Slavic Paganism

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Slavic Pagan Beliefs

The Slavic peoples are not a "race". Like the Romance and Germanic peoples,
they are related by area and culture, not by blood. Today there are thirteen
different Slavic groups divided into three blocs, Eastern, Southern and Western.
This includes the Russians, Polish, Czechs, Ukranians, Byelorussians, SerboCroatians, Macedonians, Slovenians, Bulgarians, Kashubians and Slovakians.
Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are
including some of their customs as they are similar to those of their Slavic
neighbors.
Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and
later, "Vlesovitsa". The Cyrillic system ("Cyrillitsa") was created in the 9th
century by Sts. Cyril and Methodius based on a combination of the Greek
alphabet and the Slavic Runes. Vlesovitsa continued to be used by the Pagans,
while Cyrillitsa was used by the Christians. During the "war" against Paganism,
the Christians destroyed each document that contained Runic instead of the
Cyrillic writing, usually along with its owner. This was done so effectively that
according to most sources, the ancient Slavic peoples had no written language at
all. Therefore the nearly all records of the rituals, temples and idols/gods of the
ancient Slavs come from the very people sent to destroy them. This, along with
the fact that very little information on Slavic Mythology and Magick has been
translated into English, makes studying the subject extremely difficult.
Research must then be done through the study of folklore and folk customs.
Fortunately, the medieval Slavic peasant did not embraced Christianity on any
more than a surface level. This gave rise to what the Russians call dvoeverie
(dvoh-ev-VAIR-ryeh) or "double-faith". According to one historian, Christianity
so shallowly masked the surface of the true Pagan beliefs, many a peasant did not
know the name of the man on the cross to whom he prayed.
Dualism & The Origins of Slavic Belief
The origins of Slavic belief, like that of the rest of the world's, rest in animism
and ancestral worship. The first two types of spirit were called the beregyni female spirits that bring life and are the forerunners of the Rusalki, and Upyr - the
spirits of death who eventually became our modern Vampire (Wampyr). From this
original dualism sprang belief in all of the nature spirits, and eventually in the
Rod and Rozhenitsa, the God and Goddess who imbue the newborn child with a
soul and his/her fate. Although nearly all deities were originally ancestral, Rod
and Rozhenitsa eventually pulled the Slavic mind out of that way of thinking and
opened the doorway for the later "Indo-European" way of thinking, although the

original "Old European" way of thinking kept a stronger hold on the average Slav.
Dualism permeates all of Slavic Pagan spirituality and actually seems to be the
basis for most of it. This should not be confused with the dualistic good against
evil beliefs of the Christian religion which have unfortunately seeped into the
Slavic spirituality of today. It is a system of complimenting opposites such as
darkness and light, winter and summer, female and male, cold and hot more
similar to the yin/yang. The God-brothers Bialybog "white-god" and Czarnebog
"black-god" who rule the light half and dark half of the year respectively, are
further illustrations of this polarity. Unfortunately, because of the introduction of
Christianity, these two gods later became confused with "God" and Satan.
Other examples of dualism are - the two Rozhinitsy, the mother and daughter
fates, the spirits of midnight, Polunocnitsa and noon, Poludnitsa - both times seen
to be equally as frightening, and the Zorya - Goddesses of dusk and dawn. The
Elements
The ancient Slavs had a deep sense of reverence for the four elements. Fire and
Water were seen as sacred dualistic symbols on the horizontal or earthly plane.
Earth and Sky were seen as a more vertical system of duality. High places such as
mountaintops or treetops, especially birch, linden and oak, became sacred as
meeting places the Sky father and the Earth mother. Where they met, they would
join their procreative forces, usually in a flash of lightening and clap of thunder.
The winds were seen as the grandchildren of the God, Stribog. Water was refered
to in mythology as the water of life and death and rivers were treated with respect
lest they should drown you on your next visit. There are records of human, as well
as other sacrifices being made to rivers such as the Dneiper and the Volga.
Although many bodies of water had their own deities, most bodies of water were
ruled by spirits known as Rusalki or Vodanoi. Fire was personified by the god,
Svarozhich and it was considered nearly criminal to spit into a fire. Mati Syra
Zemlja or Mother Moist Earth, however, seems to have been given the greatest
amount of respect.
No one was allowed to strike Mati Syra Zemlja with a hoe, until the Spring
Equinox, Maslenica, as she was considered pregnant until then. Earth was
considered so sacred that oaths were sworn while holding a piece of her,
sometimes in the mouth and ancient wedding vows were taken while swallowing
a small clump of Earth or holding it on the head. The custom of asking the Earth's
forgiveness before death was still being observed far into the 20th century and
when a priest could not be found it was considered appropriate to confess sins to
the Earth.
Totems

Like the native Americans, each Slavic tribe had a totem animal that the clan was
usually named after. It was considered taboo to kill or eat this animal except for
specific religious rituals. Each member of the tribe was thought to have an animal
twin, and the death of that twin could cause the death of the tribe member. The
World Tree
The Slavs believed that the world tree was divided into three parts; The roots
existed in the realm of the underworld, "Nav", and were where the zaltys lived.
The main section existed in the mundane world and the uppermost branches
reached into the land of the sky Gods. A magical bird was said to live in the
branches. Although the Slavs did have Viking influence, the world tree beliefs
seem to come more from the native Siberians. These Asian peoples each keep a
tree, usually a linden, near their home and see it as a sort of "telephone" to the
other realms. Creation Myths
(Russian 1071 CE - the transcript of Lavrentij) - A Slavic magi was recorded as
saying:
"We know how man was created: God was washing in the bathhouse and, after
sweating,
he wiped himself with a towel that he threw onto the ground; then Satan entered
into dispute with God as to who should make man out of this towel; and God
breathed a soul into him, therefore after death man's body returns to the soil and
his spirit to God."
A Christmas Carol from Galica explains:
When there was in the beginning no world,
Then there was neither heaven nor earth.
Everywhere was a blue sea,
And on the midst of the sea, a green plane-trees
On the plane tree three doves,
Three doves take counsel,
Take counsel as how to create the world.
"Let us plunge to the bottom of the sea.
Let us gather fine sand;
Let us scatter fine sand,
That it may become for us black earth.
Let us get golden rocks;
Let us scatter golden rocks.
Let there be for us a bright sky,
A bright sky, a shining sun,
A shining sun and bright moon,
A bright moon, a bright morning star,
A bright morning star and little starlets.
-Drahomaniv p.10

In other recorded versions of this song, there are two doves not three, two oaks
instead of a plane tree or blue stones instead of golden ones. Much later versions
have God, St. Peter and St. Paul riding the doves as the actual creators.
In the beginning, there were no earth and no people, only the primordial sea.
Bielobog flew over the face of the waters in the shape of a swan and was lonely.
Longing for someone to keep him company, he noticed his shadow, Chernobog
and rejoiced.
"Let us make land" said Bielobog.
"Let us," said Chernobog, but where will we get the dirt?"
"There is dirt under the water, go down and get some," answered Bielobog, but
before you can reach it, you must say 'With Bielobog's power and mine'."
The devil dived into the water, but said "With My Power", instead of what he was
instructed to say. Twice he dived down and neither time did he reach the bottom.
Finally, the third time he said "With Bielobog's Power and Mine" and he reached
the dirt. Scraping some up with his nails, he brought it to the surface but hid a
grain of dirt in his mouth in order to have his own land.
God then took the dirt from him and scattered it upon the water. The dirt became
dry land and began to grow. Of course, the land in Chernobog's mouth also began
to grow and his mouth began to swell. Chernobog was forced to spit and spit to
rid himself of all the earth and where he spit, mountains were formed.
Angered that he was cheated out of his own land, he waited for Bielobog to fall
asleep. As soon as the god was sleeping peacefully, Czernobog lifted him up to
throw him in the water. In each direction he went, but the land had grown so
much, he could not reach the ocean. When Bielobog awoke, Czernobog said
"Look how much the land has grown, we should bless it."
..And Bielobog said slyly, "I blessed it last night, in all four directions, when you
tried to throw me in the water."
This greatly angered Czernobog who stormed off to get away from Bielobog once
and for all. In the meantime, the earth would not stop growing. This made
Bielobog very nervous as the Heavens could no longer cover it all, so he sent an
expedition to ask Czernobog how to make it stop.
Czernobog had since created a goat. When the expedition saw the great god
Czernobog riding astride a goat, they couldn't stop laughing. This angered the god
and he refused to speak to them. Bielobog then created a bee, and sent the bee to

spy on Czernobog.
The bee quietly alit upon Czernobog's shoulder and waited. Soon, she heard him
say to the goat "What a stupid god! He doesn't even know that all he has to do is
take a stick, make a cross to the four directions and say 'That is enough earth'.
Instead he wonders what to do."
Hearing this, the bee buzzed off in excitement. Knowing that he'd been heard,
Czernobog yelled after the bee, "Whoever sent you, Let him eat your excrement!".
The bee went directly to Bielobog and said "He said All you need to do is make a
cross to the four directions and say 'That is enough earth.' And to me he said 'let
whomever sent you eat your excrement'.
So god stopped the earth from growing and than said to the bee "Then forever
after, let there be no excrement sweeter than yours."
This myth is a combination of myths from Bulgarian and Ukranian sources.
Although the
versions of these myths use God and Satanail as the dual creators, Slavic scholars
agree that the myth is a later form of the original dualism of Czernobog and
Bielobog. Because of this I have replaced the names.
The World Tree.
Some Slavs believed that the Earth was an Island floating in water that the sun
was immersed in every evening. At the center of this Island stood the world tree
or mountain. The roots of this tree extended deep into the underworld and the
branches reached high up into the realm of the sky gods, Irij.
Nav was the underworld, realm of the dead from whence it gets its name.
Weles/Wolos, the God of cattle and wealth and Lada, Goddess of springtime were
also said to reside here. This is not really surprising, considering that most cthonic
deities, such as Pluto, Saturn and Ops were also associated with wealth and that
the crops are pushed upward from inside the Earth. Also, Lada would return from
the underworld in the spring, much like Kore, Persephone and Ostara of the
Teutons did.
Origin of Witchcraft - a story
Long ago, when the world was still fairly new, a young woman ventured into the
woods to pick mushrooms. In no time at all, the skies opened up upon her and
narrowly escaping the rain, she ran beneath a tree, removed all of her clothing,
and bundled them up in her bag so they would not get wet. After some time, the
rain stopped and the woman resumed her mushroom picking. Weles, Horned God
of the forest happened upon her, and asked her what great magick she knew in

order to have kept dry during the storm.

"If you show me the secret to your magick, I will show you how I kept dry." she
said. Being somewhat easily tempted by a pretty face, Weles proceeded to teach
her all of his magickal secrets. After he was done, she told him how she had
removed her clothing and hid under a tree.
Knowing that he had been tricked, but had no one but himself to blame, Weles ran
off in a rage, and thus, the first Witch came into being.
Back to the Slavic Paganism & Witchcraft home page.
Copyright 1999 to Ainsley Friedberg
SIMARGL
Slavic deity. One of the gods mentioned in Kiev's Primary Chronicle as being
worshipped officially by the Russians before their conversion to Eastern
Orthodoxy. Generally mentioned as the protector of seeds and new plant growth.
Simargl was depicted as a winged lion (sometimes a winged dog); both his name
and image suggest strongly that he was borrowed from the Scythians or
Sarmatians, who worshipped him as Simurgh, the divine gryphon of Persian
mythology.
Creation:

Rod - Creator of Heaven, Earth, and the Underworld. Comes out of the
Egg bringing Fire.

Lada - Mother of the gods.

Svarog - Chief god of the heavens.

Heaven: Sons of Svarog, the main Slavic gods associated with formal rituals.

Svarogovich - God of fire and the forge.

Perun - God of lightning, warriors, and storms - became identified with St.
Elias.

Dazhbog - God of the sun, the White God (Belobog).

Earth:

Zemlya - Earth goddess - referred to as 'Mother Damp Earth' (Mat Syra

Zemlya). [Terra (Roman), Gea (Greek), Erda (German): The planet Earth,
soil/land, and the goddess are identified by the same name, usually given
the title Mother. It is reasonable to assume the Slavs did the same thing,
although their lack of ritual for goddesses make it impossible to prove.]

Kupala - Water goddess [overall command of water sources].

Veles/Volos - God of agriculture/animal husbandry [god with a ritual] became identified with St. Blasius.

Underworld:

Chrt - Chief god of the underworld, the Black God (Chrnobog). Rarely
mentioned, no doubt to avoid his notice. He should have two helpers, but,
if there is little mention of him, there is less mention of his associates.

Lesser Gods:

Yaro/Yarilo - God of Spring/fertility - stronger following among Western

Slavs who call the season Yaro and identify him as the White God.

Zorya - actually three Zori: Evening, Morning, and Night who guard the
Wild Dog (sometimes identified as Simargl) held captive in the Little
Dipper to prevent him from eating the world. [Probably borrowed, the
Romans called this constellation Ursa Minor (Little Bear) and Simargl was
imported from Persia.]

Stribog - God of winds.

Dogoda - West wind [Probably borrowed from Persian Adad.]

Mokosh - Fertility goddess [Probably borrowed from

Georgians/Armenians.]

The Little People: Can be helpful, but are easy to annoy, normally resulting in
disfigurement or death.

Leshi - Forest Elf - blue skinned/green haired.

Rusalka - Water Fairy - beautiful maiden, one per body of water or river.

Bannik - Bath House Brownie* - one per bath house [Think sauna.]

Domovo - House Brownie* - one per house.

Dvorovo - Yard Brownie* - one per yard.

Ovinnik - Barn Spirit - black cat with green eyes - one per barn.

Polevik - Field Brownie* - one per plowed field.

* - Brownie indicates short, brown-skinned, man-shaped spirit.

Mythical Beasts/People:

Baba Yaga - Evil witch of great power who lives in a chicken-legged hut
in a marsh surrounded by a picket fence topped with human skulls. Eats
people and is generally disagreeable.

Bogatyri - Russian version of the Knights of the Round Table and the
Paladins. Naturally there were three of them.

Rorag - Roc/Firebird/Phoenix - eagle with fiery plumage, associated with

Rod's Egg.

Sery Volk (Grey Wolf) - truly Slavic, a shape-shifter with great wisdom.

Simargl - Dragon [Persian Simurgh - Roc] - flying monster, sometimes

with dog's head.

Notes:
The number three: Slavs really like the number three, and tend to group things in
threes whenever possible. Nine is the second most popular, being three threes.
Many folk tales are about three brothers, with the youngest always winning.
Heaven-Earth-Underworld, Rod-Lada-Svarog, Svarog's sons, Zemlya-KupalaVeles, the Zori, the Bogatyri, all triads.
Rod's Egg: The Slavs continue to honor the Egg by incorporating it into the
celebration of Easter. The ultimate expression of the Egg are those created by the
House of Fabrege for the Tsars, used as Easter presents beginning with Aleksandr
III.
Burial rituals: The early Slavs cremated the dead to help the soul rise up to
Heaven, also a reasonable practice when bears and wolves live in the area. The
Christian practice of burial can't have been an easy sell, a grave was closer to the
Underworld, further from Heaven, and not easy to dig six months of the year
because of frozen ground. I would not be surprised to find that for an extended
period after the Baptism of the Rus, locals told the priest that a bonfire was needed
to thaw the ground for burial, whereupon they cremated the body in secret and
buried an empty coffin with the priest in attendance.
Hell must have been another problem, as fire was sacred to the Slavs, and cold
was death. I'm not sure how much of a threat burning in Hell was to most Slavs. It
was probably similar to imprisoning a Orthodox monk. Prison would be a general
improvement in living conditions for most Orthodox monks, who tended to live in
hand-dug caves with barely enough room to crouch in.
Death: Homicide and suicide were the only types of death that were not
considered natural. All other causes were considered the will of one god or
another.
Sacrifices: The usual ritual sacrifice amounted to a barbeque, with the animals
burned, and then eaten by the congregation. Most gods were satisfied with a
'cockerel past crowing', but sometimes, goats, sheep, and cattle were needed.
(Veles wasn't into poultry.) Human sacrifice was not a feature of the old Slavic
religion.
Temples: Early 'temples' for most ritual sects consisted of an oak grove
surrounded by a circle of stones, or a moat. Some featured statues, but there didn't
seem to be an absolute requirement for images. It was much later, near cities, that
buildings were constructed for worship, and images became a regular feature. The
early circles tended to be for a single god, while the buildings were polytheistic.
Oak trees: The hardwood oak tended to be struck more often by lightning,
provided long burning fuel for the winter fires, was the source of charcoal for
forges, and provided animal feed in the form of acorns. It was sacred to all the
major gods.
Perun: By the time of St. Vladimir, Perun was more war-like, probably the
Viking/Thor influence. While always a god of warriors, Perun was more of a

Defense God, than a War God in earlier times.

Bears: I'm surprised that there aren't more bear stories. I guess familiarity does
breed contempt. Bears have been trained by the Slavs for centuries. The primary
use of bears in elder times was to locate bee hives. The Slavs traded honey to the
Vikings, who used it to make mead, and the wax was traded to the Byzantine
Empire, to be made into candles. The Russian word for bear is Medved, a
compound word derived from the roots of Honey and Seer/Witch, reflecting the
bears use in the search for honeycombs. The United States spent years thinking of
the Russian Bear as a Grizzly, when it was closer to Winnie the Pooh.
Major Holidays: The Equinoxes were the major Slavic holidays. The people
witnessed the battle between the White God (Belobog) and the Black God
(Chrnobog). Of course, the White God always won in the Spring, and the Black
God in the Fall. Rations would have been short for the Spring Equinox, but people
would celebrate the coming warmth and begin their preparations for planting.
There was more food in the Fall, but the Black God's victory was a warning of the
hard times to come.
This was the cycle of Slavic life:

Times are hard, but will get better;

Times are good, but will soon get worse.

All information is believed to be accurate, but it is, after all, only the opinion of
someone born more than a millennium too late to check the facts. This is not an
academic paper, so I don't intend to 'defend' my conclusions. It is based on talking
to Slavs, reading folk lore, reading Campbell, copies of original documents,
surfing the 'Net, and allowing things to percolate. There is no way to reach
definitive conclusions, especially concerning goddesses. The Slavs lived in an
area of transit and were affected by the waves of people who came through on
their way to Europe, to and from the Byzantine Empire, and traders with the East.
As the Slavs didn't have a written language during the period of the old gods,
most of what is known depends on oral tradition. Most early documents were
produced by the Church, which means unbiased descriptions cannot and should
not be expected.
Looking for information on the Norse religion faces the same obstacle: by the
time things were written down, the people doing the writing were Christians
discussing mythology. There are no real sources from believers. The Greek and
Roman religions are better understood because believers wrote about them.
Dazbog was a major trans-Slavic god associated with the sun and daylight.
Different and sometimes conflicting accounts give us a somewhat vague picture
of his character, role, and geneology, but a conglomerate view suggests he was
originally the Slavic 'clear sky god', though he perhaps later overlapped or was
synonymous with the sun-god in many regions. A sixth-century Byzantine
chronicler equated him with the Greek sun-god Helios. In the 'Russian Primary
Chronicle', his is one of the idols erected by Vladimir at Kiev, along with Perun,

Khors, Stribog, Simargl, and Mokosh. His festival was at the summer solstice,
when his 'heavenly wedding' to the moon- or dawn- goddess was celebrated.
Today this celebration has been Christianized as St. Ivan's day. In Slavic tradition,
people swore oaths to him, as the sun was omniscient. As such, Dazbog was the
god of law and moral order. His interest was in ensuring justice serves the good
and that evil be punished.
In one Russian myth, his attributes were the sword and the cudgel, found with the
'clear-sky' war-god and 'storm-god', respectively. His identity with the latter is
also found in Polish mythology as the son of Svarog, the Slavic 'heavenly sky
father', and either the dawn-goddess Zorya Dennitsa or the summer- and lovegoddess Lada. The Russians seem to have him as the son of the thunder-god
Perun and the mermaid ('sea nymph') Ros. Other attributes include a fiery shield
and a diamond chariot - both of which identify him with as a sun-god. Dazbog is
served by four beautiful maidens: Zorya Utrennyaya, the Aurora of the Dawn,
opens the palace gates in the morning. Zorya Vechernyaya, the Aurora of the
Evening, closes them in the evening. Vechernyaya Zvezda, the Evening Star, and
Zvezda Dennitsa, the Morning Star, tend Dazbog's horses.
As the Slavic sun-god, he lived in a magnificent golden palace to the east, the
land of eternal summer. From his gold and purple throne he has no fear of neither
shadows, nor cold or discomfort. Indeed, he was called the god of summer and of
happiness. Each morning he rides out as a young man in his golden, diamondstudded chariot, pulled westward by a team of twelve white, golden-maned firebreathing horses. He rode through his twelve kingdoms (zodiac signs?) before
ending his day as an old man in the sunset.
Dazbog presides over the twelve signs of the zodiac. The virginal goddesses of
the rising and setting Venus, by his uncle and counselor the moon (sometimes
known as his goddess-wife), his seven judges (the planets?), and his seven fierytailed messengers (comets) all surround and serve him.
In some myths, as the sun-god he is married either to the moon-goddess Myesyats
or the morning star goddess Zvezda Dennitsa. In one Russian myth, however, he
is thrice married: first to Zlatogorka ('Golden Hill'), daughter of the Underworld
god Vij; then to the winter- and/or death-goddess Marena, and finally to Zhiva
('Life').
Of these three, Marena is interesting because her role closely parallels that found
in Welsh myth as Blodeuwedd. Both wives conspired to kill their husbands. In
Welsh myth, this was Llew Llaw Gyffes, as sun- and summer- fertility god with
many similarities to Dazbog. In Russian, it was the death-god Kashchej who
sought to destroy Dazbog, aided by Marena, who drugged him before her
paramour threw him into the abyss, and finally nailed him to a mountain in the
Caucasus. In Welsh myth, meanwhile, Blodeuwedd also tricked Llew into a
compromising situation, whereupon her paramour, the death-god Gronwy,
wounded him. Llew and Dazbog both survived their misfortunes and finally took
revenge upon their persecutors.
The etymology of Dazbog's name is uncertain. The second part bog definitely

means 'god', but the first part is open to interpretation. We might be tempted to
relate it to Skt. Dyaus, Baltic Dievs, Roman Dies Piter (Jupiter), the Hittite sungod Tiwaz, and so on. However, cognates of these words that are associated with
daylight are unknown in Slavic languages. Still, some scholars are wont to
translate his name as the 'day god', and see him as a war-god. Though arguable,
this theory is not widely accepted.
According one account, the name should translate as 'god of gifts', or the 'giving
god', or some such connotations that identify Dazbog as a provider, protector, and
even fertility god. This translation also may relate Dazbog to the Irish god Dagda
who, though his name is popularly translated as 'the good god', I believe may
actually mean 'the giving god'. The 'gift' may refer to the light that Dazbog
brought to the world. Indeed, he has been described as the creative power of
nature, 'whose rays give nature its fecundity'.
In one Russian myth, he and his wife Zhiva ('life') created the world and people,
with Russians calling themselves his 'grandchildren'.
His name is also transliterated as Dabog (Serb), Dazhbog (Russian), Daszuba,
Dazhb', Dassuba, Dazva, and Dajdbog. He may be synonymous with Bielbog ('the
White God') Khors, and the fire-god Svarozich. The latter is also known as his
brother.
Alkonost

(Russia) Goddess of the land of the dead. She is

pictured as half-woman, half-bird.

As-ava

As-ava (Russia) Goddess of fresh water.

Babe Kasha

Lady Gruel worshipped in Kursk province; she

arrives the day after Koliada, the midwinter birth
festival that worships ancestors and casts off the
forces of darkness. She is probably the same as
Koliada.

Bannick

Bath house spirit. Like the house and barn, bath

houses (saunas, really) had their own particular
domestic spirit residing there. Bath houses were a
traditional berthing place, and in IE tradition spirits
had to attend this event. It was customary in some
places to offer every third or fourth firing of the
sauna to the Bannik. The Bannick could also be
propitiated with offerings of soap, fir branches, and
water. If he became annouyed, he might throw hot
water on his tormentors or even use his sharp claws
to flay his victim alive. If he makes himself visible,
the Bannik usually appears as a family member or
friend.

Bereginy,

Slavic Fertility and hunting goddesses; nymphs of

Bginki, The

rivers, lakes, and forests; half-woman and half-bird

or half-fish. In Poland they were called the Bginki
('little goddesses'). They were served by a female
priesthood who performed rituals and sacrifices to
propitiate them. They seem wrapped up in the
complex of female nature spirits and related to the
Rusalki and other benign, benevolent, and
malevolent nature spirits all of which seem
variations of the primordial fate goddesses. They
were said to steal human babies and leave behind
changelings called Odmience in Poland and
Oborotni in Russia.

Blaise, St.

From the horse-god Vlaise, or Vlas, or Volos: a

consort of the lunar Diana; he functioned as a patron
of animals.

Bolotnyi, BagnicaFemale spirits of marshes and swamps. There name

is derived from "boloto" or "bagnu" - swamp. They
were variations of the Slavic nature spirits.
Bozaloshtsh

Wendish destroyer goddess of fate.

Byelbog,
Bielbog, Belbog,
Bielbog,
Byelobog

The "White God", god of daylight, brightness,

whiteness. Bielbog is also the god of wealth,
goodness, and fertility referenced by Gelmold in the
'Slavonic Chronicles'. He seems to equate with or be
a development from the Slavic 'clear-sky protector'
god also known as Khors and Dazbog. However, he
is depicted as a venerable old man with a white
beard, dressed in white and carrying a staff. He
appeared only in the daytime. He guides lost
travelers out of the woods and helps peasants in
their fields.
His opposite is Chernobog, the 'Black God' of
shadows and the night. This was perhaps under
early Persian (Scythian or Sarmatian?)
influence, where the supreme god Ahura Mazda
is destined to battle his dark twin brother and
nemeses the underworld god Aryaman in the
final battle.
Bielbog is the god of the waxing year. He would
defeat his brother, Czarnobog in battle every
Koliada (winter solstice) to take his place as
ruler of the waxing year. At Kupalo (summer
solstice), they would battle again. Chernobog

would win to rule the waning half of the year.

This annual cycle of winter and summer,
darkness and light gods taking turns defeating
each other was also a favorite theme of Celtic
mythology.
He is known from the Elbe to Russia; also
known is Slavonic as Byelun, the 'White One'.
Carati, Carovnik Witch, sorceress, enchantress. Probably
(Rus), Carani
synonymous with the Charodei/Charodeika.
(Slvk),
Czarownica (Pol)
Chernobog,
Tschernobog

The 'Black God', adversary of Byelbog, the 'White

God'. He equates to the Zoroastrian Ahriman who is
opposed to Ahura Mazda. As the Slavic 'Lord of
Death' he equates to several gods throughout the
Indo-European pantheons and beyond, including
Aciel in Chaldea, Saturn in Rome, Balor in Ireland,
and so on. Chernobog brings bad luck and
affliction; the cause of all calamities. He is
associated with shadows, darkness, night and death.

Charodei (Pol), Sorcerer, witch

Charodeika (Rus)
Chuma

'Fate'. Slavic Destroyer Goddess of Fate. Clothed in

white. She is similar to Kuga and Mara.

Colleda

Serbian goddess of winter solstice (Koliada). She is

the keeper of the yule log.

Cuvto-ava

(Russia) A tree goddess. When one cuts down a tree,

or trims it, one must ask forgiveness of her.

Danica, Danitsa Variations of the Russian 'morning-star goddess'

(Serbo-Croatian) ,Zvezda Dennitsa. Their name also recalls the Celtic
Denica (Russian) primordial cosmic goddess Danu and the Hindu
goddess Danu. Danica, 'day-star', was the name for
the planet Venus. In Slavic mythologies, the planet
Venus was commonly recognized as a maidenly
goddess and attendant of the sun-god or sungoddess, depending on the region. She was viewed
as the sister or daughter of the sun. Danica was
seduced by the moon-god Myesyats.
Datan,

Polish field guardian gods.

Lawkapatim,
Tawals
Devana, Debena, Polish Dziewona, Serbian Dilwica. Czech Devana
Dilwica,
or Debena is the goddess of the forest and of the
Dziewona
hunt, equating to the Roman Diana in name and
function. Depicted as a beautiful maiden, she rides
through the forest on her steed accompanied by her
retinue, including her hounds.
Some suggest she is a late addition to the Slavic
pantheon adopted from the Romans' Diana,
perhaps via Romania. However, her many
parallels in the IE mythologies suggest she was
the Slavic representative of the IE virginal
hunting goddesses including Artemis, Arduinna,
and so on. Besides, Diana was hardly a major
Roman goddess by the time the Slavs were
making contact in central Europe, and why this
one goddess should become so widespread in
Slavic lands is inexplicable. Also, all these
names translate as or are cognates with Slavic
words for 'The Maiden'.
Dive Zeny

'Demon Woman'; spirit of the woods. She is the

same as the Polish Mamony and equivalent to the
Divje Devojke.

