BELARUSIAN ETHNOGONIC LEGEND IN VIEW

OF VEDIC TWIN MYTHOLOGY

Sanko S.I.
Abstract
In the first half of the 19th and early 20th centuries in northern Belarus there were
recorded several versions of quite an original ethnogonic legend unknown to neither Eastern
Slavic nor Baltic neighbors of Belarusians. The legend begins with a description of the
cosmogonic process: earth and everything on it appears out of originally homogeneous water
under the influence of the heavenly fire (Piarun). The first man appeared as well whose name
was Prince Bai (pronounced as [ba:i]). Bai had two dogs called Staury and Gaury. When Bai
had died, his son Bielapol got these dogs. After the death of the dogs, their memory was
immortalized in the annual celebration Staurouskiya dziady (dziady means grandfathers
in Belarusian), which is celebrated in Northern Belarus to this day, usually on the eve of the
Green Yuletide (Siomukha in Belarusian).
It is proved in the article that the legendary ancestor of Belarusians and the first
mortal, Prince Bai, the owner of two huge dogs, is similar by many of his features to Vedic
Yama and Iranian Yima. With this in mind we propose a new etymology of the name of
Prince (Bai <* bho- "two, both" analogous to the Germanic earthborn progenitor Tuisto
whose name means "double") and reconstruct a fragment of the Baltic twin mythology, with
which the Belarusian etnogonic myth is genetically linked, namely a twin pair: *abai *Jumis
& *Viras or *Jumis & *Viras *abai, petrified trace of which (*abai) was the name of the
legendary Prince Bai.
In the first half of the 19th and early 20th centuries in northern Belarus there were
recorded several versions of quite an original ethnogonic legend unknown to neither Eastern
Slavic nor Baltic neighbors of Belarusians [Barszczewski 1845; Tyszkiewicz 1847; Dmitriev
1869; Romanov 1891]. Of particular interest is the version recorded in 1925 among the
Belarusians in Latgale (Latvia) and published in Riga newspaper Holas bielarusa [Holas
bielarusa 1925; Lehendy i padanni 1983, s. 7879].
The legend begins with a description of the cosmogonic process: earth and everything
on it appears out of originally homogeneous water under the influence of the heavenly fire
(Perun). The first man appeared as well whose name was Prince Bai (pronounced as [ba:i]),

variants: Boi (pronounced as [bo:i]) or Bui (pronounced as [bu:i]). Bai had two dogs called
Staury and Gaury. He usually went hunting with them. When Bai had died, his son Bielapol
got these dogs. After the death of the dogs, their memory was immortalized in the annual
celebration Staurouskiya dziady (dziady means grandfathers in Belarusian), which is
celebrated in Northern Belarus to this day, usually on the eve of the Green Yuletide
(Siomukha in Belarusian). On this day the souls of the dogs are called upon with a special
ritual formula: Staury, Gaury, gam, come to us!.
This variant is also interesting by the description of how Bai's son, Bielapol
gained his authority over the future Belarusian ethnic territory. Bielapol set the dogs free
according to his father's testament, but first he had catched two birds one from the West
(Baltic) Sea, the other from the South (Black) Sea. The birds flew each to its native side, the
dogs ran after them, and two largest rivers in Eastern Europe, two main rivers of Belarus
Dvina and Dnieper flowed immediately after them. And since then various tribes of
Belarusians began to settle in the area between these rivers.
The first attempt to analyze the Belarusian legend in the Indo-European context
belongs to the famous Russian philologist and orientalist Vsevolod F. Miller [Miller 1880].
He has compared two dogs of Prince Bai, who also was the first dead being, with Vedic
Yama, the first mortal and the ruler of the kingdom of the dead, entrance to which was
guarded by two dogs, yma and abala (the dark and the spotted). Miller has connected the
Belarusian legend with ancient Indo-European conceptions of the role of dogs in the cult of
the dead, in particular forefathers. He has also pointed out correctly the connection of
nickname Gaury with the Lithuanian word gaura which means shaggy hair, animal hair. So
the nickname Gaury must mean shaggy. Explanations of the prince's name and the
nickname of the second dog appear less convincing: Bai from the Lithuanian bais terrible,
Staury from the corrupted Lithuanian stugti to howl. As shown below, a direct link with
these Lithuanian words is not necessary.
Relationship between dogs and the theme of death and the other world is common
Indo-European [Encyclopedia of Indo-European culture 1997, p. 265; Miller 1878]. The
closest counterparts of Belarusian Bai and his dogs, besides the Vedic Yama, are the Iranian
Yima who had four dogs, and the Greek Hades with three-headed Cerberus. The fairy-tale
analogues of these images are two huge dogs on golden chains, who guarded the entrance to
paradise ruled by God himself (tale Znayda (foundling) Dubrouski [aradziejnyja kazk II,
s. 363]); or Kashchei, a well known personage of East Slavic tales, whose companions were
two beagle dogs and two falcons. Kashchei is often interpreted as the incarnation of death and
of the world of the dead. Also in Belarusian legends two huge dogs on chains guard a treasure
2

