444:"outside the village, either out in the shrubland, or in some secluded area of the woods, or alongside a body of water, if such are located within proximity of the village." In some documented cases, the burial spot was specifically chosen as the line separating two villages or at crossroads, which were also "mythical places, spaces allowing for the communication between two worlds". The choice of such locations "enhances the magic in the act of burial". In the oldest variants, Christian symbolism is scarcely present in the funeral ceremony, and the procession is limited to girls wearing leaves of dwarf elder for clothes. During the ceremony as witnessed by Burada, a girl would act and dress as the officiating priest, while another one would hold up the ceremonial flag (
991:
36:
711:) was only ever performed in times of drought, usually on weekends, and with no day of rest in-between (though "sometimes, preparation are made throughout the week ahead"). In this version, the body was either directly buried near a well or allowed to float downstream on a river, with the coffin as a raft that also held up lit candles. If the latter, any other children encountered along the route were sprayed with water. This feature was reversed in other villages, where the procession itself could expect to be sprayed with water by onlookers. A variant attested in
558:
676:
was implicitly associated with rainmaking. Progressively, the celebration was reduced in scope to a rain ritual, by confusion with other festivals, and sometimes to stop heavy rainfall as well. Ethnographer Ion
Ghinoiu also proposes that the exhumation and destruction portion of some rituals may have
599:
was left buried for the following
Wednesday, with the group returning on Thursday for the exhumation. The recovered figurine was either broken up into small pieces that were taken back to the village and thrown into wells, or left intact in its coffin and set down on a river to be carried downstream.
376:
was regarded as an infant, a grown child, or an adult. His effigy was put together from fresh yellow clay, and sometimes also mud, old rags, or wax. The latter two variants are described by the
Ciubotarius as modern improvisations. In most versions, the end result would reach 50 cm (20 in)
746:
With or without the burial, the rainmaking ritual closely mimicked attested practices for Easter-time (including alms which attracted the village in its entirety), with the song performed being a notable exception. It has several "relatively unitary" variants, including one cited by Burada:
681:
was only exhumed on the third day only if no rain had followed its burial . These two rites were then contracted as one, and the latter became a mere sequence of the former." Contrarily, the
Ciubotarus propose that breaking up the effigy was done to prevent excessive rain, and also that it
354:, or "always around May 8". Children up to the age of 12 were preferred for performing the ritual, owing to their "ritual purity", and in some cases only selected to fit into an odd number. Performers are most often described as young girls, and sometimes boys, though folklorist
828:—pointing to a recurring theme in "ancient Romanian poetry". As described by Ceaușescu, these are also the oldest rhymes connected to the burial ritual, and are specific in describing the figurine as a "mediator between the people and the sky above". The drought
686:. They refer to first-hand accounts from the early 20th century which described adolescent girls, dressed up in funeral attire, being hurled into Moldavian rivers by other youth, and barely surviving the experience. A transition between the human version and the
671:
was also revived in rainmaking rituals that could take place later in the year, specifically "on days that follow several dry weeks, when it's sultry and the earth gets scorched by drought"; ethnologist
Mihaela Bucin argues that, even as a spring ritual, the
220:. The figurine was generally made from clay and most often by girls, though sometimes also by boys or married women; the ceremony itself would draw in the whole village community as spectators, and, in isolated cases, also had active participation from the
1628:
as the "Vlach myth". Anania depicts Tsar
Ioannitsa as a Vlach hero whose death is necessary for the survival of his kin, and whose burial under the Vlachs' main citadel consolidates their presence in history. The play also fictionalizes the origins of
254:, usually refers to the figure being sent off to the skies to unlock rain, and buried so that it may be reborn. The figurine's mother is hinted at in such poems, and in some cases played by one of the girls attending the funeral procession.
1592:
rituals were carefully maintained in certain communities by the more traditional folk, as "customs whose continued practice was of vital interest to the entire community", and "not at all child's play"; despite this, he reports that
925:, but also to the community's dead, most often ones who died recently and at a young age. In some cases, the song is extended by lamentations which depict in detail the sufferings of drought-afflicted villagers. One version from
1396:, by 1675. Ethnologist Pamfil Bilțiu notes that an unnamed rainmaking ritual was nevertheless always practiced in that region, into the late 20th century. According to Bilțiu, it was still recognized by the old women of
358:, who speaks from a Western Moldavian perspective, also records the occasional involvement of married women. According to Ciubotaru and Ciubotaru, a situation idealized in the more traditional forms of the
276:. Similar practices, assigning usually female characteristics and names to the clay figurine, are spread throughout other parts of the Romanian-speaking areal. They form a continuum of traditions with both
333:
had a spring version, which often occurred on the "third
Tuesday after Easter", and concluded on the following Thursday. Folklorists Ion H. Ciubotaru an Silvia Ciubotaru write that having fixed days for
816:. Sometimes, one of the girls involved in the procession performs this role in front of the public, with the others pointing to her as they chant. As noted by Pop, they resemble in this the folk ballad
1643:, which alludes to the clay doll as an existential metaphor—the protagonist, Alexandru Ghețea, is shown to be dying a "great" death, like a "creation of smooth clay." Such imagery was invoked by
216:. In some variants it was performed on a precisely calculated day two to three weeks after Easter, though local communities could also revive it at other times of the year, specifically during
1635:, once used as an introductory title by Romanian rulers, suggesting that it is the "seed" of Ioannitsa's name, and a recollection of his sacrifice. Anania's work was followed in 1975 by
1605:
stand as "agrarian customs practiced by children to benefit the community, and should not be mistaken for children's games." According to Ceaușescu, the practice only degenerated into "
1103:). Drăgoescu argues for the same reading, reviewing the practice as "pre-Christian, agrarian", and ultimately a remnant of Dacian material culture. Contrarily, other scholars place the
362:
was that in which the people involved were girls around the age of nine, or adolescent virgins, who were either sisters or first cousins. Men remained strictly prohibited for most of
1459:
and its most archaic forms appear in southernmost
Moldavia, whereas heterodox varieties take precedence in rural areas situated more to the north, including some areas of
204:, whose sculpting, funeral, exhumation, and eventual destruction are centerpieces of the display. The source of this ritual, as is the case with those of many other
243:
for the appeasement of rain deities, with parallel near-sacrifices of girls being still attested in rural
Romania during the first half of the 20th century. The
1058:
