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{{Short description|Western Slavic goddess}}
{{Disputed|date=July 2025}}
{{Infobox deity
| type = Slavic
| name = Devana
| image = 
| caption = 
| god_of = Goddess of the hunt, wild animals, forests
| weapon = Bow and arrows
| animals = [[Sighthound]]s
| venerated_in = 
| roman_equivalent = [[Diana (mythology)|Diana]]
| greek_equivalent = [[Artemis]]
| norse_equivalent = [[Skaði]]
| other_names = Zevana, Dziewanna
}}

'''Devana''' ({{langx|pl|Dziewanna}} {{IPA|pl|d͡ʑɛˈvan.na||Pl-dziewanna.ogg}}, {{langx|la|Dzewana}}), '''Zevana''' ({{langx|pl|Ziewanna}}), less often '''Zievonia''' ({{langx|pl|Ziewonia, Zewonia}}) is the goddess of wild nature, forests, hunting and the moon worshiped by the [[West Slavs|Western Slavs]]. In the sources, she was first mentioned in the 15th century by [[Jan Długosz]], who compared her to the Roman goddess [[Diana (mythology)|Diana]]. ''Dziewanna'' is also a Polish name for ''[[Verbascum]]'', and the etymology of the word is unclear. After strong criticism from [[Aleksander Brückner]], researchers rejected her authenticity, but nowadays it is accepted by an increasing number of researchers. Sometimes, in folk rituals, she performs together with [[Morana (goddess)|Morana]].

== Etymology ==
[[Proto-Slavic language|Proto-Slavic]] name for ''Verbascum'' is reconstructed as ''*divizna'' (cf. {{langx|pl|dziwizna}},{{Sfn|Cieśla|1991|p=145}} [[Czech language|Czech]] and {{Langx|sk|divizna}}, {{Lang-hbs-Cyrl-Latn|дивѝзма|divìzma}}), with secondary form as ''*divina'' (cf. {{langx|pl|dziewanna}}, {{Langx|uk|дивина́|translit=dyvyná}}). That word has a [[Proto-Balto-Slavic language|Proto-Balto-Slavic]] origin and appears in [[Lithuanian language|Lithuanian]] language as e.g. ''devynspė͂kė'', ''devynjėgė''. The only [[cognate]] from outside the [[Balto-Slavic languages|Balto-Slavic]] group may be [[Dacian language|Dacian]] word ''διέσεμα''/''diésema'' ([[Pedanius Dioscorides|Dioscorides]]), which is being derived from ''*diu̯es-eu̯smn'' („burning sky”) and compared to [[German language|German]] ''Himmelbrand'' (''Verbascum''; „burning heavens”), but exact etymology of Slavic word is unclear. [[Russia]]n [[Linguistics|linguist]] and [[Etymology|etymologist]] [[Aleksandr Anikin]] notes a similarity between the Lithuanian terms for ''Verbascum'' and the Lithuanian word ''devynì'' "nine".{{Sfn|Anikin|2019|p=357}}

There are several interpretations of Devana's name. The most obvious etymology are words such as ''dziewa'', ''dziewka'', "girl, young woman, maiden", and ''dziewica'', "virgin", a word derived from the ''dziewa''.{{Sfn|Gieysztor|2006|p=196-197}}<ref name=":0">{{cite web|title=Иванов В.В., Топоров В.Н. СЛАВЯНСКАЯ МИФОЛОГИЯ|url=http://www.philologoz.ru/myth/slavmyth.htm|agency=www.philologoz.ru|access-date=2020-11-27}}</ref> This etymology can be supported by fact, that Diana (and [[Artemis]] – her greek equivalent) is usually depicted in myths as a virgin and has never had any offspring or a consort.

