In the Slavic version of the myth, Perun is a god of thunder while Veles acts as a dragon who opposes him, consistent with the Vala etymology; he is also similar to the Etruscan underworld monster Vetha and to the dragon Illuyankas, enemy of the storm god of Hittite mythology.

 
The image of a serpent on an ancient Russian miniature. Reconstruction by Elisabeth Boehm.

The reason for the enmity between the two gods is Veles's theft of Perun's son, wife, or, usually, cattle. It is also an act of challenge: Veles, in the form of a huge serpent, slithers from the caves of the underworld and coils up the Slavic world tree towards Perun's heavenly domain. Perun retaliates and attacks Veles with his lightning bolts. Veles flees, hiding or transforming himself into trees, animals or people. In the end, he is killed by Perun and in this ritual death, whatever Veles stole is released from his battered body in the form of rain falling from the skies. This "storm myth", or "divine battle", as it is generally called by scholars today, explained to ancient Slavs the changing of seasons through the year. The dry periods were interpreted as the chaotic results of Veles' thievery. Storms and lightning were seen as divine battles. The ensuing rain was the triumph of Perun over Veles and the re-establishment of world order. On a deeper level, as has been said above, Perun's place is up, high and dry and Veles' down, low and wet. By climbing up into the sphere of Perun, Veles disrupts the equilibrium of the world and needs to be put in his place. Perun achieves this in a fierce battle, smiting his adversary with lightning and driving him back down into his proper place, the watery realm lying beneath the roots of the cosmic tree (axis mundi). Order thus restored, the two gods cease hostilities until the next time that Veles tries to crawl up into Perun's realm.

The myth was cyclical, repeating itself each year. The death of Veles was never permanent; he would reform himself as a serpent who would shed its old skin and would be reborn in a new body. Although in this particular myth he plays a negative role as bringer of chaos, Veles was not seen as an evil god by ancient Slavs. In fact, in many of the Russian folk tales, Veles, appearing under the Christian guise of St. Nicholas, saves the poor farmer and his cattle from the furious and destructive St. Elias the Thunderer, who represents Perun.[b] The duality and conflict of Perun and Veles does not represent the dualistic clash of good and evil; rather, it is the opposition of the natural principles of earth and water (Veles) against heaven/sky and fire (Perun).

The Ivanov/Toporov conception of "the key myth" of Slavic mythology has been criticized by several authors, including Leo Klejn[13] and Igor M. Diakonoff.[14] Many, including Klejn, pointed out that Ivanov and Toporov often tended toward unjustified generalizations and considered many of their arguments "far-fetched". Supporters of the theory, on the other hand, include Boris Uspensky, T. Sudnik and T. Tsivyan, and others.

God of magic and musicians

According to Ivanov and Toporov, Veles' portrayal as having a penchant for mischief is evident both from his role in the storm myth and in carnival customs of Koledari shamans. In his role as a trickster god, he is in some ways similar to both Greek Hermes and Scandinavian Loki. He was connected with magic. The word volhov, obviously derived from his name, in some Slavic languages still means sorcerer while in the 12th century Ruthenian epic The Tale of Igor's Campaign, the character of Boyan the wizard is called Veles' grandson. Veles was also believed to be protector of travelling musicians. For instance, in some wedding ceremonies of northern Croatia (which continued up to the 20th century), the music would not start playing unless the bridegroom, when making a toast, spilled some of the wine on the ground, preferably over the roots of the nearest tree. The symbolism of this is clear, even though forgotten long ago by those still performing it: the musicians will not sing until a toast is made to their patron deity.[7]

Post-Christian Veles

After the advent of Christianity, Veles was split into several different characters. As a god of the underworld and dragons, he became identified with the Devil. His more benevolent sides were transformed to several Christian saints. As a protector of cattle, he became associated with Saint Blaise, popularly known among various Slavic nations as St. Vlaho, St. Blaz, or St. Vlasiy (Armenian: Սուրբ Վլասի; germ: Blasius; fr: Blaise; sp: San Blas; port: São Brás; it: San Biagio; Croat: sv. Blaž; eng: Blase; Greek: Άγιος Βλάσιος). In Yaroslavl, for example, the first church built on the site of Veles's pagan shrine was dedicated to St Blaise, for the latter's name was similar to Veles and he was likewise considered a heavenly patron of shepherds.[15] As mentioned already, in many Eastern Slavic folk tales, he was replaced by St. Nicholas, probably because the popular stories of the saint describe him as a giver of wealth and a sort of trickster.