1644:
1636:
1547:("Sun's Father"), was buried next to her to ensure that the rains would also stop. These twin burials could also garner approval from the Orthodox clergy—at
1404:, who recalled figurines being made out of either cloth or clay. Meanwhile, the custom had spread out to eastern peripheral areas: one 1920 report notes the
1022:
1333:
2530:
470:, 1964) describes this as sung to "its own tune, a syllabic one, almost recitative in its rhythm." The spring variant, as recorded in Burada, reads:
2409:
1042:
as one of several songs or chants which serve to "mirror forms of life that lead us back to the patriarchal village as it was at the dawn of the
1527:-related customs appearing under various guises were also scrutinized and discussed by other folklorists. They note (as with Adrian Fochi) that
581:
with reassurances such as "we put you into the ground so that you'll turn green". Other forms include more classical litanies, mourning the
1317:
during
Ioannitsa's empire. In 2017, ethnologists Delia-Anamaria Răchișan and Călin-Teodor Morariu indicated the origin of the name in the
2614:
1324:(калъ), meaning "dirt", though also noting that "some have correlated the practice with the name of Tsar Ioniță" or derived it from
1531:
should be seen as one specific incarnation of a ritual which mostly employs feminine figurines under many other names, including
381:
makers made sure to present it in a mortuary pose, with hands crossed on the chest; sometimes, a secondary figure, the "female"
1543:("Mother Traveler"). Specifically in Oltenia, the female figurine was asked to ensure plentiful rainfall, whereas a male one,
2520:
401:
being dressed in flowers and made to hold up a candle; a cross was placed near its head. Moldavian variants make ample and "
346:, which was mostly tied to spring and renewal, rather than to the celebration of Easter itself. She records instances where
605:
2624:
2594:
1352:
as he witnessed it in Western Moldavia. In 1915, Burada was aware of it existing only in "certain villages" of Muntenia—
342:
coincided with the first Thursday after Easter. As noted by ethnologist Anca Ceaușescu, this variant was specifically a
1313:
rituals in Northern Dobruja as evidence "that a rather wide area" of Northern Dobruja was inhabited by proto-Romanian
1263:
The name referring to both figurine and ritual has also attracted attention for its hypothetical connections with the
2538:
2471:
1228:, proposing that it shares traits with the Romanian ritual. Linguist Petre Coman verified the existence of the word
224:
clergy. The mimicry of Christian funerals was widespread, but absent from the more established forms of the ritual.
2545:
Numele și numirea. Actele Conferinței Internaționale de Onomastică. Ediția a IV-a: Sacred and Profane in Onomastics
2543:
Delia-Anamaria Răchișan, Călin-Teodor Morariu, "Nume de sărbători între sacru și profan", in Ovidiu Felecan (ed.),
1212:
in Muntenia, some other Romanian iterations of the ritual have no known correspondent in any culture. The name of
1010:
is one of several burial ceremonies present in Romanian folklore—Pop draws parallels with the chasing out of the
577:
and some variants of the rhyme are specific about the burial being done to ensure regeneration. They address the
1597:
had died out by 1999, when his research was published. Similarly, Răchișan and Morariu note that, like both the
630:
s departure or destruction was followed by a large and joyous feast, attended by all the villagers and known as
2659:
2654:
1124:, researchers have focused on the death-and-rebirth component of the practice, drawing connections between the
2619:
642:"). As noted by Burada, this final part of the ceremony lasted into Friday morning, and specifically involved
2609:
338:
during Easter was "wholly exceptional" in a Moldavian context; they also indicate one other variant in which
1431:
According to Pop, the ritual had a "much larger area" than usually acknowledged, though derivatives such as
990:
720:
2639:
2629:
2604:
2500:
Ion H. Ciubotaru, Silvia Ciubotaru, "Obiceiurile agrare – o dominantă a culturii populare din Moldova", in
393:, then placed inside a small coffin. The Easter egg variant remained well attested in the local culture of
2462:
Mihaela Bucin, "Obiceiuri populare dintre Paști și Rusalii", in Ernő Eperjessy, Alexandru Hoțopan (eds.),
2599:
1388:, and were never popular there, possibly owing to a very specific interdiction being enforced during the
1050:
was, at least up to a point, the reification of an old concept regarding the Oriental god of nature, who
2634:
2589:
1318:
1280:
1043:
740:
302:
700:, which they pretended were real girls that have to be kidnapped and buried in order to end droughts.
2437:
1079:. In Săulescu's reading, both were originally "national gods" of the Romanians. This approach linked
1781:
Ciubotaru & Ciubotaru, p. 116. See also Ceaușescu, pp. 308, 309; Răchișan & Morariu, p. 1012
1187:
cult. Ceaușescu proposes a generic reading of the figurine itself as an "effigy of the rain god".
724:
221:
2418:
2193:
592:). In such variants, girl mourners rubbed onion slices over their eyes, to produce genuine tears.
35:
1264:
1100:
574:
351:
1609:" because of advances in agriculture, which rendered its sacred functions socially irrelevant.
677:
originated with people angered by the continuation of drought: "Perhaps at an earlier stage the
2281:
Pamfil Bilțiu, "Contribuții la cercetarea magiei în Maramureșul istoric și Țara Lăpușului", in
1084:
1051:
736:
723:
the ceremony closely followed regular church burials, including funeral services provided by a
601:
236:
213:
451:
1799:
Burada, p. 80. See also Ceaușescu, p. 309; Pologea, p. 1683; Răchișan & Morariu, p. 1012
208:, precedes the introduction of Christianity, although it came in time to be associated with
1665:
1552:
712:
309:. The ritual has also been adopted and adapted by ethno-cultural minorities, including the
8:
1820:
Ion I. Drăgoescu, "Cotribuții etnologice la studiul culturii și civilizației dacice", in
1631:
1425:
1365:
1284:
1245:
463:
306:
272:(the southern part of Romania), though they have been well attested in specific parts of
251:
205:
183:
67:
20:
1520:
1401:
2649:
1569:] ("Easter of the Dead"), in which they hurled eggshells into rivers, and also had
1201:
1196:
1012:
837:
377:
in length, though some stood as tall as "a seven-year-old child." As Burada notes, the
287:
282:
1551:, the mock-funeral involved passing through the churchyard. West of Transylvania, the
1495:. Late adoption correlates with the usage of common female names, as is the case with
1361:
566:
2561:
2550:
2534:
2516:
2467:
1295:
is used). However, Bogrea cautions that the origin may prove to be the Romanian noun
1129:
1027:
1017:
930:
2493:
Anca Ceaușescu, "Obiceiuri și practici rituale privind fertilitatea pământului", in
1451:
also involves a burial ceremony and litanies which "seem to be only variants of the
600:
In one of the fixed-date Moldavian variants, the figurine was always dug out on the
2464:
Din tradițiile populare ale românilor din Ungaria. A magyarországi románok néprajza
1329:
1325:
1180:
1096:
459:
273:
269:
125:
117:
2191:
Francis Lebrun, "Cronica literară. Literatura romînă și literatura comparată", in
1353:
561:
A youth's funeral in southern Romania, showing rituals which some versions of the
2040:
Burada, pp. 83–84. See also variants in Bucin, p. 82; Ceaușescu, p. 309; Rosetti
1413:
1176:
683:
410:
240:
209:
1357:
2206:
2150:
1613:
1237:
1225:
1165:
1046:", and more particularly "descriptions of ceremonials or rites." Further: "the
926:
613:
450:), comprising a tall stick and a white handkerchief. The cortege would include
343:
187:
1369:
1160:; the ritual in its details, they note, closely resembles one found among the
2644:
2583:
2483:
2476:
2226:
1652:
1409:
1373:
1305:
1272:
1034:
itself may be deeply connected to the mythological lore of ancient cultures.
