Porenut (, ) is a god with unknown functions mentioned in only two sources: Gesta Danorum and in Knýtlinga saga. The only historical information about this god is the description of a statue depicting him with four faces on his head and a fifth face on his chest, which was held by his chin with his right hand and his forehead with his left hand. Sources The first source to mention Porenut is the Gesta Danorum by Saxo Grammaticus. Saxo describes when, after Arkona was captured by the Danish king Valdemar I, its inhabitants made an agreement with him, which encourages the inhabitants of Charenza to make a similar agreement and surrender the city without a fight. Saxo describes that in this gord (stronghold) there were three temples dedicated to Rugiaevit, Porevit and Porenut. After the destruction of the temple and the ideol of Rugiaevit by the Danes, Saxo writes: The same information is then given by the Knýtlinga saga, which lists Porenut in the distorted form Turupit (Old Icelandic: Turupið). Interpretations There are two main ways to interpret the Latinized theonym Porenutius. One reading of the name is Porenits. In this case the name of this god would literally mean "son of Perun" and would have originated in the following way: Proto-Slavic *Perunъ "god of the storm" → Old Polabian *P'orěn (with Lekhitic apophony e → 'o) → *P'orěnitjь. The Proto-Slavic suffix *-itjь has a patronymic function, i.e., a name or surname supplemented with this suffix means that it originated from a father's name (cf. Svarog → Svarozhits), and in the Old Polabian it is continued as *-ūt, *-yt, *-ic, which most probably in Latin was written as -utius-, -ucius-. The first part is also sometimes connected with the word pora in its original, Proto-Slavic (*pora) meaning "push, thrust", "force, effort, full strength", "period of effort, hard work". According to Jacek Banaszkiewicz, a Polish professor of medieval history, the three Charenza deities are not a "random" group of deities, but a group of deities that patronize areas fundamental to the existence of society. He considers Rugiaevit as the chief god, who patronizes war and the community, and Porevit and Porenut as divine twins, who complement the chief deity with their universal characteristics. Banaszkiewicz points out that a common feature of divine twins is the repetition of the first part of the name or the second part of the name;