Dzidzilela

Dzidzilela, Dzidzileyla, Dzidzilelya
pl, Dzidzilela, pl, Dzidzilejla, label=none, pl, Dzidzilelja, label=none is an alleged Polish goddess. First mentioned by Jan Długosz as the Polish equivalent of the Roman goddess Venus, goddess of marriage. Nowadays, the authenticity of the goddess is rejected by most researchers, and it is believed that the theonym was created by recognizing a fragment of folk songs as a proper name.

Source

Dzidzilela first appears in the ''Annals'' of Jan Długosz, who compared her to Venus, the Roman goddess of love:

After Dlugosz the information about Dzidzilela was repeated by Maciej Miechowita, Marcin Kromer, Alexander Guagnini, Maciej Stryjkowski, Marcin and Joachim Bielski, and the priest Jakub Wujek in the following variations: ''Dzidzilia'', ''Zizilia'', ''Zyzylia'', ''Zezylia''.

Historicity

The authenticity of Dzidzilela, like that of other deities mentioned by Długosz, was initially not questioned. This situation changed when Aleksander Brückner criticised the sources about the goddess. Originally, he acknowledged the historicity of the goddess, reading her name as ''Dziecilela'', which was supposed to mean "the one who lull, rock the children" (from Old Polish ''lelać'' "to lull, rock", Polish ''dzieci'' "children"), rejecting the role of the goddess of love ascribed to her by Długosz. A few years later he pointed out the similarity with the word ''dziedziły'' "dziady". Ultimately, however, he rejected the authenticity of the goddess, arguing that Długosz's original record does not support such an interpretation, and considering ''dziedziły'' to be a contemporary invention. He concluded that Dzidzilela derives from the refrains of folk songs; however, he did not know how to interpret the first segment, ''dzidzi'' – he pointed out that just as the words ''vyelom'' or ''lelom'' appear before the fragment of the refrain ''lado'' (see: Lada), ''dzidzi'', or something similar, could have appeared too. In the case of the second segment, ''-ilelya'', he believed that it could have derived from the alleged theonym ''Ileli'' (Latin: ''Yleli'', ''Ylely'') mentioned in church sermons. A similar opinion was held by Henryk Łowmiański.

In the case of the analysis of Długosz's manuscript record (''Dzydzilelya''), the reconstruction of ''Dziecilela'' proposed by Brückner, which he eventually abandoned, was an arbitrary reading of ''dz'' as Polish ⟨c⟩ and ''y'' as Slavic ⟨ě⟩.

According to Zorian Dolęga-Chodakowski, this theonym originated from a phrase like "oj, didi Lelo". A similar conclusion was reached independently by Anatoliy Zhuravlov, who reconstructed ''*did(i) lel(e)'' as a song formula, similar to ''*dedъ lada'' found in East Slavic calendar and ritual songs. This reconstruction is supported by East and South Slavic formulas, e.g.: Serbo-Croatian "Kraļu! Lelo!", "Pero, lelo!", "Lele mužu", "Jelo le!", "lelja le", Bulgarian "Tatko-le", "Lubo-le", "Vily-le", "Goro-le", Russian "Lele didu", "lele babo", etc., whose structure consists of name (vocative singular) + ''*le'' or ''*lele''/''*lelo''.

In the fragments of East Slavic folk songs, there often appears the unintelligible word ''did-'', e.g.: Ukrainian "Oy, didi Lelo", "Did i Did i Lado", "Oy Did, Did i Łado", or Russian, "Oy Did i Lado", "Dido kalina! Lela malina", which has its counterpart in Old Lithuanian ''didys'', Lithuanian dialectic ''dzidzis'', Lithuanian ''didys'', which also occurs in songs, for example: "Oj did, didi...", "Ar i didi...", "Didi divaj buvo", "Didis... Devie!" The word is explainable in a Baltic context, and it is related to the Lithuanian ''didis'' "big, great". For this reason, some scholars believed that the word was borrowed from Baltic to East Slavic (e.g. Aleksandr Faminstyn), but the example of the fragment of the Old Slovak song "Didi-Jane", "Didi-Jene" meaning "oh St. John", sung during St. John's Day may indicate a native Slavic origin of the word – the presumed Proto-Slavic ''*did-'' "big, great", like its Baltic counterpart, would be a continuation of the Proto-Indo-European ''*d(e)ih₂-dʰe'' "to be visible". Thus, it is possible that the first segment of the song formula "name + ''lelo''" contains a Polish continuant of the Proto-Slavic ''*did-'', which may have yielded the song-formula ''*didi lela'' or ''*didi lelo'', which was recognized as a proper name by Długosz and later recognized as a deity. According to Michał Łuczyński, this interpretation is the most likely. The recognition of Dzidzilela as a relic of a pagan ritual language, and not as a goddess, was also advocated by Anatoliy Zhuravlov, Vyacheslav Ivanov and Vladimir Toporov, and other scholars.

It is unlikely to be related to the Latinized given name ''Didislav'', which probably renders the Western South Slavic ''*Didislavъ'', and the Old Polish surname ''Dzidziula'', as their transcription may be tainted, e.g., the Slavic ⟨ě⟩ non-standardly transcribed as ''i'', which may be indicated by the Old Slovak given name ''Dedislav''. In the case of the name ''Didislav'', if the transcript is correct, the analysis suggests that the first segment is a imperative from a hypothetical Proto-Slavic verb ''*diditi'' of unknown meaning not preserved in any language, which also causes problems, and the etymology of this name may also be explained in other ways.

Reading the name as a name similar to the Old Polish ''*Lelistryj'' (12th century), with the segment being a kinship term, where the first segment derives from the Proto-Slavic ''*dědъ'' "grandfather" is also unlikely, because in personal names ''*dědъ'' passed into the root ''*Dědo-'' or ''*Dědu-'', e.g.: Old Polish ''Dziadumiła'', Czech ''Dědomil'', Serbo-Croatian ''Djedomir''/''Dedomir'', Russian ''*Dedoslavъ''. Therefore, form ''*Dziadolela'' should be expected, which, however, is not indicated in the record of Długosz. The Old Polish surname ''Dzidziula'' (Latin: ''Dzydzula'' (1485), ''Dzidziuła'' (18th century)), which was connected with the word ''dziad'' "grandfather" and surnames with a similar suffix, e.g. ''Dziadul'', ''Sowul'', ''Szewczul'' and others, cannot be connected with the theonym because it is a polonized Lithuanian surname (Lithuanian: ''Dìdelis'', ''Didžiùlis'').

In the case of later editions of Długosz's ''Annals'', where records of ''Dzidziela'' (Rozrożowski's codex) and ''Dzidzielia'' (Dobromił's edition) are found, the theonym may be reconstructed as the Old Polish name ''*Dzidziela'', which would be the feminine equivalent of the masculine name ''*Dzidziel'' (consisting of the root ''Dziad'' + the suffix ''-el'') with the suffix ''-ela'', cf. with the attested personal name from the 15th century ''Dzidziula'', or be an abbreviation of an unknown full name. However, these editions are later and contain their own variations of theonyms, making them less reliable.

The vast majority of researchers reject the authenticity of the goddess, and many ignore her in their publications; Roman Jakobson among others connected the sound of ''Dzidzilela'' to the sound of the South Slavic rainmaking ritual ''Dodola''.

References

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Slavic pseudo-deities