999:
355:
310:
76:
557:
231:
tradition had possibly survived for millennia, and may have originated with
1385:
728:
727:
priest, and a dedicated grave in the village cemetery. The custom in mixed
656:
385:, would be added. Also according to Burada, the clay would be adorned with
314:
138:
72:
1488:
394:
2574:
2123:
Bucin, p. 81; Ceaușescu, p. 306. See also Răchișan & Morariu, p. 1012
1480:
1389:
1111:
2547:, pp. 1005–1015. Cluj-Napoca: Editura Mega & Editura Argonaut, 2017.
2155:
1500:
1216:, whether or not indicative of its origin, is probably a borrowing from
1183:
cult; instead, folklorist Mihail Vulpescu highlights parallels with the
894:
2513:
Discourse as a Form of Multiculturalism in Literature and Communication
1621:
1492:
1455:
songs." Ciubotaru and Ciubotaru refer to the same issue in noting that
1417:
1217:
1204:, with which southern Romanian traditions are fully contiguous. Though
1153:
1121:
812:
Other such variants of the litany begin with a mother's search for her
421:. Folklorist Ion I. Drăgoescu reported a form of the ritual as seen in
402:
390:
130:
2511:
or the Myth of the Land that Turns into Sky", in Iulian Boldea (ed.),
1581:
on a separate occasion, using only clay that had been used to build a
1504:
1444:
824:
818:
691:
644:
405:" use of plants which grow on or near bodies of water—reeds, but also
2334:
Ceaușescu, pp. 308, 313–314. See also Răchișan & Morariu, p. 1012
1606:
1582:
1548:
1252:("deluge"). Giuglea further argued that a once-significant spread of
1145:
833:
696:
414:
2490:. Iași: Institutul de Arte Grafice N. V. Ștefaniu & Comp, 1915.
1620:("Weight of the Earth", or "Pregnancy with the Earth"), which is a
1460:
1421:
1397:
1161:
418:
261:
134:
113:
1233:
616:(April 23), which, according to folklorist Mihai Pop, underscores
2466:, Vol. 10, pp. 78–88. Budapest: Magyar Néprajzi Társaság, 1995.
1512:
1436:
1133:
1092:
446:
422:
406:
265:
232:
217:
191:
121:
1670:
1148:", and note parallels with both Attis and Dumuzid—but also with
250:, which exists in various arrangements as a sample of primitive
1674:
1472:
1314:
1268:
1184:
1157:
1067:
716:
648:
performers; in some parts of the country, working the field on
455:
298:
247:
201:
196:
57:
46:
1149:
1137:
1116:
995:
732:
609:
434:
386:
301:, but also in its supposed etymology, which reveals either a
1328:. The Slavonic derivation had also been proposed earlier by
1026:
feasts. As "one of the most archaic elements covered by the
652:
Tuesday afternoon was virtually a taboo. A folk dance, the
635:
2515:, pp. 1681–1689. Tîrgu-Mureș: Arhipelag XXI Press, 2015.
2283:
Marisia. Studii și Materiale. Etnografie și Artă Populară
1565:
1651:("The Meanings"). The ritual's name was also revived by
1020:, or with the symbolic burial of a ceremonial leader at
659:, was sometimes performed by those attending the feast.
1790:
Ciubotaru & Ciubotaru, p. 116. See also Pop, p. 123
1190:
There is also significant overlap between the Romanian
998:, before his resurrection. 3rd-century Roman relief in
985:
1220:; comparatist Francis Lebrun noted the existence of a
694:, where young villagers created human-sized dolls, or
1384:
and its variants were only known in certain parts of
1267:, which controlled territories on both sides of the
1862:
1860:
1279:as originally a likely reference to a 12th-century
921:The exhortation is sometimes addressed not just to
2298:, Vol. VI, Issues 7–9, July–September 1920, p. 191
2168:Ceaușescu, p. 307; Răchișan & Morariu, p. 1012
1364:—and only one locality of Western Moldavia—namely
2231:Histoire des Roumains de la Péninsule des Balcans
739:influence, is that the figurine be buried near a
350:was performed on the sixth week after Easter, on
2581:
1857:
1309:fraternity. Geographer Constantin Brătescu uses
437:, and its coffin carved out of a pumpkin shell.
2252:Dobrogea. Cincizeci de ani de vieață românească
2141:Ciubotaru & Ciubotaru, pp. 114–115, 122–123
1937:Burada, p. 82. See also Ceaușescu, pp. 307, 311
1240:, noted its partial synonymy with the Albanian
1232:, used for "rain" in the dialectal Romanian of
290:. Intermingling with the latter is attested in
2246:Constantin Brătescu, "Populația Dobrogei", in
2235:Dacoromanica. Buletinul Muzeului Limbei Române
2215:Dacoromanica. Buletinul Muzeului Limbei Române
2178:
2176:
2174:
1692:Burada, pp. 80, 82. See also Ceaușescu, p. 307
1376:—with the figurine, exclusively known here as
941:
848:
755:
715:had the figurine buried in grains of wheat or
623:s function as an agrarian fertility rite. The
478:
2114:Burada, pp. 83–84. See also Ceaușescu, p. 306
2006:
2004:
2002:
2000:
1260:, specifically its "idea of rain, of water".