and a bewitched girl [Lehendy padann 1983, s. 170, 410]. Thus the image of two dogs is
known in different genres of the Belarusian folklore.
At least few interesting parallels to the Belarusian rite Staurouskiya dziady may be
noted. For instance, in Punjab near Lahru there is a revered tomb of a dog that had once
belonged to the leader of the invincible Thkurs. This dog became famous for helping the
warriors during the battle. It rushed at wounded enemies and grabbed them by the throat.
When the dog was killed, it was solemnly buried to the sound of drums [Crooke 1894, p.
328]. The veneration of dogs or their graves is known in other parts of North India and
reflected in folklore texts [Crooke 1896, p. 219223]. Particularly, in Nepal during the
holiday Khich Pj all dogs were decorated with garlands of flowers [Crooke 1896, p. 221].
Burials of dogs were well known to the Greco-Roman antiquity. For example, the
Cape of the Thracian Chersonese called Cynosema (Kn literally a grave of the
dog). According to the legend, the Queen Hecuba of Trojans, who was turned into a dog,
was buried there. The spit on the east side of the island Salamis is called Cynosura
( a tail of the dog) not only because it resembles the shape of dog's tail, but
also because the faithful dog of Themistocles, the hero of the battle of Salamis, was buried
there.
The archaic character of the Belarusian rite may be supported by a bilingual formula
in the invocation of Staury and Gaury: Staury, Gaury, gam, come to us!. In the pair ...
gam, come... the first element can be regarded as a derivative of the Indo-European basis
*ga/e-(m)- with the meaning to go, to come present in many Indo-European languages.
Either an archaic or a more modern form alone can also be used in the formula.
The etymology of nicknames of Bai's dogs also indicates that we are dealing here with
an archaism. Thus Staury we derive from *ster- < *ste-, *ste massive, strong,
powerful, thick < *st- : *st- stand, put (Pokorny 1959, S. 1010). Compare Old Indian
sthr- = Avestan stra- big, powerful, thick, strong. A similar meaning range is found in
Germanic languages. Also related is IE *ste-ro- bull (and other great (horned) cattle):
Avestan staora- great (horned) cattle, Gothic stiur calf, bull and other Germanic
examples. Thus Staury means powerful, mighty.
The word Gaury, in its turn, is reasonable to be derived from the Indo-European basis
*ge-ro-s, *go-ro-s < *g-, *g-, *g- to bend, from which we have Baltic, Celtic and
Germanic names of wavy, curly and tousled hair: Middle Irish gaire hair, Norwegian
kaure curl, kaur frizzle, Lithuanian garas, gaura body hair, shaggy hair (Pokorny
1959, S. 398). Thus Gaury literally means hairy as Vs. F. Miller suggested at his time. It
should be noted that in Lithuania the puppies are often given the nickname Gauras.
3

