Dodola and Perperuna

Dodola (also spelled Dodole, Dudola, Dudula etc.) and Perperuna (also spelled Peperuda,
Preperuda, Preperuša, Prporuša, Papaluga etc.), are ancient Slavic rainmaking pagan customs
practiced until the 20th century. The tradition is found in South Slavic countries (Bulgaria, Croatia,
North Macedonia, Montenegro, and Serbia), as well as in near Albania, Greece, Hungary, Moldova and
Romania.

It is a ceremonial ritual of singing and dancing done by young boys and girls in times of droughts.
According to some interpretations it was 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).

The sprinkling of Dodola with water by Uroš

Names Predić (1892).
The custom's Slavic prototype name is *Perperuna (with variations Preperuna, Peperuna,
Preperuda/Peperuda, Pepereda, Preperuga/Peperuga, Peperunga,
Pemperuga in Bulgaria and North Macedonia: Prporuša, Parparuša, Περπερούνα περπατεί / Perperouna perambulates
Preporuša/Preporuča, Preperuša, Barburuša/Barbaruša in Croatia; Κή τόν θεό περικαλεί / And to God prays
Peperuda, Papaluga, Papaluda/Paparudă, Babaruta, Mamaruta in Θέ μου, βρέξε μια βροχή / My God, send a rain
Romania and Moldova; Perperouna, Perperinon, Perperouga, Μιἁ βροχή βασιλική / A right royal rain
Parparouna in Greece; Perperona/Perperone, Rona in Albania; Οσ ἀστἀχυα ς τἀ χωράΦια / That as many (as are there) ears of corn in the fields
Pirpirunã among Aromanians) and Dodola (including Serbia among
Τόσα κούτσουρα ς τ ἁμπέλια / So many stems (may spring) on the vines
previous countries, with variants Dodole, Dudola, Dudula, Dudule,
Dudulica, Doda, Dodočka, Dudulejka, Didjulja, Dordolec/Durdulec
etc.).[2][3][4][5][6] They can be found among South Slavs, Albanians,
Shatista near Siatista, Western Macedonia, Ottoman Empire, 1903[1]
Greeks, Hungarians, Moldovans, Romanians, Vlachs or Aromanians
(including regions of Bukovina and Bessarabia).[7]

All variants are considered to be taboo-alternations to "avoid profaning the holy name" of pagan god.[2][8] According to Roman Jakobson and others
perperuna is formed by reduplication of root "per-" (to strike/beat).[2][9][10] Those with root "peper-", "papar-" and "pirpir-" were changed
accordingly modern words for pepper-tree and poppy plant,[2][11] possibly also perper and else.[12][13] Dimitar Marinov derived it from Bulgarian
word for butterfly where in folk beliefs has supernatural powers related to rain,[14] but according to Jakobson the mythological context of the customs
and links explains the Bulgarian entomological names.[15] Michail Arnaudov derived it from Slavic verb "pršiti" (spray).[14] Petar Skok considered
prporuša a metaphorical derivation from Slavic prpor/pŕpa (hot ash), pórusa ("when water is poured on burning ash"[16]).[17] 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 a role in Polish harvest rituals and the name of the bride in the wedding dance.[18][19] These are also
related to *pъrpati (onomatopoeic), cf. Polish dial. perpotać, perpac, Old East Slavic poropriti.[19]

Origin
The rainmaking practice is a shared tradition among Balkan peoples, and it is not clear who borrowed it from whom.[20]
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.[21]

It is usually considered they have a mythological and etymological Slavic origin related to Slavic thunder-god Perun,[30]
and became widespread in the Southeastern Europe with the Slavic migration (6th-10th century).[31][32][33] According to
the Slavic theory, it 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.[34]
The same ritual in an early medieval Ruthenian manuscript is related to East Slavic deity Pereplut.[35][2][36] 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.[2][37] Serbo-Croatian archaic variant Prporuša and verb
The goddess Dodola
prporiti se ("to fight") also have parallels in Old Russian ("porъprjutъsja").[9] The name Dodola is cognate with the Perunitsa, warlike mistress
Lithuanian Dundulis, a word for "thunder" and another name of the Baltic thunder-god Perkūnas.[9][38] It is also of the rainclouds and wife of
distantly related to Greek Dodona and Daedala. [39][40] Bulgarian variant Didjulja is similar to alleged Polish goddess Perun, as imagined by
Dzidzilela, and Polish language also has verb dudnić ("to thunder").[41] According to another interpretation the name Andrey Shishkin (2019).
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.[41][38][42][43][44] 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 the similarity of the names
Perperuna and Persephone.[43][45][16] Recent research criticize invention of a Slavic female goddess.[19] Another explanation for the variations of the
name Dodola is relation to the Slavic spring goddess (Dido-)Lada/Lado/Lela,[46] some scholars relate Dodole with pagan custom and songs of Lade
(Ladarice) in Hrvatsko Zagorje (so-called "Ladarice Dodolske"),[47][48][49] and in Žumberak-Križevci for the Preperuša custom was also used term
Ladekarice.[50][51]

Similar customs have been observed in the Balkans, Caucasus, Middle East, and North Africa.[52][53][54][55] William Shedden-Ralston noted that
Jacob Grimm thought Perperuna/Dodola were "originally identical with the Bavarian Wasservogel and the Austrian Pfingstkönig" rituals.[46]
Milenko S. Filipović and Vitomir Belaj, although relating them to the Perun's cult, considering the geographical distribution considered the possibility
it also has a Paleo-Balkan background.[56][57] The Romanian-Aromanian and Greek ethnic origin was rejected by Alan Wace, Maurice Scott
Thompson, George Frederick Abbott among others, also noting it was not known in Southern Greece.[58] One theory, in particular, argues that Slavic
deity Perun and Perperuna/Dodola customs are of Thracian origin.[59][60][61][62]