604:. Another variant of the ritual, attested in
2062:Pop, pp. 125–126. See also Ceaușescu, p. 310
1702:
1700:
1698:
1343:
2171:
2088:
2086:
1945:
1943:
1915:
1913:
1911:
1887:
1885:
1832:
1830:
372:Depending on the communities involved, the
1997:
1901:
1899:
1897:
1750:
1748:
1746:
1744:
1716:
1714:
1712:
1087:. More specifically, Burada proposed that
2197:, Vol. VI, Issue 2, February 1911, p. 252
2027:
2025:
1816:
1814:
1695:
440:The group would then proceed to bury the
2502:Anuar de Lingvistică și Istorie Literară
2441:, Vol. VI, Issue 68, November 1976, p. 9
2272:Bucin, p. 82. See also Ceaușescu, p. 306
2217:, Vol. X, Part I, 1938–1941, pp. 107–108
2083:
1940:
1908:
1882:
1879:Burada, pp. 80–81. See also Bucin, p. 82
1827:
1392:—known to have been applied against the
989:
980:
556:
16:Rainmaking and fertility rite in Romania
2488:Istoria teatrului în Moldova. Volumul I
2422:, Vol. XVIII, Issue 27, July 1975, p. 2
1894:
1741:
1709:
1372:. To these he added Northern Dobruja's
1291:(which would explain contexts in which
966:And our cattle have nothing to graze on
836:used one such specific variant, in the
2582:
2325:Ciubotaru & Ciubotaru, pp. 115–116
2022:
1976:Ciubotaru & Ciubotaru, pp. 119–121
1854:Ciubotaru & Ciubotaru, pp. 117–118
1811:
1772:Ciubotaru & Ciubotaru, pp. 116–117
1057:As early as 1883, pioneer ethnologist
305:term for "dirt" or a folkloric nod to
2412:, "Cronica literară. Ion Lăncrănjan.
1348:Săulescu was the first to record the
1120:cult. Beginning with the writings of
968:And our cattle have no water to drink
703:One informant suggested in 1949 that
397:, though other accounts refer to the
2504:, Vol. XXIX, 1983–1984, pp. 107–130.
2431:Dumitru Mureșan, "Cronica literară.
2132:Bucin, p. 81; Ceaușescu, pp. 306–307
1380:, being disposed off on the Danube.
986:Religious and historical connections
935:
842:
749:
608:, had it buried in a field of green
472:
1559:". They marked a festival known as
1140:. Ciubotaru and Ciubotaru describe
227:Before dying out in the 1990s, the
206:local popular beliefs and practices
13:
1447:in Western Moldavia. As he notes,
1208:is attested as an alternative for
1179:, as a localized rendition of the
1091:originated with the pre-Christian
34:
14:
2671:
2316:Ciubotaru & Ciubotaru, p. 115
2071:Ciubotaru & Ciubotaru, p. 122
2010:Ciubotaru & Ciubotaru, p. 118
1985:Ciubotaru & Ciubotaru, p. 121
1845:Ciubotaru & Ciubotaru, p. 119
1763:Ciubotaru & Ciubotaru, p. 117
1706:Ciubotaru & Ciubotaru, p. 116
949:Și n-au vitili di uni be apușoarî
662:
325:
2527:Obiceiuri tradiționale românești
2507:Doina Pologea, "Valeriu Anania:
1287:, polemically known in Greek as
994:The suicidal self-castration of
260:events were largely confined to
2450:Răchișan & Morariu, p. 1013
2444:
2425:
2403:
2394:
2382:
2373:
2364:
2355:
2346:
2337:
2328:
2319:
2310:
2301:
2288:
2275:
2266:
2257:
2240:
2220:
2200:
2185:
2182:Răchișan & Morariu, p. 1012
2162:
2144:
2135:
2126:
2117:
2108:
2095:
2074:
2065:
2056:
2047:
2034:
2013:
1988:
1979:
1970:
1961:
1952:
1931:
1922:
1873:
1848:
1839:
1802:
1793:
1784:
1071:, whom he respectively knew as
1061:discussed similarities between
565:strove to mimic. Photograph by
2615:Romanian children's literature
2285:, Vol. XXIX, 2009, pp. 260–261
2229:, "Recensiuni. Nicolae Iorga,
1775:
1766:
1757:
1738:Ceaușescu, p. 308; Pop, p. 123
1732:
1723:
1686:
731:–Romanian communities such as
389:and the red-colored shells of
1:
2558:Istoria literaturii romîne, I
2497:, Issue 34/2020, pp. 305–314.
2456:
1128:and various religions of the
1555:had "no recollection of the
800:Through the nights and days,
7:
2568:
2475: Parameter error in {{
2237:, Vol. I, 1920–1921, p. 463
1647:in his 1976 poetry volume,
970:And we sure are burned down
822:, as well as Christmastime
429:(known here exclusively as
297:s primary spread along the
10:
2676:
2625:Romanian words and phrases
2595:Life-death-rebirth deities
2209:, "Recensii. Petre Coman,
1285:Ioannitsa (Ioniță) Kaloyan
1036:Istoria literaturii romîne
854:S-a dus mă-ta la Ploiești,
838:southern Muntenian dialect
802:That rain flows and drops,
682:represented an attenuated
533:And as she weeps for thee,
468:Istoria literaturii romîne
307:Ioannitsa (Ioniță) Kaloyan
194:, similar in some ways to
18:
2159:, February 15, 1933, p. 1
1487:("Mother of Drought") in
1344:Spread and transformation
1175:s immediate origin is in
1114:, with imitations of the
905:That the keys you'll get,
796:That they pull the locks,
595:In Burada's account, the
531:Heart burns like a stove,
320:
200:. Its namesake is a clay
109:
83:
63:
53:
33:
1680:
1132:—with specific focus on
911:On those crops that dry,
909:And that rains fall wet,
527:Heart field with wounds,
523:Your mom looks for thee,
239:. It evoked memories of
1653:Romanian wine producers
1435:("Mother of Rain"), in
1408:being practiced by the
1265:Second Bulgarian Empire
1052:dies and is resurrected
947:Șî n-au vitili ŝi paști
614:Saint George's Festival
588:s "little girly body" (
535:Bloody tears fall free,
286:, which are staples of
2400:Pologea, pp. 1687–1688
2343:Ceaușescu, pp. 311–313
1967:Ceaușescu, pp. 307–308
1824:, Vol. V, 1981, p. 125
1400:and other villages in
1085:Paleo-Balkan mythology
1016:doll at Christmas and
1003:
960:
951:Șî noi tari sîntem arș
942:
939:
877:
862:Ca să-ți dea cheițele,
860:Roagă-te lui Dumnezeu,
849:
846:
804:Pushing up the crops.
