Chernobog and Belobog


Chernobog and Belobog are a pair of disputed Polabian deities. Chernobog appears in Helmold's Chronicle as a god of misfortune worshipped by the Wagri and Obodrites, while Belobog is not mentioned – he was constructed in opposition to Chernobog. Both gods also appear in later sources, but they are not considered reliable. Researchers do not agree on the status of Chernobog and Belobog: many scholars recognize the authenticity of these theonyms and explain them, for example, as gods of good and evil; on the other hand, many scholars believe that they are pseudo-deities, and Chernobog may have originally meant "bad fate", and was later associated with the Christian devil.

Later sources

The next sources that speak of Chernobog and/or Belobog appear only in the 16th century. Around 1530, a Dominican friar from Pirna, Johan Lindner, recalls the gods in his compilation. Although he lived in or near the Lusatian region, he probably only used written sources and monastic stories, and not field research, which made many historians deem his work unreliable, including Georg Fabricius and Petrus Albinus. They believed that although his sources were numerous and varied, he used them uncritically. At the end of the 17th century, also mentioned the Chernobog in his list of the Lusatian gods. This information is also considered unreliable because it came into being late, when the Lusatian paganism was probably completely extinct and about half of the gods he mentioned are of Prussian origin.
In 1538, the Pomeranian chronicler Thomas Kantzow in his Chronicle of Pomerania wrote:
Then Sebastian Münster, in Cosmographiae universalis of 1550, describes the harvest ritual associated with Svetovit and continues: "In general they worshipped two gods, namely Belbuck and Zernebuck, as if a white and a black god, a good and an evil genius, God and Satan, as the source of good and evil, according to the error of the Manichaeans". The works of Kantzov and Münster are probably independent of each other, but they use a common source, which, according to Miroslava Znayenko, could be the archive of the Abbey of, where the Belobog was forged. Daniel Cramer, a theologian and professor from Szczecin, probably held in his hands a copy of a chronicle from this archive or saw a quote from it, because in his Pommerisches Kirchen-Chronicon he probably paraphrased a part of it:
Chernobog also appears in the anonymous Historia Caminensis as the god of the Vandals, which is based on a work by Münster. Chernobog and Belobog also appear in other minor texts.

Interpretations

There is no consensus in the academic community about the status of Chernobog and Belobog in Slavic mythology, or whether the two gods existed at all in Slavic mythology. Some researchers completely reject the existence of Belobog due to his non-appearance in the sources. At least four views have developed in scholarship:
  1. Chernobog is an epithet of Satan, and Belobog arose secondarily in later literature
  2. Chernobog and Belobog are Slavic deities
  3. Chernobog and Belobog are names of Christian figures with pre-Christian origin
  4. Chernobog and Belobog are pseudo-deities, they did not exist in either the Christian or pagan vocabulary

    As deities

Helmold's information led to the 19th century concept according to which there was supposed to be dualism in Slavic religion, which reached the Slavs from the Iranian peoples ; Chernobog and the hypothetical Belobog were compared to Ahriman and Ormuzd, the eternal enemies in Zoroastrian mythology. In this spirit, Chernobog was interpreted by Alexander Hilferding. Later, Alexander Afanasyev and Alexander Famitsin considered the eastern counterpart of Belobog to be Belun. None of these scholars, however, considered dualism an important element of Slavic religion; such a view was expressed only by in his amateur work Очерке славянской мифологии, but his work is not considered important. Franciszek Slawski, in his, reconstructed the Proto-Slavic *bělъ bogъ "white, bright deity" and Proto-Slavic *čŕ̥nъ bogъ "black deity, dark deity", for the latter the main attestation is supposed to be Helmold's account. Such dualism was advocated, for example, by Aleksander Gieysztor, Vyacheslav Ivanov and Vladimir Toporov considered Chernobog to be a god who brings misfortune. Some authors have tried to prove the cult of Chernobog with the names of the Czorneboh and Bieleboh mountains in Upper Lusatia, where the gods are said to have been worshipped, but these names were not created until the modern era due to the popularity of the gods in the culture of those areas. When considering the authenticity of the gods, place names that are said to refer to Chernobog and Belobog are also mentioned as arguments, such as the village of in Russia or the village of in Ukraine, also the neighboring villages of Černíkovice and in the Czech Republic are said to be evidence of the authenticity of the cult of Chernobog and Belobog; however, the former actually comes from a personal name, likely of the founder.