Honors

Veles Bastion on Brabant Island, Antarctica is named after the deity.[16]

See also

Notes

  1. ^ Bulgarian, Macedonian, Serbo-Croatian Cyrillic, Ukrainian: Велес; Polish: Weles, Wołos; Serbo-Croatian Latin, Czech, Slovak, Russian, Slovene: Veles; Old Church Slavonic and Ruthenian: Велесъ; Belarusian: Вялес, romanized: Vialies
  2. ^ On rudiments of pagan cults in Slavic folk Christianity see: (Успенский 1982)

References

  1. ^ Aleksandra Kojic (2016-08-18). "Veles – The Slavic Shapeshifting God of Land, Water and Underground". Slavorum. Retrieved 2017-09-08.
  2. ^ a b c d e f Katičić, Radoslav (2008). (PDF). Zagreb: IBIS GRAFIKA. ISBN 978-953-6927-41-8. Archived from the original (PDF) on 2015-10-18.
  3. ^ Успенский, Борис Александрович (1982). Филологические разыскания в области славянских древностей. Реликты язычества в восточнославянском культе Николая Мириликийского. Moscow State University.
  4. ^ Jaan Puhvel, Analecta Indoeuropaea, (a collection of articles), publ. by Innsbrucker Beitrage zur Sprachwissenschaft, Innsbruck, 1981
  5. ^ . Archived from the original on March 8, 2005. Retrieved September 12, 2012.
  6. ^ Velež (Bosnia and Herzegovina)
  7. ^ a b Vitomir Belaj "Hod kroz godinu, mitska pozadina hrvatskih narodnih vjerovanja i obicaja", Golden Marketing, Zagreb 1998., ISBN 953-6168-43-X
  8. ^ Ivanov, Vyacheslav; Toporov, Vladimir (1973). "A comparative study of the group of Baltic mythological terms from the root *vel-". Baltistica. baltistica T.9 Nr.(1). 9. doi:10.15388/baltistica.9.1.1802.
  9. ^ Valentsova, Marina. "К ИССЛЕДОВАНИЮ БАЛТО-СЛАВЯНСКОЙ ДЕМОНОЛОГИИ". In: RES HUMANITARIAE XX, 2016. p. 71. ISSN 1822-7708
  10. ^ Merriam-Webster's Encyclopedia of World Religions. Springfield, Massachusetts: Merriam-Webster, Incorporated. 1999. p. 109. ISBN 0-87779-044-2
  11. ^ Gimbutas, Marija. "ANCIENT SLAVIC RELIGION: A SYNOPSIS". In: To honor Roman Jakobson: essays on the occasion of his 70. birthday, 11. October 1966. Berlin, Boston: De Gruyter Mouton, 2018. p. 746. https://doi.org/10.1515/9783111604763-064
  12. ^ Avilin, Tsimafei. "Astronyms in Belarussian folk beliefs". In: Archaeologia Baltica Volume 10: Astronomy and Cosmology in Folk Traditions and Cultural Heritage. Klaipėda University Press. 2008. p. 31. ISSN 1392-5520
  13. ^ Клейн Л. С. Воскрешение Перуна. К реконструкции восточнославянского язычества. — Saint Petersburg: Евразия, 2004.
  14. ^ Дьяконов И. М. Архаические мифы Востока и Запада. Nauka, 1990
  15. ^ Boris Rybakov. Ancient Slavic Paganism. Moscow, 1981
  16. ^ Veles Bastion. SCAR Composite Antarctic Gazetteer

