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53-434: The ceremonial ritual is an analogical-imitative magic rite that consists of singing and dancing done by young girls or boys in processions following a main performer who is dressed with fresh branches, leaves and herbs, with the purpose of invoking rain, usually practiced in times of droughts , especially in the summer season, when drought endangers crops and pastures, even human life itself. According to one interpretation,

106-531: A spell , a charm , an enchantment , or a bewitchery , is a magical formula intended to trigger a magical effect on a person or objects. The formula can be spoken, sung, or chanted . An incantation can also be performed during ceremonial rituals or prayers . In the world of magic, wizards , witches , and fairies are common performers of incantations in culture and folklore. In medieval literature , folklore , fairy tales , and modern fantasy fiction, enchantments are charms or spells. This has led to

159-405: A conscious preservation of pre-Christian beliefs and practices alongside Christianity. Into customs and songs were mixed elements from other rituals including Christianity, but they also influenced the creation of Christian songs and prayers invoking the rain which were used as a close Christian alternative (decline was reportedly faster among Catholics). According to Velimir Deželić Jr. in 1937, it

212-523: A cultural "golden age". The use of Hebrew in Judaism is an example. Another potential source of the power of words is their secrecy and exclusivity. Much sacred language is differentiated enough from common language that it is incomprehensible to the majority of the population and it can only be used and interpreted by specialized practitioners ( magicians , priests , shamans , or Imams ). In this respect, Tambiah argues that magical languages violate

265-529: A procession around houses and fields of a village, but with a central live character which differentiates them from other similar collective rituals in the same region and period ( Krstonoše , Poklade , Kolade , German , Ladarice , those during Jurjevo and Ivandan and so on). In the valley of Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day. In Hungary

318-443: A professional performance motivated by gifts, sometimes followed by financially poor members from other ethnic groups. Due to Anti-Romani sentiment , the association with Romani also caused repulsion, shame and ignorance among last generations of members of ethnic groups who originally performed it. Eventually it led to a dichotomy of identification with own traditional heritage, Christianity and stereotypes about Romani witchcraft. In

371-646: A role in Polish harvest rituals and the name of the bride in the wedding dance. These are also related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać , perpac , Old East Slavic poropriti . The name Dodola has been suggested to be a cognate to the Lithuanian Dundulis , a word for "thunder" and another name of the Baltic thunder-god Perkūnas. It is also hypothesised to be distantly related to Greek Dodona and Daedala . Bulgarian variant Didjulja

424-578: A specific, and sometimes unintended, effect. They are often nonsense phrases used in fantasy fiction or by stage prestidigitators . Frequently such words are presented as being part of a divine , adamic , or other secret or empowered language . Certain comic book heroes use magic words to activate their powers. Examples of traditional magic words include Abracadabra , Alakazam , Hocus Pocus , Open Sesame and Sim Sala Bim . In Babylonian, incantations can be used in rituals to burn images of one's own enemies. An example would be found in

477-455: Is a (Balto-)Slavic heritage of Proto-Indo-European origin related to Slavic thunder-god Perun. It has parallels in ritual prayers for bringing rain in times of drought dedicated to rain-thunder deity Parjanya recorded in the Vedas and Baltic thunder-god Perkūnas , cognates alongside Perun of Proto-Indo-European weather-god Perkwunos . The same ritual in an early medieval Ruthenian manuscript

530-505: Is also called riti i ndjelljes së shiut ("Rain-Invoking Ritual"), riti i thirrjes së shiut ("Rain-Calling Ritual" or "Rite of Calling the Rain") or simply thirrja e shiut ("Call of the Rain"), riti i thatësisë ("Drought Ritual"), as well as riti me dordolecin or riti i dordolecit ("Dordoleci Ritual"), riti i dodolisë ("Dodoli Ritual"). Some scholars consider all the Balkan names of

583-407: Is distinct from scientific language because it is emotive and it converts words into symbols for emotions; whereas in scientific language words are tied to specific meanings and refer to an objective external reality. Magical language is therefore particularly adept at constructing metaphors that establish symbols and link magical rituals to the world. Malinowski argues that "the language of magic