As pseudo-deities

On the other hand, many researchers considered Chernobog merely a personification of bad luck, some mistake by Helmold or a pseudo deity in general. Andrzej Szyjewski considered Chernobog only a pejorative epithet for the devil, Stanisław Urbańczyk said:
His view was supported by Jerzy Strzelczyk. Chernobog was also supposed to be the personification of bad luck according to Martin Pitro and Petr Vokáč and Stanisław Rosik.
Aleksander Brückner negated the existence of Chernobog in Slavic religion and claimed that Chernobog was created under the influence of Christianity, including medieval depictions of the devil as a black demon, and compared him to the Prussian god Pikulas, which ultimately derives from the Polish word piekło "hell". The view was supported by e.g. Henryk Łowmiański.
An extended analysis of Chernobog and Belobog was made by Michał Łuczynski. He points out, first of all, that Slavic linguistic material makes it easy to conclude that words like black god and white god have a pan-Slavic range and a Proto-Slavic origin. The attestations of the black god are as follows: Slovincian čǻrnï bȯ́u̯g "devil", Silesian Czorny Bóg "evil spirit, devil", and toponyms: Russian, Ukrainian and Serbian ; the attestations of the white god: Slovincian bjǻu̯lï bȯ́u̯g "God", Silesian Bioły Bóg "a good, human-friendly deity; a good spirit", Serbian "fate", Bulgarian "luck, success", and toponyms: Czech Bělbog,, Russian,, German Belboh, Belbog, Belbuk and others. According to him, the above material leads him to assume that: the words black and white used in the expressions were used in their metaphorical sense, successively "bad" and "good", and the word god was used in its abstract sense of "fate, luck, fate". Accordingly, Proto-Slavic *čŕ̥nъ bogъ meant "bad fate", and *bělъ bogъ "good fate" and this was their original meaning. Evidence of this etymology is provided by analogies, e.g. Polish czarna dola, Serbian,, Croatian crna sudba all meaning "bad fate", "black fate". Subsequently, these terms passed into personal names category and were used to describe God/Jesus and the devil as figures responsible for good fate and bad fate. Consequently, he considers Helmold's Chernobog to be a pseudo-deity, which has been misidentified by modern scholars as a deity due to Helmold's calque of black god and white god into Latin as niger deus and bonus deus which suggests that Slavic bog used in these terms = Latin deus, and personal names *Čŕ̥nobogъ "devil" and *Bělobogъ "God/Jesus" as semantic neologisms belonging to the Christian cultural circle, not pagan, as religious, not mythological terms, as may be further indicated by the toponymy.

In popular culture

In Disney productions

An alternative version of Chernobog named Chernabog appears in the symphonic poem Night on Bald Mountain by Russian composer Modest Mussorgsky. He is depicted as a giant winged demon summoning the souls of the dead. One segment of Walt Disney's Fantasia was based on this work. The character may have been originally intended as a representation of Satan; in the film, Disney calls him "Satan himself". A full-length live-action film based on the segment was announced in 2015. Since Fantasia, Chernabog has appeared in many Disney productions:
  • Fantasia 2000 – a sequel to the 1940 film; Chernabog appears in references to the first film
  • House of Mouse – guest starring in one episode along with other characters from Fantasia
  • Mickey Mouse – in the episode "Touchdown and Out" as Mickey Mouse's opponent. In the episode "The Scariest Story Ever: A Mickey Mouse Halloween Spooktacular!", he is visible in the background during the introductory subtitles.
  • Kingdom Hearts – as a boss during the End of the World
  • Kingdom Hearts 3D: Dream Drop Distance - as a boss during the Fantasia inspired world ''Symphony of Sorcery''

    Movies and shows

  • Once Upon a Time – appears in "Darkness on the Edge of Town" episode
  • American Gods – television series adaptation of the Neil Gaiman novel with the same name

    Books and comics

  • Walter Scott: Ivanhoe – Zernebock is depicted as the god of the ancient Saxons
  • Heirs of Alexandria series – as an antagonist
  • S. M. Stirling: The Peshawar Lancers – the action takes place in 2025, 147 years after the meteorite rain that destroyed the Earth. The Russians, believing that God and Jesus abandoned the world, began to worship Chernobog
  • Chernobog appears as the god of chaos, darkness, and night in the Balto-Slavic pantheon of the Marvel Universe. He is a member of Winter Guard, a group of Russian superheroes
  • Chernobog is the principal villain in Spinning Silver, appearing as a demon of fire who possesses the Tsar
  • Chernobog appears as the titular supernatural force in The God of Endings by Jacqueline Holland, as it slowly corners the female protagonist, who is a vampire