Further reading

  • Biezais, Haralds. "Geschichte Und Struktur Der Balto-slavischen Religion". In: Anthropos 81, no. 1/3 (1986): 151–76. Accessed May 4, 2021. http://www.jstor.org/stable/40462030.
  • Borenović, Mirjana. "René Girard’s Scapegoating and Stereotypes of Persecution in the Divine Battle between Veles and Perun". In: Bogoslovni vestnik [Theological Quarterly] 79 (2019) 4. pp. 1039–1052. DOI: https://doi.org/10.34291/BV2019/04/Borenovic
  • Ivanković, M. "New Insights on Slavic God Volosъ / Velesъ from a Vedic Perspective" [Novi uvidi o staroslovenskom bogu Volosu / Velesu iz vedske perspektive]. In: Studia Mythologica Slavica 22: 55–81. Available from: https://ojs.zrc-sazu.si/sms/article/view/7597
  • Kropej, Monika (2003). “Cosmology and Deities in Slovene Folk Narrative and Song Tradition" [Kozmologija in boštva V Slovenskem Ljudskem Pripovednem in pesniškem izročilu]". In: Studia Mythologica Slavica 6 (May). Ljubljana, Slovenija, 131-134. https://doi.org/10.3986/sms.v6i0.1780.
  • Łuczyński, Michał. 2012. “Kognitywna Definicja Welesa~Wołosa: Etnolingwistyczna próba Rekonstrukcji Fragmentu słowiańskiego Tradycyjnego Mitologicznego Obrazu świata" [Cognitive Definition of Weles~Wołos: An Attempt at Reconstruction of a Fragment of the Traditional Mythological Appearance of the Slavic World]. Studia Mythologica Slavica 15 (1). Ljubljana, Slovenija, 169–78. https://doi.org/10.3986/sms.v15i1.1581.
  • Lyle, Emily. "Indo-European Time and the Perun-Veles Combat". In: Studia Mythologica Slavica XII. 2009. pp. 147–152.