Ritual
Perperuna and Dodola are considered very similar pagan customs with common origin,[63][64] with main difference being
in the most common gender of the central character (possibly related to social hierarchy of the specific ethnic or regional
group[65]), lyric verses, sometimes religious content, and presence or absence of a chorus.[66] They essentially belong to
rituals related to fertility, but over time differentiated to a specific form connected with water and vegetation.[67] They
represent a group of rituals with a human collective going on 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).[68][69][70] In the valley of
Skopje in North Macedonia the Dodola were held on Thursday which was Perun's day.[71] In Hungary the ritual was
usually held on St. George's Day.[72] The core of the song always mentions a type of rain and list of regional crops.[73] The
first written mentions and descriptions of the pagan custom are from the 18th century by Dimitrie Cantemir in Descriptio
Moldaviae (1714/1771, Papaluga),[6][74] then in a Greek law book from Bucharest (1765, it invoked 62nd Cannon to stop
the custom of Paparuda),[6][75] and by the Bulgarian hieromonk Spiridon Gabrovski who also noted to be related to
A foliage-clad Perun (1792, Peperud).[57][76]
Perperuna/Dodola
summons the storm clouds South Slavs and non-Slavic peoples alike used to organise the Perperuna/Dodola ritual in times of spring and especially
and draws the lightning into summer droughts, where they worshipped the god/goddess and prayed to him/her for rain (and fertility, later also asked
a circular temenos with her
for other field and house blessings). The central character of the ceremony of Perperuna was usually a young boy, while of
ecstatic dance: Perperuna's
Dance by Marek Hapon
Dodola usually a young girl, both aged between 10–15 years. Purity was important, and sometimes to be orphans. They
(2015). 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 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 the hosts
would sprinkle water on chosen boy/girl who would shake and thus sprinkle everyone and everything around it (example of "analogical magic"[6]),
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.[77][78][79][80][81][82][83] The chosen boy/girl 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,[46][71][77][84] 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.[85][86]

By the 20th century once common rituals almost vanished in the Balkans, although rare examples of practice
can be traced until 1950-1980s and remained in folk memory. 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, 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[87]).[88][89] According to Velimir
Deželić Jr. in 1937, it 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 Peperuda performed by Romani in
[90] Dobruja, Bulgaria, 1950s.
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 a professional performance motivated by gifts, sometimes followed by financially poor members
from other ethnic groups.[88][89][91][92][93] 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.[94] Eventually it led to a dichotomy of identification with own
traditional heritage, Christianity and stereotypes about Romani witchcraft.[95]

Perperuna songs
Ioan Slavici reported in 1881 that the custom of Paparuga was already "very disbanded" in Romania.[96] Stjepan Žiža in 1889/95 reported that the
once common ritual almost vanished in Southwestern and Central-Eastern Istria, Croatia.[97] 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.[98] Croatian linguist Josip Ribarić recorded in 1916 that it was still alive in Southwestern Istria and Ćićarija (and
related it to the 16th century migration from Dalmatia of speakers of Southwestern Istrian dialect).[77] 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[99]).[100][101] It was also widespread in Dalmatia (especially Zadar hinterland, coast and islands), Žumberak (also known
as Pepeluše, Prepelice[87]) and Western Slavonia (Križevci).[46][64][91][101][102][103] It was held in Istria at least until the 1950s,[104] in Žumberak until
the 1960s,[105] while according to one account in Jezera on island Murter the last were in the late 20th century.[106] In Serbia, Perperuna was only
found in Kosovo, Southern and Eastern Serbia near Bulgarian border.[107] According to Natko Nodilo the discrepancy in distribution between these
two countries makes an idea that originally Perperuna was Croatian while Dodola was Serbian custom.[108] Seemingly it was not present in Slovenia,
Northern Croatia, almost all of Bosnia and Herzegovina and Montenegro (only sporadically in Boka Kotorska).[109] 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.[98]
 Croatia-Istria
Croatia-Krk Croatia-Istria Croatia-Dalmatia
Bulgaria[110] Albania[111] (Dubašnica, 1896[98]) (Vodice, 1916[77])
(Čepić, 1896[98]/Štifanići near
(Ražanac, 1905[113])
Baderna, 1906/08[112])

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
Letela e peperuda dobre sričice
Prporuša hodila
Daĭ, Bozhe, dŭzhd Rona-rona, Peperona Prporuše hodile I šenice bilice / Šenica
Službu boga molila Prporuše hodile
Daĭ, Bozhe, dŭzhd Bjerë shi ndë arat tona! Slavu Boga molile nan rodila
Dajte sira, dajte jaj Putom Boga molile
Ot orache na kopache Të bëhetë thekëri I šenice bilice I svake dobre srećice /
Da nam bog da mladi daž Da ni pane kišica
Da se rodi zhito, proso I gjatë gjer në çati Svake dobre sričice Dičica prohodila
Od šenice višnji klas! Da ni rodi šenica bilica
Zhito, proso i pshenitsa Gruri gjer në perëndi Bog nan ga daj Šenica narodila / Šenicu
A ti, bože vični I vinova lozica
Da se ranyat siracheta Ashtu edhe misëri! Jedan tihi daž! pojili
Smiluj se na nas!
Siracheta, siromasi 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

Dodola songs
The oldest record for Dodole rituals in Macedonia is the song "Oj Ljule" from Struga region, recorded in 1861.[116] The Dodola rituals in Macedonia
were actively held until the 1960s.[117] In Bulgaria the chorus was also "Oj Ljule".[118] The oldest record in Serbia was by Vuk Karadžić (1841),[107]
where was widespread all over the country and held at least until 1950/70s.[24][119] In Croatia was found in Eastern Slavonia, Southern Baranja and
Southeastern Srijem.[91][120][109][121][122] August Šenoa in his writing about the travel to Okić-grad near Samobor, Croatia mentioned that saw two
dodole.[123] 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".[47][48][49]
 Macedonia Serbia Serbia Serbia Croatia-Slavonia Croatia-Slavonia
(Struga, 1861[116]) (1841[114][124]) (1867[114]) (1867[114]) (Đakovo[49]) (Đakovo, 1957[125])