Divi-te Zeni, The Bulgaria 'Demon Women'; spirits of woods and

mountains. They are also known there as the
Samodivi or Samovili.
Djabeleks (Pol)

Mischievous little spirits that enjoy playing

practical jokes on humans. Today is means devil or
demon. It is also a term of endearment to describe
mischievous little children.

Doda, Dodola

Serbian rain goddess (<doit, 'to give milk'). A South

Slavic cloud/rain goddess. Rain was thought to be a
form of divine milk, either from Dodola or Mokosh.
Rain clouds were seen as heavenly women or even
cows. Slavic ceremonies were made to Dodola
during droughts, invoking her to replenish the earth
with her nourishing rainwater.

Dogoda

The gentle west wind

Dolya (Rus)

This fate-goddess was believed to live behind the

stove. She was the little old lady who brought good
luck. In Serbia she could be either good or
malicious. When annoyed, she was Nedolya, a
shabbily dressed old hag who brought bad fortune.
Occasionally she appeared as a young woman rather
than the usual gray-haired crone. In either shape she
presided over birth.
Dola

Protective fate goddesses synonymous with the

Russian Dolya. They equate to the Norse Dises,
Persian Fravashis, Roman Lares, etc. They may
appear in the form of man or woman, cat, mouse,
etc. They can torment people for making bad
decisions.

Domovoi,
Domowije,
Domovik

House spirits (their name is derived from dom,

'house'). They were the ancestral gods of the home
in Russian myth. They are partly derived from
previous tribal ancestral spirits and equate to
various notions in the IE religions such as the Dises
in Scandinavia and the Lames in Rome. In the
Ukraine, Domovik was the god of ancestors.
Polish Domowije were male house spirits.
Called Dedushka Dobrokhot ('grandfather wellwisher'), the Domovik usually lives in the attic,
behind the stove, under the threshhold, in the
stables, or in the barn. He presides over
domestic prosperity and tranquility. He might
complete unfinished family chores.
The Domovoi are propitiated nightly with food
offerings left on the stove or table. Neglecting
the Domovoi might bring misfortune to the
family. Domovoi are not like the family
ancestral spirits of other IE peoples, where each
family household had one whose patriarch
'inherited'. Domovoi had to be invited into a
house and, if not treated well, he might leave. If
a family moved, the Domovoi was asked to
moved to the new house, too.
The Domovoi would also look after the flocks,
herds, and barnyard animals.
The Domovik is usually thought to resemble a
household patriarch, living or dead. This
suggests that the Domovik originated in ancient
ancestral worship.

When he appears, it is usually to warn of an

impending death. He can be heard weeping
when death approaches a family member. He
will also wail and moan to warn of approaching
trouble. He can be heard laughing if good times
are ahead, or strumming a comb when a
wedding in the future.
Drude

Moravia, Witch. Same as Wendish Murava.

Dvorovoi

Russian male yard spirits (<dvor, 'yard'). Like the

domovoi, he usually resembles the male head of
household and has preferences as to the color of
pets and livestock. He was invoked to look after the
livestock and propitiated with food, wool, or a shiny
object left in the barn.

Dzidzileyla,
Polish. goddess of love and marriage and of
Dzidzilia, Didilia sexuality and fertility. She equates to Venus,
Aphrodite, and so on.
Dziewanna

Polish virgin huntress goddess of the forest, she is

also associated with the moon, spring, agriculture,
and weather. She equates to Diana in name and
function. To the Czechs she was Devana, to the
Serbs she was Diiwica. Alternate names were
Zievana, Zievonia, Zylvie, Bogoda.

Elena

Heroine of a Russian folktale about a firebird.

Erce

The earth-mother who was honored each spring by

the pouring of milk, flour, and water into the newlyturned furrows of the tilled farm.

Erisvorsh

Weather-god.

Fates, The

Called The Narucnici in Bulgaria, The Sudice in

Poland, The Sudjenice in Serbia, The Sudicy in
Bohemia, The Sojenice in Slovenia.

Fevroniia

Russian fertility- and tree- goddess.

Firebird, The

Deity who is the mother of all birds, the sun, and the
hearth fire; appearing in many myths, including
Persian.

Gervit, Gerovit, Sacred shield. Better known as the spring fertilityGerovitus

and protector- god Jarovit or Jarilo.

Gromniczne (Pol) Polish purification festival held on February 2nd. It

equates to the Irish celebration of Imbolc. This is a
traditional day for making candles in a rite meant to
herald the coming spring and invoke protection of
peoples' health, and their homes and fields from
winter's weather.
Hov-ava

(Russia) The moon goddess.

Iarila

(Russia) Iarila was a fertility goddess of spring. She

was the feminine counterpart of her brother Iarilo.
She was depicted as a maidenly white goddess,
riding a horse and carrying flowers. At the summer
solstice festival, Slavs would dance around her and
her brother, celebrating the spring bounty they had
bestowed. As the spring growing season was ending
and the ripening was underway, their time of year
had passed. So, effigies of Iarila and Iarilo were
burned.

Iarilo

Iarilo was the Russian fertility god of spring. He is

associated with the sun wheel. He was depicted as a
youthful, white god mounted on a horse. He was
associated with his sister, the spring goddess Iarila,
in Russian myth. He also is synonymous with the
western Slavic war- and spring- god Yarilo, Jarilo,
and Jarovit. With his sister, he seems to equate to
the Norse god and goddess Frey and Freya.

Ilya Muromets

Russian mythical hero. With supernatural powers he

functions as the peoples' protector. His horse rode
through the air. Some attributes connected him with
Perun, the Slavonic thunder-god.

Irij

The Russian heavenly abode of the gods, equating

to the Norse's Asgard, the Greeks' Olympus, the
Hindu's Meru, and so on.

Jarovit, Jarilo,
Dzarowit

Sky- and war-god of the western Slavs (<jaru,

'young, springtime, bright, rash, strength, fury'). His
Latin name was Gerovitus. His name may be a
cognate with the Greeks' Ares and the Aryans
('noble ones'; also > Eng earl). His name is
synonymous with the eastern Slavic spring/ fertility
god Iarilo/ Yarilo. These are not mutually exclusive
concepts. After all, the Roman war-god Mars was
originally a protector-god of fields and whose

eponymous month also fell in the Roman spring.

Jarilo was also a god of youth and fertility. He was a
dying-and-ressurection god whose funeral was
celebrated at Kupalo, the summer solstice. In Norse
mythology, this date was the funeral of Balder, the
god of the spring and summer sun.
Jarilo is a handsome, barefoot youth wearing a
long white robe. His head is crowned with a
wreath of flowers. He rides a white horse while
holding wheat ears in his left hand. He thus
seem parallel with the Norse god Frey who was
also known as a god of both springtime fertility
and a war god.
The historian, Herbord, equated Dzarowit with
Mars. His sacred symbol seems to have been the
shield, suggesting he was a protector of the
people. When his Elbe Slav temple at Wolgast
was destroyed in 1128, only a gigantic shield
was found inside. Dzarowit is thought to be one
of four seasonal aspects of the four-faced
Svantowit. He would be the aspect ruling
springtime and looking towards the West.
Dzarowit seems synonymous with Jarilo/ Iarilo.
His priests were recorded as invoking him as the
'god who covers the plains with grass and the
forests with leaves. The produce of the fields
and woods, the young of the cattle and all things
that serve man's needs'.
Jesza, Iesse,
Jessis

Poland. An early Slavonic god. Chief god. Some

identify him with Jupiter. If so, he is the Slavonic
representative of the 'heavenly sky god' and also
equivalent to the Celts' Esus, the Nordic Aesir,
Hindu Asuras, and Persian Ahuras.

Jezibaba, Jedza

Czech (Jezibaba) and Polish (Jedza) was the demon

mother of malevolent spirits. She is found in Russia
as Baba Yaga. Her name and character closely recall
the Zoroastrian demoness Jeh or Jahi

Jezinky, The

Czech demons of the demon mother Jezibaba that

live in caves. They blind and eat children. They are
found in Zoroastrianism as the Jaini.

Jurata

Polish sea-goddess 'Queen of the Baltic Sea'. She

equates to the Lithuanian sea-goddess Jurate in both

name and myth. In folk tales Jurata loved a human

fisherman. When the thunder-god Pirun found out,
he became enraged at this blasphemy. He conjured a
great storm in which the fisherman was chained to
the bottom of the sea and Jurata's amber sea-palace
shattered. Amber was thus recognized as pieces of
Jurata's palace washing up on the shore after a
storm.
Kaldas

(Russia) Goddess of cattle.

Kamennaia Baba, 'The Stone Mothers', from Slv kamy, kamen, 'stone'.
The; Kamennye This name was given to the monolithic stone
Baby
menhirs in southern Russia. These were possibly of
Scythian origin and engraved with serpent and
animal images, hold a horn, and are flanked by
horsemen.
Kikimora,
Shishimora

Female house spirit and counterpart of the

Domovoi, to whom she is sometimes wedded. She
lives in the cellar or behind the stove. At night she
comes out to spin and help with the housework in a
well-tended home. She is depicted as an average
woman with hair undone, sometimes with chicken
feet. Sometimes she might appear, spinning, as a
portend to one about to die.

Khitka

Russian kidnapping spirit; an aspect of the Rusalka.

Khopun

Slavonic river god. He drowned people in

retribution for their misdeeds.

Khors, Korsha,
Korssa, Chors,
Corsa, Xors

Kiev, Poland. A sun- or daylight-god, he may be

synonymous with Dazhbog and Bielbog. However,
along with Dazhbog he was recorded in the Russian
'Primary Chronicle' as one of the state gods in tenthcentury Kiev. He was invoked him for hunting and
against diseases. He is depicted with a dog's head
and horns, suggesting a connection with Volos and
the IE hunting gods such as Cernunnos.
Nevertheless he seems derived from Khursun,
an Iranian sun-god (> Av huar, Skt dina-kara,
Farsi khorsheed,'sun'), and revered by the
Scythian and Sarmatian steppe pastoralists of
the Classical era. Some link his name to Ossetic
xorz 'good'. The Alans, the medieval ancestors
of the Ossets, also had a god named Xorz,

recognized for his goodness.

However, chorosij means 'good, kind' in
Russian, so we need not look too far for Chors'
etymology. Conversely, other Slavic languages'
words for 'good' are derived from Slv dobru,
with Russian dobrota translating as 'goodness'.
Koliada, Koljada, Goddess of time and personification of the winter
Kolyada
solstice. Her identity as a spinstress identifies her as
a cosmic fate goddess. She can also be male, known
as the 'god of winter' and the origin of the Slavic St.
Nicholas. In Kiev he was associated with
agriculture, and his consort may have been Kalda.
Thus she/ he may represent the androgynous
primordial deity vaguely known to the Norse as
Orlog and the Persians as Zurvan. Similarities may
be found with the Celts' Cailleach and the Hindus'
Kali, though this may be only coincidental in name.
Kolyada's name means 'wheel' . She was the
deification of the cyclical nature of the year,
which was recognized to begin and end at the
winter solstice. A procession was held for her in
which she was depicted as a white girl with
torches. At the winter solstice Kolyada
disappeared (i.e. died) and was searched for. At
this time she was reborn. This concept is
familiar in western culture today, with the yeargod born on New Year's day, going out as an old
man at the end of the year.
Koshchei

Koshchei the Deathless for his supposed

invulnerability; noted for being the abductor of
beautiful princesses. He is a powerful wizard or
demigod who gains immortality by keeping his fiery
soul hidden. He kidnaps Marena (Mara, Marya
Morevna), the Russian goddess of death. He tells
her the location of his soul, which she tells the
story's hero (usually a son or husband: Dazhdbog,
Prince Ivan, Prince Astrach, etc.). Koshchie is the
son of Vij, lord of the Underground, and travels on a
war-horse or as a whirlwind.

Kostroma

Russian benevolent and malevolent fertility

goddess; like the Greeks' Persephone, she is a dying
and reborn daughter. She symbolised the life and
death of vegetation. She was associated with the

fertility- and dying-god Kostromo. On June 29 the

'burial of Kostroma' was celebrated, accompanied
by games and lamentations.
Kostromo,
Kostrubonko

A dying-and-ressurecting spring fertility-god. With

his sister Kostroma he seems synonymous with the
spring fertility brother and sister deities Iarilo and
Iarila.

Krak

Legendary founder of Cracow. He rescued the

people from control of a dragon.

Krasnyi

'Red' or 'Beautiful'; Russian epithet to a girl and the

sun.

Krukis

Patron god of smiths and domestic animals.

Kubai-khotun

'Great Mother'; she dwells in the 'tree of life' or

under its roots and protects and supports humans
and animals. Her milk is the origin of the Milky
Way. She was the primordial mother-goddess. Her
association with the tree of life also identifies her
with IE fate goddesses. He milk forming the Milky
Way recalls Hera in Greek mythology. Her name
and character may also recall the Anatolian 'Great
Mother' goddess known variosly as Kubaba
(Hittite), Kubebe (Lydian), and Cybele (as adopted
in Rome).

Kuga

Slovenia, Croatia, Serbia. 'Fate'. She equates to

Chuma and Mara.

Kupal'nitsa

Russian Mother goddess of the southwest, consort

of Ivan Kupalo. She seems synonymous with
Kubai-khotun and Kupalo/Kupala.

Kupalo, Kupala Russian and Balkan midsummer goddess associated

with water, magic, fertility, trees, flowers, and
herbs. She is honored at the summer solstice, one of
the four major festivals. At this time fire and water,
both primal cosmic elements, played prominent
parts in the holiday. In Slavic lands the pagan
worshippers gathered the 'dew of Kupala' on
Solstice eve, wetting their garmets with it and so on.
Bonfires were also lit, with celebrants jumping over
them in purification rites. They also drove their
cattle through them is purification rites that recall

similar rites in other IE traditions.

In Russia and Poland her effigy is made of
straw, in the Balkans she is made of birch. She
could be dressed up like a doll with garmets and
ribbons. In the Balkans she was thrown into a
river in a purification rite to take away evil.
Elsewhere, she was burned or drowned at sunset
for the same purpose.
Women would ritualistically fell a birch tree,
then strip it of its lower branches. The tree was
then carried to the village, decorated with
ribbons, and set upright. This tradition recalls
the Maypole of Celtic tradition. It represented
the 'Cosmic Tree' known as Yggdrasil to the
Norse, Gaokerena to the Zoroastrians, and so
on.
Wreaths made of Kupala's sacred herbs, flowers,
and plants were woven and tossed into the
water. Among these were purple loosetrife
which repelled demons, saxifage, and ferns.
Thus she is used in a purification ritual to ensure
bountiful harvests. Her name may be a cognate
with the Greco-Anatolian Cybele, the Lydian
Kubebe, and the Hittite Kubaba.
Lada

Kievan Underworld god who presided over

marriage and merriment. His nature and functions
seem similar to the Greeks' Pluto and Dionysus.

Lada, Lada-Didi Lithuanian, Polish, Russian goddess of beauty,

spring and love; she presides over marriage and
happiness. She is the 'Lady of Flowers', associated
with the beginning of summer in May. Like various
'great goddesses' of IE myth, her sacred tree is the
linden (lime-blossom), and like Kupala, her sacred
flower is the purple loosestrife.
Lada resides in Vrij, the Slavic underworld, until
Maslenica, the Vernal Equinox. When she
returns, she brings the lark and springtime with
her. Lada may be synonymous with the goddess
Iarilo, for Lada is often portrayed as a goddess
who is born and dies yearly. Her sacred tree is
the linden, supposedly because its leaves are
shaped like hearts.

One myth has her married to the heavenly skygod Svarog. Together they created the world.
Other sources give her a brother/lover named
Lado which could equate them to such twins as
Apollo and Artemis and Frey and Freya. There
is a tradition of her being the mother of the
divine twins Lel and Polel, and occasionally that
of a daughter, Liuli.
Lada, Leda

Poland. War god. He was probably also a springtime

fertility god, synonymous with the Russian fertiltiy
god Lado and complimenting the role of the spring
fertility goddess Lada. He was also probably
synonymous with the spring fertility Iarilo, who
likewise compliments the spring fertility goddess
Iarila.

Lado

The divine husband, who with his wife Lada

personified marriage, pleasure and happiness. Lado
is comparable to Frey and considered by some to be
a solar deity. He also seems synonymous with the
spring fertility god Iarilo/Jarilo, as Lada is with
Iarila.

Lakanica (Pol), Polish field spirit. She is the female counterpart to

Lugovnik (Rus) the Luguvik.
Lascowiec

'Lord of the Forest'. He A Slavic wood-spirit that

protects wild animals. He is called 'master of
wolves' by the eastern and southern Slavs. He is
portrayed as a wolf, or a stag riding on a wolf. The
Czechs call him Borowiec. He seems related to the
IE hunter gods such as Cernunnos and the myths of
the "Wild Hunt". He was probably the original
version of the forest spirit also called Leshy,
Lesovik, and so on (see below).

Lel

Kiev, Poland. Divine twin. He compares to the

Greek 'Castor'.

Leshy, Lesiy,
Lesovik, Leszi

'Forest' (< Slv lesu, 'forest'). The spirit of the forest.

He is the 'Green Man'; the protector of the forest
and all its animals. He is said to weep when one of
his trees is cut down. His main attribute was his
club, symbol of sovereignty over the forest animals.
His totemic animal was the wolf, though bears were
another favorite.

He was depicted with a long, green beard, green

eyes, and casting no shadow in the sun. He was
also a shape-changer, becoming as small as a
mouse or blade of grass, and as tall as the tallest
tree. He often appeared in the shape of a peasant
either without a belt or with shoes on the wrong
feet.
Sometimes a malevolent trickster, he would lead
hunters and travelers into losing their way in the
woods. Before entering his forest domain, Slavs
invoked him in prayer to propitiate him. Leshy
could also be propitiated with offerings of food
left on stumps or logs. Leshy could also be
befriended, afterwhich he could even teach his
secrets of magic.
Sometimes he could appear as a familiar person,
leading Slavs astray into the woods. Once there,
he might tickle his victims to death. Sometimes
he had wings and a tail, and covered in black
hair. Some said he had goat's hooves and horns,
recalling the Greek Pan. Leshy could also
become a forest fauna or flora: hare, wolf, bear,
raven, pig, horse, rooster, flaming fir tree or
even a mushroom.
Leshy were also recognized as a class of woodspirits who functioned in the same manner.
Lesni Zenka, The 'Woodland nymphs'. Commonly benevolent, though
they could also be dangerous to mortals.
Lesovikha

Female versions of the Leszi, or forest spirits. She is

sometimes depicted as an ugly woman with large
breasts, sometimes a naked young girl, or as a
woman in white as tall as the trees.

Liada, Leda, Lada Kiev. Goddess of beauty. Leto, Leda or Latona.

(Slovakia)
Likho

Evil goddess with only one eye. She may be a triune

form the Greeks' Graie.

Ljeschi

The Slavonic version of the satyr and the faun. The

name is derived from ljes, 'forest'. He is depicted as
identical to the satyr and the faun, although he can
alter his size at will. Some of them are corn spirits
as well as wood spirits. They seem to be multiple

versions of Volos.
Luguvik

Spirit of the meadow (<lugo, 'meadow').

Makosh, Makosi Water- and fertility-goddess, she presides over food

production.
Mamony

Polish 'Wild Woman' spirit of the woods. She seems

to recall nature goddesses such as Artemis.

Maras, The

Nightmare spirits in Germanic and Slavic

mythology.

Marena

Russian goddess of winter and the earth; equivalent

to Polish Marzana. In one Russian myth, she is a
sorceress who forces the sun-god Dazhbog to marry
her after she turns him into an ox. Later, she
conspires with her paramour to (unsucessfully) kill
him. This myth recalls that of Bloedwydd and her
husband Llew Llaw Gyffes in Welsh myth. Despite
this unbecoming character, Marena was adopted
into Christianity as St. Mary/ Maria, the consort of
St. Ivan (Dazbhog).

Maruchi

Russian old woman who weaves at night similar to

Mokosh.

Mary, St.

Mary is the Christian version of the ancient winterand death-goddess Marena. She is the consort of St.
with Ivan, the Christian version of the ancient sungod Dazhbog. On St. Ivan's Day (summer solstice),
Mary bathes together with Ivan in a ritual
purification. Mary sits on a stone or a golden throne
and sews, suggesting a very ancient origin as a fate
goddess of death. Mary is also associated with
swans.

Mary-rusalka

Russian tree goddess, mistress of animals and birds.

She is also a spinner, associated with the birch tree
and water. She was somewhat assimilated with the
virgin Mary.

Marzana

Polish death- and winter- goddess; equivalent to the

Russian Marena. Her name seems derived from
Slavic words for 'to freeze, frozen'. She appeared
dressed in white, a color of winter but also death in
eastern Europe. Her effigy, including her broom,
was carried through the village and thrown away on

the outskirts or ritually drowned as a purificaiton

rite either to welcome spring or after a death. The
meaning of the Polish month of Marzec (March) is
'to freeze'.
Marzanna

Poland. Agriculture-or war-god, recalling the

Roman Mars.

Marzyana

Polish goddess of grain. She presides over the

harvest and equates to Demeter.

Maslenitsa

Russian fertility-goddess. Her festival at the winter

solstice is also called Maslenitsa. In some areas, her
straw effigy is carried through the village and taken
to the fields, where it is pulled apart and burned or
scattered as food for the new growth.

Matergabia

'Woman fire'. The goddess of the household

presiding over its care. Her name suggests she may
have been derived from the IE hearth goddess with
parallels in the Roman Vesta and the Greek Hestia,
and especially with the Baltic goddess Gabijia.

Matrioshka

Russian early mother goddess continues as the

Matrioshka doll, a debased deity. She is identified
with Mokosh.
Slavic 'Fate'. In her death aspect she was a tall white
woman who was also a shape-changer. During a
plague she was a slim black woman with long
breasts, snake eyes, and cow or horse legs. She was
similar to Kuga, Chuma, Mara, and Smert. Her
name seems to be a cognate with the Greek triple
fate goddesses known as the Moirai (also 'Fates').

Marena

Bohemian winter- and death-goddess. She equates

to Hecate, Hel, and so on. She is found in Poland as
Marzanna, Russia as Mara (etc.), Wendish Murava,
and Slovakia as Morena.

Marena, Mara, Russian winter- and death- goddess. In one myth,

Marya, Morevna she is a sorceress and enchantress who turned the
sun-god Dazhbog into an ox. She refused to change
him back until his father Perun agreed that they
should marry. However, she later left him for
Koshchei, son of the Underworld lord Vij. They
conspired to kill Dazhbog, who was searching for
her. She drugged him, and Koshchei threw him

down a well. Finally, she nailed him to a mountain

in the Caucasus, but the goddess Zhiva rescued him.
Dazhbog finally had his revenge.
This tale recalls the Welsh myth of the goddess
Bloeddewedd, who left her husband Llew Llaw
Gyffess for the Underworld god Gronowy.
Despite this unsavory tale, Marena survived into
Christian times as St. Mary, the consort of St.
Ivan, who is Dazhbog.
Miesiac

Polish moon deity. In most Polish traditions,

Miesiac is a god, married to Zorya Zwezda Dnieca,
the 'celestial goddess' of the planet Venus. The
moon is also known as a goddess with magical
healing powers and married to the sun-god. In
Russian some myths the Sun-god marries her at the
beginning of summer, abandons her in Winter, and
returns to her in the Spring.

Moarvaya Panna Slavic 'Black Woman'. Goddess of disease and

pestilence who disguised herself in black.
Morena

Slovakian death-goddess equating to Mora.

Munya

Goddess of lightning.

Murava

Wendish witch born with one tooth, probably the

death-goddess also known as Mora, Morana,
Morena, etc.

Musail

King of the forest spirits, he is probably

synonymous with Leshy. He was associated with
the Rowan tree.

Myesyets

Slavic moon-goddess (Russia, Serbia). She is

sometimes recognized as the consort of the sun-god
Dazhbog, and by him the mother of the stars. The
sun marries her in the spring, and their children fill
the sky through the summer. However, he
progressively moves away from her and she must
wait until the next spring for him to return to her.
In other versions HE is the moon-god, uncle of
Dazhbog, and consort of the sun-goddess
(Ukraine, Byelarus). Associated with the waning
and waxing moon, he died and then revived. He
also had the power to heal. In folk songs

Myesyats appears as a man. Myesyats was white

Myesyats was a healer (healer). In one myth,
Myesyats was married to the sun-goddess but
seduced the Venus-goddess Dennitsa. As
punishment, Perun struck him, breaking his face
to account for the phases of the moon. In
another version, the sun-goddess was unfaithful
to him, and his phases are his shame as he turns
away from her. His festival seems to have been
Midsummer's Day.
Najade

Slavonic water nymphs. In name and function they

are similar to the Greek Naiads.
Bulgarian fate- and birth-goddess. She equates to
the Russian Rozhenitsa.

Nari

Slavic demonic beings.

Narucnici

Bulgarian fate-goddesses. They appear as old

women dressed in white. They attend births,
announcing the fate of the newborn. They thus
parallel the Norse Norns, Greek, Moirai, Roman
Parcae, and so on.
In Croatia they are called Rodjenice, in Slovenia
Sojenice, in Bohemia Sudicky, in Poland Sudice,
in Serbia, Slovenia, and Croatia Sudjenice.
Alternate forms: Orisnici, Suzenici, Udelnicy,
Uresici, Urisnici.

Nastasija

Russian goddess of sleep.

Nav, Navi, Navki, Slavic malevolent spirits of the dead said to be the
Navky, Novjaci, souls of people who died prematurely and tragically,
Nejky
including those of children who died at birth or of
pregnant women who died violent deaths. Nav is
also the Slavic name for the Underworld. It equates
to the Norse's Niflheim or Nidhog, the Greek's
Tartaros, and so on.
Alternate forms: Faraony, Majky, Mavje,
Mavky, and Vodianiani.
Nedolya

Serbian malevolent shape-changing spirit

represented as an ugly and poor woman. She
bestows bad luck.

Nemodilky

Czech water spirits dressed in red with black hair

and white skin. These are the three cardinal colors

of the IE Triple Goddess with this color motif found
on pottery, tapestries, and other media of
iconography both prehistoric and historic.
The Nemodilky were beautiful maidens that
appeared at night to search for young men and
entice them into their underwater world. The are
synonymous with the Ruslakai.
Nocnitsa

Russia, Poland, Serbia, Slovakia. 'Night Hag'.

Nightmare goddess also known in Bulgaria as
Gorska Makva. Also known as Kriksy, Plaksy.

Norov

Russian corn god.

Nya, Nyia

Slavic god of the dead. In Poland he is the

Underworld-god equating to Pluto.

Ovinnik

Slavic 'barn spirits' (<Ovin, 'threshing barn').

Ovinnik appeared as a huge disheveled black cat
with burning eyes. He could sometimes be heard
laughing or barking like a dog in the corner of the
barn. Offerings of blini or the last sheaf were left to
him. Barn fires were blamed on angering him.

Oynyena Maria

Slavic 'Fiery Mary'. A fire goddess who assisted and

counseled the thunder-god.

Paraskeva

Russia. "Friday". Fertility goddess associated with

spinning, water, health, and marriage. She seems
synonymous with Mokosh and thus the Slavic
'cosmic ocean goddess' with parallels in the Norse
Frigga, the Greek Aphrodite, and so on. She is also
known as Paraskva Griaznaia and Piatnitsa.

Peperuna

Peperuna was a thunder goddess and possibly the

mother of the sun-goddess Solntse. Her twin brother
was the thunder-god Perun, and their association
could recall various other pairs in IE mythology
such as the Norse's Frey and Freya and the Greeks'
Apollo and Artemis, though these are not thunder
deities.

Perchta

Fertility goddess.

Percunatele

Polish 'mother of thunder'.

Pereplut

Balkan goddess of drink and changing fortune.

Perkun Tete

Balkan goddess of thunder and lightning identified

with the planet Venus. Each night she receives the
sun, then returns it the next morning washed and
shining. Her name recalls Percunatele, who is
described as the Polish 'mother of thunder'.

Pagoda

Slavic 'Giver of Favorable Winds', a weather- and

agriculture- goddess. Cattle and sheep are sacrificed
to her. Also as a male deity.