Another word, from which the name of the goddess may come from, may be the [[old Polish]] ''dziwy'', "wild".{{Sfn|Kolankiewicz|1999|p=461-462}}{{Sfn|Kolberg|1985|p=126}}

It was also proposed to combine Devana's name with the [[Proto-Indo-European mythology|Proto-Indo-European]] god of heaven ''[[Dyēus|*Dyēus]]''.{{Sfn|Kolankiewicz|1999|p=461-462}} Slavic folklore includes demons with a similar name, e.g. [[Poland|Polish]] and [[Czech Republic|Czech]] [[dziwożona]], [[Russia]]n [[Div (mythology)|div]], [[Bulgaria]]n and [[Croatia]]n [[Samodiva (folklore)|samodiva]] ("[[rusalka]], [[boginka]], the magical creature"), etc. It is assumed that the feminine demons-divas derive from the Proto-Slavic word ''*diva'', and this word is the feminine form of the word ''*divъ'' ("div (demon)"). ''*divъ'' is derived from the [[Proto-Indo-European language|PIE]]. word ''*Dyēus'' ("god of heaven") through the intermediate *''deywós'' ("heavenly") and its closest related word is [[Dievas|Dievs]] – god of heaven in [[Baltic mythology]]. ''*Dyēus'' in the Slavs has acquired demonic characteristics as a result of cultural contacts with [[Iranian peoples]], who have demonized the Iranian continuator of ''*Dyēus'' as a result of the [[Zoroastrianism|Zoroastrianist]] reform.{{Sfn|Szyjewski|2003|p=171}}{{Sfn|Kolankiewicz|1999|p=461-462}}{{Sfn|Niedzielski|2011|p=165}} An argument for such an etymology is that Diana is also etymologically derived from ''*Dyēus''. Anikin notes that ''Verbascum'' has sometimes been used to lighten hair, and combines the word with PIE. the root ''*dei-u̯-'' or ''*dī-'' ("to shine, to be bright"),{{Sfn|Anikin|2019|p=357}} from which also comes ''*Dyēus''.

The suffix ''-ana'', ''-anna'', which occurs in the names of many goddesses, may be derived from the PIE. word ''*ansu'' meaning "lord, ruler, god".{{Sfn|Kolankiewicz|1999|p=462}}{{Sfn|Niedzielski|2011|p=165}}

== Sources ==
The first source to mention Devana is the Czech ''[[Mater Verborum]]'' - a Latin dictionary dating back to the 13th century. The text of the dictionary can be read: "Diana, Latonae et Iouis branch" ("Diana, daughter of [[Jupiter (mythology)|Jupiter]] and [[Leto|Latona]]") and a Czech [[Interlinear gloss|gloss]]: "Devana, Letuicina and Perunova dci" ("Devana, daughter of Letuna and [[Perun]]").<ref>{{cite web|title=Dziewanna – słowiańska bogini lasów {{!}} Portal historyczny Histmag.org - historia dla każdego!|url=https://histmag.org/Dziewanna-slowianska-bogini-lasow-14290|agency=histmag.org|access-date=2020-12-01}}</ref> However, ''Mater Verborum'' was discovered in the 19th century by [[Václav Hanka]], who was proved to have falsified texts on Czech history, making this source unreliable.{{Sfn|Brodský|2012}}{{Sfn|Brückner|1985|p=117}}

The main source about Devana is [[Jan Długosz]]'s ''[[Annales seu cronicae incliti Regni Poloniae|Annales]]'':
{{Blockquote|author=Jan Długosz|title=''Annals or Chronicles of the Famous Kingdom of Poland'', 1455.|text=And since the [[Lechites|Lechitic]] state happened to be founded in an area containing vast forests and groves that the ancient people believed to be inhabited by Diana and that Diana claimed power over them, Cerera, on the other hand, was considered the mother and goddess of the harvests the country needed, [therefore] these two goddesses: Diana in their language called Dziewanna and Cerera called Marzanna enjoyed a special cult and devotion.{{Sfn|Gieysztor|2006|p=195}}}}