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
Naša dojda moli boga da
ljule, oj!
kiša pada
Da se rodit s' beriket, oj
Da pokisne suvo polje, oj,
ljule, oj! Mi idemo preko sela, Molimo se višnjem Bogu, Naša doda Boga moli,
dojdole!
S' beriket vino-zhito; oj Oj dodo, oj dodo le! Oj dodo, oj dodo le! Oj dodo, oj dodo le! Naša doda moli Boga
Da pokisnu svi orači
ljule, oj! A oblaci preko neba, Da udari rosna kiša, Da udari rosna kiša, Oj dodole, moj božole!
Svi orači i kopači, oj,
Cheincite do gredite, oj Oj dodo, oj dodo le! Oj dodo, oj dodo le! Oj dodo, oj dodo le! Da porosi rosna kiša
dojdole!
ljule, oj! A mi brže, oblak brže, Da porosi naša polja, Da pokisnu svi orači, Oj dodole, moj božole!
I po kući poslovači
Jachmenite do streite, oj Oj dodo, oj dodo le! Oj dodo, oj dodo le! Oj dodo, oj dodo le! Da pokvasi naša polja
Oj, dojdole, oj, dojdole!
ljule, oj! Oblaci nas pretekoše, I šenicu ozimicu, Svi orači i kopači, Oj dodole, moj božole!
I dva pera kukuruza
Lenoite do pojasi, oj ljule, Oj dodo, oj dodo le! Oj dodo, oj dodo le! Oj dodo, oj dodo le! Da urode, da prerode
I lanovi za darove, oj,
oj! Žito, vino porosiše, I dva pera kukuruza, I po kući poslovači, Oj dodole, moj božole!
dojdole!
Uroite do kolena; oj ljule, Oj dodo, oj dodo le! Oj dodo, oj dodo le! Oj dodo, oj dodo le!
Da urodi, da prerodi, da
oj!
ne polegne
Da se ranet siromasi, oj
Oj, dojdole, oj, dojdole!
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!