The internal form of dogs' nicknames best fits their images in folklore.
External appearance underlies the nicknames of the two dogs of Indian Yama: abala
means spotted, piebald, ym means black. In the Rigveda (RV X.14) they guard the
way to the realm of the dead and let pass only those souls whose owners during their lifetime
made a sacrifice by all the rules. In the Atharvaveda they are the messengers of Yama, who
sends them to select those who would die. In the Mahabharata the dog leads Yudhisthira and
his brothers to the far north where the brothers die, and Yudhishthira himself gets to the
svarg of the god Indra on the golden mountain Meru [Encyclopedia of Indo-European culture
1997, p. 265].
Another very archaic motif of Belarusian ethnogonic tradition is the rite of
enthronement over a territory which had been run around within a certain time by one or
another sacred animal, in this case, two dogs. The legend about an accession to the throne of
the Great Duke Vitold (Vitautas) recorded in the province of Smolensk describes how after
the death of the king-hero his servants decided to release the royal horse so that it would find
a new rider, i.e. a new king. The horse walked around the kingdom and found an old man who
twisted ropes. He was proclaimed the king and received the name of Vytautas in consonance
with the word twist (vit in Belarusian) [Lehendy padann 1983, s. 233234; Gurskaja
2005].
The rite of an ascension of a new ruler to the throne, described in the legend, is very
close to the well-known Indian rite Ashvamedha (avamedh), during the execution of which
the king sets a white horse free thus demonstrating his power over all the lands to which the
horse comes. Once the horse has walked over the whole kingdom, it is sacrificed. A horse is
also a herald of the divine will in the Iranian legend about King Darius accession to power;
in the ancient Greek myth about Pelopse; in the legend about the enthronement of the Czech
Prince Pemysl and so on.
But what is particularly interesting is that a large Ashvamedha rite begins with
another rite a sacrifice of a four-eyed dog (catur-aka van). Four eyes is a characteristic
feature of Yama's dogs. Since Syaa two extra eyes are understood as bright spots above two
normal eyes. In the Belarusian legend about the Belapol's accession to the throne in the future
Belarusian ethnic territory the dogs of the Prince Bai did not return from their pilgrimage to
the south and the west the traditional loci of death in the Indo-European mythology. Here
there is we find no motif of a wandering horse. This can be explained by the fact that for the
inhabitants of the forest zone the horse did not play such significant role as it did for
inhabitants of the forest-steppe and steppe. So in this case we can cautiously conclude that the
ideological foundation of the rite arose at the time when the domestication of horses had not
4

yet occurred, and the definition of the area of residence and kingship was accomplished with
the help of released dogs mans closest pets. The sacrifice of a dog in the beginning of the
Ashvamedha rite can thus be regarded as a vestige of its more archaic form.
The motif of two birds in connection with rivers is, apparently, no less archaic. It is
restored on the basis of the Greek phrase falling from the sky, flying across the
sky, which could refer both to birds and to the rain falling from the sky, but also to the real
rivers Spercheus, Scamander, Nile [Griffith 1997]. In his time H. Lders [Lders 1951] has
compared this phrase to the text from the Rigveda (RV .28.4): pra sm dityo asjad
vidhart / ta sindhavo varuasya yanti / na rmyanti na vi mucanty ete / vayo na
papt raghuy parijman He made them flow, the Aditya, the Sustainer: / the rivers run
by Varua's commandment. / These feel no weariness, nor cease from flowing: / swift have
they flown like birds in air around us [The Hymns 1986, p. 148149]. On the basis of this
convergence an attempt was made to restore the Indo-European notions of heavenly rivers
[Schmitt 1967]. As A. I. Zajtsev pointed out correctly, the original idea might be that real,
earthly rivers are at the same time, say, in their upper reaches, flowing across the sky [Zajcev
1989], and this can mostly be attributed to the largest European rivers Volga, Dnieper, and
Don.
The motif of the accession to the throne on the territory bounded by two rivers
oriented to the cardinal points has a parallel in the Iranian Bundahishn (Bund. XI.1): two
rivers Vahvu Ditya, or Middle Persian Veh Rd, and Raha which flow from the
northern ocean Vourukaa to the east and to the west, form, respectively, the eastern and the
western borders of the continent Xvaniratha, on which the sacred homeland of the Iranians
Airyanam Vaejah was situated, and the first king of which was the fair judge Yima [Boyce
1996, p. 135136].
These and other parallels give us grounds to suggest the semantic proximity of names
of the legendary progenitor of Belarusians with Iranian Yima and Vedic Yama. The latter two
are commonly interpreted as twin. This also includes the name of the Scandinavian giant
Ymir. The image of two dogs Staury and Gaury indicates a probable twin character of the
image of Bai, which, on the one hand, correlates with the dualistic nature of the traditional
cosmogony and with relicts of twin mythology well-preserved in Belarus, on the other hand.
With this in mind, we believe that a very plausible explanation for the name of the
Prince Bai may be obtained on the basis of IE *bho- both: Belarusian aboyi, abaya both,
Old Prussian abbai, Gothic bai, English both, German beide both; two, with the form aboyi
being considered archaic [ESBM 1, s. 55].