In another place he writes that when [[Mieszko I|Mieszko]] ordered the drowning of the idols of pagan gods, "this destruction and drowning of the idols is still present and renewed in some Polish villages, where they carry the images of Devana and Morena on a long stick and throw them into the swamps and sink on [[Laetare Sunday]]".{{Sfn|Szyjewski|2003|p=132}} However, the information of Długosz that the custom of drowning Death is a legacy of the destruction of Slavic idols by Christians is false, because this custom is already condemned in the ''Provincial statutes in short'', which were written before Długosz's ''Annales'' (1420s). In the ''[[Polish Chronicle by Marcin Bielski|Polish Chronicle]]'' a similar custom is described by [[Marcin Bielski]]:
{{Blockquote|author=Marcin Bielski|title=''Chronicle of Poland'', 1597.|text=It was still in my memory that on White Sunday they drowned an idol, one, having dressed a sheaf of hemp or straw in human clothing, which was shown around the whole village, at the nearest lake or puddle, after removing his clothes, they threw it into the water, singing mournfully: Death twists at the fence, let us seek trouble; then they would run home from that place as soon as possible, whoever fell then had this prophecy that he would die that year. They called this idol Marzana, I would say it's the god [[Mars (mythology)|Mars]], Ziewanna as Diana.{{Sfn|Gieysztor|2006|p=197}}}}
In Poland, the goddess is also mentioned by [[Maciej Stryjkowski]]: "Diana, the goddess of hunting, was called by the [[Sarmatians]] Zievonia or Devana in their language", "[[Jesus|Christ]], you enlightened Mieszko who was born blind, and you brought Poland to your baptism. [[Perun|Grom]], [[Lada (mythology)|Ladon]], Morana, [[Pogvizd]], Zevana gave up to you".{{Sfn|Gloger|1903|p=507}} Devana is also mentioned by [[Maciej Miechowita|Miechowita]], [[Alessandro Guagnini|Guagnini]], [[Marcin Kromer|Kromer]] and priest [[Jakub Wujek|Wujek]].{{Sfn|Kolankiewicz|1999|p=425}}

Aside from Długosz, this goddess is mentioned by [[Oskar Kolberg]] in his work on [[Lusatia]]: „Dživica, goddess of forests and hunting, peculiarly in southern [[Sorbs]]. This beautiful woman with a bow and arrow has greyhounds. They also talk about someone who stayed in the forest at noon: Hladaj so, zo dživica k tebi ńepřindže. They think that she is hunting also by moonlight. Džiwi [means here] wild, and dživina [means] wildmeat.”{{Sfn|Kolberg|1985|p=126}}

Devana can also be confirmed by [[toponymy]], e.g. the [[Děvín in Moravia (Pavlov Hills)|Děvín]] peak in the {{ill|Pavlovské Hills|lt=Pavlovské Hills|cs|Pavlovské vrchy|WD=}}, [[Devínska Nová Ves]], or Devin – a Slavic name for [[Magdeburg]]{{Sfn|Kolankiewicz|1999|p=461}}{{efn|According to legend, Magdeburg was to be built by order of Julius Caesar, who then consecrated the city to the goddess Diana.<ref>{{Cite web|title=Magdeburger Chronik - Sagen und Mythen der Stadt|url=http://www.magdeburger-chronist.de/md-chronik/sagen.html|access-date=2020-12-04|website=www.magdeburger-chronist.de}}</ref> |name=|group=}} and others.

The only potential, non-Western Slavic source is ''Sermon by Saint Gregory'', which lists the figure of Diva alongside other gods such as [[Mokosh]] and Perun. Diva passed from [[Old East Slavic|Old Russian]] to [[Czech language|Czech]] and was considered by [[Josef Jungmann]] to be another name of the goddess [[Lada (mythology)|Lada]].{{Sfn|Kolankiewicz|1999|p=461}}

== Folklore ==
Devana, apart from the sources mentioned above, does not appear directly in folklore, but some legends may point to her. Devana may be indicated by the legend of [[Łysa Góra]], which was presented as "Polish Olympus" in Polish culture. According to local legends, before the monastery was built there, on Łysa Góra in pre-Christian times stood a [[Gord (archaeology)|gord]] (''[[Wielkopolska Chronicle]]'') or a castle (Długosz). According to Długosz, the castle was to be built by [[giant]]s, and in the folk version by the "Proud Lady", which was her seat. The Proud Lady, who was to defeat [[Alexander the Great]], fell into pride and declared herself Diana. God did not bear it and destroyed the castle with lightning. {{ill|Marek Derwich|lt=Marek Derwich|pl|Marek Derwich|WD=}} and {{ill|Marek Cetwiński|lt=Marek Cetwiński|pl|Marek Cetwiński|WD=}} interpret The "Proud Lady" as Devana.{{Sfn|Derwich|3=2004}}{{Sfn|Derwich|Cetwiński|p=135|1987}}

