Einen, den sie Bialbug, das ist den weissen Got, genennet den hielten sie vor einen gutten Got den andern Zernebug, das ist der schwartze Got, den sie vor einen Got hielten, der schaden tette. Darneben haben sie Sonne und Mon angebetet, und zu letzst zween Goͤtter, die uͤber alle ander Goͤtter wehren, gemacht. Aber zuvor seint sie noch viele heidnischer gewest, haben yre khonige und hern, so wol geregiret, vor Goͤtter aufgeworffen, und dieselbigen nach yrem totte geehret. Ich hab hiezuvor mannigerley unglawben und abgoͤtterey angezeigt, so sie bei Zeiten des Teutzschen keiserthumbs gehapt. And they appeased the said Zernebug by sacrificing people, for they believed that there was no better way of assuaging him than with human blood, which is actually true, if only they had seen it in the right light: that Zernebug seeks nothing other than the death of Man's body and soul. Zernebug, on the other hand, they honored so that he should not harm them. Therefore, they honored Bialbug, because he did them good and so that he might do them good. The other one Zernebug, that is the black god him they held for a god who did harm. One they called Bialbug, that is the white god him they held for a good god. In addition, they worshipped the sun and the moon and, lastly, two gods whom they venerated above all other gods. They placed their kings and lords, who ruled well, above the gods and honored the said men after their death. Earlier yet, their ways are said to have been even more pagan. I have heretofore related all manner of faithlessness and idolatry, in which they had engaged before the time of the German Empire. In 1538, the Pomeranian chronicler Thomas Kantzow in his Chronicle of Pomerania wrote: This information is also considered unbelievable because it came into being late, when the Lusatian paganism was probably completely extinct and about half of the gods he mentioned are of Prussian origin. At the end of the 17th century, Abraham Frencel also mentioned the Chernobog in his list of the Lusatian gods. They believed that although his sources were numerous and varied, he used them uncritically. Although he lived in or near the Lusatian region, he probably only used written sources and monastic stories, and not field research, which quickly made his work unbelievable by many historians, including Georg Fabricius and Petrus Albinus. Around 1530, a Dominican monk from Pirna, Johan Lindner, recalls the gods in his compilation. The next sources that speak of Chernobog and/or Bialobog appear only in the 16th century. Helmold, Chronica Slavorum Later sources
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