relationship_id,subject_entity_id,relationship_type,object_entity_id,confidence,rationale,source_id,review_status,period_id
2295,ENT_SLAV_PERUN,opposes,ENT_SLAV_VELES,high,"The central Slavic mythological narrative: Perun (thunder) battles Veles (chthonic) who steals cattle or a solar being. Veles hides below the earth, in cattle, in trees; Perun strikes him with lightning. The oath treaties (PVL AD 945, 971) invoke both together as complementary cosmic powers. Structurally cognate with Baltic Perkūnas-Velnias. Brückner (1918) pp. 67-155.",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2296,ENT_SLAV_VELES,opposed_by,ENT_SLAV_PERUN,high,"Veles is the chthonic antagonist of Perun in the cosmic myth; hides in the earth, cattle, and trees to escape Perun's lightning. Brückner (1918) pp. 138-155; PVL oath treaties.",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2297,ENT_SLAV_SVAROG,parent_of,ENT_SLAV_DAZBOG,medium,"Hypatian Chronicle Malalas gloss (12th c.) states: ""after [Svarog] reigned his son Dažbog"" — making Dažbog the son of Svarog in the Slavic divine genealogy. Classified medium because this is a late Byzantine literary equation. Brückner (1918) pp. 85-105.",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2298,ENT_SLAV_DAZBOG,child_of,ENT_SLAV_SVAROG,medium,Hypatian Chronicle Malalas gloss posits Dažbog as son of Svarog. Classified medium as per Svarog-parent relationship. Brückner (1918) pp. 96-105.,SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2300,ENT_SLAV_PERUN,aligned_with,ENT_BALT_PERKUNAS,high,"Perun and Perkūnas are cognate thunder deities: same PIE *perkʷ- root, same cosmic myth structure (vs. Veles/Velnias), same oak cult, same role as divine guarantor of oaths. The Slavic-Baltic parallel is one of the most secure in Indo-European comparative mythology. Greimas (1992) pp. 77-84; Brückner (1918) pp. 67-80.",SRC_BRUCKNER_SLAVIC_MYTH,reviewed,PER_SLAV_PAGAN
2301,ENT_SLAV_VELES,aligned_with,ENT_BALT_VELNIAS,high,"Veles and Velnias are cognate chthonic deities: cognate names (PIE *wel-, the dead), same underworld governance, same cattle/wealth domain, same antagonism to the thunder deity. Brückner (1918) pp. 138-155; Greimas (1992) pp. 121-150.",SRC_BRUCKNER_SLAVIC_MYTH,reviewed,PER_SLAV_PAGAN
2302,ENT_SLAV_PERUN,aligned_with,ENT_NOR_THOR,high,"Perun and Thor are typologically parallel thunder deities: both wield the thunder weapon against a chaos serpent/giant, both protect cosmic order, both are oak-associated. The structural parallel (not etymological — different PIE roots) is well established in IE comparative mythology. Brückner (1918) pp. 67-80.",SRC_BRUCKNER_SLAVIC_MYTH,reviewed,PER_SLAV_PAGAN
2303,ENT_SLAV_MOKOSH,aligned_with,ENT_BALT_LAIMA,medium,"Mokosh and Laima are structurally parallel fate/weaving goddesses: both spin or weave the thread of fate, both govern birth and death, both are associated with women's domestic work. The parallel is functional, not etymological. Gimbutas (1963) p. 202; Brückner (1918) pp. 130-138.",SRC_BRUCKNER_SLAVIC_MYTH,reviewed,PER_SLAV_PAGAN
2304,ENT_SLAV_PERUN,embodies,ENT_STORM,high,Perun is the divine personification of the thunderstorm; his cult is centred on lightning as a divine force striking chaos from the sky. PVL AD 980.,SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2400,ENT_SLAV_ROD,aligned_with,ENT_ZEUS,medium,"Rod functions as the supreme ancestral creator deity of the Slavic tradition — he governs birth, destiny, and divine ancestry — a structural role cognate with Zeus's position as sovereign sky-father. Medieval Russian ecclesiastical sources (the ""Words Against Paganism,"" 10th–12th century) attack the cult of ""Rod and the Rozhanitsy"" (Rod's feminine birth-fate companions) as a persistent rival to Christianity, suggesting Rod occupied the highest rung of the pre-Perun Slavic divine hierarchy. Rybakov (Yazychestvo drevnikh slavyan, 1981) identifies Rod as the primordial supreme deity of Slavic religion, whose cult was marginalized but not eliminated when Vladimir I elevated Perun to state pantheon head in 980 CE. The Zeus alignment is recognized in comparative Indo-European studies as the standard parallel for Slavic supreme creator deities. Confidence medium: the Rod alignment with Zeus is structural/comparative, not explicit in ancient sources; Rod's cult is reconstructed from anti-pagan polemical texts whose theological claims require critical filtration. Brückner (1918) s.v. ""Rod.""",SRC_BRUCKNER_SLAVIC_MYTH,reviewed,PER_SLAV_PAGAN