Later on, Devana is mentioned by the Scottish [[Folklore studies|folklorist]] [[James George Frazer|James G. Frazer]] in his ''[[The Golden Bough]]'', who describes a [[Silesia]]n custom where the figure of Death (Marzanna) is melted or destroyed. Then, the young people go to the forest, cut down a small [[fir]], strip away the bark and then decorate it with [[festoon]]s, paper roses, [[Pisanka (Polish)|pisanki]], etc. The tree is called ''May'' or ''Summer''. Then the boys walk with this tree from house to house and sing songs:
{|
|
: '' We've already brought Death out of the village - ''
: '' We are bringing a new Summer ''
: '' We bow to the May days ''
: '' And colorful flowers ''
{{hidden begin|title = Polish text|toggle = left}}
: ''Wynieśliśmy już z wioski Śmierć –''
: ''Niesiemy nowe Lato''
: ''Kłaniamy się majowym dniom''
: ''I kolorowym kwiatom''
{{hidden end}}
|}
Frazer continues: "Sometimes they also bring from the forest a nicely assumed doll, which they call ''Summer'', ''May'' or ''Fiancée''. In Poland they call her the Devana, the goddess of spring".{{Sfn|Szyjewski|2003|p=135}} A similar practice is described by [[Marcin Kromer]] in ''[[De origine et rebus gestis Polonorum libri XXX]]''.{{Sfn|Kolankiewicz|1999|p=325}} In [[Podlachia|Podlasie]] region, the ''Princess'', a beautiful girl dressed in colorful robes, flowers and red beads was shown around, which may be related to the Silesian custom.{{Sfn|Szyjewski|2003|p=135-136}}

In Slavic folklore there are devony ({{langx|pl|dziewonie}}) – female mountain spirits or demons living in the caves, engaged in [[Spinning (textiles)|spinning]], related to the forest fleece,{{Sfn|Szyjewski|2003|p=164}} who may be a demonized Devana.{{Sfn|Niedzielski|2011|p=165}} It can be similar with [[Dziwożona|dziwożony]].{{Sfn|Niedzielski|2011|p=165}}

=== Herb ===
in Polish, ''dziewanna'' (less often ''dziwizna''{{Sfn|Cieśla|1991|p=145}}) is also the name for ''[[verbascum]]'', used for skin care and treatment of respiratory problems. Szyjewski notes, however, that the ''dziewanna'' was sometimes called the ''braid of the Virgin Mary'',{{Sfn|Szyjewski|2003|p=135}} and Kolankiewicz that in medieval iconography the [[Mary, mother of Jesus|Blessed Virgin Mary]] was sometimes depicted with the ''verbascum'' in her hand, and ''marzanna'' (name for six plants), was also a synonym for the ''dziewanna'' in the 16th century.{{Sfn|Kolankiewicz|1999|p=460}}

== Interpretations ==
The first studies on the "pantheon of Długosz" denied the existence of all or most of the gods he mentioned. The main critics were [[Aleksander Brückner]] and [[Stanisław Urbańczyk]]. After rejecting the hypercritical approach to "pantheon of Długosz" many researchers, such as [[Aleksander Gieysztor]], [[Andrzej Szyjewski]], [[Vyacheslav Ivanov (philologist)|Vyacheslav Ivanov]] and [[Vladimir Toporov]],<ref name=":0" /> have been inclined to acknowledge the authenticity of at least some "Polish gods", including Devana.

In Greek mythology, [[Artemis]]' helpers are [[nymph]]s, whose closest Slavic equivalents are [[boginki]], which are found in Western Slavs, mainly in Poland. Boginki are young girls dressed in white or naked, who inhabited the shores of reservoirs, forests and caves from which they come out at night, especially on summer moon nights. They took care of wild animals and were often hostile to people, especially [[Man|men]]. The [[moon]] was their "god" – it ruled their activity. Boginki were also supposed to shoot from a bow.{{Sfn|Szyjewski|2003|p=170-175}} In the [[Ruthenians|Ruthenian]] legends, the number of [[Vila (fairy)|vilas]] (similar to boginki) which are sisters, is 27 ("three times nine") or, in another version, 30, and this may be related to the [[Ecliptic|ecliptic division]] into 27 zodiacs (eg [[Nakshatra]] in Hinduism) and [[New moon|lunation]]. These features of boginki-nymphs may tie them to Devana-Artemis – goddess of forests and the moon.{{Sfn|Niedzielski|2011|p=166-169}}