778:
771:Ca să crească grânele.
756:
753:
602:Feast of the Ascension
570:
529:In that thicker grove,
507:
479:
476:
237:Paleo-Balkan mythology
214:Feast of the Ascension
39:
2660:Sculptures in Moldova
2655:Sculptures in Romania
2361:Bucin, pp. 79, 82, 86
2294:"Cronică. Varia", in
1224:(Χαλοΐάννης) song in
993:
981:Cultural significance
913:On our corn and rye.
868:Că s-a uscat grânili,
798:So that water sprays,
761:Du-te în cer și cere,
560:
454:, who perform a mock-
38:
2610:Romanian folk poetry
1553:Romanians of Hungary
1248:") and the Romanian
1236:. Another linguist,
943:Cî tari sîntem uscaț
931:Moldavian subdialect
907:To unlock that gate,
903:Make prayers to God,
899:For the keys to get,
832:as performed around
767:Să curgă ca gârlele,
763:Să deschidă porțile,
590:trupușor de cuconiță
525:In those open woods,
496:Cu lacrimi de sânge,
2640:Moldovan traditions
2630:Rainmaking (ritual)
2605:Romanian traditions
2250:, Vol. I, Issue 1 (
2153:, "Zeii slavi", in
1616:published his play
1607:children's folklore
1463:. Examples include
1426:Republic of Moldova
1299:, which would link
962:We sure are parched
901:To unlock the gate.
870:Grânili, porumbili.
858:Să descuie porțile.
794:Go up there and see
765:Să sloboadă ploile,
464:Romanian literature
252:Romanian literature
30:
21:Kaloyan of Bulgaria
2600:Romanian mythology
1539:("The Rain"), and
1471:("Rainy Girl") in
1202:Bulgarian folklore
1004:
864:Să descui porțile,
856:Ca să ia cheițele,
735:, which was under
721:Tudor Vladimirescu
632:pomana Caloianului
571:
490:Prin pădurea deasă
486:Prin pădurea rară,
288:Bulgarian folklore
40:
26:
19:For the king, see
2635:Easter traditions
2620:Children's poetry
2590:Fertility deities
2562:Editura Academiei
2551:Alexandru Rosetti
2521:978-606-8624-21-1
2495:Arhivele Olteniei
2479:}}: checksum
2379:Ceaușescu, p. 314
2370:Pop, pp. 123, 127
2263:Burada, pp. 83–84
2092:Ceaușescu, p. 306
1949:Ceaușescu, p. 311
1891:Ceaușescu, p. 310
1836:Ceaușescu, p. 309
1808:Pop, pp. 123, 124
1729:Ceaușescu, p. 308
1720:Ceaușescu, p. 307
1577:; some fashioned
1412:and Romanians of
1362:Ialomița counties
1340:("yellow clay").
1334:Ion Aurel Candrea
1130:Ancient Near East
1083:with interest in
1059:Gheorghe Săulescu
978:
977:
929:, in a divergent
919:
918:
866:Să cură ploițele,
810:
809:
769:Zilele și nopțile
725:Romanian Orthodox
707:(known to her as
555:
554:
222:Romanian Orthodox
145:
144:
2667:
2509:Greul Pământului
2480:
2451:
2448:
2442:
2429:
2423:
2407:
2401:
2398:
2392:
2386:
2380:
2377:
2371:
2368:
2362:
2359:
2353:
2350:
2344:
2341:
2335:
2332:
2326:
2323:
2317:
2314:
2308:
2307:Pop, pp. 126–127
2305:
2299:
2296:Revista Istorică
2292:
2286:
2279:
2273:
2270:
2264:
2261:
2255:
2248:Analele Dobrogei
2244:
2238:
2224:
2218:
2211:Glosar Dialectal
2204:
2198:
2194:Viața Romînească
2189:
2183:
2180:
2169:
2166:
2160:
2148:
2142:
2139:
2133:
2130:
2124:
2121:
2115:
2112:
2106:
2099:
2093:
2090:
2081:
2078:
2072:
2069:
2063:
2060:
2054:
2051:
2045:
2038:
2032:
2029:
2020:
2019:Pop, pp. 124–125
2017:
2011:
2008:
1995:
1994:Pop, pp. 123–124
1992:
1986:
1983:
1977:
1974:
1968:
1965:
1959:
1956:
1950:
1947:
1938:
1935:
1929:
1926:
1920:
1917:
1906:
1903:
1892:
1889:
1880:
1877:
1871:
1864:
1855:
1852:
1846:
1843:
1837:
1834:
1825:
1818:
1809:
1806:
1800:
1797:
1791:
1788:
1782:
1779:
1773:
1770:
1764:
1761:
1755:
1752:
1739:
1736:
1730:
1727:
1721:
1718:
1707:
1704:
1693:
1690:
1618:Greul Pământului
1588:Pop argues that
1561:Paștele morțîlor
1541:Maica Călătoarea
1402:Maramureș County
1330:Pericle Papahagi
1326:John the Baptist
1218:Greek onomastics
1174:
1109:
1097:Northern Dobruja
955:
936:
872:
843:
773:
750:
629:
622:
587:
502:
494:Și mi te plânge,
473:
460:Romanian Academy
368:
296:
274:Western Moldavia
270:Northern Dobruja
126:Western Moldavia
118:Northern Dobruja
31:
25:
2675:
2674:
2670:
2669:
2668:
2666:
2665:
2664:
2580:
2579:
2571:
2531:Editura Univers
2474:
2459:
2454:
2449:
2445:
2430:
2426:
2408:
2404:
2399:
2395:
2387:
2383:
2378:
2374:
2369:
2365:
2360:
2356:
2351:
2347:
2342:
2338:
2333:
2329:
2324:
2320:
2315:
2311:
2306:
2302:
2293:
2289:
2280:
2276:
2271:
2267:
2262:
2258:
2254:), 1927, p. 219
2245:
2241:
2225:
2221:
2205:
2201:
2190:
2186:
2181:
2172:
2167:
2163:
2149:
2145:
2140:
2136:
2131:
2127:
2122:
2118:
2113:
2109:
2100:
2096:
2091:
2084:
2079:
2075:
2070:
2066:
2061:
2057:
2052:
2048:
2039:
2035:
2030:
2023:
2018:
2014:
2009:
1998:
1993:
1989:
1984:
1980:
1975:
1971:
1966:
1962:
1957:
1953:
1948:
1941:
1936:
1932:
1927:
1923:
1918:
1909:
1904:
1895:
1890:
1883:
1878:
1874:
1865:
1858:
1853:
1849:
1844:
1840:
1835:
1828:
1822:Muzeul Național