See also
Perëndi
Caloian
Porevit
Porenut
Slavic paganism

References
1. Abbott, George Frederick (1903). Macedonian Folklore (https://books. 11. Puchner 2009, p. 348.
google.com/books?id=M7o8AAAAIAAJ). Cambridge: Cambridge 12. Puchner, Walter (1983). "Бележки към ономатологията и
University Press. p. 119. етимологиятана българските и гръцките названия на обреда за
2. Gimbutas 1967, p. 743. дъжд додола/перперуна" (https://www.ceeol.com/search/article-detai
3. Evans 1974, p. 100. l?id=17959) [Notes on the Onomatology and the Etymology of
Bulgarian and Greek Names for the Dodola / Perperuna Rite].
4. Jakobson 1985, p. 22–24:Mythological associations linked with the
Bulgarian Folklore (in Bulgarian). IX (1): 59–65.
butterfly (cf. her Serbian name Vještica) also explain the Bulgarian
entomological names peperuda, peperuga 13. Puchner 2009, p. 347–349.
5. Čulinović-Konstantinović 1963, p. 80, 93. 14. Čulinović-Konstantinović 1963, p. 94.
6. Puchner 2009, p. 346. 15. Jakobson 1985, p. 22:Mythological associations linked with the
butterfly (cf. her Serbian name Vještica) also explain the Bulgarian
7. Ḱulavkova 2020, p. 19
entomological names peperuda, peperuga
8. Evans 1974, p. 116.
16. Burns 2008, p. 232.
9. Jakobson 1985, p. 23.
17. Skok, Petar (1973). Etimologijski rječnik hrvatskoga ili srpskoga
10. Katičić, Radoslav (2017). Naša stara vjera: Tragovima svetih pjesama jezika: poni-Ž (https://archive.org/details/EtimologijskiRjecnikHrvatsko
naše pretkršćanske starine [Our Old Faith: Tracing the Sacred Poems gaIliSrpskogaJezika) (in Serbo-Croatian). Vol. 3. Zagreb: JAZU. p. 55.
of Our Pre-Christian Antiquity] (in Croatian). Zagreb: Ibis Grafika,
18. Urbańczyk 1991, p. 150.
Matica hrvatska. p. 105. ISBN 978-953-6927-98-2.
19. Łuczyński 2020, p. 141.
20. Wachtel 2008:Anthropologists have noted shared traditions as well,
such as a rainmaking ritual in which a young woman covered in a
costume of leavs would sing and dance through the village: this ritual
was practiced among Greek, Albanian, Romanian, and Slavic
speakers throughout the region, and it is not clear who borrowed it
from whom.
21. Čulinović-Konstantinović 1963, p. 93.
22. Čulinović-Konstantinović 1963, pp. 93–94:Ovakav obred za kišu
poznat je i u Madžarskoj. Analizirao ga je Z. Ujvary te je u svojoj
studiji citirao mnoge madžarske autore koji su o tome pisali. Prema
njegovu mišljenju, običaj se tamo proširio pod utjecajem Slavena i
Rumunja ... M. S. Thompson, međutim, misli da riječ "perperuna"
potječe od imena slavenskog boga Peruna, boga gromovnika ...
Teoriju o slavenskom porijeklu ovog običaja prihvatili su osim M. S.
Thompsona još i G. F. Abbott i E. Fischer.
23. Gieysztor 2006, p. 89, 104–106.
24. Zečević, Slobodan (1974). Elementi naše mitologije u narodnim
obredima uz igru (in Serbian). Zenica: Muzej grada Zenice. pp. 125–
128, 132–133.
25. Institut za književnost i umetnost (Hatidža Krnjević) (1985). Rečnik
književnih termina [Dictionary of literary terms] (in Serbian). Beograd:
Nolit. pp. 130, 618. ISBN 978-86-19-00635-4.
26. Sikimić, Biljana (1996). Etimologija i male folklorne forme (in Serbian).
Beograd: SANU. pp. 85–86. "О vezi Peruna i prporuša up. Ivanov i
Toporov 1974: 113: можно думать об одновременной связи имени
nеnеруна - nрnоруша как с обозначением nорошения дождя, его
распыления (ср. с.-хорв. ирпошuмu (се), nрnошка и Т.Д.; чешск.
pršeti, prch, prš), так и с именем Громовержца. Связъ с
порошением дождя представляется тем более вероятной, что
соответствующий глагол в ряде индоевропейских язЪП<ов
выступает с архаическим удвоением". Za etimologiju sh. ргроrušа
up. i Gavazzi 1985: 164."
27. Belaj 2007, p. 80, 112.
28. Dragić 2007, p. 80, 112.
29. Lajoye 2015, p. 114.
30. [22][10][23][24][25][26][27][28][29]
31. Gimbutas 1967, p. 743:The names applied to the Balkan rain-
ceremonies and to those who perform them suggest, by the modest,
degree of variation from one another, by the large number of different
variants, and their distribution (not only throughout Romania but in
Albania and Greek Epirus and Macedonia), the diffusion of a Slavic
ritual linked with the name of Perun in any one of its numerous minor
variants.
32. Jakobson 1985, pp. 22, 24:The ritual call for rain was transmitted long
ago from the Balkan Slavs to neighboring peoples, who evidently
preserved the original form of the mythological name ... But even if
one leaves aside the late, conjectural echoes of Perun's name, one is
still forced to conclude that his cult had wide dissemination and deep
roots in Slavic paganism, a fact that is clearly reflected not only in the
texts, but also in onomastics, as well as in the folklore of the Slavs
and their neighbors.
33. Zaroff, Roman (1999). "Organized pagan cult in Kievan Rus': The
invention of foreign elite or evolution of local tradition?" (https://ojs.zrc
-sazu.si/sms/article/view/1844). Studia mythologica Slavica. 2: 57.
doi:10.3986/sms.v2i0.1844 (https://doi.org/10.3986%2Fsms.v2i0.184
4). "As a consequence of the relatively early Christianisation of the
Southern Slavs, there are no more direct accounts in relation to Perun
from the Balkans. Nevertheless, as late as the first half of the 12th
century, in Bulgaria and Macedonia, peasants performed a certain
ceremony meant to induce rain. A central figure in the rite was a
young girl called Perperuna, a name clearly related to Perun. At the
same time, the association of Perperuna with rain shows conceptual
similarities with the Indian god Parjanya. There was a strong Slavic
penetration of Albania, Greece and Romania, between the 6th and
10th centuries. Not surprisingly the folklore of northern Greece also
knows Perperuna, Albanians know Pirpirúnă, and also the Romanians
have their Perperona.90 Also, in a certain Bulgarian folk riddle the
word perušan is a substitute for the Bulgarian word гърмомеҽица
(grmotevitsa) for thunder.91 Moreover, the name of Perun is also
commonly found in Southern Slavic toponymy. There are places
called: Perun, Perunac, Perunovac, Perunika, Perunićka Glava,
Peruni Vrh, Perunja Ves, Peruna Dubrava, Perunuša, Perušice,
Perudina and Perutovac.92"
34. Jakobson 1985, p. 6–7, 21, 23.
35. Jakobson 1955, p. 616.
36. Jakobson 1985, p. 23–24.
37. Jakobson 1985, p. 24.
38. Puhvel 1987, p. 235.
39. Evans 1974, p. 127–128.
40. Dauksta, Dainis (2011). "From Post to Pillar – The Development and
Persistence of an Arboreal Metaphor". New Perspectives on People
and Forests (https://books.google.com/books?id=XxB-HZlbTe0C).
Springer. p. 112. ISBN 978-94-007-1150-1.
41. Jakobson 1985, p. 22–23.
42. Jackson 2002, p. 70.
43. York, Michael (1993). "Toward a Proto-Indo-European vocabulary of
the sacred" (https://doi.org/10.1080%2F00437956.1993.11435902).
Word. 44 (2): 240, 251. doi:10.1080/00437956.1993.11435902 (http
s://doi.org/10.1080%2F00437956.1993.11435902).
44. Ḱulavkova 2020, p. 19–20a:The Balkan rainmaking customs
themselves go by different names. They are usually referred to as the
Dodola or Peperuga(Peperuda) rituals, after the name of the goddess
of rain, wife or consort of the Slavic sky-god Perun ... According to
others, these rain-rituals derive specifically from Slavic languages,
and the names Peperuda, Peperuga, Peperuna, and Perperuna are
cognate with that of the storm-god Perun.
45. Evans 1974, p. 116–117.
46. Shedden-Ralston, William Ralston (1872). The Songs of the Russian
People: As Illustrative of Slavonic Mythology and Russian Social Life
(https://books.google.com/books?id=429UAAAAcAAJ). London: Ellis
& Green. pp. 227–229.
47. Čubelić, Tvrtko (1990). Povijest i historija usmene narodne
književnosti: historijske i literaturno-teorijske osnove te genološki
aspekti: analitičko-sintetički pogledi (https://books.google.com/books?
id=hb1iAAAAMAAJ) (in Croatian). Zagreb: Ante Pelivan i Danica
Pelivan. pp. 75–76. ISBN 978-86-81703-01-4.
48. Dragić 2007, p. 279, 283.
49. Dragić, Marko (2012). "Lada i Ljeljo u folkloristici Hrvata i slavenskom
kontekstu" (https://hrcak.srce.hr/136243) [Lada and Ljeljo in the
folklore of Croats and Slavic context]. Zbornik radova Filozofskog
fakulteta u Splitu (in Croatian). 5: 45, 53–55.
50. Čulinović-Konstantinović 1963, p. 80–81.
51. Muraj 1987, p. 160–161.
52. Čulinović-Konstantinović 1963, p. 84, 93.
53. Kulišić 1979, p. 108.
54. Başgöz, İlhan (2007). "Rain Making Ceremonies in Iran". Iranian
Studies. 40 (3): 385–403. doi:10.1080/00210860701390588 (https://d
oi.org/10.1080%2F00210860701390588). JSTOR 4311905 (https://w
ww.jstor.org/stable/4311905). S2CID 162315052 (https://api.semantic
scholar.org/CorpusID:162315052). "Type II in the classification (that
is, the procession with a doll, or chomcha gelin, and its sub-group,
which consists in a real child's proceeding through the neighborhood)
... Although the same ceremony is performed in other parts of Turkey,
the ladle bride is given different names: Bodi Bodi among the Karalar
Turkmen tribe in Adana province, Dodo or Dodu in Kars ... As the type
spreads toward the west, sub-type (a) becomes dominant and (b)
disappears. In Bulgaria, the girl who visits the houses during the
ceremony is called doldol or Perperuga.46 In Greece, the ceremony
is sometimes incorporated into the Epiphany, the ritual throwing of the
cross into a river, or sometimes is performed as an independent rain
ritual.47 In Yugoslavia, the Turks, Serbians, and the Albanians
practice the ritual, naming it dodola or dodoliče (little dodola).48 The
ritual is known in Hungary and is performed there under the name of
doldola, being especially common in villages inhabited by Gypsies
and Serbians.49 The custom has spread to Rumania, but there the
chomcha gelin is replaced by a coffin with a clay figure in it. This is
reminiscent of Type II in Iran.50 The chomcha gelin is also observed
in Iraq among the Kerkuk Turkmens, who call it "the bride with ladle"
(Chomchalı Gelin).51 In Syria, the Arabs call the doll Umm al-Guys
("mother of rain").52 The Christians in Syria practice the ceremony
and call the doll "the bride of God".53 In North Africa, the doll is called
"the mother of Bangau",54 and a similar symbol carried during the
ritual is called Al Gonja.55 In Uzbekistan, Turks and Tajiks perform the
ritual, calling the doll suskhatun (probably meaning "water
woman").56"
55. Chirikba, Viacheslav (2015). "Between Christianity and Islam:
Heathen Heritage in the Caucasus". Studies on Iran and The
Caucasus: In Honour of Garnik Asatrian (https://books.google.com/bo
oks?id=iLS9CwAAQBAJ). Leiden: Brill. pp. 169–171. ISBN 978-90-
04-30206-8. "Thus, during the festival welcoming the spring, the