=== Double goddess ===
{{See also|Morana (goddess)|label 1=Morana}}
Due to the multiple appearances of the pair Devana and [[Morana (goddess)|Morana]] in the spring ceremonies, some researchers have suggested that both of these goddesses could be the two faces of one goddess of life and death. A similar motif occurs in Indo-European religions, e.g. the Scandinavian [[Hel (being)|Hel]] ("one half of her face had a handsome and pleasant expression, the other half dead and hideous") or the Greek couple [[Persephone]]-Kora, who spent half a year underground and half a year on earth.{{Sfn|Szyjewski|2003|p=135-136}} According to Kolankiewicz, double goddess may be indicated by alleged connection of Devana with [[Proto-Slavic language|Proto-Slavic]] ''*diva'' ("female spirit, boginka") and Iranian deva ("demon"). The archaic nature of Devana and Morana may be indicated by a connection to vegetation, and that connects them to [[Mother goddess|Mother Earth]].{{Sfn|Kolankiewicz|1999|p=463}}

== In Christianity ==
[[File:Matka_Boza_Gromniczna.jpg|thumb|Our Lady of Thunder Candle.]]
During the Christianization, Devana could have been replaced by Our Lady of Thunder Candle ({{langx|pl|Matka Boża Gromniczna}}).{{Sfn|Kurek|2020|p=4-10}} Polish legend says that she walks on February nights and protects fields from freezing. The iconography depicts her with the wolf (or wolves) she protected from death from the peasants, and whom she made her servant, with a basket or a nest of [[lark]]s at her feet, whose squeal was to herald the imminent coming of spring. In her hands, she always holds a "thunder candle" ({{langx|pl|gromnica}}, from ''grom'' "thunder"), which was used for fortune-telling, protect the house from wolves, lightning or evil, and used to burn the hair of children to protect them from ear disease. Thunder candle often occurs in sayings about the coming of spring.<ref>{{cite web|title=Matka Boża Gromniczna|url=https://www.franciszkanie.pl/artykuly/matka-boza-gromniczna-1|agency=www.franciszkanie.pl|access-date=2020-11-29|language=pl|archive-date=2020-12-11|archive-url=https://web.archive.org/web/20201211134352/https://www.franciszkanie.pl/artykuly/matka-boza-gromniczna-1|url-status=dead}}</ref>{{Sfn|Kurek|2020|p=4-10}} In the past, thunder candle wicks were made of ''verbascum''{{Sfn|Kurek|2020|p=4-10}} and sometimes was named ''knotnica'' (from ''knot'' "wick"), ''royal candle''{{Sfn|Cieśla|1991|p=145}} or ''braid of the Virgin Mary''.{{Sfn|Szyjewski|2003|p=135}} Connecting the feast of Our Lady of Thunder Candle ([[Candlemas]]) with wild animals appears in other Slavic countries.

== Legacy ==

* [[471143 Dziewanna]] – [[asteroid]] named after goddess<ref>{{cite web|title=IAU Minor Planet Center|url=https://www.minorplanetcenter.net/db_search/show_object?object_id=471143|agency=www.minorplanetcenter.net|access-date=2020-12-02}}</ref>
* [[Halina Poświatowska]] – ''W słońcu południa''
* [[Małgorzata Hillar]] – ''Ballada o dziewannie''
* [[Bronisława Ostrowska]] – ''Dziewanna''