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636-523: Is not clear who borrowed it from whom. The fact so similar customs in the Balkans are known by two different names the differences are considered not to be from the same time period and ethnic groups. Similar customs outside the Balkans have been observed in the Caucasus, Middle East, and North Africa. William Shedden-Ralston noted that Jacob Grimm thought Perperuna/Dodola were "originally identical with

689-568: Is related to East Slavic deity Pereplut . According to Jakobson, Novgorod Chronicle ("dožd prapruden") and Pskov Chronicle ("dožd praprudoju neiskazaemo silen") could have "East Slavic trace of Peperuda calling forth the rain", and West Slavic god Pripegala reminds of Preperuga/Prepeluga variation and connection with Perun. Serbo-Croatian archaic variant Prporuša and verb prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja"). According to another interpretation

742-405: Is sacred, set and used for an entirely different purpose to that of ordinary life." The two forms of language are differentiated through word choice, grammar, style, or by the use of specific phrases or forms: prayers , spells, songs , blessings , or chants , for example. Sacred modes of language often employ archaic words and forms in an attempt to invoke the purity or "truth" of a religious or

795-413: Is similar to alleged Polish goddess Dzidzilela , and Polish language also has verb dudnić ("to thunder"). The uncertainty of the etymologies provided by scholars leads to a call for a "detailed and in-depth comparative analysis of formulas, set phrases and patterns of imagery in rainmaking songs from all the Balkan languages". The rainmaking practice is a shared tradition among Balkan peoples, and it

848-609: Is the song "Oj Ljule" from Struga region, recorded in 1861. The Dodola rituals in Macedonia were actively held until the 1960s. In Bulgaria the chorus was also "Oj Ljule". The oldest record in Serbia was by Vuk Karadžić (1841), where was widespread all over the country and held at least until 1950/70s. In Croatia was found in Eastern Slavonia, Southern Baranja and Southeastern Srijem . August Šenoa in his writing about

901-456: The Preperuša custom was also used term Ladekarice . Other scholars like Vitomir Belaj , due to the geographical distribution, consider that the rainmaking ritual could also have Paleo-Balkan origin, or formed separate of worship of Perun but could be etymologically related. One theory, in particular, argues that Slavic deity Perun and Perperuna/Dodola customs are of Thracian origin, however,

954-528: The 16th century migration from Dalmatia of speakers of Southwestern Istrian dialect). On island of Krk was also known as Barburuša/Barbaruša/Bambaruša (occurrence there is possibly related to the 15th century migration which included besides Croats also Vlach - Istro-Romanian shepherds). It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known as Pepeluše , Prepelice ) and Western Slavonia (Križevci). It

1007-554: The Balkans, although rare examples of practice can be traced until 1950-1980s and remained in folk memory. In some local places, like in Albania, can be observed as rare events even in the 21st century. The main reason is the development of agriculture and consequently lack of practical need for existence of mystical connection and customs with nature and weather. Christian church also tried to diminish pagan beliefs and customs, resulting in "dual belief" ( dvoeverie ) in rural populations,

1060-631: The Bavarian Wasservogel and the Austrian Pfingstkönig " rituals. Ancient rainmaking practices have been widespread Mediterranean traditions, already documented in the Balkans since Minoan and Mycenaean times. There is a lack of any strong historical evidence for a link between the figures and practices of the ancient times and those that survided to the end of the 20th century, however, according to Richard Berengarten , if seen as "typologically parallel" practices in

1113-533: The Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to Perun (1792, Peperud ). South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially summer droughts , where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked for other field and house blessings). The central character of

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1166-613: The Sun ( Dielli ) makes the sky cloudy or clears it up. Albanians used to invoke the Sun with rainmaking and soil fertility rituals. In rainmaking rituals from the Albanian Ionian Sea Coast , Albanians used to pray to the Sun, in particular facing Mount Shëndelli (Mount "Holy Sun"), by invoking the names Dielli , Shën Dëlliu , Ilia or Perëndia . Children used to dress a boy with fresh branches, calling him dordolec . A typical invocation song repeated three times during