The narrative line: first man (the first dead), whose name stands for dual,
double or twin his son with a name that most often means man the people (the
folk), is characteristic for the Germanic ethnogonic myth. According to Tacitus (Ger. 2), three
Germanic peoples Ingaevonen, Herminonen and Istaevonen descended from Mannus, the son
of the earthborn Tuisto. The name Tuisto (or Bisto) means Dual, Double [Reallexikon der
germanischen Altertumskunde 11, S. 3940] as, probably, does the name of Belarusian Bai.
The idea of parallelism between Tuisto and Ymir was expressed and defended by Richard M.
Meyer [Meyer 1907; Meyer 1909] already a century ago.
Perhaps in the case of Belarusian Bai we are dealing with a quasi-name formed by
nominalization of suffix which could be added to the name(s) of paired (twin) personages. At
least such a situation we find in the Rigveda. Here is a telling example from a hymn to the
goddess Vac (Speech) (RV X.125.1): aham mitrvaruobh bibharmy / aham indrgn
aham avinobh I hold aloft both Varua and Mitra, Indra and Agni, and the Pair of
Avins [The Hymns 1986, p. 631]. G. Dumzil drew particular attention to this example and
commented on it as follows: She carries three pairs of individual gods, acting under their
own names (in different pairs): Mitra-Varuna, Indra-Agni, two Ashvins, in other words, they
are the same Boazky gods in a paired form, which is emphasized in the first and third
terms with ubh both (a natural unification) and spread to the second term (without ubh)
by the introduction of Agni, one of the main episodic allies of Indra [Dumezil 1986, s. 23].
It is particularly noteworthy that ubh is joined here only to the names of those gods
whose twinness is either undisputed (Ashvins) or very probable (Mitra and Varuna) [Parpola
20042005]. To the example considered by G. Dumzil one can add a no less telling fragment
from the RV III.3.11cd: ubh pitar mahayann ajyatgnir dyvpthiv bhriretas Agni
sprang into being, magnifying both his Parents, Heaven and Earth, rich in prolific seed [The
Hymns 1986, p. 162]. Here ubh is correlated both with pitar parents expressed as one
word, and with heaven and earth expressed as dvandva dyvpthiv. The twinity of Heaven
and Earth is indisputable, for it is their incestual precedent that Yami appeals to persuading
Yama to the incestuous marriage (RV X.10.9cd).
The third example is not so obvious, but in its own way it reinforces the above. In the
RV VI.33.3ab: tva t indrobhay amitrn ds vtry ry ca ra Both races,
Indra, of opposing foemen, O Hero, both the rya and the Dsa [Hast thou struck down]
[The Hymns 1986, p. 304]. Standing in postposition ubhay obviously does not apply to
Indra himself, but it relates to the common features of two fundamentally different races
united in their hostility to Indra.
6