Avars made ... In the ritual of summoning rains there figured a
specially made doll called Dodola ... The Dagestan doll Dodola and
the ritual strikingly resemble the Balkan rituals for summoning rain,
whereby girls called Dodola would undressed and put on leaves,
flowers and herbs to perform the rainmaking ceremony. The Balkan
Dodola is regarded as being connected with the Slavic cult of the
thunder-god Perun (cf. Tokarev 1991: 391)."
56. Kulišić 1979, p. 205.
57. Belaj 2007, p. 80.
58. Čulinović-Konstantinović 1963, p. 93–94.
59. Dimitǔr Dechev, Die thrakischen Sprachreste (https://books.google.co
m/books/about/Die_thrakischen_Sprachreste.html?id=CrA_AAAAIAA
J), Wien: R.M. Rohrer, 1957, pp. 144, 151
60. Sorin Paliga (2003). "Influenţe romane și preromane în limbile slave
de sud" (https://web.archive.org/web/20131228002745/http://egg.mni
r.ro/pdf/Paliga_InflRomane.pdf) (PDF). Archived from the original (htt
p://egg.mnir.ro/pdf/Paliga_InflRomane.pdf) (PDF) on December 28,
2013.
61. Dragnea, Mihai (2014). "The Thraco-Dacian Origin of the
Paparuda/Dodola Rain-Making Ritual" (https://www.academia.edu/93
34808). Brukenthalia Acta Musei (4): 18–27.
62. Ḱulavkova 2020, p. 19–20b:According to some researchers ... these
pagan rites of worship are thought to be of Thracian origin ...
According to other beliefs, Perun, Perin, or Pirin was the supreme
deity of the Thracians.
63. Čulinović-Konstantinović 1963, p. 75, 78, 93, 95.
64. Vukelić, Deniver (2010). "Pretkršćanski prežici u hrvatskim narodnim
tradicijam" (https://www.matica.hr/hr/360/PRETKR%C5%A0%C4%86
ANSKI%20PRE%C5%BDICI%20U%20HRVATSKIM%20NARODNI
M%20TRADICIJAMA%20/) [Pre-Christian belief traces in Croatian
folk traditions]. Hrvatska revija (in Croatian). No. 4. Matica hrvatska.
Retrieved 20 July 2022.
65. Čulinović-Konstantinović 1963, p. 85, 95.
66. Čulinović-Konstantinović 1963, p. 84–85, 90.
67. Čulinović-Konstantinović 1963, p. 73, 75–76, 91.
68. Čulinović-Konstantinović 1963, p. 74–75, 80.
69. Dragić 2007, p. 276.
70. Puchner 2009, p. 289, 345.
71. Dragić 2007, p. 291.
72. T., Dömötör (1967). "Dodola" (https://gepeskonyv.btk.elte.hu/adatok/N
eprajz/82Vereb%E9lyi/folklorisztika_es_rokonteruleteinek_fogalmi_re
ndszere/dodola.html).
73. Puchner, Walter (2016). Die Folklore Südosteuropas: Eine
komparative Übersicht (https://books.google.com/books?id=hZpVDA
AAQBAJ) (in German). Böhlau Verlag Wien. p. 65. ISBN 978-3-205-
20312-4.
74. Cantemir, Dimitrie (1771). Descriptio antiqui et hodierni status
Moldaviae (https://books.google.com/books?id=2rZfAAAAcAAJ) (in
German). Frankfurt, Leipzig. pp. 315–316. "Im Sommer, wenn dem
Getreide wegen der Dürre Gefabr bevorzustehen fcheinet, ziehen die
Landleute einem kleinen Ragdchen, welches noch nicht über zehen
Jahr alt ist, ein Hemde an, welches aus Blattern von Baumen und
Srantern gemacht wird. Alle andere Ragdchen und stnaben vol
gleiechem Alter folgen ihr, und siehen mit Tanzen und Singen durch
die ganze Racharfchaft; wo sie aber hin komuien, da pflegen ihnen
die alten Weiber kalt Wasser auf den Stopf zu gieffen. Das Lied,
welches fie fingen, ist ohngefähr von folegendem Innbalte: "Papaluga!
steige nech dem Himmel, öffne feine Thüren, fend von oben Regen
ber, daß der Roggen, Weizen, Hirfe u. f. w. gut wachsen." "
75. Puchner, Walter (2017). "2 - Byzantium High Culture without Theatre
or Dramatic Literature?" (https://www.cambridge.org/core/books/abs/g
reek-theatre-between-antiquity-and-independence/byzantium/AD8A3
10DFF20316E196BA81890C36797). Greek Theatre between
Antiquity and Independence: A History of Reinvention from the Third
Century BC to 1830. Cambridge University Press. p. 73.
doi:10.1017/9781107445024.004 (https://doi.org/10.1017%2F978110
7445024.004). ISBN 978-1-107-44502-4. "...in 1765, a Greek law
book from Bucharest quotes the 62nd Canon of the Trullanum in
order to forbid public dancing by girls in a custom well known
throughout the Balkans as 'paparuda', 'perperuna' or 'dodole', a ritual
processional rain dance."
76. Габровски, Спиридон Иеросхимонах (1900). История во кратце о
болгарском народе славенском. Сочинися и исписа в лето 1792
(https://archive.org/details/istoriiavokratt00spirgoog). София: изд. Св.
Синод на Българската Църква. pp. 14 (https://archive.org/details/ist
oriiavokratt00spirgoog/page/n156).
77. Ribarić, Josip (2002) [1916]. O istarskim dijalektima: razmještaj
južnoslavenskih dijalekata na poluotoku Istri s opisom vodičkog
govora (in Croatian). Pazin: Josip Turčinović. pp. 84–85, 206.
ISBN 953-6262-43-6.
78. Gimbutas 1967, p. 743–744.
79. Evans 1974, p. 100, 119.
80. Jakobson 1985, p. 21, 23.
81. Čulinović-Konstantinović 1963, p. 74–77, 83–93.
82. Muraj 1987, p. 158–163.
83. Dragić 2007, p. 290–293.
84. Čulinović-Konstantinović 1963, p. 76, 80.
85. Čulinović-Konstantinović 1963, p. 79, 95.
86. Burns 2008, p. 220, 222:The finely documented account by Đorđević
of a version of the Balkan rainmaking custom, performed near the
River Morava in south-eastern Serbia near the Bulgarian border ...
Fly, fly, peperuga/Oh, dodolas, Dear Lord!
87. Muraj 1987, p. 161.
88. Čulinović-Konstantinović 1963, p. 77, 91–93.
89. Predojević 2019, p. 581, 583, 589–591.
90. Deželić Jr., Velimir (1937). Kolede: Obrađeni hrvatski godišnji običaji
(https://archive.org/details/kolede_obradjeni_hrvatski_godisnji_obicaji
-velimir_dezelic_sin/) [Kolede: Examined Croatian annual customs]
(in Croatian). Hrvatsko književno društvo svetog Jeronima. p. 70.
"Ljeti, kad zategnu suše, pošle bi našim selima Prporuše moliti od
Boga kišu. Posvuda su Hrvatskom išle Prporuše, a običaj je to prastar
— iz pretkršćanskih vremena — ali lijep, pa ga kršćani odobrili,
preuzeli i još dotjerali. U stara vremena Prporuše su bile veoma nalik
nekom pobožnom obredu, tek poslije su predvodnici — Prpci— počeli
suviše lakrdijati, a Prporušama ko da je više do darova, nego do lijepa
pjevanja i molitve."
91. Horvat, Josip (1939). Kultura Hrvata kroz 1000 godina (https://archiv
e.org/details/kultura_hrvata_kroz_1000_godina_ii.izdanje_1939-josip
_horvat) [Culture of Croats through 1000 years] (in Croatian). Zagreb:
A. Velzek. pp. 23–24.
92. Kovačević, Ivan (1985). Semiologija rituala (https://books.google.com/
books?id=qPMXAAAAIAAJ) [Semiology of ritual] (in Serbian).
Beograd: Prosveta. p. 79.
93. Dragić 2007, p. 278, 290.
94. Predojević 2019, p. 583–584, 589.
95. Predojević 2019, p. 581–582, 584.
96. Nodilo 1981, p. 51.
97. Čulinović-Konstantinović 1963, p. 78.
98. Milčetić, Ivan (1896). "Prporuša" (https://books.google.com/books?id=
8TwSAAAAYAAJ). Zbornik za narodni život i običaje južnih Slavena.
1. Belgrade: JAZU: 217–218. "Čini mi se da je već nestalo prporuše i
na otoku Krku, a bijaše još nedavno poznata svuda po zapadnim
stranama hrvatskog naroda, dok je po drugim krajevima živjela
dodola. Nego i za dodolu već malo gdje znadu. Tako mi piše iz Vir‐
Pazara g. L. Jovović, koga sam pitao, da li još Crnogorci poznaju
koledu..."
99. Zebec 2005, p. 68–71, 248.
100. Čulinović-Konstantinović 1963, p. 80.
101. Zebec 2005, p. 71.
102. Čulinović-Konstantinović 1963, p. 78, 80–81.
103. Dragić 2007, p. 291–293.
104. Čulinović-Konstantinović 1963, p. 82.
105. Muraj 1987, p. 165.
106. Dragić 2007, p. 292.
107. Čulinović-Konstantinović 1963, p. 79.
108. Nodilo 1981, p. 50a:Po tome, pa i po različitome imenu za stvar istu,
mogao bi ko pomisliti, da su dodole, prvim postankom, čisto srpske, a
prporuše hrvatske. U Bosni, zapadno od Vrbasa, zovu se čaroice.
Kad bi ovo bilo hrvatski naziv za njih, onda bi prporuše bila riječ, koja
k nama pregje od starih Slovenaca.
109. Muraj 1987, p. 159.
110. Антонова, Илонка Цанова (2015). Календарни празници и обичаи
на българите [Calendar holidays and customs of the Bulgarians] (in
Bulgarian). Sofia: Издателство на Българската академия на
науките "Проф. Марин Дринов". pp. 66–68. ISBN 978-954-322-764-
8.
111. Pipa, Arshi (1978). Albanian Folk Verse: Structure and Genre (https://
books.google.com/books?id=WCIHAQAAIAAJ). O. Harrassowitz.
p. 58. ISBN 3-87828-119-6.
112. Ribarić, Josip (1992). Tanja Perić-Polonijo (ed.). Narodne pjesme
Ćićarije (in Croatian). Pazin: Istarsko književno društvo "Juraj
Dobrila". pp. 11, 208.
113. Čulinović-Konstantinović 1963, p. 81.
114. Karadžić, Vuk Stefanović (1867). Život i običaji naroda srpskoga (http
s://books.google.com/books?id=fX0RAAAAYAAJ) [Life and customs
of Serbian nation] (in Serbian). Vienna: A. Karacić. pp. 61–66.
115. Muraj 1987, p. 164.
116. Miladinovci (1962). Зборник (https://web.archive.org/web/201202162
25647/http://www.gbiblsk.edu.mk/images/stories/eknigi/zbornik.pdf)
(PDF). Skopje: Kočo Racin. p. 462. Archived from the original (http://w
ww.gbiblsk.edu.mk/images/stories/eknigi/zbornik.pdf) (PDF) on 2012-
02-16.
117. Veličkovska, Rodna (2009). Музичките дијалекти во
македонското традиционално народно пеење: обредно пеење
[Musical dialects in the Macedonian traditional folk singing: ritual
singing] (in Macedonian). Skopje: Institute of folklore "Marko
Cepenkov". p. 45.
118. Nodilo 1981, p. 50b.
119. Čulinović-Konstantinović 1963, p. 77–78, 86, 88.
120. Čulinović-Konstantinović 1963, p. 77–78, 90.
121. Dragić 2012, p. 54.
122. Janković, Slavko (1956). Kuhačeva zbirka narodnih popijevaka
(analizirana): od br. 1801 do br. 2000 (https://repozitorij.dief.eu/a/?pr=
i&id=69581). "Naša doda moli Boga (Otok, Slavonia, 1881, sken ID:
IEF_RKP_N0096_0_155; IEF_RKP_N0096_0_156A) - Ide doda
preko sela (Erdevik, Srijem, 1885, sken ID: IEF_RKP_N0096_0_163;
IEF_RKP_N0096_0_164A) - Filip i Jakob, Koleda na kišu (Gibarac,
Srijem, 1886, sken ID: IEF_RKP_N0096_0_165;
IEF_RKP_N0096_0_166A)"
123. Šenoa, August (1866). "Zagrebulje I (1866.)" (https://www.knjizevnost.
hr/zagrebulje-1866-august-senoa/). Književnost.hr. informativka d.o.o.
Retrieved 23 July 2022. "...već se miču niz Okić put naše šljive dvije u
zeleno zavite dodole. S ovoga dodolskoga dualizma sjetih se odmah
kakvi zecevi u tom grmu idu, i moja me nada ne prevari. Eto ti pred
nas dva naša junaka, ne kao dodole, kao bradurina i trbušina, već
kao pravi pravcati bogovi – kao Bako i Gambrinus... Naša dva boga, u
zeleno zavita, podijeliše društvu svoj blagoslov, te bjehu sa živim
usklikom primljeni. No i ova mitologička šala i mrcvarenje božanske
poezije po našem generalkvartirmeštru pobudi bogove na osvetu; nad
našim glavama zgrnuše se oblaci, i naskoro udari kiša."
124. Čulinović-Konstantinović 1963, p. 88.
125. Čulinović-Konstantinović 1963, p. 77, 90.
126. Černelić, Milana (1998). "Kroz godinu dana srijemskih običaja
vukovarskog kraja" (https://hrcak.srce.hr/80816) [Annual customs of
Srijem in the Vukovar region]. Etnološka tribina (in Croatian). 28 (21):
135.