External links

  •   Media related to Veles (god) at Wikimedia Commons

May 09, 2023
veles, this, article, needs, additional, citations, verification, please, help, improve, this, article, adding, citations, reliable, sources, unsourced, material, challenged, removed, find, sources, veles, news, newspapers, books, scholar, jstor, september, 20. This article needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Veles god news newspapers books scholar JSTOR September 2009 Learn how and when to remove this template message Veles a also known as Volos is a major god of earth waters livestock and the underworld in Slavic paganism His mythology and powers are similar though not identical to those of among other deities Odin Loki and Hermes VelesGod of the earth waters forests underworld music magic trickery cattle and wealthVeles by Andrey ShishkinAbodeNav Slavic afterlifeWeaponspearBattlesbattle of Perun and VelesAnimalswolf bear snake dragon owlSymbolwillowFestivalsThe Festival of VelesEquivalentsGreek equivalentHermesNorse equivalentLoki OdinChristian equivalentSaint BlaiseIndo European equivalentWelnosPrussian equivalentPeckolsModern symbol of Veles used by Rodnovers 1 The modern statue of Veles on Veliz mountain Czech Republic According to reconstruction by some researchers he is the opponent of the supreme thunder god Perun 2 211 214 As such he probably has been imagined as a dragon which in the belief of the pagan Slavs is a chimeric being resembling a cross between a bear and a snake that devours livestock 2 141 3 87 88 His tree is the willow while that of Perun is the oak citation needed No direct accounts survive but reconstructionists speculate that he may directly continue aspects of the Proto Indo European pantheon with the original deity Welnos 4 Contents 1 Sources 2 Etymology 3 Enemy of Perun and storm myth 4 God of magic and musicians 5 Post Christian Veles 6 Honors 7 See also 8 Notes 9 References 10 Further reading 11 External linksSources EditVeles is one of few Slavic gods for which evidence of offerings can be found in all Slavic nations The Primary Chronicle a historical record of the early Kievan Rus is the earliest and most important record mentioning a god named Volos several times Here Volos is mentioned as god of cattle and peasants who will punish oath breakers with diseases the opposite of Perun who is described as a ruling god of war who punishes by death in battle In the later half of the 10th century Veles or Volos was one of seven gods whose statues Vladimir I of Kiev had erected in his city It is very interesting that Veles statue apparently did not stand next to others on the hill where the prince s castle was but lower in the city in the marketplace Not only does this indicate that Veles was connected with commerce but it also shows that worship of Perun and Veles had to be kept separate while it was proper for Perun s shrines to be built high on the top of the hill Veles place was down in the lowlands A similar pattern can be observed among the South Slavs Here the name of Veles appears only in toponyms the best known of which is the city of Veles in Macedonia over which looms a hill of St Elias the Thunderer Also in Bosnia and Herzegovina a part of Sarajevo is called Velesici 5 and a mountain Velez 6 circular reference near Mostar Herzegovina Other examples are Veles in Western Serbia Velesnica on the Danube and Velestovo in Montenegro and also the township of Velestino Belestino today Feres apparently bearing testimony to a Slavic layer in the settlement of Thessaly Another debatable if not improbable example 2 178 is the town of Volosko in Croatia situated on the seashore under the peak of Mount Ucka nicknamed Perun Among Western Slavs the name can be principally found in 15th and 16th century Czech records where it means either dragon or devil Etymology Edit Weles in wolf form from The Mythology of All Races 1918 Presumably it is not possible to conclusively determine a definite etymology for the name of the god Veles though there are several Proto Indo European roots that are all closely related to the nature of Veles and his domains One possibility is that the name derives from the Proto Indo European root wel meaning wool 7 This seems plausible since in Slavic cosmology Veles in serpentine form is lying in a nest of black wool in the roots of the Tree of the World 2 136 154 and Veles is the shepherd of the dead Volos is also the Russian and Ukrainian word for hair and Veles is hairy in his beastly form bear wolf The Proto Indo European root welg also means humid wet Nothing is more connected with Veles than humidity and wetness His domain is down u vodu pot korch pot kolodu in the water below the tree stump and the log There is also the Indo European word woltus meaning meadow which is derived from the same root Accordingly Veles is the shepherd of the dead who was imagined to browse the deceased on green lush meadows in the underworld 2 171 8 The name is also related to Slavic terminology for oxen for which the South Slavs Russians and Poles use vol vol wol citation needed Volos can also be a derivation from the same root by Eastern Slavic phonetic laws now considered the most probable explanation for this phonetic form 2 171 Veles is presumed to be or to represent the same figure as Vala the enemy