In the case of Belarusian Bai, the common name or names of hypothetical twin
brothers, may not be possible to recover ever. All that can be done now is to identify several
probable opportunities.
1. It could be the name of only one of the brothers. In particular, G. Dumzil pointed
out: It happens, that one of the gods, appearing alone, acts as a representative of the pair and
aquires qualities or actions of both, precisely those which are attributed to another when it is
necessary to express the difference between them [Dumezil 1986, s. 43]. Often the name of
one representative of a pair appears in the plural form, for example, Latin Castores
Castors, i.e. heavenly twins Castor and Polux, Cereres Cereses, i.e. Ceres and Proserpine
a non-twin pair of mother and daughter [Puhvel 1977; Rives 2007, p. 72].
2. This could be dvandva of names of both members of a pair, as in the example above
from the Rigveda.
3. There could also be some kind of a single name which reflects a feature common
for both of them and points to their origin: Vedic Avin, Nsatya, div npt sons of the
Sky the designation of Vedic celestial twins, Greek , Dioscuri,
young men (sons) of Zeus, i.e. Castor and Polydeuces, twins,
Tyndarides, named after their earthly father Tyndareus, Latvian Dieva dli, Lithuanian Dievo
sneliai sons of God.
For proto-Latin tradition Jan Puhvel restores an analog of the Indo-European pair
*Yemo(no)s Twin and *Wiro(no)s Man, which may be reflected in a phrase from the 11th
Satire of Juvenal geminos sub rupe Quirinos (XI.105) [Puhvel 1977, p. 404405] under
the rock of twins Quirini. And though it is only a very highly probable reconstruction, it
opens up at least a formal possibility for the restoration of a similar pair in Proto-Balts: Jumis
Twin [Ivanov, Toporov 1983] and Viras Man (Husband). Both words are preserved in
Latvian and Lithuanian languages: Latvian jumis double fruit, the central personage of a
cycle of Latvian dainas (folk songs); Lithuanian vras man, male, husband, Latvian vrs
husband, warrior, worker, Old Prussian wijrs man, Belarusian (former Smolensk
province) vir *a rite of passage for young men. It is possible that this tradition is echoed in
the building of two pillars, called respectively Wirschaitos and Szwaybrotto (Iszwambrato,
Schneybrato, Schnejbrato, Snejbrato) which is usually explained as a Senior or Superior
and His Brother, after the death of the legendary brothers Videvut and Bruten (legendary
founders of the old prussian sacred tradition). But the simplicity of deriving the name
Wirschaitos from Lithuanian viras top and explaining it as Elder is confronted by the
difficulty that Videvut was 16 years younger than Bruten.
7

A different possibility is linked with the adoption of *Viriskaitis as an initial form. The
fact that it is derived from the adjective meaning a man, male may not be too confusing,
since the similar proto-latin form, considered by J. Puhvel, was also formed from the
adjective: Quirinus < *Co-vir-in-us, i.e. one who is related to *Co-viria human society or
male community.
A probability is further increased when compared with the corresponding
combinations in Virgil, where we find Remus et frater (Georg. 2. 533), Remo cum fratre
Quirinus (Aeneid 1. 292). J. Puhvel links the name Remus with *Yemos with prothetic Radded for similarity to the name of Rome [Puhvel 1975]. Then the interrelation between
Virgil's Remus et frater and Prussian Wirschaitos & Szwaybrotto will represent mirror
similarity.
The pair restored by J. Puhvel is parallel to the pair proposed by B. Lincoln *Manu
Man *Yemo Twin. *Manu was the first priest, *Yemo was the first king and the first
mortal [Lincoln 1975; Lincoln 1981].
In view of the foregoing, the hypothesis that in poetic language of Proto-Balts there
existed the formula *abai *Jumis & *Viras or *Jumis & *Viras *abai, petrified trace of which
was the name of the legendary Prince Bai, will not look too fantastic. In any case, taking into
account the archaic context of the legend about Prince Bai and his dogs, the proposed
reconstruction seems at least plausible. Moreover, this is not the only example of such
similarities, including Belarusian relicts of Indo-European twin myths and their Vedic
correspondences.
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