1219-528: The Sun god and the thunder or weather god, Drangue and Perun). Περπερούνα περπατεί / Perperouna perambulates Κή τόν θεό περικαλεί / And to God prays Θέ μου, βρέξε μια βροχή / My God, send a rain Μιἁ βροχή βασιλική / A right royal rain Οσ ἀστἀχυα ς τἀ χωράΦια / That as many (as are there) ears of corn in the fields Τόσα κούτσουρα ς τ ἁμπέλια / So many stems (may spring) on the vines Shatista near Siatista , Western Macedonia , Ottoman Empire, 1903 Rainmaking rites are generally called after

1272-590: The ancient world, they may be interpretable at least as forerunners, even if not as direct progenitors of the modern Balkan rainmaking customs. In the scholarship is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun , and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century). According to the Slavic theory, it

1325-582: The basis of the word " enchant ", with deep linguistic roots going back to the Proto-Indo-European kan- prefix . So it can be said that an enchanter or enchantress casts magic spells , or utters incantations. The words that are similar to incantations such as enchantment, charms and spells are the effects of reciting an incantation. To be enchanted is to be under the influence of an enchantment, usually thought to be caused by charms or spells . Magic words or words of power are words which have

1378-425: The central person figure was almost unrecognizable, but like the necessity of direct skin contact with greenery it also greatly decreased and was very simple in modern period. They whirled and were followed by a small procession of children who walked and danced with them around the same village and fields, sometimes carrying oak or beech branches, singing the ritual prayer, stopping together at every house yard, where

1431-567: The ceremony of Perperuna was usually a young boy, while of Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They would be naked, but were not anymore in latest forms of 19-20th century, wearing a skirt and dress densely made of fresh green knitted vines, leaves and flowers of Sambucus nigra , Sambucus ebulus , Clematis flammula , Clematis vitalba , fern and other deciduous shrubs and vines, small branches of Tilia , Oak and other. The green cover initially covered all body so that

1484-716: The custom could have Slavic origin and be related to Slavic god Perun , and Perperuna could have been a Slavic goddess of rain, and the wife of the supreme deity Perun (god of thunder and weather in the Slavic pantheon ). Recent research criticize invention of a Slavic female goddess, and indicate as possible both Slavic and old-Balkan influences. In Albanian ritual songs are invoked Dielli (the Sun), Perëndi (the Sky , or deity of weather), and Ilia ( Elijah , who in Christianized Albanian and South Slavic folklore has replaced

1537-402: The divine figure invoked in the ritual songs, as well as the boy or girl who perform the rite, who are called with different names among different peoples (South Slavs, Albanians, Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians, including regions of Bukovina and Bessarabia ). The custom's Slavic prototype name is *Perperuna , with variations: In Albanian the rainmaking ritual

1590-452: The hosts would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"), hosts also gifted treats (bread, eggs, cheese, sausages etc., in a later period also money) to children who shared and consumed them among them and sometimes even hosts would drink wine, seemingly as a sacrifice in Perun's honor. The chosen boy/girl

1643-410: The incantation is uttered, it helps transform the object. In such stories, incantations are attached to a magic wand used by wizards, witches and fairy godmothers . One example is the spell that Cinderella 's Fairy Godmother used to turn a pumpkin into a coach, " Bibbidi-Bobbidi-Boo ", a nonsense rhyme which echoes more serious historical incantations. The performance of magic almost always involves

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1696-590: The main boy or girl, who is dressed entirely in fresh branches, leaves and herbs. Public exhibitions of the ritual are usually performed during Albanian festivals, often for the local audience, but also in the Gjirokastër National Folk Festival , one of the most important events of Albanian culture. Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania. Stjepan Žiža in 1889/95 reported that

1749-419: The most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional group), lyric verses, sometimes religious content, and presence or absence of a chorus. They essentially belong to rituals related to fertility , but over time differentiated to a specific form connected with water and vegetation. They represent a group of rituals with a human collective going on

1802-520: The mythological context of the customs and links explains the Bulgarian entomological names. Michail Arnaudov derived it from Slavic verb "pršiti" (spray). Petar Skok considered prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash"). Stanisław Urbańczyk and Michal Łuczyński put into question Jakobson's theonymic derivation, deriving instead from Proto-Slavic *perpera , *perperъka (in Polish przepiórka ), name for Common quail , which has