of the Vedic thunder god Indra Other scholarship suggests a closer connection to characters of Baltic mythology such as Velnias Velns Latvian or Velinas Lithuanian 9 10 a devil like entity and enemy of the Baltic thunder god Perkunas cf Slavic Perun citation needed Scholar Marija Gimbutas cited related etymons Lithuanian veles shades of the dead and Latvian Vels god of the underworld which seem to indicate Veles s connection to the underworld 11 An ancient Russian word Vlasezhelische probably refers to the place where Veles dwells the underground kingdom or an entrance to it 12 Enemy of Perun and storm myth EditThe Russian philologists Vyacheslav Ivanov and Vladimir Toporov reconstructed the mythical battle of Perun and Veles through comparative study of various Indo European mythologies and a large number of Slavic folk stories and songs A unifying characteristic of all Indo European mythologies is a story about a battle between a god of thunder and a huge serpent or a dragon In the Slavic version of the myth Perun is a god of thunder while Veles acts as a dragon who opposes him consistent with the Vala etymology he is also similar to the Etruscan underworld monster Vetha and to the dragon Illuyankas enemy of the storm god of Hittite mythology The image of a serpent on an ancient Russian miniature Reconstruction by Elisabeth Boehm The reason for the enmity between the two gods is Veles s theft of Perun s son wife or usually cattle It is also an act of challenge Veles in the form of a huge serpent slithers from the caves of the underworld and coils up the Slavic world tree towards Perun s heavenly domain Perun retaliates and attacks Veles with his lightning bolts Veles flees hiding or transforming himself into trees animals or people In the end he is killed by Perun and in this ritual death whatever Veles stole is released from his battered body in the form of rain falling from the skies This storm myth or divine battle as it is generally called by scholars today explained to ancient Slavs the changing of seasons through the year The dry periods were interpreted as the chaotic results of Veles thievery Storms and lightning were seen as divine battles The ensuing rain was the triumph of Perun over Veles and the re establishment of world order On a deeper level as has been said above Perun s place is up high and dry and Veles down low and wet By climbing up into the sphere of Perun Veles disrupts the equilibrium of the world and needs to be put in his place Perun achieves this in a fierce battle smiting his adversary with lightning and driving him back down into his proper place the watery realm lying beneath the roots of the cosmic tree axis mundi Order thus restored the two gods cease hostilities until the next time that Veles tries to crawl up into Perun s realm The myth was cyclical repeating itself each year The death of Veles was never permanent he would reform himself as a serpent who would shed its old skin and would be reborn in a new body Although in this particular myth he plays a negative role as bringer of chaos Veles was not seen as an evil god by ancient Slavs In fact in many of the Russian folk tales Veles appearing under the Christian guise of St Nicholas saves the poor farmer and his cattle from the furious and destructive St Elias the Thunderer who represents Perun b The duality and conflict of Perun and Veles does not represent the dualistic clash of good and evil rather it is the opposition of the natural principles of earth and water Veles against heaven sky and fire Perun The Ivanov Toporov conception of the key myth of Slavic mythology has been criticized by several authors including Leo Klejn 13 and Igor M Diakonoff 14 Many including Klejn pointed out that Ivanov and Toporov often tended toward unjustified generalizations and considered many of their arguments far fetched Supporters of the theory on the other hand include Boris Uspensky T Sudnik and T Tsivyan and others God of magic and musicians EditAccording to Ivanov and Toporov Veles portrayal as having a penchant for mischief is evident both from his role in the storm myth and in carnival customs of Koledari shamans In his role as a trickster god he is in some ways similar to both Greek Hermes and Scandinavian Loki He was connected with magic The word volhov obviously derived from his name in some Slavic languages still means sorcerer while in the 12th century Ruthenian epic The Tale of Igor s Campaign the character of Boyan the wizard is called Veles grandson Veles was also believed to be protector of travelling musicians For instance in some wedding ceremonies of northern Croatia which continued up to the 20th century the music would not start playing unless the bridegroom when making a toast spilled some of the wine on the ground preferably over the roots of the nearest tree The symbolism of this is clear even though forgotten long ago by those still performing it the musicians will not sing until a toast is made to their patron deity 7 Post Christian Veles EditAfter the advent of Christianity Veles was split into several different characters As a god of the underworld and dragons he became identified with the Devil His more benevolent sides were transformed to several Christian saints As a protector of cattle he became associated with Saint Blaise popularly