Poldunica,
Lady Midday (<poluden, 'noon'). She can be
Polednica,
malevolent, even stealing children. She is also
Poludnica,
known as Prez-poludnica. To the Czechs and Serbs
Psezolinica, Prez- she is Polednice, the Serbian Prezpolnica and
poludnica,
Zitna-atka.
Polednice, The
The Poludnica may appear as a 12-yr old girl, a
beautiful maiden or a crone. She is only seen at
the hottest part of a summer's day, when heat
exhaustion or heatstroke might fell a field
worker. She could also steal children or lead
them astray. She was one the 'bogey women'
used by the IE peoples to scare their children
into behaving.
She carries a scythe and will stop people in the
field to either ask difficult questions. If the
person fails to answer a question or is evasive,
the Poludnica will strike them with illness or cut
off their head.
The Wends, German Slavs, called her
pscipolnitsa and pictured her as carrying shears,
an attribute of the crone death goddess. When
not in the fields or streets, the Poludnica was
said to float on the winds.
Polel

Polish and Kievan 'divine twin' along with Lel. He

equates to the Greek Pollux.

Polevik

'Mistress of the Field'. Slavonic field spirit. She is a

trickster who can be propitiated through sacrificial
gifts. She no doubt parallels the malevolent
Polednica.

Poledvoi,
Polednitsa

Green-haired Russian field goddess (<pole, 'field'),

and the white-robed field goddess.

Polevoi

'Field spirit'. He appears at noon or sunset as a

hideous dwarf with grass for hair and two
differently colored eyes. He usually wears either all
white or all black. Like the Leshy forest spirit, he
will lead astray people who wander in the fields. If
they fall asleep there, he gives them diseases or
rides over them with his horse.

Poludnitsy, The

Ukranian moon-goddesses.

Polunocnica

'Lady Midnight'. She was a demoness said to

frighten children at night. She seems to have
originally been the third Zorya of midnight with
sisters 'dawn' and 'sunset'.

Poluvirica

This forest spirit probably derived from preChristian spirits. Her name, 'half-believer', was due
to the belief that non-Christians returned after death
as various home and forest spirits. She appears
naked, with a long face, pendulant breasts and three
braids of hair down her back. She is usually seen
carrying a child.

Porentius, Porevit The 'Powerful Lord'. One of the heads of the West
Slavonic four-headed god Swiantovid whose image
was found at Karentia. Each head faced one of the
four cardinal directions. He is thought to be one of
the four seasonal aspects of Swiantovid, facing
South and ruling over summer. The Danish King
Waldemar destroyed his temple in Garz in the 12th
century by.
Pozemne vile

'Earth spirits'. They live underground in mines and

caves. They have hoards of precious metals and
jewels. They recall the 'Dark Elves' of Norse
mythology. Indeed, they usually appear as small
people carrying mining lanterns, or as small naked
children, glimmers of light, human miners, or as salt
people.
They can be beneficient to miners lead them to
rich veins of ore and protect them while they
mine. They can also be malicious and punish
people by causing tunnels to collapse on them or
by pushing them into dark chasms. Whistling,
hurling rocks into dark chasms and uncovering
one's head are taboo to them. Offenders might

be warned with a pelting of clumps of soil.

Pozvizd, Poxvist, Kievan and Polish air- or weather- god
Pogwisci,
Pagoda, Dogoda
Prabah

Chief god of Slovakia. He was closely associated

with the life-goddess Zivena. His name also seems
to be a cognate of the Elbe Slav god Prove.

Prove

Elbe Slavs god noted at Oldenburg. He was the god

of the land.

Psotnik, Psotnica Polish elf-like mischievious spirits.

Radegasta

War goddess.

Radogast,
Riedegost,
Redigast,
Radegast

Slavic sun-god.

Rarog (Pol),
Rarich (Ukr),
Rarach (Cz)

Demonic spirit of the whirlwind. He can also take

the shape of a falcon, hawk or fiery dwarf. From the
Elbe to the Urals it was a Slavic custom to throw a
knife into a whirlwind in hopes of killing the demon
inside.

Rodjenice,
Rodenica,
Rozhenica,
Rozhenica,
Rodanica (Pol),
Rodienitsa
(Croat)

The spirits of deceased female ancestors considered

as being fate-goddesses and fairies. As a triad they
appear at the cradle of newborns and decide their
destinies by writing the life span in invisible letters
on the baby's head. They also determine how
wealthy (or not) the individual will become.

Rod

The cosmic creator of the world. He created

Heaven, Earth, and the Underworld. Rod emerged
from the primordial Egg, bringing Fire. He created
Rodenica (or Lada), who represented the water

In Serbia they are the Rodjenice or Rojenice,

recognized as deceased mothers. The Rodjenice
also attend births, with one spinning, one
measuring, and one cutting the thread of life in
the tradition of the IE 'Three Fates'. Rodjenice is
also recognized as a singular goddess grouped
with her fate sisters Sudnice and Sunjenice. In
Russia she is called Rozhenitsa of the Rozanice
(triple fates_ and in Bulgaria she is Rozdenici.

element. Together they broke the Darkness.

Svarog later succeeded Rod, seemingly with his
aquiescence. Still, Rod seems to have the
ultimate authority over all creation, as his will
decides fate. He seems comparable to similar
nebulous deities found in Persia as Zurvan and
Norse religion as Orlog. The Hindus recognize a
nondescript force somewhere beyond the dome
of heaven where also resides the ultimate power
in the universe.
Rod survived as a sort of Slavic penate, or
ancestral and household god. His worship was at
the center of the older ancestor cults. Rodenica,
with various cognate forms, survived as a
mother-daughter team of glowing white fate
goddesses who visited children at their birth and
determined each baby's fate. Rodanica were
cosmic birth and fate goddesses personifying the
stars.
Slavs believed that all new births were
reincarnations of ancestors; no new souls are
ever created. Birth itself was tied to two
elements, both water and fire. This was even
symbolized in the bathhouse (sauna), the
traditional birthing room in Slavic culture. In a
10th century manuscript, "God" (presumably
Rod) created the first man in his bath house,
breathing life into a towel he was using.
Rodnaia
Motushka

A sun-goddess presiding over birth.

Rorag, Roc

Phoenix-like eagle with fiery plumage, it is

associated with Rod's Egg. It seems synonymous
with the Russian fire-bird.

Ros

In one Russian myth, she is the 'mother' of the sungod Dazhbog. This myth has the thunder-god Perun
shooting his golden arrow at her across a river,
hitting a nearby rock that begat Dazhbog. This myth
seems to recall the myth of Zorya Utrenna, the
goddess of dawn who sits on her fiery stone Alatuir,
from which flow the four rivers of the Otherworld.
Ros originated as the primordial goddess
associated with the cosmic waters and consort of

the Rod, the primordial fate god associated with

the cosmic fire. She is found in all the Slavic
mythologies as the brith and fate goddess or
goddesses of similar names, including the
Rusalka, Rozanice, Rozhenitsa, and so on. She is
also found in Russia as the river Ros and may be
the eponymous goddess of the Russian people.
Rozanice

Russian fate-goddess.

Rozdenici

Bulgarian fate-goddess. She determines destiny,

including the time and manner of death.

Rozhenitsa

Russian fate-goddess who determines the destinies

of newborns. She was also known as Rodeinitsa,
Rozenitsa, Rozhdenitsa.

Ruevit

The god of autumn, named after the Slavonic

autumnal month when mature animals mated. He
was worshipped on the Island of Rugen and is
thought to be one of the four seasonal aspects of
Swiantowid ruling Autumn and facing East.

Rugievit

Elbe Slav 'Lord of Rugen'. He may be the same as

Ruevit. He is noted for his seven heads and a sword,
and is thought to have been a war-god. His image
was found at Karentia (Garz).
His temple at Garz was a large wooden structure
with an inner room. It had four posts and a roof
that was decorated with purple hangings. His
oak statue had seven heads (or faces) and his
belt held seven swords, while an eighth was in
his hand.

Schastie

Russian goddess of good luck.

Seewa

Russian 'Mother Friday', a harvest goddess.

Semargla

Weather-goddess; she presides over cold and frosty

weather.

Semik

Russian chthonic deity who rules the souls of the

dead. Her name seems derived from various IE
words for 'earth, soil', including Baltic zeme, Slv
zeme, Thracian semela, Av zem, Skt jmas, and so on.
Her sacred tree is the birch.

Sery Volk

'Grey Wolf'. A shape-shifter with great wisdom.

Siliniez

A wood-god from Poland to whom moss was

sacred. His altar fire was kept burning only with
moss.

Simargl,
One of the state gods mentioned in the Primary
Simaergla,
Chronicle in Kiev. He is referenced as the protector
Semargl', Simorg, of seeds and new plant growth. He is known as the
Symaergla,
'Guardian of Vegetation' and protects the Slavic
Simurgh,
'World Tree', the source of all nuts and seeds.
Simariglu
Indeed, his name seems derived from Slavic words
for 'sow seeds': Slv seme, Rus semje, Pol siemie,
Srb-Cro sjeme, etc.
Simargl was depicted as a winged lion (or a
winged dog). His name and depiction suggest
links to the Scythians or Sarmatians, who
worshipped him as Simurgh. He also seems to
have been the divine griffin of Persian
mythology where he was known as Simurgh,
Simorgh, or Senmunw . In Norse mythology he
might recall the eagle that sits atop the World
Tree. In one Norse myth Loki took the form of
an eagle to rescue Nanna, whom he changed
into a nut before carrying her away. In
Sarmatian myth, Simurg guarded the tree which
produced the seed to every species of plant (i.e.
the World Tree). He also was responsible for the
dispursement of these seeds and thus is
connected with vegetative fertility. According to
some, Simargl is a fiery bird and may be the
orignal firebird of Russian myth.
Siriny

Demi-animals and nature spirits, they assume the

form of 'fish women' or mermaids. In name and
character they seem related with the Greek Sirens.

Siva, Ziva, Zhiva, West Slavic goddess of life (< Slv zivu, 'life'). She
Zivenna
was invoked for good health and long life. She
equates to the Polish Zywie, Slovak Zivena.
In one Russian myth, she flies out of Irij, the
Slavic Olympus, as a dove, spotting the sun-god
Dazhbog nailed to a mountain in the Caucasus.
She rescues him, carrying him back to Irij to
heal him. The two later create the world and all
life, including people.

Sjantaik

Russian 'Birth Mother' who presides over humans

and animals.

Smert (Rus),
Smierna (Pol),
Smrtnice (Cz)

'Death, fate'. Slavic death-goddesses worshipped in

groves. She equates to the Serbian Kuga and the
Bulgarian and Russian Chuma. She seems
synonymous with the death-goddesses Mara, Mora,
Marenna, and so on.

Sojenice

Slovenian fate goddesses.

Solntse

Slv 'Sun'. Her husband is the moon-god Myestas;

their children the stars. Solntse is red and clean.
Solntse's main daughters were Zvezda Dennitsa and
Vechernyaya Zvezda - the Morning and Evening
Stars (planet Venus). Her solar ship is pulled by
swans. Solntse is also a cow goddess.

Spor

The Slav spirit or spirits of growth. They made corn

grow and cattle mature. They were invoked in
families along with the other protective nature
spirits.

Sreca

Serbian personal fate-goddess. She protects the

individual's fields and flocks. She equates to the
Russian Dolya.

Sudbina

Croatian birth- and fate- goddess; equates to the

Polish Sudice, Russian Rozhenitsa, and so on.

Sudice, The

'The Fates'. Polish fate-goddesses. They appear

dressed in white at the cradle of newborns where
they determine the child's fate.

Sudicka, Sudicky Czech fate- and birth- goddess in triad form. They
appear as three women dressed in white, deciding
the fate of each newborn.
Sudjenice, The

'The Fates'. Serbian, Croat, Slovenian fate

goddesses.

Sudzenici, The

'The Fates'. Bulgarian fates.

Svatog

Slavic 'Lord of Light' (< Slv svetu, 'world', also

'holy, sacred'; or Slv svetilu, svetiti, Pol swiet, 'light,
bright, shine'; Skt sveta, 'white'). Slav sky-god and
chief of the Slavic pantheon. He was associated
with war, fate, and fertility. He seems synonymous

with the Russian Svarog.

Svredel

He was the patron god of masons. In a surviving

Slavic myth, Svredel ('the borer') seems to have
been a star-god, who at the time of creation worked
with 'God' (Svarog or Rod?). His original identity
might be parallel to the 'Divine Smith' found in
other IE mythologies. In any event, as a 'heavenly
mason', as it were, he might be identified with the
'dome of heaven', which was commonly thought of
as being made of stone in the IE mythologies.

Svyatogor

Russian warrior-hero. He was a giant living in the

Holy Mountains after which he was named (sviato,
'holy, sacred', gor, 'mountain'). His glory days all
passed, he is doomed to fade away.

Syen

South Slav guardian spirits.

Tapio

Russian forest-god.

Tshuma, Chuma Russian 'Plague'; goddess of disease, she appears as

an owl
Uroda

Slovakian goddess of the fields.

Utrennyaya

Slv utro, jutro, 'morning'. Goddess of the dawn. One

of the three Zorya, the Slavic triple goddesses of the
universe. In Poland she is called Zorya
Wieczrniaia. She opened the gates for her father
the sun-god Dazhbog (other myths her mother)
every morning. She sat under the World Tree on the
fiery-stone Alatuir, from which ran the four rivers of
the Otherworld.

Varpulis

The storm-wind god. He was associated with

Perunas and a grandson of Stribog.

Vasillissa

Slavic swan maiden. She is the daughter of the sea

king.

Vechernyaya
Zvezda

The Evening Star. She and her sister Zvezda

Dennitsa, the morning star, are companions (or
another aspect) of the Zorya, two other daughters of
Dazhbog, the sun god.

Vedma

Slv vedeti, 'know, wise, etc'. Slavic witch. She has

been changed from a goddess to a flying witch on a

broom or rake. She can change her appearance with

her magic to look old and ugly or very beautiful;
she can also make herself invisible. She can produce
rain and storms, and she knows medicinal plants
and keeps the water of life and death.
Veles, Wila

Fairy-like female spirits of the wilderness or

sometimes the clouds. They could take the shape of
swans, snakes, horses, falcons, or wolves. Normally,
however, they were beautiful maidens either dressed
in white or naked (like the Rusalki), and had long
flowing hair.
A human could gain control over a Vila by
taking her feathers. This is paralleled in Norse
mythology where men could capture and force
to marry Valkyries that had come to earth to
bathe. Other times they can seduce young men
into dancing with them.
Like the Valkyries also, the Veles are fierce
warriors. The earth is said to shake when they
do battle. Although the names of the Norse
version are translated as 'choosers of the slain',
the character similarities suggest that the Slavic
and Norse names are related.
Veles are also huntresses, riding on their horses
or deer with their bows and arrows drawn. They
can also punish men who defy them or break
their word.
They also have healing and prophetic powers
and are sometimes beneficient to mankind.
Again in Norse mytholgy we find Valeda, a
prophetess whose name also seems related to
Veles/ Wila.
Veles could be propitiated with round cakes,
ribbons, fresh fruits and vegetables or flowers
left at sacred trees and wells and at fairy caves.

Verlioka

A one-legged and one-eyed demon-god.

Vesna

Slv vesna, Rus vesna, Pol wiosna, 'spring'. Slavic

goddess of spring. The Czechs knew her as Wesna.

Vestice, The

Czech wild women. They can assume the form of

every animal and steal newborn babies.

Vila, The

Srb-Cro, Cz vila, 'fairies'. Wind- and storm- spirits

who can cause rain, hailstorms, and whirlwinds.
Winged women with long hair, they are said by
some to be the souls of unbaptized maidens and can
transform themselves into animals: swans, horses,
or wolves.
In human form they are beautiful and eternally
young. They teach people how to grow crops,
plow, and bury the dead. The northern Slavs
thought they enticed young men to their deaths
in a manner similar to water spirits. Overall they
somewhat recall the Norse Valkyries.
Also known as Samovila, Samovily, Vily, Vile,
Wili, Willi, and Judy.

Vlkodlaks

Slv vluko, Rus volk, wolf. Slavonic werewolf.

Vodyanik

Slv voda 'water'. Water spirit who usually appears as

an old man with a fat belly. He can be benevolent or
malevolent.

Vodanyoi, Vodni
Panny, Vodyanoi,
Vodonoi,
Wdjanoj (Pol)

Slv voda, 'water'. Malevolent water spirits. They

may take the shape of logs, fish, old men. They age
and are then rejuvenated according to the waning
and waxing moon.
Master shape-shifters, they sometimes appear as
old men with long green or white beards,
sometimes as creatures with huge toes, claws,
horns, a tail and burning eyes in a human face.
At times they look like fat old bald men and
other times like mossy looking fish or flying
tree trunks.
Vodonoi are believed to live in underwater
palaces made from the treasures from sunken
ships and often marry Rusalki, their female
counterparts.
They are usually malicious and are believed to
drag people under the water and drown them. A
Vodonik may be propitiated with the first fish
caught or by throwing a piece of tabacco into
the water and invoking his aid in fishing.

Vukadlak

Vukadlak was a menacing wolf that followed the

clouds and devoured the sun or moon. He is
paralleled in Norse myth, where the wolves are

destined to devour the sun and moon before

Ragnarok at the end of time.
Walgino

Guardian god of cattle. He is probably synonymous

with Weles/ Wolos/ Veles.

Wesna

'Spring' Czech summer goddess. She is the same as

the Russian Vesna.

Yarilo, Iarilo,
Jarilo, Erilo

Slavic god of love and of agricultural fertility,

Yarilo is married to the earth-goddess Mati-SyraZemlya. He is depicted as a young man on a white
horse wearing a white cloak and crown of flowers,
holding sheaves of wheat and corn. His name may
be a cognate with Eros, the Greek god of love. In
the east he is associated with the sun, and as such he
has parallels with such sun- and fertility-gods of
spring as Apollo, Lugh, Frey, and so on.
Still, Iarilo became most prominent as a deity
worshipped during the late spring and early
summer in orgiastic rituals. He was thus the
patron of Spring sowing -- especially of corn
and wheat, his sacred crops. As the summer
progressed he aged before dying late in the
season.

Yarovit

Slavic god of victory. He is the same as Yarilo

Zaltys

'Snake'. The world serpent who lay coiled at the

roots of the great World Tree. He recalls both the
Nidhog serpent of Norse myth, who also was found
at the root of the World Tree, as well as the World
Serpent Jormungander. Zaltys was the arch enemy
of the thunder-god Perun and the object of many of
his thunderbolts.

Zarya

Slavic goddess of healing waters.

Zhiva

Slavic spirit of the dead worshipped by the Elbe

Slavs. She is associated with the cuckoo. Friday is
her sacred day.

Zimarzla

'The Frozen' (< zima, winter). Russian weather

goddess. Her breath is ice-like. She is clothed in
hoarfrost and snow and crowned with hailstones.

Zitna-atka

Midday spirit; equivalent to Poldunica. She appears

in the cornfields at noon and kills anyone who

cannot answer her riddles.

Ziva

See Siva.

Zizilia

Polish goddess of love and sexuality.

Zmey

'Snake'. Also known as Zaltys, he is the Slavic

version of the 'World Serpent' and archnemesis of
the thunder-god Perun. He is depicted as a firebreathing dragon in the IE tradition.

Zlotababa

Russian "Golden Old Woman". Kindly

grandmother.

Zorya, Zarya :
Verchernyaya,
Utrennyaya

The Slavic Three Fates. Three little sisters', they

included Verchernyaya ('she of the aurora of Dusk/
Twilight', Pol. Wieczorniaia), she of Midnight, and
the dawn-goddess Utrennyaya ('she of the aurora of
Morning, Pol. Dnieca). Utrennyaya and
Vechernyaya were the most prominent, being
daughters of the sun-god Dazhbog. Utrennyaya was
identified with the morning star, Vechernyaya with
the evening star. The latter was also a warriormaiden.
Zorya Utrenyaya sits under an oak tree (i.e.
Slavic 'world tree'?) on the fiery stone Alatuir
and under her seat flows the healing river. Each
day Zorya Utrennyaya opens the sky-palace
gates for her father, who rides out across the sky.
At the end of his daily travel, Zorya
Vechernyaya closes the opposite gates.
Like the Norns of Norse mythology, the Zorya
kept the doomsday wolf fettered to prevent it
from wreaking destruction on the world. The
Slavic wolf was bound to the pole star in Ursa
Minor. When the chain breaks it will herald the
end of the world. In fact, one of the Norns,
Skuld, also was known as a Valkyrie ('warrior
maiden'), paralleling Vechemayaya. Thus the
Zorya are guardian goddesses of the universe.
An Egyptian parallel of the three Zorya was the
goddess Reret, who also kept the powers of
destruction fettered by a chain.
The Zarya rule in Bouyan (or Bonyan), the
Slavic otherworld paradise equivalent to the
Celtic Avalon, Greek Hesperides, and so on.

There are four streams issuing from under the

magic stone Alatuir in the island paradise of
Bonyan.
Zuarasiei,
Zuarasiz
(Radegost);
Svarozhich,
Svarozhitsh,
Svarogitch

Elbe Slavs, Rethra. Holy light or 'Lord of Light'.

His sacred white horse was kept at Rethra. He has
some parallels with the sun-god Khors or
Dazhdbog.

Zvezda Dennitsa The Morning Star. Daughter of the sun god,

Dazhbog. She is synonymous with Zorya
Utrennyaya. She is known to some as the wife of
the moon god. She helps Vechernyaya Zvezda care
for their fathers horses that he drives cross the sky
each day.
Zvezda
Vechemyaya

Slavonic goddess of the Evening Star. Another

name for Zorya Vechernyaya.

Zytniamatka

Prussian corn mother.

Zywie

'Life'. Polish health- and healing- goddess. (See

Siva)
Lauku mate

(Latvian)
by Aldis Putelis
The goddess of fields and fertility to whom farmers sacrificed to secure an abundant harvest.
One of 'the mothers', may be compared to dievini - the minor gods, who still are the immediate
rulers of human life. One of the few "mothers" listed in Paul Einhorn's texts in the first half of
the 17th century.
Feronia
The Roman goddess who was invoked to secure a bountiful harvest. She was worshipped in
Capena, located at the base of Mount Soracte, and Terracina, and had a temple on the Campus
Martius in Rome. She was worshipped as the goddess of freedom by slaves, for it was believed
that those who sat on a holy stone in her sanctuary were set free. Her festival took place on
November 15.
Mokos
by John McCannon

Goddess of the earth worshipped by the ancient Slavs; one of the most
primeval deities in the pagan Slavic pantheon. Mokos is most likely a
later and more strongly personified variant of the Slavs elder earth
goddess, Damp Mother Earth, or Mati syra zemlya. According to
Roman Jakobson and Marija Gimbutas, the worship of such a primal
earth goddess was widespread among the Slavs and their neighbors;
this is attested to by the fact that the earth deities of a number of Baltic,
Phrygian, and Finno-Ugric peoples exhibit similar characteristics and
seem to derive from the Indo-Iranian Ardvi Sura Anahita (Humid
Mother of the Earth). Just prior to the conversion of the Eastern Slavs
to Christianity, Mokos was worshipped officially in Kievan Russia,
along with Perun and other deities mentioned in the Primary Chronicle.
As the only female god of note to be worshipped by the Slavs,
Mokos assumed a broad range of divine roles. She was first and
foremost a symbol of the earths fertility. During the early spring, it
was taboo to spit on or strike the ground, since Mokos was said to
be pregnant then. Holidays were dedicated to her in the autumn,
after the harvest. The belief that Mokos invested the earth with
divinity was reflected in peasant practices that, in some parts of
Russia, Ukraine, and Belorussia, persisted into the 19th century: the
swallowing of a lump of soil to consecrate wedding vows, the
placing of earth upon ones head to seal oaths, the confession of
ones sins to a hole in the ground instead of a priest.

Related information
Other names
Mokos
Mokosh
Mokosu
Mokusa
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Over time, Mokos became a patron of women, especially those

bearing children or giving birth. She oversaw womens work, such
as spinning and weaving. By some groups, such as the Czechs, her
name was invoked in times of drought. She was also thought to
protect flocks of sheep. The strength of her cult remained
substantial, even after the Christianization of the Slavs; as late as
the 17th century, Orthodox priests attempted to uncover Mokosworshippers among the peasantry, asking women whether or not
they had gone to Mokos. In Russia, Mokos was partially
absorbed into Orthodox worship, in the guise of St. ParaskevaPiatnitsa (Paraskeva-Friday), whose name day fell in late
October, around the time of Mokoss former harvest celebration.
Perkons
by Baiba Meistere
Perkons (Lithuanian Perkunas, Prussian Percunis, Russian Perun) Thunder god - is one of the main deities in Baltic (i.e. Latvian,
Lithuanian, Prussian) folk religion. Etymologically, the word perkons is
derived from the Indo-European stems per(k) (Ivanov, Toporov 1974,

Related information
None

1985.) or per+g(q) (Muelenbach 1904, Endzelins 1951). Three possible

interpretations of the word's etymology are known (Biezais 1972):
God of thunder and rain (Muelenbach, Wiedemann);
God of height, mountain, comparable to Gothic fairguni "mountain". Hethic peruna - "rock", old Hindu parvata "mountain" (Karsten, Ivanov);
God of oaks, perk-us as compared to Latin quercus - "oak"
(Porzig, Hirt, Speht).
According to the archaeological data cult of Perkons in Baltic region
was widely spread during the 2nd - 4th century CE along with the
establishment of the agricultural society there. The first information
about the cult of Perkons (Perkuns) practiced by Curonians (one of
the Latvian tribes) can be found in the Livlaendische Reimchronic
(1290). Perkuns, among other Lithuanian deities, is mentioned in the
Russian addition of the Chronographie des Johannes Malalas
(1261). In 1326 Peter von Dusburg mentions the sacral place
Romove in Prussia, and these some sentences serve as a basis for the
well-known Prussian pantheon, (re-)constructed by Simon Grunau in
1520. Percunis is one of the three central deities there.
This entry is based on Latvian folklore material as a notable source
for the comprehension and reconstruction of Perkons' manifestations
in Latvian folk religion.
The functional synonyms of Perkons' name in Latvian folklore are:

Perkonins, Perkonitis - likely a diminutive form,

characteristic of Latvian folk song (dainas) meter, and rarely
used in other texts.

Perkona tevs - father Perkons.

Vecais tevs - Old father (see further)

Dievins; - diminutive form of Dievs - the God, the a central

figure in Latvian folk religion.

Although sometimes denoted with the same word - Dievins - each of

the deities, Dievs and Perkons, maintain their own sphere of
influence. As Latvian folk religion cannot be discussed in terms of a
hierarchy of gods, a subordinate position of Perkons (e.g., in magic
spells or some legend types), its substitution by Dievs (e.g., in the
legends, where Perkons takes care of people's welfare), can be
regarded as a display of the Christian syncretism. Formula Dievins
in Latvian folklore serves also for denotation of mythic beings of
lower strata, such as home spirits and spirits of the dead. The
differentiation of meaning is determined by context. In the following
example (LD 33700) clearly Dievins is Perkons.

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Dievins ruc, Dievins ruc.