1855-744: The name Perperuna can be identified as the reduplicated feminine derivative of the name of the male god Perun ( per-perun-a ), being his female consort, wife and goddess of rain Perperuna Dodola , which parallels the Old Norse couple Fjörgyn–Fjörgynn and the Lithuanian Perkūnas–Perkūnija. Perun's battle against Veles because of Perperuna/Dodola's kidnapping has parallels in Zeus saving of Persephone after Hades carried her underground causing big drought on Earth, also seen in

1908-575: The name of the Slavic thunder-god Perun is commonly accepted to be formed from the Proto-Slavic root *per "to strike" attached to the common agent suffix -unŭ , explained as "the Striker". The Romanian-Aromanian and Greek ethnic origin was previously rejected by Alan Wace , Maurice Scott Thompson, George Frederick Abbott among others. Perperuna and Dodola are considered very similar pagan customs with common origin, with main difference being in

1961-652: The once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia. Ivan Milčetić recorded in 1896 that the custom of Prporuša also almost vanished from the North Adriatic island of Krk , although almost recently it was well known in all Western parts of Croatia, while in other parts as Dodola . Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and Ćićarija (and related it to

2014-402: The present days, older generations of Albanians demonstrate the common practice of rainmaking rituals in their life, but newer generations generally see them as something applied in the past, a tradition that their parents have gone through. Nevertheless, elders still accompany processions of boys and girls, who perform the rainmaking rite dressed with their best traditional clothing except for

2067-404: The primary function of language: communication. Yet adherents of magic are still able to use and to value the magical function of words by believing in the inherent power of the words themselves and in the meaning that they must provide for those who do understand them. This leads Tambiah to conclude that "the remarkable disjunction between sacred and profane language which exists as a general fact

2120-543: The right words, appropriate phrases and the more highly developed forms of speech, gives man a power over and above his own limited field of personal action." Magical speech is therefore a ritual act and is of equal or even greater importance to the performance of magic than non-verbal acts. Not all speech is considered magical. Only certain words and phrases or words spoken in a specific context are considered to have magical power. Magical language, according to C. K. Ogden and I. A. Richards 's (1923) categories of speech,

2173-480: The ritual was usually held on St. George's Day . The core of the song always mentions a type of rain and list of regional crops. The first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio Moldaviae (1714/1771, Papaluga ), then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop the custom of Paparuda ), and by

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2226-2384: The ritual was: Afterwards, people used to say: Do kemi shi se u nxi Shëndëlliu ("We will have rain because Shëndëlliu went dark"). The Sun used to be also invoked when reappearing after the rain, prayed for increased production in agriculture. Letela e peperuda Daĭ, Bozhe, dŭzhd Daĭ, Bozhe, dŭzhd Ot orache na kopache Da se rodi zhito, proso Zhito, proso i pshenitsa Da se ranyat siracheta Siracheta, siromasi Rona-rona, Peperona Bjerë shi ndë arat tona! Të bëhetë thekëri I gjatë gjer në çati Gruri gjer në perëndi Ashtu edhe misëri! O Ilia, Ilia, Peperuga rrugëzaj Bjerë shi o Perëndi, Se qajnë ca varfëri, Me lot e logori Thekëri gjer mbë çati, Gruri gjer në Perëndi. Prporuša hodila Službu boga molila Dajte sira, dajte jaj Da nam bog da mladi daž Od šenice višnji klas! A ti, bože vični Smiluj se na nas! Prporuše hodile Slavu Boga molile I šenice bilice Svake dobre sričice Bog nan ga daj Jedan tihi daž! Preporuči hodili / Prporuše hodile Iz Prepora grada / 's Prpora grada Kuda hodili / Da nam bog da dažda Tuda Boga molili / Crljenoga mažda Da nam Bog da dažda / I šenice bilice I crljenoga masta / Svake dobre sričice I šenice bilice / Šenica nan rodila I svake dobre srećice / Dičica prohodila Šenica narodila / Šenicu pojili Dica nam prohodila / Dicu poženili I šenicu pojili / Skupi, bože, oblake! I dicu poženili / Struni bojžu rosicu Skupi, Bože, oblake / Na tu svetu zemljicu! Hiti božju kapljicu / Amen, amen, amen Na ovu svetu zemljicu! Amen Prporuše hodile Putom Boga molile Da ni pane kišica Da ni rodi šenica bilica I vinova lozica Prporuše hodile Terem Boga molile Da nam dade kišicu Da nam rodi godina I šenica bjelica I vinova lozica I nevjesta đetića Do prvoga božića Daruj nama, striko naša Oku brašna, striko naša Bublu masla, striko naša Runce vune, striko naša Jedan sirčić, striko naša Šaku soli, striko naša Dva, tri jajca, striko naša Ostaj s Bogom, striko naša Koja si nas darovala Preperuša odila Za nas Boga molila Daj nam Bože kišice Na ovu našu ljetinu Da pokvasi mladinu Pucaj, pucaj ledeno Škrapaj, škrapaj godino Mi smo tebi veseli Kano Isus Mariji Kaj Marija Isusu Kano mati djetetu The oldest record for Dodole rituals in Macedonia