2403,ENT_SLAV_STRIBOG,aligned_with,ENT_SLAV_DAZBOG,medium,"In the Primary Chronicle's list of Vladimir I's 980 CE Kiev pantheon, Stribog and Dazbog are listed adjacently: ""And Vladimir began to reign alone in Kiev, and set up idols on the hill outside the castle... Perun of wood with a head of silver and a mustache of gold, and Khors, Dazbog, Stribog, Simargl, and Mokosh"" (PVL s.a. 980). The consistent co-listing of Stribog and Dazbog in both the Chronicle and (in paraphrase) in the Igor Tale suggests they function as complementary aspects of Slavic sky-force theology: Dazbog governs solar prosperity and divine bestowal of gifts (his name likely means ""giving god""), while Stribog governs the wind domain (the Igor Tale's ""grandsons of Stribog"" phrase implies he is ancestral to the winds). Some scholars propose a semantic pairing of Dazbog/Stribog as two halves of the sky divine complex — solar wealth-giving vs. aerial wind-force. Confidence medium: the pairing is well-attested, but the exact theological relationship between the two deities is disputed; the alignment here is based on the consistent literary co-presence and complementary domain logic. Brückner (1918) s.v. ""Strzybog.""",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2404,ENT_SLAV_SIMARGL,aligned_with,ENT_SLAV_PERUN,low,"Simargl's only unambiguous attestation is as one of the eight deities in Vladimir I's 980 CE Kiev state pantheon (Primary Chronicle s.a. 980), where he is listed among the idols erected alongside Perun, Khors, Dazbog, Stribog, and Mokosh. As Perun was the undisputed head of this pantheon (his idol had a silver head and gold mustache, superior to the others), Simargl functioned as a member of Perun's divine assembly — a guardian/protective sacred figure within the thundergod's sovereignty sphere. The alignment is primarily one of divine assembly membership rather than shared attributes; Simargl's own domains (guardian of plants and seeds per some reconstructions; winged dog-guardian per iconography) are distinct from Perun's thunder/war domain. Confidence low: the alignment is inferred from co-listing in the 980 CE pantheon, not from explicit ancient equation or shared attributes. Simargl's connection to the Iranian Senmurv/Simurgh (proposed by Rybakov and others) would provide a more illuminating long-range alignment, but the Iranian entities are not currently in the DB.",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN
2405,ENT_SLAV_KHORS,aligned_with,ENT_SLAV_DAZBOG,high,"Khors and Dazbog are the two solar deities of the Slavic tradition, consistently listed together in the Primary Chronicle (s.a. 980 CE: ""Khors, Dazbog"") and distinguished by domain: Khors (from Iranian *xvarnah- ""solar radiance / divine glory"" via Alanic/Sarmatian transmission) represents the sun disc as a physical/celestial entity, while Dazbog (Slavic ""giving god"") represents the sun in its aspect as divine bestower of prosperity and gifts to humans. The Igor Tale distinguishes them in the poetic passage ""Vseslav spanned the path of great Khors"" (referring to the prince's night journey faster than the sun's circuit) and the separate ""the sons of Dazbog"" phrase applied to the Rus' people — Khors as the disc traversing the sky, Dazbog as the divine father of the people. Their persistent co-listing in the Primary Chronicle and their complementary solar-domain theology makes their alignment the most secure relationship in the Slavic orphan cluster.",SRC_PRIMARY_CHRONICLE_PVL,reviewed,PER_SLAV_PAGAN