Zibenus met ozol.
(Dievins roars, Dievins roars,
(And throws lightning into an oak.)
Functions
1. Fertility god.
The origin of Perkons is closely connected with its natural
appearance - rain, thunder, and lightning. The word perkons has two
meanings in all three Baltic languages - "Thunder god" and
"thunder". Catholic clergyman D. Fabricius writes in 1610: "During
a drought, when there has not been rain, they worship Perkons in
thick forests on hills and sacrifice to him a black calf, a black goat,
and a black cock. When the animals are killed, then, according their
custom, the people come together from all the vicinity, to eat and
drink there together. They pay homage to Perkons by first pouring
him beer, which is then brought around the fire, and at last pour it in
this fire, asking Perkons to give them rain."
Consequently the main function of Perkons is promotion of fertility.
All Perkons' family takes part in this process: the sons thunder,
strike, lighten; the daughters and the mother (i.e. wife) sift rain; and
the daughter-in-law thunders like Perkons himself. Obviously
Perkons' family is created by differentiating the appearances of
thunder phenomena. The origin of this greatest mythic family in
Latvian folk religion is influenced both by the pattern of God's sons
(Dieva deli) and Sun's daughters (Saules meitas) - the ancient
mythical beings, having their parallels in Lithuanian, Hindu, and
Greek mythology, and by the model of ordinary peasants' family.
In folksongs a peasant asks Perkons to bring rain, because the
"shoots of barley are faded" (LD 33711) as well as thanks Perkons
for the harvest in autumn. In some legend types traces of food
offerings to Perkons are preserved. Examples:
To entice Perkons a man holds in his hand bread with butter or a
honey pot. In the other hand there is an axe or a knife to kill
Perkons. Perkons strikes the man (LFK 1552, 8518).
Perkons drowns a woman named Baba, because she has violated
the ritual norms, offering Perkons spoiled food or grass.
(LFK 828, 21517). A food offering was used also to prevent
thunder. Folk belief has it that during thunderstorms
honeycombs must be put into the fire to make the clouds
disperse (LTT 23472).
2. Persecution of a Devil.
The notable contributors to the Indo-Europeistic theories V.V. Ivanov
and V.N. Toporov in their reconstruction of "basic Indo-European

myth" about the fight between the Thunder god and the Devil
(Dragon) (Ivanov, Toporov 1974) regard Perkons/Perkunas/Percunis
as one of the two central figures of the myth. Latvian folklore
material cannot serve as evidence of this hypothesis. In most of the
texts, especially in folk tales, legends and magic spells, the
international motifs dominate. There, Perkons does not fight with the
Devil (Velns, Jods), but persecutes and kills him. The ready-made
opposition of the Devil as the evil force to Perkons (frequently
substituted by Dievs as the Christian God) as one who implements
an absolute justice, is obvious result of the influence of Christian
worldview. There is no folksong text with the direct reflection of the
fight between Perkons and Velns, although a few allusions are met: a
man kills the Devil (Jods) with a sword, hammered of sparkles made
by Heavenly smith (Perkons) (LD 33731).
3. Participant of Heavenly Wedding
In the Latvian version of the Indo-European myth of the Heavenly
Wedding, reflected in Latvian folksong material, God's son (Dieva
dels) or Morning star (Auseklis) or Moon (Meness, masculine in
Latvian) marries Sun's daughter (Saules meita, Sun - female in
Latvian), and Perkons is a relative of the bride (sometimes of the
groom). On his way to the wedding Perkons strikes the golden oak.
The oak is the Thunder god's tree, not only in Latvian folk religion.
There exist some hypothesis why Perkons strikes the oak. They were
discussed, amongst others, by Zicns in 1936. The most appropriate
version for Latvian folksong material is that, by striking the oak,
Perkons performs an exorcist act to expel evil spirits. (sic! Velns
frequently hides under the roots of an oak, see beliefs, legends, etc.)
In Latvian wedding songs, when a bride comes in her new husband's
house, the husband's relative (also Dievs - God, Laima - Fortune),
cuts a cross in the door-post with the same intention.
4. Heavenly Smith
Can be found only in a small group of folksongs. There are two
opposite viewpoints of what deity is represented by the Heavenly
smith. The first: it is an independent deity, comparable to Hephaestus
in Greek, Volundr in Scandinavian and Ilmarinen in Finnish
mythologies (Ivanov, Toporov, Gimbutas etc.). V. Toporov supposes
that the Lithuanian deity Teljavelis, mentioned in the chronicles from
1252, reflects three archaic motifs, later related to a mythical smith
with no name (Toporov 1970). Unfortunately, the connection of
these motifs (Heavenly smith as a servant of Perkons; Heavenly
smith hammers magic arms; Heavenly smith takes part in the fight of
Perkons with Velns (Devil)) with those of Latvian folksong material
is vague.
More plausible is the second point of view: the Heavenly smith is
Perkons himself (H. Biezais, V. Greble etc.). The well-known riddle

textually doubling the introductive formula of most of "Smith songs"

- "Smith hammers in the heaven / Coal bursts in the sea" has an
answer "Perkons" (LFK 884, 1912). One of the later versions of the
"Smith songs" tells: "Perkons hammers in the heaven" (LTDZ
10495).
5. War god
This hypothetical function of Perkons (see Ivanov etc.) is probably
rooted in Dumezil's division of the main Indo-European deities
according their social functions: juridical power, defense (war
affairs) and promotion of fertility (Dumezil 1986). Although Perkons
is well armed, he is not involved in war affairs. Therefore, according
Dumezil's division, he undoubtedly fulfils the role of a fertility god.
Appearance
In Latvian folklore Perkons appears most often as a well-armed
rider, e.g., the riddle: "Golden horse, silver rider" has an answer
"Perkons". The diversity of arms differentiates him from other
Latvian deities. Perkons has a sword, an iron rod, a golden whip, a
fiery club, also a gun, a knife and a specific one - a thunder-ball.
Perkons uses his arms to create thunder and lightning and in
persecution of the Devil.
Archaeologists have discovered that among other adornments, small
axes as the symbols of Perkons were worn on the clothing of the
ancient Balts. It seems that the idea of Perkons' axe has its origin in
beliefs about Perkons' ball, well known also in the other parts of
Europe. Latvian belief states: "Ancient sharpened stone axes are
taken for thunder-balls and it is believed that they can heal illnesses."
(LTT 23341)
Perkons' horse, on the one hand, belongs to the paradigm of folksong
horses, ideal of which is a well-kept and a splendidly equipped
young man's horse. On the other hand, in some texts description of
Perkons' horse has a specific mytho-poetical background - it is
"stone horse" (LD 33705), "led mare" (LD 33712), etc. Perkons can
ride also a cloud or lightning. The chariot is a well-known attribute
of a Thunder god (e.g., in Lithuanian, Hindu, Scandinavian, etc.
mythologies) and is not characteristic for Latvian Perkons.
Perkons' portrait in Latvian folklore is formed using the traditional
formulas: "old man" and "tiny man". The first of them in version
Vecais tevs (Old father, LD 33719) appears in folksongs, but in
versions "Old man with white beard" (LFK 720,2, LFK 941,2681),
"Grey haired man with long beard", (LP vol.7, p.465) - in folk
legends. Taking into account that this formula in Latvian folklore
texts fits for portraying also God, Devil and the Old man - leader of
flying lakes (sometimes concretized as God and Perkons) as well as
Old man in magic spells, it belongs to the internationally recognized

archetype of the Old man. The formula "tiny man" does not express
doubts in Perkons power, although sometimes it has a lightly
humorous connotation. In one legend type the formula obtains a
special meaning, opposing Perkons as a "tiny man" to the Devil
appearing as a "tall (black) man". Generally the formula "tiny man"
is less characteristic for the description of Perkons than of God,
Devil etc.
Perun
Called 'The Thunderer' or 'The Striker'. The pan-Slavic thunder-god was
also known as Perenu, Perkons, Perun, Piorun, Perunu, Pyerun, etc. His
name is related to the Pol poirun, 'thunder', although cognates of this
word were lost in the other Slavic languages. He nevertheless has direct
cognates in the Baltic thunder-gods, known variously as the Lithuanian
Perkunas, the Lettish Perkons, and the Old Prussian Pargnus, etc (all
derived from Baltic words for 'thunder'). He also has cognates in the
ancient Illyrian thunder-god Perende and the Hindu rain-god Parajayna.
The ultimate origin
of these words are IE words for 'rock' (PIE *bher-, Hitt peruna, Skt
parvati, Thracian per(u), French pierre, etc.), 'mountain' (Skt
parvata, Ger berg, Welsh briga, etc.), and also 'strike' (PIE *bher-/
*perg-, Grk apergo, Lat percutere, ON berja, Let pert, etc.; > Eng
percussion and also Slv perq, 'percussion'). The original notion is
that the sound of thunder resembled the clashing of rocks together,
hence the most primitive tools of the IE thunder-god were stones
(compare Ger stein, Swe stenn, Eng stone with Skt stan and stanita,
'thunder'). These later developed into various pounding tools such as
Thor's stone hammer and Tarkhunas' axe.
In Slavic Religion
Perun was no-doubt first identified in the 6th century by the
Byzantine historian Procopius, who wrote that the thunder-god was
the supreme god of the Slavic Sclaeveni and Antes tribes. While
some Slavic myths record Perun's rise to prominence over the
'heavenly sky-god' Svarog and his son Svantovit, this early reference
plus Perun's primacy at Kiev demonstrate that he was long the
paramount god in at least the pantheon of the eastern Slavs.
His position in Kiev was detailed in the Primary Chronicle. There he
was the tutelary god of the Kievan state. Vladimir, The last pagan
prince of Kiev, was baptized in AD 988. Before this, however, he
actively promoted the pagan deities in a sort of state-sponsored
worship. This included wooden images erected to Perun and other
major deities set in front of the prince's palace. Some legends say
that humans were sacrificed to him, though these were probably
convicted criminals as with other major IE gods. He was a favorite

god of the Russian nobles in general, probably since, although a

thunder-god, he had assumed some war-like functions. He was also
promoted by the princes of Novgorod, and was prominent in Poland
and with the Elbe Slavs. His effigy in Novgorod included eight
eternal fires. This altar continued to be considered sacred until the
17th century.
Depiction
Like all the IE thunder gods, Perun was a punisher of evil-doers,
with his archenemy the vaguely known Slavic version of the World
Serpent, called Zmiya, 'snake'. This fire-breathing serpent
represented sin and chaos. Perun was also associated with the lesser
wind- and storm- gods Erisvorsh and Varpulis. This pair recalls,
among others, the maryuts of Indra in India, and Thor's sons.
Like all the IE thunder-gods, Perun main accouterment was his
bludgeon. He was depicted with an axe, club, or hammer. Like the
Hindu thunder-god Indra, Perun often also carried a bow that let
loose his fiery arrows (lightning). Perun was sometimes depicted
with a silver head and a golden beard. He rode his flaming chariot
across the sky, using his arrows (lightning0 to pierce the clouds with
shafts of lightning and bring his fertilizing rains. Like the other
thunder-gods also the oak was his sacred tree. Like the other IE
thunder-gods, Perun was worshipped in his sacred oak groves and on
hilltops. His eternal fires were fueled with oak wood.
His signatory geometric symbol was his 'thunder wheel', which was
apparently a six-spoke wheel. This seems to have symbolized the IE
thunder-chariot and was similar to that of the depictions of Taranis,
the Gallo-Roman thunder-god. Perun's animal main totemic animal
was, like that of the Anatolian thunder-god Tarkhunas and Indra, the
bull. We should assume that these animals pulled his chariot, though
my information on this is lacking. Bulls were offered to him at his
religious festivals as were bears. His major festival was on July 20
(now St. Ilea's Day in the Orthodox calendar). Other sacred animals
sacrificed to him were cocks and goats. The latter animal also pulled
the chariots of Thor and the Baltic thunder-gods.
Mati Syra Zemlya
'Mother Moist Earth'. The Russian earth as mother, she can dominate
the malicious powers and control nature to protect people from famineand disease-bringing demons. Slavs invoked her for aid in times of
epidemics and childbirth. She was also a figure of omniscience and
justice, serving as a settler of disputes and as a witness to oaths.
She also had prophetic powers, and people who could interpret her
signs could foresee the future. This belief may have developed from
agriculturists reading nature signs in efforts to anticipate seasonal

cycles. As such, knowledge of plants and herbs was attributed to

her.
In Slavic folk tradition, virgins and widows would dig up fields
after midnight to that her spirit could disperse evil. In parts of
Russia farmers could not plow before March 25th in order to avoid
injuring the 'pregnant earth'. Slavs also made straw dolls of her and
associated her with sacred springs and holy fires.
Mati-Syra-Zemlya was also personified as a true great goddess. She
is married to Yarilo, the god of spring, and was thought to
occasionally visit homes disguised as a human dressed in a gown
decorated with ribbons and ornaments. Her totemic animals were
sheep, and during her earthly wanderings she would sometimes
fleece them herself.
Her general functions and character also recall the German goddess
Nerthus. Direct earth-goddess cognates may be found in the Baltic
goddess Zemes Mate, the Zoroastrian goddess Zem, and the GrecoPhrygian goddess Semele. All these names are derived from cognate
words for 'earth, ground, soil', with cognates in other languages also
include Skt jmas, Toch kem, Grk chem, Thracian semela, Latin
humus, etc.
Unlike other nature deities, Mata Syra Zemlja was never personified
as a Goddess with human features. She was always worshipped in
her natural form. She may, however, be synonymous with the
goddess Mokosh.
She had absolute sanctity and no one was allowed to strike her
(begin farming with hoe or plow) until her birth-giving time at
Maslenica (Vernal Equinox). May Day was her holiday, so no
plowing or digging could be done then, either. She was invoked in
property disputes to witness the justice of the claims. She confirmed
oaths and marriages when earth was swallowed or held on the head.
She protected villages from cattle plagues and epidemic by plowing
a furrow around them to release her power.
Even into recent times, if no priest was present, sins were confessed
to the earth and her forgiveness was sought prior to death.
Her name is also transliterated as Matka, Mata Syra Zjemlja, and
Matushka Zemlia
Mokosh
Russia, Poland, Ukraine. 'Moist, Moisture'. Slavonic water-goddess who
could be either benevolent or malevolent. She is also seen as a Goddess
of fertility and bounty. She is linked to the waters of the sky and the
moist soil, to the fertility of the Earth and its creatures, to spinning and
weaving, and to fishing. Her nourishing rain was sometimes referred to

as her "milk". She was a goddess of growth, fertility, and provision,

presiding also over childbearing and sheep breeding. She may also have
been a personification of Mati Syra Ziemlja (Moist Mother Earth).
Mentioned in the Kievan Primary Chronicle as a state goddess, and
she is depicted in breast-shaped stones. Czechs prayed to her during
drought because her milk was rain.
During Lent she wandered from house to house disguised as a
woman. Sometimes she worries wool spinners, at others she would
spin at night for the household. Mokosh's association with spinning
and weaving suggests that she is a fate goddess. Some sources say
she rules over occult knowledge and divination.
Other times she tended sheep, even shearing them herself. Strands of
fleece were left beside stoves at night to propitiate her. It was
believed that if Mokosz were pleased with the women's offerings,
she would help the women with their laundry.
She seems to be a later and more personified variant of the Slavs
elder earth goddess, the Mati Syra Zemlya'. Her many functions and
characteristics related her to many great goddesses in the IE
pantheons and beyond. In essence she should be identified not as an
earth-goddess but as the Slavic version of the 'cosmic ocean goddess'
with parallels in the Norse's Frigga, The Scythian Great Mother
goddess and the Iranian Sura Anahita.
Images of her survive to this day in Russian embroidery with arms
raised and flanked by two horsemen who would seem to be the
'Divine Twins'. She is usually described as having a large head &
long arms.
Mokosh is also sometimes referred to as wife of the heavenly skygod Svarog, which would equate her also to the goddesses Lada and
Iarila.
Mokosz has survived in the legends of Mokosha - minor female
spirits who punish women for spinning on Friday, Mokosh's sacred
day. Her worship was transfered to that of St. Paraskeva-Friday.
Mokosh was honored with a feast on the Friday between Oct 25 and
Nov 1. She was given offerings of vegetables. One reference fixes
this date on Oct 28. This date coincides with the end of the harvest
season and the onset of winter. It was probably held to give her
thanks for the year's bounty - or to eat up all the vegetables before
they started to spoil.
Her name is also transliterated as Mokos, Mokuskha, Macosh,
Mokosz, Mokosi, Mokosu, Mokusa.
The Rusalka
Russian water spirits, amphibious maidens who live in water during the

winter and forests in the summer when they could be seen perched in
trees. They are the personification of the regeneration and rebirth of
nature. They are cosmic goddesses ruling the sky, the earth, and all their
inhabitants.They also preside over the fertility of forests, fields, and
humans. They seem to have brought nourishing dew to forests and
fields.
They originated as star goddesses. In the Slavic creation myth, the
primordial cosmic water goddess Rodenica, together with the
primordial cosmic fire god Rod, created the world and were the
ultimate source of fate in the universe.
In Christian times, they are said to be souls of unbaptized children or
drowned maidens, or of maidens who died on their wedding night.
They became beautiful pale girls with long flowing hair. They wear
white or are sometimes naked, usually with poppies in thier hair.
Some of them are demonic enchantresses, luring young men to a
watery grave with their songs (Sirens, mermaids). Others are
benevolent and bless people they meet. Others are benevolent and
bless people they meet.
In south-eastern Europe, they were commonly depicted as beautiful,
siren-like creatures who would attempt to lure unsuspecting passersby into the water with their magical song. They were also blamed for
drowning bathers. In the northern Europe, they were considered to
be malevolent, unkempt and unattractive creatures, who would grab
travelers from the river banks and drag them down into the river and
drown them. They are also known to the Czechs as the Nemodilky.
The Rusalki may lead cattle astray, steal children, fall upon people
from the treetops and tickle them to death or kidnap and seduce
young men. Like Greek Maeanads, they love to come out in the
moonlight to sing and dance the khorovod (circle dance).
They were propitiated by tying ribbons to trees in which they were
known to perch, or leaving linens, scarves, and eggs.
Stribog
Stribog was the Slavic god of the winds. The meaning of his name is
uncertain, but it may derive from Slv stru, ('to flow', = Eng stream,
strewn), while bog of course means 'god' or 'wealth'. This does not imply
that Stribog was a benevolent god. He seems to have been mostly
associated with winter frost and the cold wind. Indeed, he was known as
the 'scatterer of wealth', which may have been implied in his name.
Stribog was not prominent in either the Kievan pantheon or in Slavic
mythology. This is not surprising, given that wind-gods are not
important in any of the IE mythologies. In the mythologies of the
Satem peoples, the wind-gods were known as Vayu in both India and

Persia, while the Balts had Wejopatis. In the Russian Primary

Chronicle the winds were called "Stribog's grandsons". In Russian
mythology he is depicted as an old man who directs the winds. He
was a malevolent god who delighted in bringing misery to others.
Even so, the Kievan Primary Chronicle records him as a state god,
with the winds called 'Stribog's grandsons'. The winds are believed
to be his children or grandchildren. They included Vikhor, who ruled
the much-feared whirlwinds; Dogoda/Pogoda, the gentle west wind;
the storm-god Varpulis; Erisvorsh, the god of the 'holy tempest';
Vetru; and the north and south winds. Koshchei, the son of the
Underworld god Vij, also personified the whirlwind in Russian
myth.
In Russian folklore, the winds are personified in three brothers that
live beyond the seas and oceans on the island of Buyan (the Slavic
Otherworld paradise). The were the North wind, the West wind
(Pogoda), and the East wind. Some tales include as many as seven
different winds, each described with their own powers and functions.
Outside of Russia, however, evidence for Stribog is sparse. The
Poles called some winds 'stryj', and various place names, including
towns, lakes, and rivers, include cognates of Stribog's name,
including Strzyboga in Poland. This paucity of evidence of Stribog
in western and southern Slavic areas should not be surprising. After
all, given that Stribog was a relatively minor deity, we should expect
that his name, like Svarog's escaped mention by the medieval
chroniclers who noted little more than the major gods of whose
temples the Germans and Danes looted and destroyed. Even so,
winds and associated demons ('grandsons'?) are found in Slavic
folklore throughout Slavic lands

Veles
Slv volu, Rus vol, Cz vul, etc, 'ox'. Called Vlas or Vlassy in Russia, and
in Lithuania he is known as Ganyklos.
God of cattle (skotnyi bog) and other horned or domesticated
animals, he protected herds and flocks. He was also associated with
sheaves of grain and corn, and so was a fertility god. His holiday
may have been on April 23, the traditional day that flocks and herds
were sent out into the fields for the summer.
Some Slavs also knew him as a god of commerce or property. In the
10th century Vladimir of Kiev had his statue erected in the market.
The connection between cattle and commerce no doubt originated in
very ancient times, when cattle was the measure of a man's wealth
and equated to currency. In Greco-Roman mythology, we find
Hermes/Mercury also associated with both cattle and commerce.

Volos regulated business exchanges, and merchants swore to his

name to ensure that bargains were lived up to. The Slavs also
invoked his name while swearing to oaths and treaties.
He could be, like many of the Slavic deities, both benevolent or
malevolent. He also became associated with the thunder-god Perun
as the supreme god's chief counselor.
Volos has also been identified as the Slavic underworld god and was
the patron of bards. He is depicted as a horned god or a bearded
shepherd.
The multiple functions and characters of Volos shows suggests he
evolved somewhat from his original character. As the god of horned
animals he was associated with fertility and sacrifice/ death. With the
development of the IE pastoral economy, these functions were
expanded to include wealth, which in prehistoric and ancient times
was measured in numbers of cattle. Overall, he reminds us of the
Celtic horned god Cernunnos, the Greek god Hermes with his satyr
followers, and the Roman Mercury.
Demonized in Christian times for his horns and underworld
associations, his popularity with the Slavs nevertheless had him
adopted into the Slavic orthodoxy as St. Vlas, the patron saint of
cattle. His name is also transliterated as Volos, Weles, and Wolos.
Back to the Slavic Home Page
January 1
Ritual sacrifice to Svantovit for the year's prosperity.
March 21
Festival of Perun marks the beginning of spring at the vernal equinox. Festival of
Svantovit and ritual to foresee prosperity of the harvest. Ritual to Mati-SyraZemlya to foresee prosperity of the harvest. Festival of Yarilo marking the
beginning of spring.
June 21
Celebration of Dazbog's marriage to Myesyats at the summer solstice, the
beginning of summer.
June 24
Festival of Mati-Syra-Zemlya and "Zemlya's Night."
August 1
Sacrifice to Mati-Syra-Zemlya for good fortune. This date coincides with the Irish
festival Lughnasad.
September 22
Mourning of Yarilo's death at the end of summer on the autumn equinox. "Curling

Volos' Hair" and festival at the end of the harvest.

December 21
The winter solstice marks the festival of Stribog at the beginning of Winter. It is
also the time of mourning for Myesyats' departure.
Slavic Pantheon:
Perun: chief deity of Slavic pantheon; god of thunder, lightning, storm, violence,
and war
Khors: a sun god; responsible for good harvests and seasonable weather
Dazhbog: a sun god; responsible for creative and economic aspects of the sun
(light, life, and a bountiful harvest)
Stribog: elemental god of air, cold, and frost
Simargl: winged griffin or divine bird-dog that guards the sacred tree which
supplies the seed for every plant
Mokosh: protector of women and women's work: goddess of fertility, childbirth,
and all the animal world
Lesser Gods:
Svarog: a sun god; father of Dazhbog and Svarozhich
Svarozhich: patron of heat and warmth; empowers the newborn winter sun
Volos: god of cattle and sheep; patron of commerce and merchants
Lada: goddess of spring
Iarilo: son of Dazhbog and Lada, married to Mokosh; god of passionate love,
fertility, spring germination and regeneration
Koliada: god of the winter solstice
Kupalo: god of the summer solstice
Domestic Spirits:
Domovoi:
-- most common of household spirits; considered a "spirit protector"
-- generally resided in family home (usually near the stove) or barn
-- mostly lived peacefully with a family, but could punish bad behavior
Dvorovoi:
-- spirit responsible for yard work
-- not as friendly as the domovoi; often caused harm when displeased
-- peasants could take defensive action against this spirit
Bannik:
-- spirit of the bathhouse
-- could be pleasant and helpful or harmful and dangerous

-- offerings were sometimes made to this spirit at the building of a new bathhouse
Ovinnik:
-- spirit of the threshing barn
-- most dangerous and hostile of the domestic spirits
-- if displeased, this spirit could cause much destruction, generally by fire
Kikimora:
-- a female spirit who served the role of oracle, usually of disaster
-- like Mokosh, this spirit was associated with women's work
Dazhbog
sun god, also god of blessings and son of Svarog; Iranian influence (13)
Iarilo
minor god of male sexual potency (14); associated by Rybakov with semik (17)
Khors
sun god; Iranian influence (13)
Koliada
spirit of the winter solstice (14)
Kupalo
spirit of the summer solstice, associated with Kupalo's Day (June 24) (14)
Lada, Lado
variously thought to be the mother of Lel' and Polel', a god of the underworld and
marriage, or not a deity at all (14); Rybakov considers her the goddess of spring
and mother of Lelia (17)
Lel'
possibly the son of Lada and brother of Polel' (14)
Lelia
possibly the daughter of Lada (17)
Mat' syra zemlia
Moist Mother Earth, personification of the earth as a female deity (15)
Mokosh'
only female deity included among Vladimir's idols, possibly associated with
Moist Mother Earth (14); Rybakov associates her with fertility, bounty, mositure,
women's work, the protection of maidens (16), October 28 (Saint ParaskevaFriday) (17, 35)
Perun
chief of the pagan gods, god of thunder and lightning and of war (13); Rybakov
associates him with July 20 (Elijah the Prophet) (17)

Polel'
possibly the son of Lada and brother of Lel' (14)
Rod
minor god of birth (14); Rybakov sees him as an early primary god of the east
Slavs, a creater and god of fertility and light, associated with the winter solstice
and July 20, who was replaced by Perun shortly before the tenth century (17)
Rozhanitsy
minor goddess of birth (14); Rybakov associates her with the harvest (September
9) (17)
Simargl
a winged dog, guardian of seed and new shoots; Iranian influence (13); associated
by Rybakov with rusal'naia week (17)
Stribog
possibly god of wind, storm, and destruction; Iranian influence (13)
Svarog
sun god, father of Dazhbog, divine smith (13)
Svarozhichi
sons of Svarog (13)
Sviatovit
possibly an important god of the west Slavs, god of light, bounty, and divination
regarding the harvest (14)
Volos, Veles
god of cattle (skotnyi bog), commerce and possibly the dead (14), associated by
Rybakov with the winter solstice and spring equinox (17)
Original content copyright 1997-2004 by David J. Birnbaum, Dan Criss,
Suzanne Daly, Lisa di Bartolomeo, Meg Eberly, Helena Goscilo, Seth Graham,
Julia Sagaidak Houkom, John Kachur, Olga Karpushina, Carrie Marquette, Gerald
McCausland, Petre Petrov, Alton Post, Aleksandr Prokhorov, Irina Reyn, Sara
Schwartz, Dawn Seckler, Sarah Slevinski, Sabrina Spiher, Ben Sutcliffe, Toni
West, Ricky Wilson, and Yingying Xu. All rights reserved.

Slavic mythology
From Wikipedia, the free encyclopedia.
Old Slavic religion evolved over more than a thousand years and some parts of it
were from neolithic or possibly even mesolithic times. However, mainstream
scholars would probably regard it as an off-shoot of Indo-European religion. Very
little is known about any of this religion during the centuries before the

Christianization, however some think that the Book of Veles is a sacred text of
this religion. Others believe the book to be a 20th century hoax.
It recognized three worlds: Jav, Prav and Nav, Jav being the material world, Nav
the immaterial and Prav being the laws that govern them.
The supreme god of Slavic pantheon is Svarog a.k.a. Triglav. But exactly because
of his nature he was not the most worshiped: that was Perun, while tribes that
were occupied mostly with cattle could pay most attention to Veles and so on.
Underworld of this religion was Svarga, residence of Svarog, and Irij was its
paradise.

Pantheon From Wikipedia, the free encyclopedia.

Belobog
In Slavic mythology, Belobog (Polish: Bialobg) is the benevolent god of the
waxing year.
The name derives from bel/bialy, meaning white.
Belobog was said to appear in the form of a long-bearded old man, carrying a
staff and dressed in white. He was said to assist travellers.
Belobog was said to fight his evil brother Czernobog twice a year for control of
that year, with Bialobg gaining control of the waxing half of the year and
Czernobog control of the waning half.

Crnobog
In Slavic mythology Crnobog (pr. Tser-nah-bog, to rhyme with There-are-not, in
its Balkan spelling) was the god of evil and darkness, in opposition to Belobog.
His name means "The Black God" (Balkan Crno "black" and Bog "god", existing
the word bog in many Slavic languages). Other spellings: Chernobog (in Latin
characters, transliterated from Cyrillic).

Radagast (god)
Radagast (his name also appears in variations "Radogost", "Radegost" and
similar) is Slavic god of fire. His name means "glad guest" - someone for whom
you are glad to have him in your house as a guest - which fire certainly was.

Stribog
Stribog, in Polish mythology, is the god and spirit of the winds, sky and air; and
is said to be the ancestor of the winds of the eight directions.

Horos
Horos, khoros () means "dance" in Greek language. This word occurs in the
names of numerous Greek dances. Sometimes the word may be omitted, e.g., both
"Hasapiko choros" and Hasapiko may be seen in use.
The word has common origin with the word chorus and is derived from khoreia.
See also Horus

Dajbog
Dabog, Dajbog; son of Svarog(according to russian legends he is a son of Peurn,
Sun-God, lord of the land). He is a god of war, fertile god, god which gives
wealth, god "The doorman" of the underworld, god of precious metals, god of
mines. He often appears in shape of crippeled wolf or as crippeled Daba.
Becoming a Satan with appearance of Christianity. Emperor on the earth.

Triglav
Mount Triglav (2.864 m) or 9.397 ft. is the highest peak in Slovenia, in the
former Socialist Federal Republic of Yugoslavia and of the South-Eastern Alps. It
lies in the Julian Alps. Its name, "Three-headed", describes its shape as seen from
the Bohinj valley. This shape can also be seen in the Slovene coat of arms and in
flag of Slovenia.
Aljaev stolp (The Tower of Alja) is mounted at the top of the mountain.
The Triglav area is also the origin of a old Slovene legend of a chamois buck
(steinbock, ibex, capricorn) named Zlatorog (Goldhorn), that is nowadays used
as a brand mark of a Slovene brewery.