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00049) [On folk practices and beliefs for invoking rain from southern Baranja in the context of dual belif]. In István Blazsetin (ed.). XIV.
međunarodni kroatistički znanstveni skup (in Croatian). Pečuh: Znanstveni zavod Hrvata u Mađarskoj. pp. 581–593. ISBN 978-963-89731-5-3.
Puchner, Walter (2009). Studien zur Volkskunde Südosteuropas und des mediterranen Raums (https://library.oapen.org/handle/20.500.12657/344
02) (in German). Wien, Köln, Weimar: Böhlau Verlag. ISBN 978-3-205-78369-5.
Puhvel, Jaan (1987). Comparative Mythology (https://books.google.com/books?id=OMPagyYOe8gC). Johns Hopkins University Press. ISBN 978-
0-8018-3938-2.
Urbańczyk, Stanisław (1991). Dawni Słowianie: wiara i kult (https://books.google.com/books?id=4iUtAAAAMAAJ) [Old Slavs: faith and cult] (in
Polish). Kraków: Ossolineum, Polska Akademia Nauk, Komitet Słowianoznawstwa. ISBN 978-83-04-03825-7.
Wachtel, Andrew Baruch (2008). The Balkans in World History (https://books.google.com/books?id=t6CeBgAAQBAJ). Oxford, England: Oxford
University Press. ISBN 978-0-19-988273-1.
Zebec, Tvrtko (2005). Krčki tanci: plesno-etnološka studija (https://www.academia.edu/35914079) [Tanac dances on the island of Krk: dance
ethnology study] (in Croatian). Zagreb, Rijeka: Institut za etnologiju i folkloristiku, Adamić. ISBN 953-219-223-9.