1819:
1812:
1807:
1803:
1798:
1794:
1789:
1785:
1780:
1776:
1771:
1767:
1762:
1758:
1753:
1742:
1737:
1733:
1728:
1724:
1719:
1710:
1705:
1696:
1691:
1687:
1683:
1666:Fetească neagră
1573:as a localized
1346:
1177:Slavic paganism
1172:
1107:
1023:Junii Brașoveni
988:
983:
974:
971:
969:
967:
965:
963:
957:
952:
950:
948:
946:
944:
915:
912:
910:
908:
906:
904:
902:
900:
898:
892:
887:
874:
869:
867:
865:
863:
861:
859:
857:
855:
853:
851:
806:
803:
801:
799:
797:
795:
793:
788:
775:
770:
768:
766:
764:
762:
760:
758:
690:is attested in
684:human sacrifice
665:
627:
620:
612:and exhumed at
606:Fântâna Doamnei
585:
567:Costică Acsinte
551:
545:
536:
534:
532:
530:
528:
526:
524:
522:
517:
504:
499:
497:
495:
493:
491:
489:
488:Cu inima amară,
487:
485:
483:
481:
462:'s treatise on
433:) is made from
366:
328:
323:
294:
241:human sacrifice
210:Orthodox Easter
129:
70:
49:
24:
17:
12:
11:
5:
2673:
2663:
2662:
2657:
2652:
2647:
2642:
2637:
2632:
2627:
2622:
2617:
2612:
2607:
2602:
2597:
2592:
2578:
2577:
2570:
2567:
2566:
2565:
2548:
2541:
2523:
2505:
2498:
2491:
2481:
2458:
2455:
2453:
2452:
2443:
2424:
2410:Mihai Ungheanu
2402:
2393:
2381:
2372:
2363:
2354:
2345:
2336:
2327:
2318:
2309:
2300:
2287:
2274:
2265:
2256:
2239:
2219:
2207:George Giuglea
2199:
2184:
2170:
2161:
2151:Victor Eftimiu
2143:
2134:
2125:
2116:
2107:
2094:
2082:
2073:
2064:
2055:
2046:
2033:
2021:
2012:
1996:
1987:
1978:
1969:
1960:
1951:
1939:
1930:
1921:
1907:
1893:
1881:
1872:
1856:
1847:
1838:
1826:
1810:
1801:
1792:
1783:
1774:
1765:
1756:
1740:
1731:
1722:
1708:
1694:
1684:
1682:
1679:
1637:Ion Lăncrănjan
1614:Valeriu Anania
1545:Tatăl Soarelui
1345:
1342:
1336:, who suggest
1281:Bulgarian Tsar
1271:. Philologist
1256:would explain
1238:George Giuglea
1226:Greek folklore
1166:Victor Eftimiu
987:
984:
982:
979:
976:
975:
958:
917:
916:
893:Your mom's in
875:
808:
807:
776:
664:
663:Drought ritual
661:
553:
552:
505:
492:Cu inima arsă,
484:Mă-ta te cătà,
344:fertility rite
327:
326:Spring variant
324:
322:
319:
188:fertility rite
143:
142:
111:
107:
106:
85:
81:
80:
65:
61:
60:
55:
51:
50:
45:figurine from
41:
15:
9:
6:
4:
3:
2:
2672:
2661:
2658:
2656:
2653:
2651:
2648:
2646:
2643:
2641:
2638:
2636:
2633:
2631:
2628:
2626:
2623:
2621:
2618:
2616:
2613:
2611:
2608:
2606:
2603:
2601:
2598:
2596:
2593:
2591:
2588:
2587:
2585:
2576:
2573:
2572:
2563:
2560:. Bucharest:
2559:
2555:
2552:
2549:
2546:
2542:
2540:
2539:973-34-0622-8
2536:
2532:
2529:. Bucharest:
2528:
2524:
2522:
2518:
2514:
2510:
2506:
2503:
2499:
2496:
2492:
2489:
2485:
2484:Teodor Burada
2482:
2478:
2473:
2472:963-7929-24-8
2469:
2465:
2461:
2460:
2447:
2440:
2439:
2434:
2428:
2421:
2420:
2415:
2411:
2406:
2397:
2391:
2385:
2376:
2367:
2358:
2349:
2340:
2331:
2322:
2313:
2304:
2297:
2291:
2284:
2278:
2269:
2260:
2253:
2249:
2243:
2236:
2232:
2228:
2227:Vasile Bogrea
2223:
2216:
2212:
2208:
2203:
2196:
2195:
2188:
2179:
2177:
2175:
2165:
2158:
2157:
2152:
2147:
2138:
2129:
2120:
2111:
2104:
2098:
2089:
2087:
2077:
2068:
2059:
2050:
2043:
2037:
2028:
2026:
2016:
2007:
2005:
2003:
2001:
1991:
1982:
1973:
1964:
1955:
1946:
1944:
1934:
1925:
1919:Burada, p. 82
1916:
1914:
1912:
1902:
1900:
1898:
1888:
1886:
1876:
1869:
1863:
1861:
1851:
1842:
1833:
1831:
1823:
1817:
1815:
1805:
1796:
1787:
1778:
1769:
1760:
1754:Burada, p. 80
1751:
1749:
1747:
1745:
1735:
1726:
1717:
1715:
1713:
1703:
1701:
1699:
1689:
1685:
1678:
1676:
1672:
1668:
1667:
1662:
1659:marketing as
1658:
1657:Crama Oprișor
1654:
1650:
1646:
1642:
1638:
1634:
1633:
1627:
1623:
1619:
1615:
1610:
1608:
1604:
1600:
1596:
1591:
1586:
1584:
1580:
1576:
1572:
1568:
1567:
1562:
1558:
1554:
1550:
1546:
1542:
1538:
1534:
1530:
1526:
1522:
1518:
1514:
1510:
1506:
1502:
1498:
1494:
1490:
1486:
1482:
1478:
1474:
1470:
1466:
1462:
1458:
1454:
1450:
1446:
1442:
1438:
1434:
1429:
1427:
1423:
1419:
1415:
1411:
1407:
1403:
1399:
1395:
1391:
1387:
1383:
1379:
1375:
1374:Tulcea County
1371:
1367:
1363:
1359:
1355:
1351:
1341:
1339:
1335:
1331:
1327:
1323:
1320:
1316:
1312:
1308:
1307:
1302:
1298:
1294:
1290:
1286:
1282:
1278:
1274:
1273:Vasile Bogrea
1270:
1266:
1261:
1259:
1255:
1251:
1247:
1243:
1239:
1235:
1231:
1227:
1223:
1219:
1215:
1211:
1207:
1203:
1200:, present in
1199:
1198:
1193:
1188:
1186:
1182:
1178:
1171:
1167:
1163:
1159:
1155:
1151:
1147:
1143:
1139:
1135:
1131:
1127:
1123:
1119:
1118:
1113:
1106:
1102:
1101:Scythia Minor
1098:
1094:
1090:
1086:
1082:
1078:
1074:
1070:
1069:
1064:
1060:
1055:
1053:
1049:
1045:
1041:
1037:
1033:
1029:
1028:folk Calendar
1025:
1024:
1019:
1015:
1014:
1009:
1001:
1000:Haute-Garonne
997:
992:
973:
972:And parched!