Svarog
In Slavic mythology Svarog (Polish: Swarg) is the Slavic god and spirit of fire;
meaning bright and clear. So sacred was the fire that it was forbidden to shout or
swear at it while it was being lit. Folklore communicates him as a fire serpent, a
winged dragon that breathes fire. Other mythos describes him as a smith god,
identified the generative and sexual powers of fire. He is the father of and divine
light of celestial and Earthly fires. He is associated in Christianity with Saint
Damian, Saint Cosmas, and Saint Michael the Archangel. His animals are a
golden horned ox, boar, horse, and a falcon named Varagna, as well as a shapeshifter into the wind.

Perun
Perun - the highest god of Slavic pantheon, model example of the Lord of
Thunder (cf. Thor), in classification of Dumzil the god of 2nd function (physical
and military power), members of Slavonic squads swore on his name (Russ.);
attributes: mountain, oak, firmament (in Indo-European languages was joined

with notion of ?sky of stone?), horse, cart, weapons of stone - then metal ?
(hammer, axe, arrow), fire.
Myth - reproduced on the ground of folkloristic given: the fight of Perun against
demoniac opponent (main - &#379mij? Veles?, aerial dragons and crowd of
smaller ghosts: biesy, sing. bies, czarty [ czart ], latawce[ latawiec ], poro&#324ce
[poroniec] etc) stealing waters, cattle, divine partner of god (see: Perperuna),
hiding before anger of Thunderlord under/in a man, horse, cow, tree, stone, at last
in to water (a fish with red eyes). Perun is helped by p&#322anetnicy (sing.
p&#322anetnik), chmurni-cy(-k), ob&#322oczni-cy(-k) (Pl.), stuh(-y), zduh(-y),
stuhac(-e), zduhac(-e), vjetrogonj-e(-a), jedogonj-e(-a) (Serb.) and, after to
carriage names from demoniac enemy to the helper, zmaj(-e), zmej(-e) (Bulg.)
and &#380mij(-e) (Pl.) (spirits, living peoples and even animals with spirit or
with body being raised to sky during storm) fighting with smok(-i) ("a dragon")
(Pl.) zmej(-e) (Russ.), a?dah-a(-y) (SouthSlav. from Pers. A?i Dahaka), (ch)al-a(y) (SouthSlav.).
Perun was represented with silver hairs and golden moustaches (Russ.), his
weapon: stones, stone - arrows, their remainders according to folk beliefs are
fulgurites and belemnites, and sometimes archaic tools, all they are called (in
Poland): kamie&#324 piorunowy, kamie&#324 gromowy ("stone thunderbolt"),
klin piorunowy ("wedge thunderbolt"), strza&#322 a piorunowa ("arrow of
thunderbolt"), piorunowiec, iskra prunova ("spark of thunder"), palec diabla,
palec czarta ("devil's finger") but also: God's finger, and even Mother of God
finger (compare to: Lith.: "Berkun's finger" - sic!) - after that also a hammer and
an axe. Thunderbolt stones are sometimes transferred back to skies (by wind or
p&#322 anetnik). Weapons of Perun protected before bad luck, bad powers,
disease and thunder itself.
Like Thor, Perun's vegetable hypostasis was oak (about of what one mentioned
higher), especially distinctive (the oldest, greatest, growing on a hill)- a space
under - general place of worship and folding of sacrifices (with a bull, an ox, a
ram, eggs); marked oaks stood on country borders - communities, these "stations"
were visited during holidays of village late spring and summer (SouthSlav.)
(compare to: Iupiter Quernus, see also: Perkunas). Perun is also connected with
other plants: perunika, perin (Serb., Russ.).
Primary relations with almost identical Perkunas from Latvian mythology show
the close affiliation between, and common origin of, the Balto-Slavic tribes. In
Vedic religion this god is called Varuna. The similiarities between Perun and the
god Thor in Norse mythology caused an amalgamation of the two Gods in Kievan
Rus.
Christianity replaced Perun by Saint Elijah the Thunderer.

Svetovid
SVETOVID,SUVID,SVANTEVID,SVANTOVIT,SVENTOVIT,ZVANTEVIT
H Svetovid, Swiatowit, Sutvid, Vid. Sometimes referred to as Beli (or Byali)
Vid, Beli = white, bright, shining (as in the folklore poem Vojevao Beli Vide/Tri

god'ne s kleti Turci/A cet'ri s crni Ugri... - Beli Vid waged war/three years long
against the Turks/four years long against the Hungarinas). Associated with
fighting wars and forseeing. Described as an four-headed god with one on the
front, one on the left, right and back. These four heads represent gods Perun,
Svarog, Lada and Moko. Joined like that together, they see all four sites of the
world( sve = all, vid = sight ; Svetovid = allseer). He had a white horse which
was kept in his temple and taken care by monks. It was believed Svantevid in
battle rides this horse. Horse was used for forseeing. The victory in battle,
merchant travels and succsessful harvest depended on Svantevid. He always wear
his sword(sometimes bow) in one hand, and in the other drinking horn. In
Croatia:island of Bra, highest peak is called Vid's Mountain; Mountain Dinarapeak called Suvid, and church of St.Vid; also are often churches with his name.
Among the Serbs, the cult of Svetovid is partially preserved through the Feast of
St.Vitus - Vidovdan, one of the most important annual events in Serb Orthodox
Christian tradition.

Lada and Lado

This song devoted to Lado,
was sung by Serb girls around
Drava river, who would in spring
gather in front of churches and sing it
standing in circles as late as 1885
(this is not to say that actual belief
in Lado remained).
Collected by Nikola Begovic.
Lado! Vid slept in a meadow
Lado is beautiful!
Lado! fair elf-maids were waking him:
Lado is beautiful!
Lado! Stand up young Vid!
Lado is beautiful!
Lado! your house is on sale;
Lado is beautiful!
Lado! your mother is dying;
Lado is beautiful!
Lado! your lover serves an other.
Lado is beautiful!
Lado! Then answers young Vid:
Lado is beautiful!

Lado! you are lying fair elf-maids;

Lado is beautiful!
Lado! neither is my mother dying;
Lado is beautiful!
Lado! neither is my house on sale;
Lado is beautiful!
Lado! but my lover serves an other.
Lado is beautiful!
In old Slavic religion, Lada is the goddess of harmony, merriment, youth, love
and beauty. Her time is in the year of May; and is known as the Lady of the
Flowers. Sacred to her is the linden and purple loosestrife. She is also the Goddess
of order and manifested beauty. She is represented as a girl with a flower wreath
on her head, dressed in white carrying flowers. She and her brother Lado are
credited with creating the fertility of the greening world as they join May festivals
in spirit with the people. They dance in each others embrace, and each place their
feet touch springs forth new flowers in full bloom. They are also lovers.
Lado is the god of marriage, mirth, pleasure and general happiness. The divine
husband of Lada whom together they represent marriage, pleasures and happiness.
He seems synonymous with the Spring fertility god Jarilo as Lada is with Jarila.
Those soon to be married make sacrifices to him to ensure a satisfactory union.

Golden Hind (mythology)

(Redirected from Golden-horned deer)
In Greek mythology, the Golden Hinds (or golden-horned deer: Elaphoi
Khrysokeroi) were five immortal beasts, deer-like but larger than bulls. They were
described by Callimachus, in "Hymn III to Artemis", and by others.
Four of the Hinds were captured by the goddess Artemis to pull her chariot. The
fifth (the Kerynitian Hind, or the Hind of Cerynes) escaped, and was later
captured by Hercules as a gift to Artemis.
In a recent television dramatisation of the life of Hercules, the Hinds are shown
with the upper bodies of women. They had the ability to heal, but this took a lot of
energy. They could assume human form. In both the real mythology and the
television series, their blood was poisonous to the Greek gods, by nullifying their
ichor.
In Slavic mythology and folklore, the Golden-horned deer is a large deer with
golden horns. It often appear in fairytales.
It is sometimes thought that stories about Gold-horned deer may be the based
upon tales of the now extinct Megaloceros giganteus, aka the Irish Elk.

The Irish Elk, Megaloceros, is misnamed, for it is neither exclusively Irish nor is
it an elk. It is a giant extinct deer, the largest deer species ever, that stood up to
seven feet at the shoulder (2.1 meters), with antlers spanning up to 12 feet (3.65
meters). The Irish elk evolved during the glacial periods of the last million years,
during the Pleistocene Epoch. It ranged throughout Europe, northern Asia and
northern Africa, and a related form is known from China. The name "Irish" has
stuck because excellent, well-preserved fossils of the giant deer are especially
common in lake sediments and peat bogs in Ireland. The skull on display at the
old UC Museum of Paleontology (figured below) came from such a locality, 18
miles north of Dublin. Such skulls, with their enormous racks of antlers, adorn the
walls of castles and hunting lodges throughout Ireland.
FROM SLAVIC MYSTERIES TO CONTEMPORARY PSI RESEARCH AND
BACK, Part 1
by Larissa Vilenskaya
Menlo Park, California
The Light of Knowledge: Healing and Divination in Slavic Wisdom Teachings
and Practices Upon the shores of a far sea
A mighty green oak grows,
And day and night a learned cat
Walks round it on a golden chain.
When he goes right--he sings a song,
Left--tells a wonder tale...
... There I have been,
There drank the golden wine.
I saw that sea, I saw that oak,
I saw the learned cat.
He sang to me,
He told me wonder tales
And these I tell to you...
Alexander Pushkin, Ruslan and Ludmila
Introduction
I would like to share some of my observations, findings, and insights into Russian
(Slavic) spiritual traditions. In this paper, I focus primarily not on Siberian
shamanism1 but on ancient world views, wisdom teachings, and healing rituals of
the Slavs. I prefer to use the word "Slavic" instead of "Russian" because my
research includes an exploration of myths, legends and traditions whose roots
originate in the distant past, before the emergence of what is now called the
Russian (or Great Russian) nation. Traditional Slavic spirituality seems to be close
to what are called Earth religions or Goddess religions in this country (e.g.,
Gimbutas, 1995). I will discuss some elements of the tradition I learned during
my trips to Russia in November/December 1993, September/December 1994, and
May/July 1995.

Return to the Roots

Last year, when preparing to travel to Russia, I had two lines of research in mind,
one being a more formal scholarly study, and another representing a continuation
of my personal search for the knowledge and wisdom in shamanic and folk
healing traditions.
The idea of the first project is easy to describe. In the course of my research into
the state of experimental parapsychology in the former Soviet Union in 19921994 (May and Vilenskaya, 1994; Vilenskaya, 1993, 1995; Vilenskaya and May,
1995), I found that Russian researchers primarily focus on studies of "distant
mental effect" or "distant influence," in other words, psycho-kinesis (PK) and bioPK phenomena, or the possible effects of human consciousness on the
surrounding world, including physical and biological systems. These studies are
carried out in such prestigious institutions as Moscow State University, St.
Petersburg State University, and several research institutes of the Russian
Academy of Sciences and the Russian Academy of Medical Sciences. During my
research in Russia, I also came across preliminary data suggesting that the roots
for this broad and genuine scientific and popular interest in "distant influence"
and alternative healing approaches in the former Soviet Union can be found in
traditional Slavic spirituality and world views. Thus, I decided to undertake a
more formal study to elucidate this relationship.2
The second part of my search is more intangible and not easily defined. In the Fall
of last year, I started feeling a need (a calling, if I may put it this way) to return to
my roots. For many years I was deeply interested in various spiritual traditions,
including Native American beliefs, rituals, sacred songs, dances, and healing
practices (Vilenskaya, 1992). Now I felt it was time for me to tap into the wisdom
teachings, the light of knowledge of my homeland.
The Light of Knowledge
In my early childhood in Riga, the capital of Latvia, my mother once read me a
beautiful old legend translated into Russian from the Latvian language. I loved it
dearly and asked my mother to reread it several times, although I had not grasped
its full significance. I did grasp its meaning very recently, when I had a chance to
read it again during my trip to Russia. It went like this:
In a small village in Latvia, near the capital city of Riga [which is incidentally my
birthplace], there was once a father who had three sons. Two were thought to be
clever fellows, but the third was so simple everyone said the lad was a fool.
One day, the father decided to build a hut at the edge of his pasture. When the
small house was finished, he called his sons together and said, "I will give this hut
to the one who can fill it completely. Not even a corner is to be left empty."
Without a moment's hesitation, the oldest son said, "I know the very thing that
will do it." And off he went to buy a horse. When he brought the animal into the

new hut, the horse filled only one corner of the place.
At once, the second son hurried off, saying: "I know the very thing that will fill
this hut." He returned with a load of hay, which he hauled into the new hut. The
hay filled only half of the little house.
The youngest son scratched the top of his head.... "I suppose it's my turn to try my
luck," he said slowly and trudged off to the village. There he wandered about for
the rest of the day. Toward evening, as the lights began to shine from the cottage
windows, the young lad suddenly slapped his thigh and laughed out loud. "Now I
know the very thing that will do it!" he exclaimed.
He bought a candle and hurried to the new hut. Once inside, the lad lit the
candle--and the whole hut was filled with light, every corner, nook, and cranny.
And so the simple son, whom everyone thought was a fool, won the new little
house for himself (Niedre, 1958).
While riding a train from Moscow to the heart of the Ural Mountains in my search
for the wisdom of the Russian past, I remembered: no amount of material
possessions can fill our lives completely, can totally satisfy us. To feel whole and
to enjoy happiness, we also need the light of spiritual knowledge.
Multiple Realities
Notes on Shamanic Views in Russian Art
In his provocative book, Dreaming with Open Eyes: The Shamanic Spirit in
Twentieth Century Art and Culture, British scholar Michael Tucker (1992)
reminded us of "a shamanic sense of music as transformative myth" (p. 208) in
the works of the Russian composer Alexander Skriabin (1872-1915). Through his
music, Skriabin, who gave the world the Poem of Ecstasy (1908) and the
Prometheus (1910), was able to experience his version of shamanic
flight--"light ... rapture ... soaring flight ... suffocation from Joy" (Machlis,
1963:99). He designed his music to be seen as well as heard, for it was for him
"an orgy of visions ... an astral world of emotions" (Bowers, 1973:127). He
intended Prometheus to be performed in synesthetic conjunction with a "light
keyboard" or "color organ":
I have lights in Prometheus.... I will play it for you.
Lights. It's a poem of fire. Here the hall has changing colors.
Now they glow; now they turn into tongues of flame.
Listen how all this music is really fire....
What dreams I sometimes dream.
But they are not dreams but visions,
illusions which become tangible, sounds in pictures....
(Bowers, 1973:191).

Scriabin planned a final meta-composition, Mysterium, which would embrace all

the arts. At the projected climax of what was to be a seven-day festival in the
Himalayas, music would dissolve the world in an abyss of flame, returning all
being to its spiritual essence within "the plane of unity" (Bowers, 1973:125). The
language of music also acquires shamanic overtones in Igor Stravinsky's (18821971) ballet The Rite of Spring (1913) about the spring rituals of prehistoric
Russia.
Similar vision of ecstatic flight is found in Osip Mandelstam's poetry:
...There in the unbiased ether
our essences balance
against star weights hurled
at the just now trembling scales.
The ecstasy of life
lives at this edge-the body's memory
of its immutable homeland
(Mandelstam, 1967:124)
One can also remember the Russian Futurist poet and dramatist Velemir
Khlebnikov (1885-1922) who became fascinated by the possibilities of a new
"transrational" language in poetry. In the language of zaum ("nonsense") new
meanings would be created simply out of the sound of each element of the word.
Thus in Khlebnikov's famous "Invocation to Laughter" the whole composition is a
series of variations on the Russian word smekh (laughter). In contrast to the sheer
"materiality" of this poem's pursuit of magic, Khlebnikov's "Numbers" reveals a
curious and profound blend of Platonic philosophy and shamanic consciousness
(Khlebnikov, 1968:98):
I look into you, o numbers,
See you dressed in animals, in their skins,
Leaning against uprooted oaks.
You--oneness between the snakelike
movement of the universe's spine and the
folkdance of the Great Bear.

Khlebnikov's poetry reminds us of secret and sacred language of spirit

communication in various shamanic traditions.
"Secret Language" and Unity with Nature

As several researchers pointed out (e.g., Eliade, 1972), in the course of his
initiation the future shaman has to learn the secret language that he will use during
his seances (flights) to communicate with ancestor spirits and animal spirits. He
learns this secret language either from a teacher or directly from the spirits. At
times, such a language is given to the shaman during his initiation. Each shaman
also has his particular song, which he intones to invoke the spirits. The existence
of a specific secret and sacred language has been verified among the Lapps, the
Ostyak, the Chukchee, the Yakut, and the Tungus in Siberia. During his trance the
Tungus shaman is believed to understand the language of all nature. (Eliade,
1972:96).
Often this secret language is actually the "animal language" or originates in
animal cries. During shamanic seances among the Yakut, the Yukagir, the
Chukchee, and others, wild animal cries and bird calls are heard (Eliade,
1972:97). Unity with the elements of nature and nature spirits is also the key
aspect in Slavic mythology and world view.
The World Populated by Spirits: Elements of Slavic Mythology
The exact origin of the Slavs is not known, but by about 800 BC Slavic tribes
were scattered in a region east of the Carpathian Mountains and west of the Don
River (Gimbutas, 1987:353). Around the 6th century AD, the Slavs began
separating into three groups, the West, South, and East Slavs. The ancestors of
today's Russians, Belorussians, and Ukrainians, the East Slavs lived in the area
bounded by Lake Ladoga, the upper Volga and Don, and the Dnieper. When
Christianity was introduced into Russia in 988, the rural population continued to
worship the thunder god Perun and all manifestations of nature, producing
dvoyeveriye, a "double faith," in which traditional (I intentionally avoid "Pagan")
deities and festivals merged with Christian figures and holidays (Gimbutas,
1987:354; Hubbs, 1988:91-93).
Few written sources remained from these distant times, except for myths, legends,
and folk tales which were conveyed orally from one generation to the next.
According to one of Slavic creation legends, once upon a time, there was no light,
and pitch darkness permeated the world. In this total darkness, there was an
immense ocean, and there was Rod, or Bog,3 our ancestor, the Source of the
Universe, Father of Gods. Rod was confined in an egg, it was a seed to be
sprouted. When the time was right, Rod appeared from the egg and created Lada,
Goddess of Love. Together with Love, Light immediately came into being. Then
the three worlds, or kingdoms, Nav', Yav', and Prav', were created. Nav'
represented the Kingdom of Darkness where the God of Death, Veles, and Baba
Yaga, his faithful servant, had their hearth, and where the souls of the dead
dwelled; Yav' was the name for our world, Mother Moist Earth, with its plants,
animals, and people; and Prav' was the Kingdom of Light, the Skies, or Heaven,
where higher Gods abide. The Sun God Yarilo, who was one of the Higher Gods,
and his four incarnations--the Spring God Khors, the Summer God Dazhbog, the
Autumn God Stribog, and the Winter God Simargl--regularly visited Mat' Syra

Zemlya (Mother Moist Earth), for Gods and spirits possess the power to travel
freely between the Worlds.4
Simargl, often depicted as a winged dog, occupies a particular place in Slavic
mythology: he is an intermediary between the Skies and the Earth, the Sky
Messenger dispersing the seeds of abundance. Sometimes he is also portrayed as a
seven-headed warrior who guards the entrance to the Upper World. Mother Moist
Earth (the Middle World) is guarded and protected by the Earth Goddess Makosh
and at times is visited by mighty Perun, the God of Thunder and Lightning. Veles,
the God of Death and the underworld, is also believed to be related to music and
poetry and at the same time reputed to be a god of cattle, wealth and commerce
(Gimbutas, 1987:357; Shuklin, 1995:47-48).
In the Slavic past, Earth, Air, Fire, and Water were all worshipped in various
ways. The winds were called the "grandsons of Stribog" and often greatly feared.
Earth was considered so holy that solemn oaths were sometimes taken while
holding a clod of soil. The custom of visiting holy springs or wells whose waters
supposedly have healing powers is still preserved in some villages. Visitors bath
their eyes in the water and cast a coin in as payment, or tie ribbons and pieces of
clothing associated with their illness in the branches of trees overhanging the
water.
Over all elemental deities reigned Svarog, god of the sky. He had two sons,
Dazhbog, the sun god and Svarozhich, the god of fire. Svarozhich lived in the
oast-houses where a fire was set in a deep pit and sheaves of corn laid on a grating
over it to be dried before threshing. Offerings were brought there to the fire god,
and even in the last century it was still customary to cast a sheaf into the fire "for
luck." Long after Svarozhich had been forgotten, beliefs in the power and holiness
of fire remained and no Russian would spit on the fire or speak disrespectfully of
it. It was even believed that fire could cure certain illnesses. "Dear father, TsarFire," runs a nineteenth century spell, "be gentle and kind to me, burn away all my
aches and pains, fears and worries." During serious outbreaks of cattle disease
bonfires were lit with "living fire," a flame obtained secretly by revolving a
wooden peg very fast in the round holes of a special block of wood, and the cattle
were chased through the flames in the hope that they would be cured. Some
healing rituals also evoked the power of lightning.
Modern Wizard: Some Practices of a Lightning Healer
There is a wide-spread belief in many Russian villages that an individual can heal
another through the use of zagovory (magical incantations, spells, charms, or
prayers), ritual actions, and/or by combination of thought and will alone (Shapiro,
1992:109; Yeleonskaya, 1994:123-125). Similarly, it is often believed to this day
that a person (koldun or ved'ma--sorcerer or witch) can cause harm, including
epidemics, cattle plagues, and poor harvests, as well as numerous individual
illnesses, through magical practices called "porcha" (spoiling), or by his/her
glance alone ("evil eye") (e.g., Maksimov, 1989:71-72, 79-82).

Magical healing and sorcery represent two lines going back to the ancient volkhvy
(men and women of wisdom), whose function was both to cure others and to
make contact with the spirit world for purposes of insuring a good harvest and
predicting the future (Ivanits, 1989:122). Some of these world views and practices
are still preserved in Russian villages, and the traditions are usually conveyed
from mother to daughter, from grandmother to grand-daughter, and in some cases
from an older sister to a younger one (Yeleonskaya, 1994:103). It should be noted
that, while the matrilineal transmission of sacred knowledge and healing powers
has been encountered more often, the patrilineal link is also not excluded.5
When visiting several villages in the Oryol province this summer, I was
introduced to an old znakharka (a village healer or medicine woman, if I may use
this term to honor her). The word originates from znat' = to know, and thus means
a woman of knowledge, although it was often given a negative connotation during
Soviet times. Therefore, the word babushka (grandmother) is preferred instead by
the villagers.
Yelizaveta Yefimovna or Baba (Babushka) Liza, as she is called by the villagers,
is a stout, energetic 76-year-old woman who looks younger than her age and has
quietly continued to practice her art through the turmoil of the Soviet times and
the current turbulent time of transition. She is happy to talk, somewhat
nostalgically, about the past shrouded in mystery and the no less mysterious
present. Sitting at the dinner table in a semi-dark room in her old wooden house,
she spun the narrative of fascinating old legends. My friend Natasha and I were
sitting in front of her, and I felt that the presence of the past filled that room as
palpably as the heady aroma of dried herbs that pervaded the house.
"Not many mortals are endowed with this mighty gift of walking the rainbow6 up
to the Skies, or traveling down, to the ancestor world, but my grandmother
possessed that power. She was born in Belorussia and, in her teens, was caught by
a terrifying thunder-storm in the woods. She was nearly hit by lightning and was
frightened out of her wits, but Perun, the god of thunder and lightning, rewarded
her with the power to travel to the Skies and to heal in his name."
"My grandmother was also able to summon spirits in the time of need, and they
never failed to come to her aid. They gave her power and wisdom, helped her to
vorozhit' (predict the person's fate) and to heal. She was friends with rusalki
(water spirits) dwelling in lakes and rivers, beregini-zashchitnitsy (spirit
protectors) living close to water,7 and lesoviki (forest spirits) who inhabit the
woods. They sometimes come to me as well when I call them with juniper smoke.
But the real power my grandmother gave me is from thunder and lightning. My
two daughters, Maria and Vera, also possess that power and continue learning the
medicine ways from me but my son is not interested."8
Yelizaveta Yefimovna is not the first village healer I encountered in my travels
throughout the Russian countryside, but I found her stories and rituals the most

fascinating. She invited me to spend several days in her house and allowed me to
sit in when she received clients. Unexpected to me, she vehemently objected to
my tape recorder and camera, not allowing me to take a single picture of her.
Picture taking, she believed, may allow evil spirits to capture the soul. I was
surprised to find such an attitude in our enlightened times but had to respect it.
Babushka Liza's features softened, though, and sometimes a shadow of smile
appeared on her face when she looked at me as I was sitting in a corner of the
small room with my ever-present notebook and pen. Notebook in hand, I often
forgot to take notes, because Babushka Liza fascinated me not so much with the
rituals she performed but by the almost tangible aura of presence and confidence
emanating from her while she worked with her clients.
I was fortunate enough to see some of these healing practices firsthand. In the
morning after that intriguing night when we had listened to Babushka Liza's
stories, a young woman with an infant entered her house. Nadya (the mother)
explained that the boy was crying a lot and asked Babushka to see whether
something was wrong with him. Later I learned that Nadya had taken her sevenmonths' old boy to the doctor first, and the doctor apparently did not find anything
wrong with the child, but the mother was not satisfied with the outcome of her
visit to the doctor's office. Babushka Liza asked Nadya to lay the boy down on a
couch covered by a clean sheet and to sit on a nearby chair. The medicine woman
lit a wax candle and placed it on the table. With semi-closed eyes and an
expression of intense concentration on her face, she stood near the boy for what
seemed to be a long time, without touching him or saying anything. I felt as if an
invisible connection, a "bridge" or "thread" between the old woman and the young
boy was being created.
Then Babushka Liza took a twig in her hands, bent towards the boy, and started
moving the twig slowly, in a circular motion, in the air above the child's stomach.
In a quick, almost inaudible whisper, with a regular, measured hypnotizing
rhythm, she pronounced what sounded like an ancient zagovor. From our previous
discussion, I knew that the twig was from a tree which had been hit by lightning.
Such twigs were broken off from the tree with a special charm/prayer, as
Babushka Liza was taught by her grand-mother. Like the Buryat and Native
American "lightning shamans" (Kalweit, 1992:46-51), she draws on the power of
lightning in her healing work.
During the whole procedure, the boy was quiet and looked to be soundly asleep.
Then Babushka Liza poured off some water from a large jar into a smaller bottle,
then sat down and recited another charm or prayer, with the same look of intense
concentration. She offered it to Nadya, saying that the water was from a sacred
spring and that both she and the boy should drink it, several sips two or three
times a day. Then the medicine woman spoke with Nadya for almost an hour
about many aspects and details of the family life (largely unknown to me as an
outsider), e.g., Nadya's husband, her parents, her brother, and their neighbors.
They did not object to me sitting in but did not include me in the conversation,

except for several brief questions/answers at the end. I could see that Nadya
clearly respected the older woman healer, and there certainly was an implicit
shared world view and trust between the two.9 It would be clear to any impartial
observer of this scene that if the doctor would spend more time simply talking
with the young mother she probably would not be seeking alternative help. Here
the healer seems to combine the roles of a therapist, mentor, and priestess,
restoring harmony not only in mother/child, mother/ family, mother/villagers, and
mother/healer relationships, but also in the whole village, similarly to ancient
mothers who "protected the entire community against diseases" (Hubbs, 1988:60).
Babushka Liza also explained that she often uses oberegi, i.e., certain charms
and/or amulets or talismans for protection. Even now, before a wedding
celebration, table cloths are sometimes put on the tables inside out to ward off the
"evil eye" or sorcery. Babushka Liza remembered that in the past, poppy seeds
were used as oberegi from witchcraft, because it was believed that it is hard for
the "dark forces" to count the seeds; so, when "they" are busy counting, the
villagers can attend to their everyday activities without interference from "them."
(It was customary not to call "dark," "black," or "evil" forces by name, for the
words might attract "them"; thus, "they" and "them" were used instead.) "Orlov
kamen" (an eagle's stone, i.e., a dark-red or gray stone found in an eagle's nest)
was also used for protection, especially during childbirth. For this purpose, the
stone was tied to the left wrist or left ankle of the woman. The best oberegi,
however, were embroideries with intricate abstract patterns, believed to protect
everyone around them and to have a healing effect as well.
While the Russian Orthodox Church classifies all nature powers and spirits as
"unclean" (not necessarily evil but not Christian and therefore forbidden), the
village medicine men and women make a clear distinction between
helping/healing (white) and harming (black) magic, the major difference
apparently being the conscious intent of the practitioner.
To summarize my observations of the healing practices of Babushka Liza and
several other village healers,10 in addition to plant medicines, zagovory (charms,
verbal formulas) still appear to be used often by folk healers in the European part
of Russia. The charms are viewed as being effective not by themselves but in
conjunction with a ritual which usually involves a vivid visualization of the words
repeated in the verbal formula. In other words, if a znakhar' says in the healing
formula that a symptom of illness has disappeared, he/she is taught to see it
happening in his/her inner vision.
The healing power of zagovory is believed to be amplified by elements of nature,
in particular, by water, fire, and stone. Thus, the rituals are frequently performed
in the presence of a candle, a vessel with water, a power stone (sometimes found
at a spot indicated in a dream) or crystal. The power of crystals, especially of
quartz and carnelian, to provide protection and to facilitate healing is also often

acknowledged. Malachite is believed to possess strong "positive power" that can

neutralize external negative effects (including those of purported witchcraft and
sorcery) while black tourmaline is claimed to be able to deflect and dissipate
undesirable influences in a somewhat different but no less effective way.
Is Reality Changeable?
Slavic Views of Divination and Prophecy
In old Russia, before Prince Vladimir converted the Russians to Christianity at the
end of the first millennium and for many years afterwards, there were volkhvy
(wizard-priests) who new the secrets of the ancient ways. They were believed to
have the gift of prophecy and were consulted by all levels of society. Princes
asked about the most propitious time to begin a military campaign, merchants
sought advice about business deals, and everyone was curious to learn about and
everyone was curious to learn about the time and manner of his death.
According to the Russian Chronicles, which later became the basis for a famous
poem by Alexander Pushkin, Prince Oleg of Kiev, who died in 912, once asked a
wizard if he could tell him how he would die.
Before his men he [Oleg] rode in pride,
Their hero-prince, and nothing feared;
But, ere he reached the forest-side;
From out its darkling deeps appeared
Dread Perun's prophet, old and wise,
Who studied in the secret shrine
That he might in each man's own eyes
His destiny and doom divine.
The brave Prince rode toward him, and cried:
"O Wizard, favored of the gods,
What woe or weal shall me betide?
How soon shall I, beneath the sods,
Lie buried, while my foes rejoice?
Fear naught; nor speak with faltering words...."
"No wizard dreads an earthly lord!
The old man scornful answer flung:
"And naught availeth bribe or sword
To loose or bind the prophet's tongue.
Heaven's secrets are not bought and sold:
The future's veiled in mist and gloom:

Yet, as a tale already told,

On thy bright brows I read thy doom."
(Pushkin, 1991:2-4)
Learning that his favorite horse would be the cause of his death Prince Oleg had
the animal banished. He ordered his grooms to feed and care for it but never to
bring it into his presence again. Some years later Oleg suddenly remembered
about the horse and wondered what had become of it. When he heard that it was
dead he was greatly relieved and went to see the skeleton where it lay, picked
clean by birds of prey, out in the open steppe. Triumphantly placing one foot on
the skull, Oleg mocked the dead creature that was to have brought about his death.
As he did so, a poisonous snake slithered out from the skull and bit his foot. Oleg
sickened and died of the wound and the prophecy was fulfilled.
Some divination rituals are still practiced in Russia, and I was fortunate to observe
one of the techniques in my interaction with Babushka Liza. She asked her client
(a girl in her late teens or early twenties named Valya) to gaze at a candle flame
and at the same time to roll a small ball of thread (a clew the size of a thimble)
over a blue table plate, while the healer went on whispering barely audible words
in a regular, measured manner. Then she asked Valya to close her eyes, to
continue rolling the ball of thread and to see whether the boy's image would
appear in her mind's eye. When Valya whispered "yes," Babushka Liza asked
(sounding like an experienced therapist) if the image was moving and whether the
movement was toward her or in the opposite direction. As I learned later, when
the client rolled the clew toward herself, the inner picture was supposed to
indicate a scene from the past; if it were rolled forward (away from the client)
these were pictures of the future. Babushka Liza mentioned another interesting
point: by changing these pictures in her mind's eye, the client could change the
events of her life. There were some indications which situations or events could
be changed and which were immutable but I did not understand the intricacies of
how the healer/diviner could make this distinction. Surprisingly, changing past
events was supposed to alter the person's present. It was fascinating to watch
Babushka Liza's enchanting and powerful presence as if she truly was in touch
with the forces which create a person's fate and alter its course.
This reminded me of a divination technique related to me by another healer,
Mikhail Miller, in Moscow several weeks earlier. Mikhail spent some time
studying with village "sorceress" Mariya Vladimirovna, and she explained to him
how she could "clear the road." When she had to ride a bus on narrow icy roads,
she closed her eyes and saw the road in her mental vision. If the road was clear
and free of obstacles, it was safe to continue; no trouble was lurking. If the road
was covered with black/dark fog or an obstacle in the way was in sight, she had to
"clean" (or clear) it in her mental picture--and was convinced that this ritual action
opened up for her a safe passage without troubles or accidents.11
Conclusions:
Interconnectedness and Global Unity

Traditional Slavic spirituality implies the sense of "relatedness" (Hoeller,

1994:15), interaction, interconnectedness, and global unity. Similarly, shamanic
practices among many non-Russian ethnic groups are based on inherent
connection in the world, between the worlds, and with the Earth itself, as is
expressed in an ancient grace still repeated in the region of Tuva in Siberia:
"Mother-Earth, I beg you to grant me some happiness.
Mother-Earth, I beg you to present me with luck.
Mother-Earth, I beg you to protect and take care of my children.
Mother-Earth, I beg you to protect my native aal (home)"
(Kenin-Lopsan, 1993:142).
In Slavic rituals and folk healing practices, gifts of the Mineral Kingdom--crystals
and stones in general--are viewed not as inanimate objects but rather as living
creatures which are an inherent part of living nature. The world of stones, of
plants and of animals is believed to represent those intermediary links through
which we are attuned to our planet and the Universe. We will discuss this issue in
more detail in the next paper of this series.
Acknowledgments
I would like to express my sincere gratitude to Dr. Ruth-Inge Heinze, Dr. Marilyn
Schlitz, and Dr. Edwin C. May for their continuing support and caring. I am
thankful to all my friends and colleagues in Russia, old and new, for their open
sharing, generosity, and kindness. And last (but not least) my thanks go to
Charlotte Berney, a volunteer editor, colleague, and dear friend.
Notes
1. Some Russian archeologists and folklore researchers (e.g., Rybakov, 1994:5971; Larichev, 1972, quoted in Kritov, 1995:223) discuss connections between
some ancient Slavic beliefs and practices and shamanic traditions of non-Slavic
peoples in the Urals and Western Siberia, along the Ob and Yenisei rivers. These
detailed scholarly discussions, although clearly outside the scope of my paper,
suggest a possible continuity between the traditions.
2. This study, conducted primarily during my May/July 1995 trip to Russia, was
funded, in part, by the Institute of Noetic Sciences, Sausalito, California. A
version of this paper was presented at the 12th International Conference on the
Study of Shamanism and Alternate Modes of Healing, San Rafael, CA, September
2, 1995.
3. The word rod means kinship, extended family, and is the root of such words as
priroda (nature), rodina (motherland), urozhay (harvest), rozhat' (to give birth)
and roditeli (parents). Bog is Russian for God.
4. Personal communication from Yelizaveta Yefimovna, the Oryol Province, July
1995. See also Dvornik, 1959:48-50; Famintsyn, 1955:145-157; 205-291;

Gimbutas, 1971:162-168, 1987:355-357; Rybakov, 1989:413; 1994:530-531, 547;

and Shuklin, 1995:39-47.
5. Personal communication from Nataliya Sugrobova, Moscow, October 1994.
6. The motif of the Tree of Life or World Tree as a means to travel between the
worlds is more wide-spread in Slavic mythology than the rainbow (e.g., Hubbs,
1988:10; Platov, 1995:16-23).
7. The word beregini can be derived from bereg = bank or shore, and also from
berech' = to take care, to spare, or to protect. Note the same root in the word
oberegi = protection talismans.
8. Personal communication from Yelizaveta Yefimovna, the Oryol Province, July
1995.
9. An analysis of Yelizaveta Yefimovna's healing work shows that, without being
aware of it, she incorporates the four fundamental principles of healing identified
by Torrey (1973) and emphasized by Villoldo and Krippner (1987:192), i.e., (1) a
shared worldview between the healer and her client; (2) positive personal qualities
of the healer that facilitate the client's recovery; (3) client expectations of recovery
that assist the healing process; and (4) specific techniques, materials, and healing
procedures that are conducive to recovery.
10. Personal communications from Nadezhda Babayeva, Moscow, July 1995;
Maya Bykova, Moscow, Nov. 1994; Alexander Char, Moscow, June 1995; Dunya
Kovshova, Oryol Province, July 1995; Mariya Krasno-noska, Oryol Province,
July 1995; Valentina Parkulab, Yekaterin-burg, May 1995; Nataliya Sugrobova,
Moscow, Oct. 1994, July 1995; Nataliya Sukhodolova, Oryol Province/Moscow,
July 1995; Yelizaveta Yefimovna, Oryol Province, July 1995.
11. Personal communication from Mikhail Miller, Moscow, June 1995.
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Platov, Anton. "The Indo-European myth about the structure of the world," Mify i
Magiya Indoyevropeitsev [Myths and Magic of the Indo-Europeans], ed. A.
Platov. Moscow: Menedzher, 1995, pp. 8-41 (in Russian).
Pushkin, Alexander. The Song of the Wise Oleg. Transl. by A. L. Pogosky.
Leningrad: Aurora, 1991. (Original work published in 1825.)
Rybakov, Boris A. Yazychestvo Drevnikh Slavyan [Paganizm of the Ancient
Slavs]. Moscow: Nauka, 1994 (in Russian).
Rybakov, Boris A. Yazychestvo Drevney Rusi [Paganism of Ancient Russia].
Moscow: Nauka, 1989 (in Russian).
Shapiro, Boris M. Sovremennaya i Drevnyaya Tselitel'naya Magiya v Rossii
[Modern and Ancient Healing Magic in Russia]. Moscow: MKS Plyus, 1992 (in
Russian).
Shuklin, Vladimir. Mify Russkogo Naroda [Myths of the Russian People].
Yekaterinburg: Bank kulturnoy informatsii, 1995 (in Russian).
Torrey, E. Fuller. The Mind Game: Witch Doctors and Psychiatrists. New York:
Bantam, 1973.
Vilenskaya, Larissa. "Physical mediumship in Russia," Incredible Tales of the
Paranormal, ed. A. Imich. Bearsville, NY: The Bramble Company, 1995, pp. 159-

187.
Vilenskaya, L. "When science and spirit intersect: Parapsycho-logical research in
the former Soviet Union," Proceedings of the 10th International Conference on
the Study of Shamanism and Alternate Modes of Healing, ed. R. I. Heinze.
Berkeley: Independent Scholars of Asia, 1993, pp. 158-172.
Vilenskaya, Larissa. "The Sacred Fire: Healing among Cherokee Indians--a
personal perspective," Proceedings of the 9th International Conference on the
Study of Shamanism and Alternate Modes of Healing, ed. R. I. Heinze. Berkeley:
Independent Scholars of Asia, 1992, pp. 133-143.
Vilenskaya, Larissa, and Edwin C. May. "Anomalous mental phenomena research
in Russia and the former Soviet Union: A follow up," Subtle Energies,
4(1995):231-250.
Villoldo, Alberto and Stanley Krippner. Healing States. New York: Simon and
Schuster, 1987. (First published, 1986).
Yeleonskaya, Yelena N. Skazka, Zagovor i Koldovstvo v Rossii [Folk Tales,
Charms, and Sorcery in Russia]. Moscow: Indrik, 1994 (in Russian).
Author's Note:
The Slavic world is an endlesly fascinating, troubling, dramatic, and dynamic one.
Slavic mythology has a strong focus on the sun, warmth, light, birds, fire (and
firebirds), epic victories, and brightly painted cosmic bird-eggs. The opposing
polarity, the dark, the dead, the cold, the gloomy forests, snakes, drowned spirits
(usually female or children), and ruthless hags are feared, even demonized
(especially under the influence of Christianity), yet many fairy tales indicate that
if this darker world is treated with cautious respect, one will fare well. . . .

Doll Folktales of the East Slavs:

Invocation of Women from the Boundary of Space
and Time
Ph.D. Dissertation
Philippa Rappoport
University of Virginia, 1997
Abstract
Doll folktales were published in collections from Russia, Ukraine, Belarus and
Poland, from the 1830s through at least the 1970s. This dissertation interprets the
tales and their origins and places them within a cultural context using data from
life-cycle and agrarian ritual, as well as related artifacts, such as traditional icons,
ritual embroideries and nesting dolls.
The Slavic tales here under consideration feature dolls which aid, comfort, and
advise the heroine. In most of the tales, the dolls open up the earth to enable the
heroine to sink through to the underworld and escape an impending incestuous

marriage to her father or brother. These tales are analyzed as stories of initiation.
The heroine grows up through the course of the tale, performing various initiatory
tasks, acquiring adult attributes, and subsequently marrying. The heroine's magic
doll is an East Slavic variant of the fairy godmother. She is a talismanic
incarnation of the heroine's dead mother, who provides life, nourishment, care and
advice from the next world. The doll also embodies the "fairy" or sacred aspects
of ancient Slavic earth goddess-spirits by acting as a guide in the crossing
between the perceived worlds of the living and the dead.
An investigation of the heroine's descent leads to the hypothesis that the doll tales
are related to narratives from agrarian rituals held between the winter and summer
solstices. In these rituals, the burying of a vital female leads to her symbolic
rebirth in spring, as evidenced in crop growth, marriage, and human fertility. On
another level, the tales articulate the history of the Christianization of the East
Slavs during the second millennium. The descent of the heroine into the earth
depicts the submersion and subversion of pagan traditions under the influence of
the newer religion. With the introduction of Orthodox Christianity in the tenth
century, the use of dolls as votive objects literally went underground in the East
Slavic lands, while the image of the female helper transformed and came to be
represented instead from within the gilded frames of Christian icons.

If It Dries Out, It's No Good: Women, Hair and Rusalki Beliefs

Philippa Rappoport, University of Virginia
SEEFA Journal, vol.4, no.1 Spring 1999 pp. 55-64
INTRODUCTION
There is something instinctual about communicating social behavior and
intentions through hair. I have spent summers in Russia with my hair pulled back
demurely, trying to remain inconspicuous, the observer rather than the observed. I
noticed how, almost uniformly, little girls wear hair ribbons which are bigger than
their heads; how mod young women in mini skirts wear their hair loose; how
relatively reserved women pull their hair back; how the older ones keep their
heads covered in kerchiefs. In his article "Magical Hair" (1957), Edmund Leach
discusses hair as a prominent feature of rites of passage across cultures. He writes:
From [an] anthropological point of view, [rites of passage] reflect the progression
of the individual through set stages in the social system; these stages correspond
to different degrees of maturity, different types of permitted sexual behavior,
different allocations of social power...Even the most skeptical anthropologist must
admit that head hair is rather frequently employed as a public symbol with an
explicitly sexual significance ...Marked changes in hairdressing very commonly
accompany the changes in sexual status that occur at puberty and marriage, but
the pattern of change varies.(1)
In Russia today, age and sexuality are expressed through hair, but the type of
expression has changed, reflecting changes in society and worldview.(2) This
paper examines earlier manifestations of East Slavic beliefs about hair and

sexuality as expressed in the traditional wedding ritual complex and in customs

related to the rusalka. In the wedding ritual, the bride is "sold" to her new
husband and his family, and must leave her home and village. As part of the ritual,
she "sells" her braid to her new husband, and is valued for the thickness of her
braid. I will argue that this act is symbolic of a woman's giving over her sexual
potency and autonomy to her husband and to her new marriage. In addition to
discussing the role of hair in ritual, I will suggest an interpretation of the wedding
as a sort of a blueprint of the history of the wedding ritual itself. The ritual itself,
in my opinion, reflects a transition in the role of women in a society increasingly
influenced by the Orthodox Church.
THE RITUALS
As with all folklore, beliefs are articulated in a variety of ways. Traditionally,
young girls and women were distinguished from each other by dress; they were
also distinguished by hair and headgear. Customs and rituals involving hair
portray a system of social position. A young girl wore her hair either loose or in
one braid on the back of her head. The single braid may have been adorned with
ribbons, flowers, beads, or feathers. A girl's headdress did not completely cover
her hair, and was open on top. Married women, on the other hand, wore their hair
in two braids which were hidden in a headdress. Their headdress was covered
with a white or red kerchief, decorated with embroideries of birds and animals. In
her article "The Woman in the Ancient Russian Family (Tenth to Fifteenth
Centuries)," Natal'ia Pushkareva describes eleventh and twelfth century practices
which permitted married women to show their hair only to their husbands, or
which prohibited people from removing a woman's headdress, on penalty of a
large fine, because such an act was considered an affront to a woman's honor. By
the nineteenth and early twentieth centuries, married women were supposed to
keep their hair covered because uncovered hair was believed to bring
unhappiness.(3)
In his book about the folk costume of Moravian Slovakia, Petr Bogatyrev
discusses women's headgear. He maintains that the maiden-costume of some
Moravian-Slovak communities functioned not only to show the age and status of a
woman, but her sexual morality as well. He states that when an unmarried girl lost
her virginity, she was required to wear the married woman's headdress, and in
some cases, she suffered the disgrace of having her hair cut off.(4) The link
between sexual conduct and hair is also evident in East Slavic customs. As
recently as 1998, Natalie Kononenko interviewed a Ukrainian woman who stated
that if a woman is not a virgin, she must wear a married woman's headdress.(5)
Pushkareva maintains that the wedding rituals of the tenth through fifteenth
centuries show the diminishing domestic and social status of women with the
increasing influence of the Church. This diminishing status is articulated in many
ways, one of them being rituals related to hair and head apparel. During the
wedding ritual complex, hair is treated in two ways. It is controlled, through
covering, braiding and concealing. It is also "sold" to the new husband. All of
these acts represent a type of submission.
According to some of the major works on the wedding ritual, by folklorists and

musicologists such as D.M. Balashov, Iu.I. Marchenko, N.I. Kalmykova, G.S.

Maslova, N.V. Zorin, and M. Zabylin, the wedding ritual complex begins with the
securing of a match. Once the engagement is agreed upon, the first act done to the
bride is the zaporuki, or covering. Other names for this act include zaporuchivat'
(to cover lightly), zakryvat' (to cover in the sense of closing or locking) and
zaveshivat' nevestu (to cover in the sense of curtaining off the bride). During the
zaporuki, the groom, the matchmaker and the father of the bride pray together,
light candles before the icon, hold hands and drink tea and wine to seal the
agreement. The bride is covered with a kerchief by her father, and she begins to
lament.(6) In some areas, the kerchief covers only the bride's head; in other areas,
it covers her entire body.(7) This act signals the beginning of the wedding period
for the bride, and from this moment on, she ceases to be a functioning member of
the household. She is relieved of all her household duties, and instead spends her
time preparing her dowry. Although customs vary by region, this usually sets off a
period in which the bride stays only with her girlfriends, save for an occasional
visit by the groom.(8) Thus the covering or concealing of the bride's hair is a
symbolic separation of her from her family.
In terms of hair, the next important time of the wedding complex is the final
week, or weeks, before the wedding. The bride's hair is repeatedly washed and
combed, sometimes greased with honey and butter, and braided (often with
kopecks) by her girlfriends or brothers.(9) Again, there is a lot of regional
variation. Balashov writes of "the appearance of the bride before the table." He
describes this event as the most solemn moment of the ceremony because it is the
first time that the bride is shown publicly to the groom. During this encounter, the
bride laments the loss of her krasota (beauty), and volia (will), which Balashov
describes as symbols of virginity. Often the bride asks for some light, saying she
wants her beauty back. In response, someone turns down the head covering, and
the bride leaves. She may also throw away her will (volia) in the form of flowers,
and then ask for them back, only to despair that it is no longer her fate to wear
them.(10) The terms used for items that cover the hair show a direct connection to
free will, beauty and sexual potency, as does the attempt to control the potent hair
not only by covering it, but also by washing and combing.
One of the more chilling aspects of the braiding is as a means of protection.
Ethnographers I.M. Kolesnitskaia and L.M. Telgina note a sequence in the ritual
complex in which the bride requests that her friends unbraid and replait her hair,
weaving the ribbons in tightly, so that her new mother-in-law will never be able to
undo the braid. This motif appears often in wedding laments from northern
Russia, with the image of metal knives or locks, which the friends must plait into
the hair, to lock the braid. This imagery suggest that the braid is directly symbolic
of the girl's sexual organs, which she requests to be locked up, to protect her from
the groom and his family. (11)
The bride's hair is also washed and rebraided during the devishnik, or bachelorette
party, which occurs on the night before the wedding, and it may be braided on the
morning of the wedding itself. This grooming often occurs while the bride is
washing herself in the bathhouse (for the first time since the engagement), and is

accompanied by more lamenting over the loss of her beauty. According to one
description, the bride tells her girlfriends that she has hidden her beauty in
inaccessible places such as the stove under the threshold, but that if they can find
it, they can have it. She then gives them her hair ribbons. There is a sense in these
rituals that the bride is bequeathing her premarital will to her girlfriends through
her hair ribbons, and also through her bath water. The girlfriends drink the water
in which the bride has bathed, perhaps as a magical act, so that they, too, will
marry.(12)
The next part of the ceremony is extremely interesting for the way in which hair
used to articulate power and danger. The whole wedding party goes to the church.
This segment is considered to be a dangerous time, because the bride is believed
to be the most susceptible to sorcery -- or perhaps it is those around her who are
susceptible. Significantly, her hair is loose, and she is covered with the pokryvalo,
a cloth which covers the bride's head and sometimes her whole body.(13)
According to Balashov, Marchenko and Kalmykova, the groom places this
covering on the bride and puts her in the cart to take her to the church.
Presumably this is done in the belief that if the bride does not leave of her own
power this time, she will be unable to leave on her own in the future.(14)
Again, there are regional variations on this theme. Maslova writes that the bride's
covering is removed in church by a member of the groom's family or party, and
she is then covered again with a shawl or bridal veil. Maslova emphasizes that
uncovering the bride and significantly her hair somewhere other than in the
church was dangerous and could invite spoiling or sorcery. Zabylin writes that in
Perm, the matchmaker leads the bride and groom to a corner of the church where
she places the married woman's headdress on the bride's head and rebraids her
hair. When they leave the church and arrive back at the house, the matchmaker
leads the newlyweds away from the rest of the guests and rebraids the bride's hair
into two braids - the signal that she is now a married woman - and places the
proper headdress on her. Then everyone is called to the table for the meal. In some
areas of Ukraine, the bride's hair is done in two braids before the groom arrives in
the morning.(15) One of the culminating events of the wedding is the
okruchivanie (winding up, or wrapping around). Having said a ritual farewell to
her braid, the bride now has her hair braided in two and wrapped up under the
headdress.(16)
The one time when the hair is not controlled is during the trip to church.
Pushkareva notes a distinction between the folk part of the ceremony and the
church part, stating that the popular ritual was considered indispensable to the
validity of the marriage, while the church ceremony was not essential.(17) It is
crucial that, at the juncture between the folk and the church segments of the
ceremony, the bride's hair is loose. This ritualized journey to the church,
considered to be the most "dangerous" sequence in the entire ceremony, may
represent and document a transition in ritual and in history from pre-Christian to
Christian influence. The loose hair of the bride at this point may be a remnant of a
former, pre-monogamous society and symbolic of the bride's sexual fertility, and
of her freedom, which she is about to relinquish upon partaking in the church

service. Pushkareva also states that the emphasis on virginity is a Church

influence rather than a folk custom.(18) Is it possible that the ceremonial
switching of the crowns that is typical of the Orthodox Church wedding
represents a reversal of the power structure between a woman and a man? It is
probably no coincidence that the bride, who is valued for her reproductive ability,
is considered to be sold to her husband under the symbolism of selling her braid.
Maslova notes a belief that the symbolic sale of the braid to the new husband is an
indication that he is the master and the bride is his slave.(19) This symbolism is
only barely hidden in the wedding ritual complex. Is this why the bride laments?
THE RUSALKA
In contrast to the bride, there is a female folk figure in traditional East Slavic lore
whose hair is permanently loose and uncontrolled; she is the rusalka. The rusalka
of traditional beliefs is a powerful and enticing figure. She is described as a pale,
lithe, often beautiful female spirit who lives in the water, forests and fields. She
sits with other water spirits on the shore, yelling and laughing, or dancing and
singing in the moonlight of clear, summer nights. She is known to swing on tree
branches, waiting to entice an unsuspecting male passer-by, whom she often
attacks and (perhaps inadvertently) tickles to death. The rusalka's characteristic
physical attributes are her long, light-brown, blond, or green, loose hair, her
blazing eyes, and her magnificent breasts. She is noted for her beautiful voice and
melodious laugh. On the rare occasions when the rusalka is dressed, she wears
white. In addition, some sources report that if the rusalka, and especially her hair,
ever dries out, she will perish.(20)
The rusalka was believed by many nineteenth century peasants to be the soul of
an unbaptized or stillborn baby, or the wandering soul of a young, unmarried but
often betrothed woman who had died an untimely death, or who had become
pregnant out of wedlock and drowned or hanged herself. In this way, she may be
seen as a symbol of potent yet not-quite-tapped fertility, and as such is celebrated
and feared during the spring festival, Rusal'naia nedelia (mermaid week), during
which people played music, danced and sang to celebrate new vegetation. It was
during this week that the rusalka was believed to leave her watery home to
wander in the forests and fields, and bring moisture to the crops. Peasants
decorated their homes with fresh green birch branches (the rusalka's tree), and
young girls often went to the woods and decorated actual trees with cloth, thread
and garlands, and then danced the khorovod (circle dance) and swore vows of
friendship and sisterhood. But the water creature was also feared at this time. To
appease her, peasant women left offerings in the woods of scarves and linen.
Others attempted to minimize the rusalka's harm by using the sign of the cross,
magic circles, garlic, wormwood, incense, pokers and charms.(21)
At the end of Rusal'naia nedelia, village girls escorted an effigy of the rusalka out
of the village and back towards her forest or water home. In some areas they
burned or tore up and distributed pieces of the dummy in the grain field. In other
areas, they pretended to be priests and blessed the dummy. In still other areas,
they combed her hair, bid farewell to her at the local body of water, fastened
stones to her coffin, threw her into the water, and danced the circle dance.

