[4] Vasmer and many modern academics consider Mokosh to be the goddess of fertility, waters and earth,[19][22][23] which brings her closer to the later Mat Zemlya,[1][23][24][25][26] who is often mentioned in bylinas and zagovory.

[44] Etymologies connecting theonym with Sanskrit makhas "rich", "noble",[4] or, according to Natalya Guseva,[43] moksha, "liberation," and "death" are questionable; as well as the relationship with Ancient Greek mákhlos "lustful", "violent", with Old Lithuanian kekše "prostitute", Avestan maekantis; and "tree sap.

[49] The toponyms of the Czech village Mokošín[5] was attested since 11th century,[54] and hill Mokošin Vrch;[51] Sorbian Мосоcize, Mockschiez; Polish Mokoszyn, Mokosznica, Mokossko, Mokos; located near Stralsund in the former Polabian lands of Germany, the Old Polabian toponym Muuks, Mukus attested in 1310;[5][55][56] Croatian Mokosica near Dubrovnik, mountain Mukoša near Marloh and smaller mountains Mukos, Mokoš and Mokos; Macedonian Mukos;[46] Mokoshinsky monastyr in Chernihiv Oblast, Russia,[43] and swampy area, Mokoshino boloto in Belarus.

[64] The story was recorded in 1855 by Davorin Trstenjak, who heard it from Rudolf Gustav Puff [Wikidata] in Lower Styria[64] According to the tale: Lamwaberl used to live in Grünau, a marshy place not far away from Šent Florjan Square, near the Ložnica [river] that often overflowed its banks.

She still carries off children, especially those who have been neglected by their parents [64]Mokosh is mentioned in a 980 account in the early-12th-century text Primary Chronicle, the oldest copy of which is part of the Laurentian Codex of 1377:[65][66] And Vladimir began to reign alone in Kyiv.

[68][69] One point of view, considering the reform, treats it as a transition to monotheism; according to philologist Viljo Mansikka, and historians Aleksey Shakhmatov and Henryk Łowmiański, initially there was only Perun in the Primary Chronicle, and later other gods were added to make Vladimir a polytheist.

[72] Another historian, Leo Klejn considered the event a reintroduction of paganism; the idols were erected immediately after the assassination of Yaropelk, who had sympathies for Christianity and pursued a pro-Christian policy,[73] and after the enthronement of Vladimir.

[87] The chronicle entry itself was based on a possibly existing original story about the Varangians, an early short synaxarion record in memory of locally honored saints, which was written specifically to glorify the first Rus' martyrs.

[103] Fragment from the late 14th century edition of the Paisios' list of the collection:[104][105] As Elijah the Tishbite, having cut the throats of three hundred idolatrous prophets and priests, said: “I burn with zeal for my Lord God Almighty”, so he, too being unable to bear Christians who live a double faith and believe in Perun and Khors, Mokosh, Sim and Rgl and in the Vily, who number thirty ninth sisters, —so say ignorant people who consider them goddesses—and thus give them offerings and cut the throats of hens and pray to fire, calling it Svarozhits.

[106] [...] Therefore, Christians must not hold demonic festivities, meaning dancing, music and profane songs, and offerings to the idols, who with fire under the fields of sheaves pray to the Vily, to Mokosh, and Sim and Rgl, to Perun, Rod, the Rozhanitsy and all the like.

1295 from the 15th century:[117] To those gods the Slavic people makes offerings too, and to vily, and Mokosh, Diva, Perun, Khors, Rod and Rozhanitsy, to the vampires and to the beregyni, and to Pereplut, for whom they drink in horns while pouring around.

[118] [...] The Taurian sacrifices made by the first born sons to the idols, the sacrificial blood of the Laconians spilt from wounds, which is their punishment, and with which they bathed the goddess, Yecate, whom they considered a virgin.

[128] Danilevsky points out, however, that the Greek original says "in honor of bliss and fearlessness", where the latter word was translated as buyestʹ "courage", and the form buyakini appeared only as a result of consonance[131] (in relation to malakini).