Further reading
Bellosics, Bálint. "Dodola (Adatok az esőcsináláshoz) (http://real-j.mtak.hu/17297/)" [Dodola, Beiträge zum Regenmachen]. In: Ethnographia 6
(1895): 418—422. (In Hungarian)
Beza, Marcu (1928). "The Paparude and Kalojan". Paganism in Roumanian Folklore (https://books.google.com/books?id=m2jTDwAAQBAJ).
London: J.M.Dent & Sons LTD. pp. 27–36. ISBN 978-3-8460-4695-1.
 Boghici, Constantina. "Archaic Elements in the Romanian Spring-Summer Traditions. Landmarks for Dâmboviţa County". In: Bulletin of the
Transilvania University of Braşov, Series VIII: Performing Arts 2 (2013): 17-18. https://ceeol.azurewebsites.net/search/article-detail?id=258246
Cook, Arthur Bernard (1940). "Zeus and the Rain: Rain-magic in modern Greece". Zeus: A Study in Ancient Religion: God of the Dark Sky
(earthquakes, clouds, wind, dew, rain, meteorites) (https://books.google.com/books?id=2Yk8AAAAIAAJ). Vol. 3. Cambridge University Press.
pp. 284–290. doi:10.1017/CBO9780511696640 (https://doi.org/10.1017%2FCBO9780511696640). ISBN 978-0-511-69664-0.
Dömötör, Tekla; Eperjessy, Ernő. "Dodola and Other Slavonic Folk-Customs in County Baranya (Hungary) (http://real-j.mtak.hu/2925/)". In: Acta
Ethnographica, 16 (1967): 399-408.
Janković, Danica S., and Ljubica S. Janković. "Serbian Folk Dance Tradition in Prizren". In: Ethnomusicology 6, no. 2 (1962): 117.
https://doi.org/10.2307/924671.
Мандич, Мария. ""Жизнь" ритуала после "угасания": Пример додолы из села Сигетчеп в Венгрии (https://dais.sanu.ac.rs/123456789/7850)"
[The 'life' of an extinguished ritual: The case of the rain ritual dodola from Szigetcsép in Hungary]. In: "Славяноведение" 6 (2019): 15-29. DOI:
10.31857/S0869544X0006755-3 (In Russian)
Marushiakova, E.; Popov, V. (2016). "Roma Culture: Problems and Challenges". In Marushiakova, E.; Popov, V. (eds.). Roma Culture: Myths and
Realities (https://www.academia.edu/26969260). München: Lincom Academic Publishers. p. 48.
Puchner, Walter. "Liedtextstudien Zur Balkanischen Regenlitanei: Mit Spezieller Berücksichtigung Der Bulgarischen Und Griechischen Varianten".
In: Jahrbuch Für Volksliedforschung 29 (1984): 100–111. https://doi.org/10.2307/849291.
Schneeweis, Edmund (2019) [1961]. Serbokroatische Volkskunde: Volksglaube und Volksbrauch (https://books.google.com/books?id=bR6bDwAA
QBAJ) (in German). Walter de Gruyter GmbH & Co KG. pp. 161–163. ISBN 978-3-11-133764-7.
MacDermott, Mercia (2003). Explore Green Men (https://books.google.com/books?id=vT1NAAAAYAAJ). Heart of Albion Press. pp. 17–19.
ISBN 978-1-872883-66-3.
Croatian Encyclopaedia (2021), Dodole (https://www.enciklopedija.hr/natuknica.aspx?ID=15709)