2279-675: The series of Mesopotamian incantations of Šurpu and Maqlû . In the Orient, the charming of snakes have been used in incantations of the past and still used today. A person using an incantation would entice the snake out of its hiding place in order to get rid of them. In Mesopotamian mythology, Udug Hul incantations are used to exorcise demons (evil Udug) who bring misfortune or illnesses, such as mental illness or anxiety. These demons can create horrible events such as divorce, loss of property, or other catastrophes. In traditional fairy tales magical formulas are sometimes attached to an object. When

2332-479: The similarity of the names Perperuna and Persephone. Recent research criticize invention of a Slavic female goddess. Another explanation for the variations of the name Dodola is relation to the Slavic spring goddess (Dido-) Lada/Lado/Lela , some scholars relate Dodole with pagan custom and songs of Lade (Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"), and in Žumberak - Križevci for

2385-461: The terms "enchanter" and "enchantress" for those who use enchantments. The English language borrowed the term "incantation" from Old French in the late 14th century; the corresponding Old English term was gealdor or galdor , "song, spell", cognate to ON galdr . The weakened sense "delight" (compare the same development of "charm") is modern, first attested in 1593 ( OED ). Words of incantation are often spoken with inflection and emphasis on

2438-2592: The travel to Okić-grad near Samobor , Croatia mentioned that saw two dodole. To them is related the custom of Lade/Ladarice from other parts of Croatia, having chorus " Oj Lado, oj! " and similar verses " Molimo se višnjem Bogu/Da popuhne tihi vjetar, Da udari rodna kiša/Da porosi naša polja, I travicu mekušicu/Da nam stada Lado, Ugoje se naša stada ". Otletala preperuga, oj ljule, oj! Ot oracha na oracha, oj ljule, oj! Ot kopacha na kopacha, oj ljule, oj! Ot rezhacha na rezhacha; oj ljule, oj! Da zarosit sitna rosa, oj ljule, oj! Sitna rosa beriketna, oj ljule, oj! I po pole i po more; oj ljule, oj! Da se rodit s' beriket, oj ljule, oj! S' beriket vino-zhito; oj ljule, oj! Cheincite do gredite, oj ljule, oj! Jachmenite do streite, oj ljule, oj! Lenoite do pojasi, oj ljule, oj! Uroite do kolena; oj ljule, oj! Da se ranet siromasi, oj ljule, oj! Drvete ne so osito, oj ljule, oj! Da je sita godina; oj ljule, oj! Drvete ne so oshnica, oj ljule, oj! Da ja polna koshnica; oj ljule, oj! Drvete ne so jamache, oj ljule, oj! Da je tuchna godina, oj ljule, oj! Mi idemo preko sela, Oj dodo, oj dodo le! A oblaci preko neba, Oj dodo, oj dodo le! A mi brže, oblak brže, Oj dodo, oj dodo le! Oblaci nas pretekoše, Oj dodo, oj dodo le! Žito, vino porosiše, Oj dodo, oj dodo le! Molimo se višnjem Bogu, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da porosi naša polja, Oj dodo, oj dodo le! I šenicu ozimicu, Oj dodo, oj dodo le! I dva pera kukuruza, Oj dodo, oj dodo le! Naša doda Boga moli, Oj dodo, oj dodo le! Da udari rosna kiša, Oj dodo, oj dodo le! Da pokisnu svi orači, Oj dodo, oj dodo le! Svi orači i kopači, Oj dodo, oj dodo le! I po kući poslovači, Oj dodo, oj dodo le! Naša doda moli Boga Oj dodole, moj božole! Da porosi rosna kiša Oj dodole, moj božole! Da pokvasi naša polja Oj dodole, moj božole! Da urode, da prerode Oj dodole, moj božole! Naša dojda moli boga da kiša pada Da pokisne suvo polje, oj, dojdole! Da pokisnu svi orači Svi orači i kopači, oj, dojdole! I po kući poslovači Oj, dojdole, oj, dojdole! I dva pera kukuruza I lanovi za darove, oj, dojdole! Da urodi, da prerodi, da ne polegne Oj, dojdole, oj, dojdole! Naša doda moli Boga Da nam Bog da rosne kiše Rosne kiše malo više Na orače i kopače I na naše suve bašće Oj dodo, oj dodole! Da trava raste Da paun pase Da sunce sija Da žito zrija Oj dodo, oj dodole! Incantation An incantation ,