[134] The philologist Nikolai Tikhonravov, in the fourth volume of Chronicles of Russian Literature and Antiquity, cites the text Vopros, chto yest' trebokladen'ye idol'skoye in Moscow synodal manuscript No.

Excerpt according to the oldest of these:[142] Men who have forgotten the fear of God from neglect by renouncing baptism, approach idols and start to make sacrifices to the thunder and lightning, the sun and moon, and others, to Perun, Khors, the vily and Mokosh, to vampires and the beregyni, whom they call three times nine sisters.

[146] However, Petrukhin believes that the prophecy of the volkhv in Kyiv is not due to traces of paganism, but events in 1068-1069, when rebellious peasants threatened the princes to burn the city and go to the land of Greece.

[151] According to one of the confessional questions in the 16th century Rule of Saint Sava, the priest had to ask: "Have you wandered with impious women and prayed to the vilas, and Rod, and the rozhanitsy, and Perun, Khors, Mokosh, and drank and ate?".

153: Also other idols were many, by name Outlad or Oslad, Korsh or Khors, Dashub or Dazhb, Strib or Stribog, Simargl or Simurgl, and Makosh or Mokosh; to them, to the demons, the ignorant people, like to a God, offered sacrifices and praises.

[163][164][165] Among the sins of the soul are mentioned: [To] learn astronomy and believe in casting [spells] and in false writings, and in Hellenistic books, and in fairy tales, and in ustryatsu, and in Mokosh, and in snosudets, divination by birds, in thunder and in kolyada, and in all the martoloi and damned who make evil days and hours.

[84] Later, philologist Aleksandr Strakhov wrote the features of Mokosh, like the rest of the pagan pantheon, are known "not from medieval sources, but from numerous reconstructions and observations of scholars-bellerists of the 19th and 20th centuries".

[173] Ethnographer Elpidifor Barsov provided information from the Olonets Governorate about the belief in a spirit called Mókusha, who during Great Lent goes among the people spinning wool at night and shearing sheep.

[7][174] This proposal was supported by a number of other researchers, who attributed several functions—love, birth, connection with the night, spinning,[10] raising sheep and the feminine sphere—[186] Among them were linguist Max Vasmer and historian Leo Klejn.

[51] Philologist Nikolai Zubov brought Mokosh and kikimora closer together through the second element in the latter's name: -mora, which he said orginated from the Proto-Slavic stem *mor- and can mean "swamp, standing water".

[1] Historian Henryk Łowmiański and linguist Stanisław Urbańczyk made the opposite reconstruction, believing Mokosh was originally a demon[61] in the 10th-11th centuries, and Nikon of Caves included her in the annalistic pantheon of Primary Chronicle as an insert due to the lack of information about the real gods.

[154] The name Mokoshá, according to linguists Toporov and Ivanov, may be an deverbal formation from the Proto-Slavic *mok-oši-ti, which they understood to mean "to bustle, to potter, to putter",[194] but this hypothesis has not been supported and the word probably has a later Russian origin.

[209] The Eastern Orthodox Church supported the cult of Paraskeva, although it considered its folk interpretation "heretical", saying on Wednesday and Friday, one was not supposed to stop working but only fast and refrain from sex.

[51] Toporov and Ivanov supported Teodolius Witkowski's assumption[56] the toponyms Muukus and Prohn in the same circle and correlated with Mokosh and Perun, respectively, speak of the relationship between the deities.

[239] Embroideries of Finno-Ugric peoples (Vepsians, Karelians, Izhorians), and Russian Northerners depict anthropomorphic figures with raised or partially lowered arms, combined with geometrized trees, birds, horses and horsemen.

For the hypothetical early Proto-Slavic pantheon, he reconstructs Proto-Mokosh as the daughter of Zema (Earth) and Div (Heaven), sister of Usa (Dawn), Proto-Yarilo (Morning Star), Men (Moon) and Sul (Sun).

Respondents did not notice this change in spelling, which is probably due to the de-etymologization of the deity's name in contemporary literature containing its variants Maketa, Makosh, Makosha, Mokosh, and Mokosha.