959:
956:
954:
938:
937:
934:
932:
928:
924:
914:
896:
890:
885:
881:
876:
873:
871:
845:
844:
841:
839:
835:
831:
827:
826:
821:
820:
815:
805:
791:
786:
782:
777:
774:
772:
752:
751:
748:
744:
742:
741:wayside cross
738:
734:
730:
726:
722:
719:, whereas in
718:
714:
710:
706:
701:
699:
698:
693:
689:
685:
680:
675:
670:
660:
658:
655:
651:
647:
646:
641:
637:
633:
626:
619:
615:
611:
607:
603:
598:
593:
591:
584:
580:
576:
568:
564:
559:
550:
548:
543:
539:
520:
515:
511:
506:
503:
501:
475:
474:
471:
469:
465:
461:
457:
453:
449:
448:
443:
438:
436:
432:
428:
424:
420:
416:
412:
408:
404:
400:
396:
392:
388:
384:
380:
375:
370:
365:
361:
357:
356:Teodor Burada
353:
352:Thomas Sunday
349:
345:
341:
337:
332:
318:
316:
312:
308:
304:
300:
293:
289:
285:
284:
279:
275:
271:
267:
263:
259:
255:
253:
249:
246:
242:
238:
234:
230:
225:
223:
219:
215:
211:
207:
203:
199:
198:
193:
189:
185:
181:
180:
175:
174:
169:
168:
163:
162:
157:
156:
151:
150:
140:
136:
132:
128:(principally)
127:
123:
119:
115:
112:
108:
105:
101:
97:
93:
89:
86:
84:Other name(s)
82:
78:
74:
69:
66:
62:
59:
56:
52:
48:
44:
37:
32:
29:
22:
2557:
2553:
2544:
2526:
2512:
2508:
2501:
2494:
2487:
2463:
2446:
2436:
2432:
2427:
2417:
2413:
2405:
2396:
2389:
2384:
2375:
2366:
2357:
2352:Bucin, p. 82
2348:
2339:
2330:
2321:
2312:
2303:
2295:
2290:
2282:
2277:
2268:
2259:
2251:
2247:
2242:
2234:
2230:
2222:
2214:
2210:
2202:
2192:
2187:
2164:
2154:
2146:
2137:
2128:
2119:
2110:
2102:
2097:
2076:
2067:
2058:
2049:
2041:
2036:
2015:
1990:
1981:
1972:
1963:
1958:Bucin, p. 79
1954:
1933:
1924:
1905:Bucin, p. 81
1875:
1867:
1850:
1841:
1821:
1804:
1795:
1786:
1777:
1768:
1759:
1734:
1725:
1688:
1664:
1660:
1656:
1648:
1645:Ion Gheorghe
1640:
1630:
1625:
1617:
1611:
1602:
1598:
1594:
1589:
1587:
1578:
1574:
1570:
1564:
1560:
1556:
1544:
1540:
1536:
1532:
1528:
1524:
1516:
1508:
1496:
1485:Mama secetei
1484:
1479:("Doll") in
1476:
1468:
1464:
1456:
1452:
1448:
1440:
1432:
1430:
1405:
1393:
1386:Transylvania
1381:
1377:
1349:
1347:
1337:
1321:
1310:
1304:
1300:
1296:
1292:
1289:Skyloioannes
1288:
1276:
1262:
1257:
1253:
1249:
1241:
1229:
1221:
1213:
1209:
1205:
1195:
1191:
1189:
1169:
1168:argues that
1144:as "perhaps
1141:
1125:
1115:
1104:
1088:
1080:
1076:
1072:
1066:
1062:
1056:
1047:
1039:
1035:
1031:
1021:
1011:
1007:
1005:
961:
940:
922:
920:
888:
883:
879:
878:
850:Iene, Iene,
847:
829:
823:
817:
813:
811:
789:
784:
780:
779:
757:Iene, Iene,
754:
745:
708:
704:
702:
695:
687:
678:
673:
668:
666:
653:
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631:
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582:
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572:
562:
546:
541:
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518:
513:
509:
508:
498:Iene, Iene,
480:Iene, Iene,
477:
467:
445:
441:
439:
430:
426:
425:, where the
398:
382:
378:
373:
371:
363:
359:
347:
339:
335:
330:
329:
291:
281:
277:
257:
256:
244:
228:
226:
212:or with the
195:
178:
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172:
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166:
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159:
154:
153:
148:
147:
146:
139:Transylvania
103:
99:
95:
91:
87:
42:
27:
2575:Omek Tannou
2525:Mihai Pop,
2080:Pop, p. 127
2053:Pop, p. 126
2031:Pop, p. 124
1928:Pop, p. 125
1677:varieties.
1481:Horodniceni
1390:Reformation
1370:Iași County
1222:Khaloïánnis
1112:Roman Dacia
1110:s roots in
964:And thirsty
945:Șî-nsăŝitaț
569:, June 1940
411:dwarf elder
403:homeopathic
391:Easter eggs
369:s history.