Interpretations of these rituals acknowledge both the frightening aspects of the

rusalka in the need to banish her, as well as her moist, life-giving attributes and
the attempt to renew the cycle of fertility and vegetation.(22)
The rusalka is considered by some to be a remnant of goddess worship. In some
Ukrainian sources, she is called bohynia (goddess).(23) Accordingly, she is a
powerful, yet playful, female figure who can be tamed by a cross, baptism and
marriage. At this point, she makes a lovely wife. Otherwise, apparently out of
loneliness, she tries to bring men to her home to live, which for a human man,
implies drowning.(24) The rusalka's description shows very handily the inversion
which occurs to an important pre-Christian figure with the growing influence of
Christianity. What was once sacred becomes profane; what was positive becomes
negative. The rusalka is probably a descendant of Mokosh', the goddess of
fertility, bounty and moisture, and the protectress of women's work and the fate of
maidens.(25) Her taming by the cross may reflect just that - the taming of belief in
the rusalka as a powerful supernatural figure due to the influence of Christianity,
which did not acknowledge the pagan gods and goddesses.
It is possible that the rusalka is a remnant of an older society in which women
were freer to express their sexuality. Many Slavic sources state that, with the
influence of nomadic patriarchal tribes and, later, of Christianity, Slavic cultures
became increasingly more patriarchal and monogamous marriage was instituted.
The influence of the church may have served to break the identity of village girls
with the rusalka, and instead, to make them enemies who compete for the same
village men. It may also have served to criticize the uninhibited sexuality and
sensuality which the rusalka continually expresses. One of the rituals associated
with Rusal'naia nedelia is actually a mock remnant of the wedding ritual. Propp
writes that in some areas, when the girls return from the fields, they make bonfires
and jump over them. Boys approach the girls and the girls try to throw their
crowns on them, while the girls mimic the rusalka, trying to catch the boys and
tickle them.(26) In light of the crowning sequence in the church ceremony, these
games almost certainly pair the future bride with the rusalka.(27) Additionally,
the constant washing of the bride's hair is also reminiscent of the rusalka's hair,
which must always be moist.
In her article "Women as Performers of Oral Literature: A Reexamination of Epic
and Lament," Natalie Kononenko enumerates the similarities between the
wedding ceremony and the funeral. She writes about the rusalka:
It is tempting to see the rusalka as a remnant of a pre-Christian deity, forced
underground, or, more literally, underwater by a new religion. It is also tempting
to
see the rusalka's life as a reflection of an early social order where there was no
marriage and women accepted men into their domain to father children.
Speculation
aside, folk belief articulates clearly that a woman who resists marriage, especially
one who gets pregnant outside marriage is bad. A woman who does not submit to
the symbolic death of the wedding must accept the literal death of the rusalka. A
woman who does not become spiritual as a married woman should, must become

a spirit and a bad one at that.(28)

In this light, marriage may be seen as an institution through which both human
women and rusalkas lose their freedom. Human women are sold to their new
husbands through the symbolism of their hair which is then hidden from everyone
except the husband; rusalkas, beings with unbound hair and the souls of dead
women, are in a sense brought back to an acceptable life only when overpowered
by the institutions of the Church -- a cross, baptism and marriage.
This connection between the rusalka, a lovely aquiline maiden, who sings in the
woods and romps around naked with her hair flowing freely, and the East Slavic
bride who sits covered with cloth and sings only dirges, may also be expressed in
wedding laments. In one lament, Plach na
devishnike, the bride says that she sits in a sad place, with her hair plain, loose and
disheveled. She then addresses her beauty (krasota) and releases it to the fields,
meadows, forests and rivers.(29) In another lament, Plach nevesty v den' svad'by,
the bride releases her will (volia), and it flies to the woods and alights on a fir
tree. When she tries to retrieve it, someone has chopped down the tree, in a
Freudian deflowering.(30) It may be that these images are references to the
attributes of the rusalka, such as beauty and free will, which the unmarried girl
possesses but then relinquishes in marriage.
This loss of freedom exists on two levels: On one level, it is a loss of freedom that
any new spouse undertakes in pledging fidelity to one person. On another level, in
conjunction with the patriarchal bent of the church and the wedding ritual
complex, it is specifically the bride's yielding of her own will to her dominant
husband. This image is recalled in Maslova's discussion of the ritual "selling of
the braid," which she interprets as a symbol of the bride's submission to her
husband.(31)
CONCLUSION
Pushkareva notes a transition in the wedding ceremony from the tenth to the
fifteenth centuries. Specifically, she describes the earlier wedding ceremony as
one which was based on a contract which had been agreed upon by both bride and
groom. By the sixteenth century, though, due to "subjugation by the Golden
Horde,... strengthening of a despotic political system...[and] the growing influence
of an ascetic Christian doctrine,"women in the higher classes lost their personal,
proprietary and hereditary rights.(32)
This sense of historical transition from non-patriarchal to patriarchal influence is
reflected in the actual traditional wedding ritual itself, and in specific rituals
dealing with hair. The tidying of the hair for the wedding may be an implicit
attempt to order, own, or contain the chaotic freedom associated with the woman
and her sexual energy and expressed in the rusalka. In addition to making order
out of a type of chaos, the constant washing, combing and plaiting of the bride's
hair may be an attempt to conjure up the fertility of the rusalka, much like the
grooming of a garden, so that the bride may bring this potent productivity to her
marriage.(32)
In any event, hair is indeed a potent means of sexual expression, whose roots go

deep in Russia, Ukraine and Belarus. Even after the disintegration of the
traditional wedding ritual, hair is still used to express social and sexual behavior.
Nadezhda Azhgikhina and Helena Goscilo describe a series of contests organized
in Moscow in the 1990s - for Miss Bust, Miss Legs, Miss Erotic, and Miss Hair.
The contestants in the 1994 competition for Miss Hair wore only bikini briefs and
loose hair.(33) They may not have consciously conjured up the image of the
rusalka, but surely the rusalka was laughing stage left.
Notes
1. Edmund Leach, "Magical Hair," Myth and Cosmos, ed. John Middleton (New
York: Natural History Press, 1967) 103, 89.
2. For a discussion of contemporary sexual expression through hair, see Nadezhda
Azhgikina and Helena Goscilo's article "Getting Under Their Skin:The Beauty
Salon in Russian Women's Lives" and other articles in Part I of Russia, Women,
Culture, Ed. Helena Goscilo and Beth Holmgren (Bloomington, Indianapolis:
Indiana University Press, 1996).
3. N.L. Pushkareva, "The Woman in the Ancient Russian Family," Russian
Traditional Culture: Religion, Gender, and Customary Law, ed. Marjorie
Mandelstam Balzer (New York and London: M.E. Sharpe, 1992)
111. Also in S.P. Shkol'nikov, Pricheski, golovnye ubory i ukrasheniia dlia stseni
(Minsk: Vysheishaiia shkola, 1975) 73-78, and G.S. Maslova, Narodnaia odezhda
v vostochnoslavianskikh traditsionnykh obychaiakh i obriadakh XIX-nachala XX
v. (Moscow: Nauka, 1984) 50-54. See also Women in Russian History, Natalia
Pushkareva (New York and England: ME Sharpe, 1997) for descriptions of hair,
headdresses and other clothing of the aristocracy, 179-185.
4. Petr Bogatyrev, The Functions of Folk Costume in Moravian Slovakia (The
Hague: Mouton, 1971) 73-74.
5. Odarka Iakivna Pan'ko, s.Domantovo, Zolotonis'kyi r-n, Cherkas'ka obl.,
collected by Natalie Kononenko, 8-13-98. According to Odarka Pan'ko, women
who bore children out of wedlock were called pokrytky and had to wear the
headdress of married women.
6. D.M. Balashov, Iu.I. Marchenko, N.I. Kalmykova, Russkaia svad'ba:
Svadebnyi obriad na Verkhnei i Srednei Kokshen'ge i na Uftiuge (Moscow:
Sovremennik, 1985) 33-34.
7. Maslova, 54-55.
8. Balashov, 33-34, Maslova, 8-11, and N.V. Zorin, Russkaia svad'ba v Srednem
Povolzh'e (Kazan: Kazanskii universitet, 1981) 87-89.
9. Maslova, 47-50.
10. Balashov, 131-137.
11. I.M. Kolesnitskaia and L.M. Telgina, "Kosa i krasota v svadebnom fol'klore
vostochnykh slavian," Fol'klor i etnografiia, ed. B.N. Putilov (Leningrad: Nauka,
1977) 113-114.
12. Zorin, 98-101, Balashov, 131-132, 207-209.
13. M. Zabylin, Russkii narod: ego obychai, obriady, predaniia, sueveriia i
poeziia. (1880; reprint, St. Petersburg: Brait lait, 1994) 289-292, and Maslova, 5455.
14. Balashov, 131-132.

15. Zabylin, 120-121, 128-134.

16. Maslova, 55-60.
17. Pushkareva, Women in Russian History, 94.
18. Pushkareva, Women in Russian History, 33.
19. Maslova, 47-49.
20. E.V. Pomerantseva, Mifologicheskie personazhi v russkom fol'klore (Moscow:
Nauka, 1975) 68-74, Linda Ivanits, Russian Folk Belief (New York and London:
ME Sharpe, 1989) 75-76, Natalie (Moyle) Kononenko, "Mermaids (Rusalki) and
Russian Beliefs about Women", New Studies in Russian Language and Literature.
(Columbus, Ohio: 1987) 221-223.
21. Ivanits, 75-79, Pomerantseva, 72-79, Kononenko, "Mermaids," 224, and A.N.
Afanas'ev, Poeticheskiia vozzreniia slavian'' na prirodu vol. III (1869; reprint The
Hague, Paris: Mouton, 1970) 240.
22. D.K. Zelenin, Ocherki russkoi mifologii: Umershie neestestvennoiu smert'iu i
rusalki (1916; reprint, Moscow: Indrik, 1995) 264 and Vladimir Propp, Russkie
agrarnye prazdniki (1963; reprint, Saint Petersburg: Azbuka, 1995) 88, 90-92,
Ivanits, 80-81.
23. Volodomyr Hnatiuk, Etnografichnyi zbyrnik t.2, vyp.2, "Znadoby do
ukrans'koii demonolohii," (L'viv: Naukove tovarystvo imeny Shevchenka, 1912),
191-198.
24. Ivanits, 75-76, Kononenko, 225.
25. Ivanits, 16.
26. Propp, 90.
27. These games may even be viewed as plays for dominance: the girls try to win
the boys by tickling them, as the pre-Christian rusalka would, while the boys try
to catch the girls according to the rituals of the church.
28. Natalie Kononenko, "Women as Performers of Oral Literature: A
Reexamination of Epic and Lament.", Women Writers in Russian Literature, ed.
Toby W. Clyman and Diana Greene (Westport, Connecticut and London, England:
Greenwood Press, 1994) 23.
29. K.V. Chistov, Ed. Prichitaniia. Biblioteka poeta series. (Leningrad: Sovetskii
pisatel', 1960) 366-368, 417.
30. Chistov, 368-371, 417.
31. Maslova, 47-49.
32. Pushkareva, "Family" in Balzer, 105.
33. These grooming lines recall for me lines on clay figurines from the East Slavic
areas, dating back to 6500-3500 BC. The figurines are generally considered to be
female talismans, or fertility cult objects. Perhaps the combing lines in the hair
and the incised lines on the figurines may be likened in some distant way to the
gardener's grooming lines in Mat' syra zemlia (Mother Moist Earth), another
numen, in addition to the rusalka, associated with dampness and fertility. In The
Goddesses and Gods of Old Europe: Myths and Cult Images (1974; reprint,
Berkeley, Los Angeles, New York: University of California Press, 1992) Marija
Gimbutas writes that parallel lines symbolize streams and mythical creatures
considered to be the source of water (112-151). Perhaps they are very distant
relatives of the rusalka, the East Slavic goddess who bring moisture to the fields.

34. Azhgikina and Goscilo, "Getting Under Their Skin," 113-115.

Philippa Rappoport, 1999.
Bannik (BAHN-neek)
Bath house spirit. Slavic bathhouses were like saunas with an inner steaming
room and an outer room for changing. They were dark and frightening and like
many scary places, were considered perfect for divinations.They were also the
place most often used for child-bearing. No newborn was left there long, though,
lest the fairies whould steal him. No Christian icons were allowed in the bath
house, neither, as they may offend the it's true occupant - the Bannik. It was
customary in some places to offer every third firing of the sauna, or sometimes the
fourth to the Bannik. One did not want to disturb him while bathing, though, or he
might just throw hot water on them. Other times he would use his sharp claws to
flay his victim alive. Besides a firing of the sauna, he liked offerings of soap, fir
branches, and a water. The Bannik usually takes on the appearance of a member
or friend of the family; so if you ever see someone you know in the bathroom, and
find out later that they weren't there.......

Bereginy - Bginki in Polish (boo-GIN-kee)

Traditionally "covens" of old women performed the rituals and sacrifices for these
river bank nymphs. Bginki means "little Goddess". They were said to steal
human babies and leave behind changelings called Odmience in Polish, Oborotni
in Russian.
These spirits were the original spirits of life and predate the sky deities. They are
the forerunners of the Rusalki.

Bolotnyi - Bagnica in Polish (bahg-NEETS-ah)

from "boloto" or "bagnu" - swamp. Female bog spirit

Dogoda (doh-GOH-da)
The gentle West wind.

Domawiczka (Doh-mah-VEETCH-kah)
female Domovoi or wife of the Domovoi. May be the same as the Kikimora.
There are very few reports on this spirit, but they usually involve her rewarding
anyone who bathes or finds her baby.

Domovoi - Domowije in Polish (doh-moh-VEE-yeh)

Male house spirits from "domu" -home. The Domovik usually lives in the attic,
behind the stove, under the threshhold or in the stables or cattle barn. He is
thought to be responsible for all domestic prosperity and tranquility and finish
chores when family members forget. He will howl and moan to warn of
approaching trouble, and pull hair to warn a woman in danger of abuse from a
man. He can be heard laughing if good times are ahead, and if you hear him
strumming a comb, there is a wedding in the future. The Domovoi should be fed
nightly or he may cause trouble, much like a poltiergeist. Usually, if neglected, he
will simply leave. To attract a domovoi, put on your finest clothing, go outside
and say "Dedushka Dobrokhot (grandfather well-wisher), come live with us and
tend the flocks."
Special care was taken to only obtain pets and farm animals in the Domovoi's
favorite color. Each new horse was introduced formally to the Domovoi for the
spirit took especially good care of the animals he liked but tormented the ones he
didn't.
When a new house was built, the owner would put a piece of bread down before
the stove went in, to attract the domovoi. When a person moved, the coals from
the stove were taken with them and the formal invitation "Domovoi, Domovoi,
don't stay here. Come with our family" was recited to ensure that the Domovoi
came along to the new home. Salted bread, wrapped in a white cloth will appease
the domovoi as will putting clean white linen in his favorite room - an invitation
to eat with the family. You can also hang your old shoes in the yard to brighten the
Domovik's mood. The domovik usually resembles a male head of household,
living or dead. This supports the belief that the Domovik is a remnant from the
times of ancestral worship. He can be seen if you view him through a harrow or
horse collar. Otherwise, if he shows himself, it is usually to warn of death. He,
like the Banshee, can be heard weeping when death approaches a member of the
household.

Dvorovoi - Russian
Male yard spirits from "dvor" - yard. Like the domovoi, he usually resembles the
male head of household and has preferences as to the color of pets and livestock.
He is usually malicious and sometimes, but not often, deadly. He is appeased by
placing a shiny object, slice of bread and piece of sheep's wool in the stables
while saying "Master Dvorovik, I offer you this gift in gratitude. Please look after
the cattle and feed them well." If he is completely out of control he is punished in
the following way: The head of household wove a three-tailed whip from a
corpse's shroud, dipped it in wax, ingnited it and whipped all corners of the cattle
shed and manger, hoping to beat the spirit into submission.

Eretik - (EH-reh-teek), erestun, eretica, eretnik.

"heretic" This later term for the upyr is due to the belief that heretics returned

from the dead as evil spirits. This belief was considered responsible for the
brutality and hysteria surrounding the medieval Russian campaign against
heretics. The eretik usually returns from the grave to devour people, the eretsun is
usually a living vampire created when the soul of a sorceror possesses and revives
the body of one on the brink of death. The eretica usually causes one to wither by
the power of her eye. The eyes of the dead, in Slavic belief, could lure one into
the grave. That is why it was so important to close the eyes of the newly deceased.

Kikimora(kee-kee-MOHR-ah) or Shishimora
female house spirit who usually lives in the cellar or behind the stove. She comes
out at night to spin and will look after the housework and the chickens if the home
is well tended. If the household is a sloppy one she will wine, whistle and tickle
the children at night. She is sometimes married to the domovik. To appease an
angry Kikimora, you should wash all your pots and pans in a fern tea. She appears
as an average woman with hair down (Slavic women always kept their heads
covered) or sometimes with chicken feet. She would occasionally appear,
spinning, to one about to die.

Kurinyi bog(kur-EEN-yee book)

"Chicken God". Usually a round fieldstone with a hole in the middle in the
chicken yard. This "deity" was supposed to protect chickens from the domovoi,
kikimora and dvorovoi.

Leszi, Leshii (LESH-ee)

"Forest lord". From "les" - forest. He often appeared as a peasant, either without a
belt or with shoes on the wrong feet. Sometimes he was said to have wings and a
tail and be covered in black hair. Many assigned him goat's hooves and horns like
Pan. He is usually attributed with green eyes. He could change his size from that
of a blade of grass to that of the highest tree. Usually he carried a club to show his
rulership over the forest creatures. The Leszi could take the shape of a familiar
person and lead you astray with the sound of their voice. Once in his domain, he
might tickle his victim to death. He could also become a hare, wolf, bear, raven,
pig, horse, rooster, flaming fir tree or even a mushroom. The Leshi is fond of trees
and is said to be heard weeping when one is cut down. He is the protector of the
forest and all it's creatures. His favorite animal is the wolf - the king of the beasts
in Slavic folklore. He is also said to be often seen in the company of bears.
Upon entering a forest, one always uttered a protective spell or prayer lest they
run into him. If he got hold of a child, he might replace it with one of his own who would grow up stupid, with a voracious appetite. If the child returned it
would ever afterward be a useless tramp. When the Leshii got his hands on an
adult, the adult would return sometimes mute and covered with moss, othertimes

unable to concentrate and would act oddly for the rest of their lives.
The Leshii likes offerings of kasha, suet, blini, bread & salt. He is also perfectly
happy with a cookie or candy left on a stump or log. To protect yourself against
the leshii, you can: turn all your clothing backward and also the collar on your
horse, chant "Sheep's mug, sheep's wool" or if you encounter him, get him to
laugh. When the leshy could be coaxed to befriend a human, the human often had
to make a pact, never again wear a cross or take the eucharist. In return, the Leshy
would teach the human the secrets of magic. He is, after all, the Green Man.
In myth and art, the Leshy is often associated with the psychotropic mushroom
Amanita Muscaria. This may connect him in some way to Shamanic mindaltering techniques.

Lesovikha - (Leh-soh-VEE-kah)
Female Leszi. Sometimes an ugly woman with large breasts, sometimes a naked
young girl - or a woman in white as tall as the trees.

Lugovik - (loo-GOH-veek)
Spirit of the meadow. "lugo" - meadow. He should not be confused with the spirit
of the grain field.

Musail
The forest tsar, king of the forest spirits. He was associated with the Rowan tree.

Ovinnik - (Oh-VEEN-neek) Russian

Barn spirit from "Ovin" - threshing barn. The Slavic threshing barn was a 2 story
building with a furnace entrenched in earth on the first floor and the second floor
for drying the grain. It was ruled by the Ovinnik who appeared as a huge
disheveled black cat with burning eyes. You could sometimes hear him laughing
or barking like a dog from the corner of the barn in which he lived. Offerings of
blini or the last sheaf were left to him.If angered, he was known to burn down the
barn, usually with it's owner or owner's children in it.

Polewik, Polevoi (poh-LEH-veek)

Field spirit from "pole" - field. He appears as a deformed dwarf with grass for hair
and two differently colored eyes. He usually wears either all white or all black and
appears at noon or sunset. He will lead astray people who wander in the fields,

and if they fall asleep there, give them diseases or ride over them with his horse.
If a person falls asleep drunk while on the job, the Polewik might kill them. To
appease the Polewik you must put two eggs and a rooster too old to crow in a
ditch when no one is looking.

Poludnica - Psezpolnica in Serbian (poh-wood-NEET-sah) Lady Midday, from

"Poluden" - noon. She may appear as a 12-yr old girl, a beautiful woman or an old
hag but is only seen at the hottest part of a summer's day. She is known to steal
children or lead them astray in the fields and Russian mothers threaten their
children with "Be good or the Poludnica will get you. She sometimes pulls the
hair of farm workers or attacks women who have just given birth and wander out
at noontime. She carries a scythe and will stop people in the field to either ask
difficult questions or engage them in conversation. If the person fails to answer a
question or tries to change the subject of the conversation, the Poludnica will
strike them with illness or cut off their head (Poland). The Wends, German Slavs,
called her pscipolnitsa and pictured her as carrying shears, a symbol of death.
When not in the fields or streets, the Poludnica was said to float on the winds.
Marija Gimbutas calls her "sunstroke" personified. It is thought that the Poludnica
was the explanation for the dangers of working in the noon heat and remained a
part of more recent legend because of her usefulness in scaring children away
from valuable crops.

Polunocnica - (Poh-woo-nok-NEET-sah)
"lady midnight". A "demon" said to torment children in the middle of the night.
May have originally been the third Zorya of midnight

Poluvirica - (Poh-woo-vee-REET-sa)
"female half-believer". This forest spirit probably had an earlier name but was
later called poluvirica due to the belief that non-Christians returned after death as
various home and forest spirits. She appears naked, with a long face, long hanging
breasts and three braids of hair down her back. She is usually seen carrying a
child.

Rarog - (RAH-rook) Polish, Rarich - Ukranian, Rarach - Czech.

This same word for whirlwind may be a late bastardization of the name Swarog. A
falcon, hawk or fiery dwarf who turns himself into a whirlwind. From Lusitania to
the Urals it was customary to throw a knife into a whirlwind to kill the demon
residing within it.
Into this century, Blugarians, Pomeranians and Russians were still being observed

casting themselves face down before a whirlwind to ward off illness and
misfortune. Russians whould do so shouting "a belt around your neck" in order to
strangle the rarog.

Rusalka (roo-SAHW-kah)
Female water Spirit. These souls of unbabtized babies or drowned maidens
became beautiful pale girls with long flowing hair. They wear white or are
sometimes naked, usually with poppies in their hair. They lived in the waters
during the winter, but moved to the forests and fields during Rusal'naia week
(hence the name) where they could often be seen perched in trees.
A danger to humans, the Rusalki may lead cattle astray, steal children, fall upon
people from the treetops and tickle them to death or kidnap young lads to take as
lovers. They love to come out in the moonlight to sing and dance the khorovod
(circle dance). If they find someone bathing near where they dance, often, they
will drown them. Tying ribbons to trees in which they were known to perch is one
way to appease them. Linens and scarves, as well as eggs were also left as
offerings.
Before these nature spirits were associated with the souls of the "unclean" dead, it
is believed they were the spirits who brought moisture to forest and field.

Treasurers
pozemne vile - "earth spirits". I have not seen the Slavic name for these creatures
anywhere - but in Polish the word for gnome is "karzelek" (kar-ZEH-lek) which
these creatures most resemble. Called pchuvushi by the gypsies, they live in mines
and underground workings and are the guardians of precious metals, gems &
crystals. They are most often helpful toward miners and will lead them to rich
veins of ore, protect them from danger and lead them back when they are lost. To
evil persons or those who insult them they can be deadly and have been known to
send tunnels crashing down upon them or push them into dark chasms. Whistling,
hurling rocks into dark chasms and uncovering one's head are actions considered
offensive to the Treasurer. He will, however, warn the offender once before taking
action. Small insults warrant a pelting with handfuls of soil. Larger insults are
usually repayed with a beating with the Treasurer's cudgel or the forfeit of all the
metals mined that day.
They sometimes appear as small naked children, as human miners, as glimmers of
light or as salt people. Most often, though, they appear as adults of smaller stature,
usually about 2 - 3 feet in height, carrying mining lanterns.

Wampyr , Upyr
Vampires have featured in the legends of all Eastern Europe. The Kashubian

region on the Baltic coast of Poland shows records of an exceptionally high belief
in Vampires. As recently as the 20th century,attempts were made in Puck and
Kartuzy to exhume vampires and render them harmless. People of high facial
colour or an excitable nature were supposed to cool slowly on death,retaining a
red complexion and flexible limbs, hence the expression "Czerwony jak
wieszczy",red as a vampire. Vampires are the souls of the dead. Their physical
body does not usually leave the grave. Their victims are their own family
members whom they visit, one at time to drain their life's force. When that family
member is dead, they move onto the next. In this manner was evidence of vampire
activity discovered. Members of a single family would begin to die, one by one. If
the Wampyr had no relatives,they would pull on the church bell,signalling death
for all that heard it.
Once a vampire was detected, the first family members to pass on in the string of
deaths were exhumed. If one was found to be in extraordinarily good shape,
various remedies could be used against them: They might be cut up and their
bones re-arranged. A crucifix was often placed under the tongue and sometimes a
fishing net or a bag of sand was placed in the coffin. Only one grain of sand could
be removed each year,or one knot undone,keeping the vampire away for a very
long time.
According to Dion Fortune - a brilliant occultist - the "soul body" lives on for
about 3 days after the death of the physical body, then it dies also, forcing the
remaining essence of the person to go on. If the person is knowledged in the
occult, they may choose to remain on earth by latching onto a human victim who
is weak or morally corrupt. Through this victim they absorb the life's energy of
others. Taking blood is one method of doing this. They cannot take the life's force
of their victim, as he would die, so they possess him and force him to take the
blood of others. ...just something to think about.
Upyr were originally spirits of death and predate the sky gods.
(much of the information on Polish vampirism was e-mailed to me, the author was
unknown - so no credit could be given)

Wila, Vily, Vile, Veles in Lithuanian (VEE-lah)

Female fairy-like spirits who live in the wilderness and sometimes clouds. They
were believed to be the spirits of women who had been frivolous in their lifetimes
and now floated between here and the afterlife. They sometimes appear as the
swans, snakes, horses, falcons, or wolves that they can shapeshift into but usually
appear as beautiful maidens, naked or dressed in white with long flowing hair. It
is said that if even one of these hairs is plucked, the Wila will die, or be forced to
change back to her true shape.A human may gain the control of a Wila by stealing
feathers from her wings.Once she gets them back, however, she will disappear.
The voices of the Wila are as beautiful as they, and one who hears them loses all
thoughts of food, drink or sleep, sometimes for days. Despite their feminine
charms, however, the Wila are fierce warriors. The earth is said to shake when

they do battle. They have healing and prophetic powers and are sometimes willing
to help mankind. Other times they lure young men to dance with them, which
according to their mood can be a very good orvery bad thing for the lad. They ride
on horses or deer when they hunt with their bows and arrows and will kill any
man who defies them or breaks his word. Fairy rings of deep thick grass are left
where they have danced which should never be trod upon (bad luck).
Offerings for Wila consist of round cakes, ribbons, fresh fruits and vegetables or
flowers left at sacred trees and wells and at fairy caves.

The Vodonoi - Wdjanoj in Polish (vohd-YAH-noy)

Male water spirits from "Woda" - water. Master shape-shifters, they sometimes
appear as old men with long green or white beards, sometimes as creatures with
huge toes, claws, horns, a tail and burning eyes in a human face. At times they
look like fat old bald men and other times like mossy looking fish or flying tree
trunks. If he takes on human form, you will know him by the water oozing from
the left side of his coat. Vodonoi are said to live in underwater palaces made from
the treasures from sunken ships and often marry Russalki.
They are usually malicious and are believed to lie in wait for human victims and
drag them under the water to their death. Dark marks on the bodies' of drowning
victims were thought to be bruises from their struggle with the Vodonoi.
Retrieving a drowned body was thought to anger the Vodonoi who wanted to keep
their spoils. A Vodonik may be appeased by pouring butter into the water or
offering him your first fish. To employ the Vodonoi's aid in fishing, throw a pinch
of tobacco into the water and say loudly "Here's your tobacco, Lord Vodonik, now
give me a fish".

Zaltys
The world serpent who lay coiled at the roots of the great world tree. He was the
arch enemy of Perun, at whom Perun seemed to aim much of his lightening.
Return to top of Page....

The Greater Pantheon

Baba Jaga - (BAH-bah YAH-gah) Jezi Baba in Polish (YEH-zhee BAH-bah)
"Grandmother Bony-shanks". A terrifying Witch who flew through the air in a
mortar using the pestle as a rudder and sweeping away her tracks with a broom.
She lived in a revolving house which stood on chicken legs. Her fence was made
of human bones and was topped with skulls. The keyhole was a mouth filled with
sharp teeth. She would aid those who were strong and pure of heart and eat those
who were not. I see her as a Goddess of death and initiation.

Bialobg (byah-WOH-book)
White God from "bialy" - white. God of the waxing year. He would defeat his
brother, Czarnobog in battle every Koliada to take his place as ruler of the waxing
year. At Kupalo, they would battle again, but Czarnobog would win to rule the
waning half. He was said to appear as an old man with a long white beard, dressed
in white and carrying a staff. He was said to appear only by day and often assisted
travellers in finding their way out of dark forests or reapers in the fields.

Czarnobg (char-NOH-book)
Black God from "czarne" - black. God of the waning year.

Dazhdbg (DAHZHd-book)
Giver God from "dati" - to give.The sun personified - may be the same as Khors.
This son of Swiantowid emerged from his Eastern palace every morning in a two
wheeled, diamond chariot, pulled by twelve fire-breathing horses with manes of
gold. He would travel across the heavens each day through his twelve kingdoms
(zodiac signs?). Some believed that he emerged each day as a beautiful infant and
would age until his death as an old man in the West. Dazhdbg was also a god of
justice who sat seated on a purple throne surrounded by his seven judges (the
planets?) The morning and evening stars, seven messengers who fly across the
heavens with fiery tails(comets) and sometimes, Mjestjas, his bald uncle - the
moon. In some legends, Mjesyas is his wife. He has many children who,
according to legend, live among the stars and the Russian people, who call
themselves "Dazhdbog's grandchildren."

Dzarowit (jahr-OH-veet) or Jarovit (yar-OH-veet)

God of war. Same root name as Jarilo - youth and springtime. The historian,
Herbord, equated him with Mars. His sacred symbol seems to have been the
shield. When his temple at Wolgast was destroyed in 1128, those entering it in
search of idols found only a gigantic shield. Afraid of the crowds gathering
outside, Bishop Otto's men took the shield to hide behind as they exited. On sight
of moving shield the people threw themselves upon the ground thinking that it
was the god himself.
Dzarowit is thought to be one of four seasonal aspects of Swiantowid, the aspect
ruling Springtime and looking toward the West. He may be related to Jarilo; In
Dzarowit's name his priests proclaimed "I am your god who covers the plains with

grass and the forests with leaves. The produce of the fields and woods, the young
of the cattle and all things that serve man's needs are in my power."
from Gimbutas - "The Slavs" p160

Dodola from "doit" - to give milk. A South Slavic cloud/rain goddess. Rain was
thought to be a form of divine milk, sometimes thought to be from Dodola,
sometimes the milk of Mokosh. Often, the clouds were perceived to be heavenly
women or even cows. In Serbia, the rites of Dodola were kept up until quite
recently: During a drought a girl, called Dodola, clad only in greenery and flowers
was led through the village while her companions sang "Dodola" songs:
We pass through the village, and the clouds across the sky. We go quicker, and the
clouds go quicker, But the clouds have overtaken us and have bedewed the fields.
We go through the village, and the clouds across the sky, and see, a ring drops
from the clouds.
- W.R.Ralston p.227-229 Afterwards, the girl dances and spins while the woman
douse her with water. This practice is thought to convince the heavenly women,
clouds, to rain upon the earth, represented by the greenery.