2491-584: The type per- , perper- , peper- , papar- , etc. to be taboo-alternations to "avoid profaning the holy name" of the pagan Indo-European god *Perkʷūnos . According to Roman Jakobson and others perperuna is formed by reduplication of root "per-" (to strike/beat). Those with root "peper-", "papar-" and "pirpir-" were changed accordingly modern words for pepper-tree and poppy plant, possibly also perper and else. Dimitar Marinov derived it from Bulgarian word for butterfly where in folk beliefs has supernatural powers related to rain, but according to Jakobson

2544-562: The use of language. Whether spoken out loud or unspoken, words are frequently used to access or guide magical power. In The Magical Power of Words (1968), S. J. Tambiah argues that the connection between language and magic is due to a belief in the inherent ability of words to influence the universe. Bronisław Malinowski, in Coral Gardens and their Magic (1935), suggests that this belief is an extension of man's basic use of language to describe his surroundings, in which "the knowledge of

2597-557: The words being said. The tone and rhyme of how the words are spoken and the placement of words used in the formula may differ depending on the desired outcome of the magical effect. Surviving written records of historical magic spells were largely obliterated in many cultures by the success of the major monotheistic religions ( Islam , Judaism , and Christianity ), which label some magical activity as immoral or associated with evil. The Latin incantare , which means "to consecrate with spells, to charm, to bewitch, to ensorcel", forms

2650-593: Was Croatian while Dodola was Serbian custom. Seemingly it was not present in Slovenia, Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska ). Luka Jovović from Virpazar , Montenegro reported in 1896 that in Montenegro existed some koleda custom for summer droughts, but was rare and since 1870s not practiced anymore. According to Albanian folk beliefs ,

2703-467: Was an old custom that "Christians approved it, took it over and further refined it. In the old days, Prporuša were very much like a pious ritual, only later the leaders - Prpac - began to boast too much, and Prporuše seemed to be more interested in gifts than beautiful singing and prayer". Depending on region, instead of village boys and girls the pagan ritual by then was mostly done by migrating Romani people from other villages and for whom it became

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2756-564: Was called by one of the name variants of the ritual itself, however in Istria was also known as Prporuš and in Dalmatia - Boka Kotorska as Prpac/Prpats and both regions his companions as Prporuše , while at Pirot and Nišava District in Southern Serbia near Bulgarian border were called as dodolće and preperuđe , and as in Macedonia both names appear in the same song. By the 20th century once common rituals almost vanished in

2809-560: Was held in Istria at least until the 1950s, in Žumberak until the 1960s, while according to one account in Jezera on island Murter the last were in the late 20th century. In Serbia, Perperuna was only found in Kosovo , Southern and Eastern Serbia near Bulgarian border. According to Natko Nodilo the discrepancy in distribution between these two countries makes an idea that originally Perperuna

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