235:strands of
2584:Categories
2457:References
2419:Luceafărul
1639:'s novel,
1622:mythopoeia
1579:Muma ploii
1563: [
1493:Santa Mare
1449:Muma ploii
1433:Muma ploii
1418:Bessarabia
1414:Vulcănești
1258:(S)caloian
1214:(S)caloian
1197:Germenchuk
1154:Xipe Totec
1122:Marcu Beza
1044:feudal era
1038:described
1018:New Years'
852:Scaloiene,
575:informants
283:Germenchuk
184:rainmaking
131:Bessarabia
2650:Figurines
2533:, 1999.
2414:Caloianul
2388:Pologea,
1641:Caloianul
1626:Caloianul
1612:In 1973,
1489:Heleșteni
1303:with the
1164:. Writer
953:Șî uscaț!
933:, reads:
927:Broscăuți
895:Rain City
889:Scaloiene
834:Bucharest
759:Caloiene,
500:Caloiene.
482:Caloiene,
419:fleaworts
415:butterbur
395:Niculițel
155:Calian(i)
141:(locally)
88:Calian(i)
2569:See also
2156:Adevĕrul
2101:Rosetti
1866:Rosetti
1601:and the
1583:cob oven
1571:Păpărugă
1533:Caloiana
1517:Maricica
1501:Concești
1469:Ploițica
1461:Bukovina
1453:Scaloian
1441:Cheloșag
1422:Gagauzia
1398:Leordina
1394:Călușari
1378:Scaloian
1366:Hermeziu
1319:Slavonic
1306:Călușari
1297:(s)căluș
1293:Scaloian
1162:Shapsugs
1146:Thracian
1077:Papaluga
1002:, France
790:Caloiene
737:Catholic
713:Călmățui
547:Caloiene
519:Caloiene
452:mourners
313:and the
303:Slavonic
262:Muntenia
182:) was a
167:Scaloian
135:Bukovina
114:Muntenia
96:Scaloian
68:Romanian
64:Folklore
54:Grouping
2564:, 1964.
2433:Noimele
2105:, p. 15
2044:, p. 31
1870:, p. 31
1661:Caloian
1655:, with
1649:Noimele
1603:Caloian
1595:Caloian
1590:Caloian
1557:Caloian
1529:Caloian
1525:Caloian
1513:Lungani
1509:Catrina
1505:Havârna
1497:Aglăița
1457:Caloian
1445:Ferești
1437:Oltenia
1406:Caloian
1382:Caloian
1350:Caloian
1338:kale an
1311:Caloian
1301:Caloian
1277:Caloian
1210:Caloian
1206:Gherman
1192:Caloian
1170:Caloian
1142:Caloian
1134:Dumuzid
1126:Caloian
1105:Caloian
1093:Dacians
1089:Caloian
1081:Calioan
1063:Caloian
1048:Caloian
1040:Caloian
1032:Caloian
1013:Brezaia
1008:Caloian
923:Caloian
830:Caloian
825:colinde
819:Miorița
814:Caloian
705:Caloian
688:Caloian
679:Caloian
674:Caloian
669:Caloian
654:Caloian
650:Caloian
645:Lăutari
640:Caloian
638:of the
625:Caloian
618:Caloian
597:Caloian
583:Caloian
579:Caloian
563:Caloian
442:Caloian
431:Caloiță
427:Caloian
423:Potlogi
407:burdock
399:Caloian
383:Caloiță
379:Caloian
374:Caloian
364:Caloian
360:Caloian
348:Caloian
340:Caloian
336:Caloian
331:Caloian
315:Csángós
292:Caloian
266:Oltenia
258:Caloian
245:Caloian
229:Caloian
218:drought
192:Romania
173:Gherman
161:Caloiță
149:Caloian
122:Oltenia
100:Gherman
92:Caloiță
43:Caloian
28:Caloian
2554:et al.
2537:
2519:
2470:
2435:", in
2416:", in
2390:passim
2233:", in
2213:", in
2103:et al.
2042:et al.
1868:et al.
1675:Merlot
1599:Dodola
1575:Dodola
1537:Ploaia
1521:Vorona
1515:, and
1483:, and
1477:Păpușa
1473:Focuri
1465:Ploița
1439:, and
1410:Gagauz
1354:Brăila
1315:Vlachs
1269:Danube
1185:Adonis
1181:Morena
1158:Yarilo
1073:Calian
1068:Dodola
729:Csángó
717:barley
458:. The
456:litany
447:prapur
417:, and
321:Ritual
311:Gagauz
299:Danube
278:Dodola
248:litany
233:Dacian
202:effigy
197:Dodola
152:(also
110:Region
77:Gagauz
73:Csángó
71:(also
58:Effigy
47:Viziru
2438:Vatra
1681:Notes
1420:(now
1416:, in
1358:Buzău
1275:sees
1254:loián
1250:noian
1246:sleet
1242:llohë
1234:Măcin
1230:loián
1173:'
1150:Baldr
1138:Attis
1117:Argei
1108:'
996:Attis
733:Oituz
692:Lișna
628:'
621:'
610:wheat
586:'
573:Some
435:dough
387:basil
367:'
295:'
176:, or
2645:Clay
2535:ISBN
2517:ISBN
2477:ISBN
2468:ISBN
1673:and
1671:rosé
1663:its
1503:and
1491:and
1467:and
1428:).
1332:and
1322:kalŭ
1194:and
1156:and
1136:and
1075:and
1065:and
1006:The
884:Iene
880:Iene
785:Iene
781:Iene
709:Iene
697:zâne
667:The
657:hora
636:alms
542:Iene
538:Iene
514:Iene
510:Iene
280:and
268:and
186:and
179:Iene
104:Iene
1624:of
1566:sic
1549:Leu
1519:of
1511:of
1499:of
1443:at
1095:in
1054:."
1030:",
190:in
2586::
2556:,
2486:,
2173:^
2085:^
2024:^
1999:^
1942:^
1910:^
1896:^
1884:^
1859:^
1829:^
1813:^
1743:^
1711:^
1697:^
1669:,
1632:Io
1585:.
1535:,
1523:.
1507:,
1475:,
1424:,
1368:,
1360:,
1356:,
1283:,
1244:("
1152:,
882:,
840::
783:,
743:.
634:("
549:.
540:,
512:,
413:,
409:,
317:.
264:,
170:,
164:,
158:,
137:,
133:,
124:,
120:,
116:,
102:,
98:,
94:,
90:,
75:,
1099:(
897:,
891:,
886:,
792:,
787:,
544:,
521:,
516:,
466:(
79:)
23:.
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