External links
Dodole ritual on TV in Macedonia (https://www.youtube.com/watch?v=X0BgBEtnK4s) on YouTube
Reconstruction of Dodole ritual in Bulgaria (https://www.youtube.com/watch?v=aeCQgFUsIKA) on YouTube at Etar Architectural-Ethnographic
Complex
"Dodole" song by Croatian ethno-folk rock band Kries (https://www.youtube.com/watch?v=n2Vhk_eiwkg) on YouTube
Pirpirouna/Pirpiruna/Perperouna – Rainmaking ritual song (https://www.youtube.com/watch?v=G8O5-a4rCk4), and its lyrics (https://www.oeaw.ac.
at/fileadmin/kommissionen/vanishinglanguages/Collections/Greek_varieties/Macedonian_Greek/Transcription_pdfs/mace1251TRV0001a_transcri
ption.pdf), recorded 2016 by Thede Kahl and Andreea Pascaru in Turkey
Dodola/Pirpiruna – Rainmaking ritual song, description of the custom (https://www.youtube.com/watch?v=evOGzUGT8kc) and its lyrics (https://w
ww.oeaw.ac.at/fileadmin/kommissionen/vanishinglanguages/Collections/Greek_varieties/Macedonian_Greek/Transcription_pdfs/mace1251TRV00
01a_transcription.pdf), recorded 2020 in Northeast Greece by Sotirios Rousiakis

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