known among various Slavic nations as St Vlaho St Blaz or St Vlasiy Armenian Սուրբ Վլասի germ Blasius fr Blaise sp San Blas port Sao Bras it San Biagio Croat sv Blaz eng Blase Greek Agios Blasios In Yaroslavl for example the first church built on the site of Veles s pagan shrine was dedicated to St Blaise for the latter s name was similar to Veles and he was likewise considered a heavenly patron of shepherds 15 As mentioned already in many Eastern Slavic folk tales he was replaced by St Nicholas probably because the popular stories of the saint describe him as a giver of wealth and a sort of trickster Honors EditVeles Bastion on Brabant Island Antarctica is named after the deity 16 See also EditVolosovo a town in Leningrad Oblast Russia Chaoskampf the battle between Indo European thunder gods and their chaotic serpentine opponents Golosov Ravine ancient Veles shrine in Moscow Russia Jormungandr the world serpent of Norse mythology Typhon primordial serpent of Greco Roman mythology Velez Mountain in Herzegovina Vritra brother of Vala in Hindu myth and enemy of Indra he steals Usas the rivers waters and cattle which Indra must free Veles North Macedonia a town in North Macedonia Velestovo Montenegro a village in Montenegro Velestovo Ohrid a village in North Macedonia Volosko a village in CroatiaNotes Edit Bulgarian Macedonian Serbo Croatian Cyrillic Ukrainian Veles Polish Weles Wolos Serbo Croatian Latin Czech Slovak Russian Slovene Veles Old Church Slavonic and Ruthenian Veles Belarusian Vyales romanized Vialies On rudiments of pagan cults in Slavic folk Christianity see Uspenskij 1982 References Edit Aleksandra Kojic 2016 08 18 Veles The Slavic Shapeshifting God of Land Water and Underground Slavorum Retrieved 2017 09 08 a b c d e f Katicic Radoslav 2008 Bozanski boj Tragovima svetih pjesama nase pretkrscanske starine PDF Zagreb IBIS GRAFIKA ISBN 978 953 6927 41 8 Archived from the original PDF on 2015 10 18 Uspenskij Boris Aleksandrovich 1982 Filologicheskie razyskaniya v oblasti slavyanskih drevnostej Relikty yazychestva v vostochnoslavyanskom kulte Nikolaya Mirilikijskogo Moscow State University Jaan Puhvel Analecta Indoeuropaea a collection of articles publ by Innsbrucker Beitrage zur Sprachwissenschaft Innsbruck 1981 OPIS LOKACIJE MZ UNUTAR OPCINE Archived from the original on March 8 2005 Retrieved September 12 2012 Velez Bosnia and Herzegovina a b Vitomir Belaj Hod kroz godinu mitska pozadina hrvatskih narodnih vjerovanja i obicaja Golden Marketing Zagreb 1998 ISBN 953 6168 43 X Ivanov Vyacheslav Toporov Vladimir 1973 A comparative study of the group of Baltic mythological terms from the root vel Baltistica baltistica T 9 Nr 1 9 doi 10 15388 baltistica 9 1 1802 Valentsova Marina K ISSLEDOVANIYu BALTO SLAVYaNSKOJ DEMONOLOGII In RES HUMANITARIAE XX 2016 p 71 ISSN 1822 7708 Merriam Webster s Encyclopedia of World Religions Springfield Massachusetts Merriam Webster Incorporated 1999 p 109 ISBN 0 87779 044 2 Gimbutas Marija ANCIENT SLAVIC RELIGION A SYNOPSIS In To honor Roman Jakobson essays on the occasion of his 70 birthday 11 October 1966 Berlin Boston De Gruyter Mouton 2018 p 746 https doi org 10 1515 9783111604763 064 Avilin Tsimafei Astronyms in Belarussian folk beliefs In Archaeologia Baltica Volume 10 Astronomy and Cosmology in Folk Traditions and Cultural Heritage Klaipeda University Press 2008 p 31 ISSN 1392 5520 Klejn L S Voskreshenie Peruna K rekonstrukcii vostochnoslavyanskogo yazychestva Saint Petersburg Evraziya 2004 Dyakonov I M Arhaicheskie mify Vostoka i Zapada Nauka 1990 Boris Rybakov Ancient Slavic Paganism Moscow 1981 Veles Bastion SCAR Composite Antarctic GazetteerFurther reading EditBiezais Haralds Geschichte Und Struktur Der Balto slavischen Religion In Anthropos 81 no 1 3 1986 151 76 Accessed May 4 2021 http www jstor org stable 40462030 Borenovic Mirjana Rene Girard s Scapegoating and Stereotypes of Persecution in the Divine Battle between Veles and Perun In Bogoslovni vestnik Theological Quarterly 79 2019 4 pp 1039 1052 DOI https doi org 10 34291 BV2019 04 Borenovic Ivankovic M New Insights on Slavic God Volos Veles from a Vedic Perspective Novi uvidi o staroslovenskom bogu Volosu Velesu iz vedske perspektive In Studia Mythologica Slavica 22 55 81 Available from https ojs zrc sazu si sms article view 7597 Kropej Monika 2003 Cosmology and Deities in Slovene Folk Narrative and Song Tradition Kozmologija in bostva V Slovenskem Ljudskem Pripovednem in pesniskem izrocilu In Studia Mythologica Slavica 6 May Ljubljana Slovenija 131 134 https doi org 10 3986 sms v6i0 1780 Luczynski Michal 2012 Kognitywna Definicja Welesa Wolosa Etnolingwistyczna proba Rekonstrukcji Fragmentu slowianskiego Tradycyjnego Mitologicznego Obrazu swiata Cognitive Definition of Weles Wolos An Attempt at Reconstruction of a Fragment of the Traditional Mythological Appearance of the Slavic World Studia Mythologica Slavica 15 1 Ljubljana Slovenija 169 78 https doi org 10 3986 sms v15i1 1581 Lyle Emily Indo European Time and the Perun Veles Combat In Studia Mythologica Slavica XII 2009 pp 147 152 External links Edit Media related to Veles god at Wikimedia Commons Retrieved from https en wikipedia org w index php title Veles god amp oldid 1147434888, wikipedia, wiki, book, books, library,

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