== Notes ==
{{notelist}}

== References ==
{{Reflist}}

== Bibliography ==

* {{Cite book|last=Gieysztor|first=Aleksander|title=Mitologia Słowian|year=2006|isbn=978-83-235-0234-0|publisher=Wydawnictwa Uniwersytetu Warszawskiego|place=Warszawa|author-link=Aleksander Gieysztor}}
* {{Cite book|last=Szyjewski|first=Andrzej|title=Religia Słowian|year=2003|isbn=83-7318-205-5|publisher=Wydawnictwo WAM|place=Kraków}}
* {{Cite book|last=Gloger|first=Zygmunt|title=Encyklopedja staropolska ilustrowana|year=1903|publisher=P. Laskauer, W. Babicki|author-link=Zygmunt Gloger|volume=IV}}
*{{Cite book|last=Kolankiewicz|first=Leszek|title=Dziady. Teatr święta zmarłych|year=1999|isbn=8387316393|publisher=Słowo/Obraz Terytoria|place=Gdańsk}}
*{{Cite book|last=Niedzielski|first=Grzegorz|title=Królowie z gwiazd. Mitologia plemion prapolskich|year=2011|isbn=978-83-7950-077-2|publisher=Armoryka|place=Sandomierz}}
*{{Cite book|last=Urzędów|first=Marcin|title=Herbarz Polski to jest o przyrodzeniu ziół i drzew rozmaitych i inszych rzeczy do lekarstw należących księgi dwoje|year=1595|publisher=Drukarnia Łazarzowa|place=Kraków|url=https://polona.pl/item/herbarz-polski-to-iest-o-przyrodzeniv-ziol-y-drzew-rozmaitych-ksiegi-dwoie-doctora,MTE2NTM2NzM/42/#info:metadate|author-link=Marcin z Urzędowa}}
*{{Cite book|last=Cieśla|first=Joanna|title=Wielka księga ziół|year=1991|isbn=8385231242|publisher=Wiedza i Życie|place=Warszawa}}
*{{Cite book|last=Derwich|first=Marek|title=Od Gigantów po Aleksandra Macedońskiego. Obraz historii w relacjach o początkach Łysej Góry i klasztoru łysogórskiego (XIV-XVIII w.)|work=Hst 82026/11 3 |year=2004|publisher=Drukarnia Łazarzowa|place=Wrocław|pages=57–63|url=https://repozytorium.uni.wroc.pl/dlibra/publication/119917/edition/116244/content|series=Staropolski ogląd świata}}
*{{Cite book|last1=Derwich|first1=Marek|title=Herby, legendy, dawne mity|year=1987|isbn=8303018094|publisher=Krajowa Agencja Wydawnicza|place=Wrocław|first2=Marek|last2=Cetwiński}}
*{{Cite journal|last=Kurek|first=Jagoda|title=Dziewanna – ognisty aspekt archetypu dzikiej kobiety|journal=Gniazdo - Rodzima Wiara I Kultura|volume=1/(20)|date=2020|publisher=FNCE}}
*{{Cite book|last=Kolberg|first=Oskar|title=Lud. Jego zwyczaje, sposób życia, mowa, podania, przysłowia, obrzędy, gusła, zabawy, pieśni, muzyka i tańce|year=1985|isbn=8300000658|publisher=Krajowa Agencja Wydawnicza|place=Wrocław|author-link=Oskar Kolberg|url=https://polona.pl/item/materialy-do-etnografii-slowian-zachodnich-i-poludniowych-cz-1-luzyce,MTQyNzQ2MTk/197/#info:metadate|volume=59, cz. I, Łużyce|chapter=Przekłady fragmentów ''Pjesnicěk'' J. E. Smolerja}}
*{{Cite book|last=Brückner|first=Aleksander|title=Mitologia słowiańska|year=1985|isbn=8301062452|publisher=Państwowe Wydawnictwo Naukowe|place=Warszawa|author-link=Aleksander Brückner}}
*{{Cite book|last=Anikin|first=Aleksandr|title=Русский этимологический словарь|year=2019|isbn=978-5-88744-087-3|publisher=Nestor-Istorija|place=Moskwa|volume=13|chapter=дивена|url=http://etymolog.ruslang.ru/index.php?act=anikin}}
*{{Cite journal|last=Brodský|first=Pavel|title=Rukopis mater verborum jako problém paleografický, kodikologický i uměleckohistorický|journal=Historia Slavorum Occidentis|volume=2|date=2012|issn=2084-1213|number=1|pages=1–2|doi=10.15804/hso120110|doi-access=free}}

{{Slavic religion}}

[[Category:Hunting goddesses]]
[[Category:Virgin goddesses]]
[[Category:Slavic goddesses]]
[[Category:Nature goddesses]]