Dziewona (jeh-VOH-nah)
This huntress was said to run throughout the Carpathian forests. A version of
Diana whose legend is probably due to contact with the Romanians.

Jarilo (yah-REE-loh)
The Young Lord - from "jaru" - young, ardent, Springtime, bright, rash. He is a
beautiful, barefoot youth wearing a long white robe. His head is crowned with a
wreath of flowers and he rides a white horse. He is seen holding a bunch of wheat
ears in his left hand.
He is a god of youth and sexuality whose symbol may have been the phallus. He
is a dying and resurrected God whose funeral was celebrated during the rites of
Kupalo.

Jurata (yoo-RAH-tah)
A Baltic Sea Goddess who took the form of a mermaid. She was said to live in an
underwater palace made of amber polished to look like gold. The mighty Perun

fell in love with her beauty, but Jurata had eyes only for a human fisherman. The
jealous God of Thunder send down a bolt of lightning which killed both Jurata
and her fisherman. When pieces of amber wash ashore, they are said to be pieces
of Jurata's ruined palace.
Another version of this myth has her palace and lover destroyed by her own sea
father who disapproved of her romance with a mere mortal. Durning storms it is
said one may still here her lamenting over the loss of her lover.(Poland)

Khors
A name of the sun, personified, from the Iranian word "khursid". The same as
Dazhdbog, as a matter of fact, he is sometimes referred to as "Khors Dazhdbog".
The name of the circle dances, xorovods, comes from his name.

Koljada (koh-LYAH-da)
a seasonal deity of the winter solstice. See Kupalo below.

Kupalo (koo-PAH-woh)
Although many references are made to this diety either being a water Goddess or
another version of the sacrificial god, Jarilo, as best as I can acertain, Kupalo is a
"seasonal" deity of the Summer Solstice. It was customary in Slavic culture to
create an effigy named after the holiday which they were welcoming in. At the
end of the holiday, the effigy was torn apart and tossed into the fields.

Lada (LAH-dah, WAH-dah)

Lada is the Slavic goddess of love and beauty. In Russia, when a couple is happily
married, it is said they "live in lada", in love. Lad is also a word meaning "peace,
union, harmony" as in the proverb "When a husband and wife have lad, they don't
require klad (Treasure)" - Ralston, p.105. She is said to reside in the underworld,
vrij, until the Vernal Equinox, Maslenica, when she returns, bringing the lark and
springtime with her. Like Jarilo, Lada is often portrayed as a goddess who is born
and dies yearly. Her sacred tree is the lime/linden, supposedly because its leaves
are shaped like hearts. As a Slavonian love song goes:
"As the bee is drawn by the linden-bloom (or lime-perfume),
My heart is drawn by thee." - Leland, p.138

One story has her married to Swarog who without her could not have created the
world. Other sources give her a brother/lover named Lado which would make
them divine twins such as Freya and Frey. There is also some mention of her two
sons, Lel & Polel, and occasionally that of a daughter, Liuli.

Lado (LAH-doh, WAH-doh)

"I fear thee not, O wolf! The god with the sunny curls will not let thee apporach.
Lado, O Sun-Lado." - W.R.Ralston, p.105
Partner of Lada, Lado is compared to Frey and considered a solar deity by some.
In one old chronicle, Lado is called "The God of marriage, of mirth, of pleasure
and of general happiness" to who those about to marry offered sacrifice to ensure
a good union.

Lel
Son of Lada who, according to Pushkin, is the Slavic version of the Greek Hymen
- god of marriage.

Marzanna (mahr-ZAH-nah), Marena

Death and winter personified. the Marzanna appeared as an old woman dressed in
white. Annually, an effigy of her was made, escorted to the edge of the village and
thrown out. In Poland ist was burned then "drowned". This was customary as both
the fire of the sun, and the rainwaters were needed for the fertility of the crops.

Matka or Mata Syra Zjemlja

(MAHT-kah SIHR-ah ZHYEM-yah)
"...Matushka Zemlia, Mother Earth, giving suck from bountiful breasts to
countless children. When the peasants spoke of Matushka Zemlia, their eyes,
usually dull and expressionless, were flooded with love, like the eyes of children
who see their mother at a distance." - Shmarya Levin
Moist Mother Earth, seems to have never been personified as other Earth
Goddesses were (given human form), but worshipped in her natural form. She
may, however, be the same Goddess as Mokosh. Along with the ancestral worship
shown in the belief in household spirits, Earth worship was most adamantly clung
to despite the Christianizing of the Slavic world. She had absolute sanctity and no
one was allowed to strike her or begin farming until her birthgiving time at

Maslenica. Memorial day and Assumption day (sorry - I have no dates as of yet)
were her name days so no plowing or digging could be done then. Anyone spitting
on the Earth had to beg her forgiveness.
Property disputes were settled by calling her to witness the justice of the claims.
Oaths and marriages were confirmed by swallowing a clump of earth or holding it
on the head. Boundaries were measured while walking them with a clump of earth
on the head. Villages were protected from cattle plague & epidemic by plowing a
furrow around them to release Mother Earth's power. If no priest was present, sins
were confessed to the earth and into the 20th century survived the custom of
begging the Earth's forgiveness prior to death.
Earth worship was transferred to the cult of Mary and is why she is such a central
part of Slavic Christianity. Unlike other nature deities, Mata Syra Zemlja was
never personified as a Goddess with human features.
In the early 1900's to save their village from plague of cholera the older women
circled the village at midnight quietly getting the younger women to come out.
Without the men's knowledge, they chose nine maidens and three widows who
were led out of the village and undressed down to their shifts. The maidens let
their hair down, white shawls covered the heads of the widows. They armed
themselves with ploughs and items of frightening appearance such as animal
skulls.The maidens took up scythes and the entire procession marched around the
village, howling and shrieking, while ploughing a deep furrow to release the
spirits of the Earth. Any man who came upon the procession was felled by the
maidens "without mercy".

Mjsjac (MYEH-syahnts)
The Moon Deity- Sometimes seen as "The Sun's old bald uncle", sometimes his
wife who grows older every winter as she moves away from her husband across
the sky. In the summer, her youth returns and they are once again re-united and
remarried.

Mokosz (MOH-kosh)
Her name means "moisture" and she may be the personified version of Mati Syra
Ziemlja (Moist Mother Earth). Images of her survive to this day in
Russianembroidery with arms raised, flanked by two horsemen. She is usually
describedas having a large head & long arms. In Onolets, she was believed to
walk abroad or spin wool at night and if a sheep mysteriously lost it's hair, it
meant that Mokosh had sheared them.
Mokosh is associated with weaving, spinning, and perhaps that is why she is seen
as the Goddess of fate. She is also seen as a Goddess of fertility and bounty. Some
sources say she rules over occult knowledge and divination. She is also

sometimes referred to as wife of Swarog which would then create a marriage of

"heaven" and "earth". Rybakov called her the Great Mother Goddess of the Slavs.
16th century church chronicles contain a question posed to women parishoners
"Did you not go to Mokosz?" It was believed that if Mokosz were pleased with
the women's offerings, she would help the women with their laundry. This helps
to support some people's theory that Mokosz was actually a water Goddess. As a
wandering goddess, she is thought to be tied into the fertility of the earth and rain
is sometimes called "Mokosz milk."
Mokosz has survived in the legends of Mokosha - minor female spirits who
punish women for spinning on Friday, Mokosh sacred day. Her worship was
transfered to that of St. Paraskeva-Friday.
Mokosh' Feast Day - Mokosh was honored on the Friday between Oct 25 and Nov
1. She was given offerings of vegetables and vegetables seem to have been the
focal point of the day. One reference fixes this date on Oct 28.

Perun - Pirun in Polish (PYOO-run)

God of thunder from "per, perk or perg" - to strike. He is described as a rugged
man with a copper beard. He rides in a chariot pulled by a he-goat and carries a
mighty axe, or strely, sometimes a hammer. This axe is hurled at evil people and
spirits and will always return to his hand., and of oak. The word strela can mean
either axe or arrow, i.e. bolt and strela are hung on hourses to protect them from
storms, restore milk to cows, ease labor and grant good luck to newborns and
newlyweds.
His lighting bolts were believed to pass through the earth to a certain depth and
return gradually to the surface in a specific period of time - usually 7 yrs 40days.
People, rocks and trees struck by lightening are considered to be sacred for the
heavenly fire remains inside them. In 1652 a Lithuanian man was recorded to
have eaten the ashes of a leather saddle burned by lightening. He believed his
action would save him from illness and give him oracular powers and the ability
to conjur fire.
All big trees were sacred to Perun, but he especially loved the oak. There are
records of oaks being fenced in as sacred to him. Sacrifices to him usually
consisted of a rooster, but on special occasions, bear, bull or he-goat might be
killed. The sacrificed animal was then communally eaten as they were seen to be
imbued with the power of their patron God. Eating the god's animal to absorb the
god's essence is similar to and predates the ritual of Holy Communion.
Perun's arch enemy was the zaltys, a great serpent curled at the base of the world
tree. Somehow, this also put him on Weles' blacklist and worship of these two
gods had to be kept separate.
Temples to Perun tended to be octagonal and on high ground. An idol of him set
outside the castle of Vladmir was said to have a silver head and gold moustache -

in some accounts, gold mouth. When Vladmir tore down the idol, it was tied to a
horses tail and dragged to the Dnieper. Amid much weeping it was then tossed in
as men with poles made sure that he was not washed ashore or pulled out. It
eventually floated down river and was blown onto a sandbank still known as
Perun's bank. Perun's holy day is Thursday, his feast day is the 20th of July.

Porevit
from the root "pora" which means midsummer. This God, who was worshiped at
Rugen, is thought to be one of the four seasonal aspects of Swiantovid facing
South and ruling over summer. A temple of his in Garz was destroyed in the 12th
century by Danish King Waldemar.

Rod and Rodenica, Rozhenica

Literally creator and creatrix from the root verb, "dati" - to give birth. They seem
to be the original "Lord and Lady" who created the universe. Swarog gained
control later on, seemingly, with Rod's permission. Ceremonial meals in their
honor were denounced by the church. These meatless meals usually consisted of
cottage cheese, mead, bread and porridge.
Rod survived as a sort of Slavic penate, household god. His worship was at the
center of the older ancestor cults. Rodenica survived as a mother-daughter team of
glowing white fairies who visited children at their birth and determined each
baby's fate.

Ruevit
From the root "Ruenu" which was the Slavonic autumnal month named for the
mating calls of the newly matured animals. Worshipped on the Island of Rugen,
this God is thought to be one of the four seasonal aspects of Swiantowid ruling
Autumn and facing East.

Rugievit
God of Rugen, may be the same as Ruevit. His temple at Garz consisted of a large
wooden structure with an inner room which had four posts and a roof and was
decorated with purple hangings. His oak statue had seven heads (faces, probably)
and seven swords in his girdle, an eighth in his hand.

Simargl
A winged griffin or dog that probably came to the Slavs through their Sarmatian
overlords. In Sarmatian myth, Simourg (Simargl) guarded the tree which
produced the seed to every species of plant. He also was responsible for the
dispursement of these seeds and thus is connected with vegetative fertility.
According to some, Simargl is a fiery bird and may be the orignal firebird of
Russian myth.

Slava
A beautiful bird - a messenger of God Perun, every feather of which was said to
shine a different color. This beautiful bird was called MATEPb CBA (Mater Sva)
which can be translated either as Mater Slava (Mother Glory), Mater svex
(Mother of everyone) or Mater Sova (Mother Owl - which may be why much of
Russian Folk art depicts an owl). This flame colored bird usually appeared in the
critical moment and pointed with its wing the direction in which an army should
go. Everyone knew that either glory or a glorious death awaited the warriors and
the prince had no choice but to follow the bird's lead. (from Taras at Adventure
World E-zine)

Stribg (SHTREE-book)
From "srei"-to flow or from the Iranian "srira" beautiful, a common epithet for the
wind. Grandfather of the winds. According to E.G.Kagarov, Stribog was a deity of
wind, storms and dissension. He was supposed to bring the frost.

Swarg (SHVAR-ook)
From "svargas" - radiant sky, "svarati" - gleams. His name survives in the
Romanian word for sunburnt or hot - sfarog. A smith god, identified with
Hephaestis, he was associated with fire & with it's generative power, particularly
sexual. He is the father of Dazhbog (the sun) and Swarowicz - or Ogon, the
celestial and hearth fires, respectively. A master craftsman, he could shapeshift
into the wind, a golden-horned aurochs (ox), boar, horse, or the falcon, Varagna
which was his main incarnation.
Swarog was concerned only with heavenly affairs and left the earthly ones to his
son. Unfortunately for his children, Perun was a much stronger war god and took
over the role as chief deity of the warrior classes.
Swarog may be the "divine light" of God which in turn produced both the

Celestial & Terrestrial fires.

Swarozhicz/Swarowicz (shvar-OH-zheech/veech)
God of fire personified. As the name literally means "Swarog's son", all of
Swarog's children would be called Swarozhich i.e. "Dazhdbog Swarozhich",
therefore, Swarowicz may not originally have been a god but all of Swarog's
children. Some sources mention Dazhbog's brother as Ogon, meaning "fire".
Other sources believe that the God of fire's name could not be spoken aloud.
People would refer to him by his title as Swarog's son. Jehovah was originally a
fire god who's name could not be spoken aloud. hmmm....makes you wonder.

Swiatowid (shvyan-TOH-veed), Sventovit

From "svent" - strong, or perhaps "sventu" - Iranian for holy. God of war and
protector of fields. His gender is not fixed as male, though, for his statue in
Galica, Poland had 2 male sides and 2 female sides. Swiantowid had his own
white horse only ridden by the high priest. He was believed to accompany anyone
who went to war seated upon it. Before a war, the horse was led down a row of
crossed spears. If he walked the row without catching a hoof on a spear it was a
good omen.
His temple at Arkona was described thus: One door, a red roof and strong walls
ornamented in relief with all kinds of roughly painted carvings. The outer walls
were made of vertical wooden posts enclosing an area more than 20m square.
Inside was decorated with ornaments, purple items and animal horns. An inner
room consisting of a roof supported by four columns and hung with purple rugs
contained a sunken base for a huge idol of the god. The idol held a drinking horn
in his right hand. Mead was poured into it at harvest, the higher the level reached,
the better next year's crop was purported to be. Swiatowid may be an aspect of or
Western Slavonic version of Swarog.

Triglav (TREE-glahv)
Triglav was a three-faced deity, symbolizing the dominion over the three realms sky, earth, and the underworld. Triglav was shown blindfolded, supposedly
because the god was too sacred to view the evils of the earth, and his temple at
Stettin was richly sculpted both inside and out and decorated with war booty on
the inside.

Vesna
"Spring". A Vernal Goddess, possible Serbian in origin.

Weles, Volos (VEH-less, VOH-lohs)

The Slavic Horned lord, ruled horned animals, wealth and the underworld. He is
believed to have survived from the time of a common Indo-European pantheon.
He was also a god of trade and oaths were sworn in his name. Weles is also the
God of poets and bards and is often associated with magick. He was later
associated with St. Blas, guardian of cattle.
At Kiev, his statue was not among those on the hill outside the palace but was
instead, erected in the marketplace. This is supposedly because he and Perun are
great enemies and couldn't be worshipped together.

The Zorya - (ZOR-yah)

These daughters of Dazhdbog are the Auroras of dawn and dusk, and sometimes
have a third sister, midnight (perhaps, Polunocnica). They are the Guardians of
the God or hound, which is chained to the constellation, Ursa Major. Like the
Fenris wolf of the Norse mythos, this creature will destroy the world if it ever
breaks free.
Each morning, Zorya Utrenyaya opens the gates of Dazhdbog's Eastern palace so
he may ride across the sky. In the evening, Zorya Vechernyaya closes the gates
after her father's daily ride is finished. Their other two sisters, Zezhda Dennitsa
and Vechernyaya Zezhda, the morning star and evening star are the caretakers of
their father's horses and are sometimes considered to be the same two goddesses.
These Goddesses, associated with Venus, are sometimes merged into one warrior
Goddess, Zorya, who hides and protects warriors with her veil (see her prayer on
the Slavic Magick page.)
Spells
Prosperity and Domestic Tranquility
To Attract a Domovoi: Go outside of your home wearing your finest clothing and
say aloud "Dedushka Dobrokhot, Please come into my house and tend the flocks."
To rid yourself of a rival Domovoi: Sometimes a home may have one too many
Domoviki. In this case poltergeist-like activity may occur. Beat the walls of your
home with a broom shouting "Grandfather Domovoi, help me chase away this
intruder."
To Gain Magickal Knowledge
Calling a Leshii: Cut down an Aspen tree so that it's top falls facing the East.

Bend over and look through your legs saying "Leshi, Forest Lord, Come to me
now; not as a grey wolf, not as a black raven, not as a flaming fir tree, but as a
man."
The leshii will teach the arts of magick to any whom he befriends.
(from Ivanits - Russian Folk Lore)
For Love
a zagorovui, or runespell, to capture the one you love:
In the ocean sea, on the island of Buyan, there live three brothers, three winds:
the first Northern, the second Eastern and the third Western. Waft, O winds, bring
on (lover's name) sorrow and dreariness so that without me s/he may not be able
to spend a day nor pass an hour!
and yet another...
I, (conjuror's name), stand still, uttering a blessing.
I go from the room to the door, from the courtyard to the gates.
I go out into the open field to the Eastern side. On the Eastern side stands an izba
(cottage). In the middle of the izba lies a plank, under the plank is the longing.
The longing weeps. The longing sobs, waiting to get at the white light. The white
light
, the fair sun, waits, enjoys itself, and rejoices.
So may s/he wait, longing to get to me, and having done so, may he enjoy himself
and rejoice! And without me let it not be possible for him to live, nor to be, nor to
eat, nor to drink; neither by the morning dawn, nor by the evening glow.
As a fish without water, as a babe without its mother, without its mother's milk,
cannot live, so may s/he, without me, not be able to live, nor to be, nor to eat, nor
to drink, nor by the evening glow; neither every day, not at mid-day, nor under
the many stars, nor together with the stormy winds. Neither under the sun by day,
nor under the moon by night.
Plunge thyself, O longing, gnaw thy way, O longing, into his/her breast, into
his/her heart; grow and increase in all his/her veins, in all his bones, with pain
and thirst for me!
- from "Songs of the Russian People", William Ralston
For Protection
Prayer: Recite the following prayer to Zorya:
Oh Virgin, unsheath your father's sacred sword.
Take up the breastplate of your ancestors.
Take up your powerful helmet.
Bring forth your steed of black.
Fly forth to the open field,
There, where the great army with countless weapons is found.
Oh, Virgin, cover me with your veil.

Protect me against the power of the enemy

Against guns and arrows, warriors and weapons;
Weapons of wood, of bone, of copper, of iron and steel.
(from The New Larousse Encyc. of Mythology)
For Happiness
Recite the following to a flame:
"Dear Father, tsar fire,
Be gentle and kind to me.
Burn away all my aches & pains, tears & worries."
To Have Lost Animals Return
The following letter is written on three pieces of birchbark:
I am writing to the forest tsar and forest tsaritsa with their small children; to the
earth tsar and earth tsaritsa with their small children; to the water tsar and water
tsartitsa with their small children. I inform you that (name of owner inserted) has
lost a (color mentioned) horse (or cow, or other animal - distinctive marks should
be given). If you have it send it back without delaying an hour, a minute, a
second. If you do not comply with my wish, I shall pray against you to the great
God, Weles and tsaritsa Alexandra.
One letter is fastened to a tree in the forest, the second buried in the earth and the
third thrown with a stone into water. After this, the lost animal is supposed to
return by itself.
To Bring the Rain
If rain was needed a virgin girl was chose, one not yet old enough to conceive
whose mother was no longer able to conceive. Naked, yet draped all over with
flowers, she would whirl around and around while singing invocations to Perun.
All the while she would be "watered" by the surrounding women.
To Win a Fist Fight
Recite while holding a stone from a gravesite:
"I summon to my aid the forest spirits from the forest and the water spirits from
the water: and you, forest spirits of the forest, water spirits of the water, come to
my aid against my opponent fist-fighter, and enable me to defeat my opponent
fist-fighter with my own fists. And you, forest spirits from the forest and water
spirits of the water, take the rock from this corpse and place it on the hands, or
head, or feet of my opponent fist-fighter...and just as this dead man is heavy from
the earth and rock, so too may my opponent fist-fighter be heavy to lift his hand
against me, and may my opponent become weak in the arms and the legs, and
blind in the eyes from my verdict until the time I remove it."
To Guard against Slander
A zagovorui, or runespell, against Slander:

O righteous Sun! Do thou in my foes, my rivals, my opposers, in the powers that

be, and public officials, and in all people of good mouth and heart, parch up evil
thoughts and deeds, so that they may not rise up, may not utter words baleful for
me!
Spoiling
"Spoiling" is a Slavic term for cursing. The following spells are posted here only
for research purposes:
To Cause One to Wither
Dirt from the victim's footprint was collected and placed in a little bag, or a lock
of the victim's hair was coated with clay. Either of these were hung inside the
chimney. As the dirt or clay dried out, so, supposedly, did the victim.
To Cause Death
Bareheaded and wearing only an undergarment, the magick user would circle the
property of his or her victim's yard with a burning candle. The candle was then
broken in two and turned upside-down.
Eggs (termed "white swans" for this purpose) and/or bread were brought to the
gravesite of a known criminal in exchange for some soil from their grave which
was removed while saying "As this corpse has died unrepentant, so may you too
die, unrepentant."
__________________________________________________________________
____
Divinations
Tatyana curiously gazes
At the prophetic waxen mold,
All eager in its wondrous mazes
A wonderous future to behold.
Then from the basin someone dredges,
Ring after ring, the player's pledges,
And comes her ringlet, they rehearse
The immemorial little verse:
"There all the serfs are wealthy yeomen,
They shovel silver with a spade;
To whom we sing, he shall be made
Famous and rich!" But for ill omen
They take this plaintive ditty's voice;
Koshurka (kitten) is the maiden's choice
- Pushkin, from Eugene Onegin V.8, translated by Walter Arndt.
Podbljudnaja - (Pohd-blyood-NIE-ya) - "Under the Plate"
This form of divination should be done on Koliada and New Year's only. Each
person takes a ring off their finger and places it into a bowl filled with water. A
plate covers the bowl and songs are sung over it. At the end of each song, a ring is
pulled out and the fate that the song is believed to apply to the owner of that ring.

Some traditional Podbljudnaja:

Podbljudnaja that fortell a wedding:
The ring was rolling
Along the velvet
The ring rolled up
To the ruby.
For one who takes it out
For her it will come true,
For her it will come true,
She will not escape
A Maple entwined with a birch
It did not untwine - Lada, Lada
Whoever takes it out
For her it will come true,
All will be well.
A little cat is sitting
In a wicker basket
She is sewing a towel.
She will marry the tom
For whom we are singing
All will be well.
Podbljudnaja that fortell wealth:
A rooster was digging
on a little mound of Earth
The rooster dug up
A little pearl.
For whoever gets it
All will be well.
A calyx is floating from somewhere beyond the sea.
To wherever it floats, there it will blossom.
Whoever takes it out - For her will it come true.
She will not escape - glory!
To predict a journey:
The sleigh stands, ready to go - Glory!
In it the cushions are all arranged - Glory!
It stands near the forest, waiting to go for a ride - Glory!
To whom we sing this song, all will be well.
It will come true, she will not escape - Glory.
To predict widowhood:

I sat - by a window
I waited - for my beloved
I could no longer wait
I fell asleep.
In the morning - I awoke
I suddenly - realized
I am a widow.
To whom we sing, all will come true.
To fortell death:
Death is walking down the street
Carrying blini* on a plate
Whoever takes the ring out
For her it will come true.
She will not escape - Glory.
(*blini is a traditional food offering to the dead)
This podbljudnaja is traditionally sung at midnight on New Year's eve and also
predicts death.
A dandy once took a very sharp axe - Lileju
The dandy went out - into the wide courtyard.
The dandy began - to hew some boards
To nail the wood - into an oaken coffin
Whomever this song reaches,
For her it will come true
She will not escape
If you choose to write your own songs for this divination ritual, you may want to
use some traditional symbolism. Bread, grain, millet or rye symbolize harvest,
fulfillment and material security. Gold, silver, jewels, pearls, fur and expensive
cloth symbolize luxury and wealth. Doing things together like eating, drinking,
working, standing or sitting together symbolize love and happy marriages. The
songs are usually short as one song quickly follows another and traditionally, each
refrain ends with a praise word such as glory.
Songs taken from Reeder: Russian Folk Lyrics. See Resource Page.
A Russian flower divination resembles the "He loves me" rhyme. They say:
Lyubit, Ne lyubit, Plyunit, Potseluyet, K sertsu prizhmet, K chertu poshlet,
Dorogoj nazovet
(S/He loves, doesn't love me, Spits on me, Kisses me, Hugs me to his/her heart,
Sends me to the devil, Calls me his/her dear one.)
If a thread was hanging from one's clothing, they would wrap it around the finger
while reciting the alphabet. Whatever letter you stop on when the thread is fully
wrapped is the initial of the future spouse. The color of the thread is also
important. If the thread is pale, the spouse will be blonde, if dark, the spouse will
be a brunette.

Wax Divinations - before Koljada, wax was melted and after it cooled, or was
dropped into water, special attention was given to its shape. A coffin meant death
to the inquirer, a ring meant marriage, etc. Sometimes this method was used by
dropping molten lead into the water instead of wax.
New Year's Divinations Divination rituals that occurred on New Year's Eve were considered especially
powerful if one followed certain rules. No crosses or belts could be worn and no
blessings could be asked.
It was customary on New Year's Eve for a girl to back up to the bathhouse door
with her hem over the back of her head (rear-end exposed) and ask a question of
the Bannik. If a cold touch or scratch from his claw was felt, it meant no. If a
warm touch or caress was felt, it meant yes.
This same divination could be used if one put their hand in-between the wood of
the bathhouse.
If you looked into the mirror in the steam bath on New Years eve, you would see
the face of your future husband, or if you slept on a log, you would see his face in
a dream.
If you caught the moons reflection in a mirror, your future spouses name would
also be revealed there.
_________________________________________________________________
Remedies
These are actual remedies that were used, taken from various sources. Whether or
not they work, I could not tell you.
Alcoholism:
a zagovorui, or rune spell, for alcoholism:
Dost thou hear O Sky (Svarog)? Dost thou see, O Sky? O ye bright Stars!
Descend into the marriage-cup, and in my cup let there be water from a mountain
spring. O thou fair Moon! Bow down to my klyet (store-room). O thou free Sun!
Dawn upon my homestead. O ye Stars! Deliver me,(insert name here), from drink!
O Sun, draw me from drink!
Colds:
I think Babci was just trying to keep me quiet with this one when I was little!
Into a cup of hot tea add fresh lemon juice, honey and a shot of jezynowka (Polish
cherry brandy). Sip. Have no more than 2 cups, unless you WANT to get drunk.
Coughs:
Upon retiring, have a glass of hot beer.
Add some honey to a grated radish and eat along with any of the radish juices.

 Crankiness:
"When your child is mysteriously cranky, has a strange unyielding headache, or
can't sleep after a day out or around people, either the child has been jinxed or
exposed to negative energy/forces
The child's mother should take the lower left corner of her skirt, apron, or shirt
with her right hand and wipe the childs face several times in a clockwise
direction. Afterwards, give the child some water and put it to bed.
This spell is normally used for young children but it works at any age. My 70 year
old grandma did it to my 50 year old mother a little while ago and it worked."
(Thanks to Vika for this Ukranian remedy)
Fever:
Rub vodka on your chest and feet, put some mustard powder in a pair of woollen
socks and put them on. Drink a mixture of milk, honey, baking soda, and vodka
and go to sleep.
Before bed, stand naked, wearing only a woolen hat, with your feet up to the
ankles in hot water and drink a large mug of tea with honey, jam, and at least 100g
(about 2 1/2 shots) of vodka.
Hemmorhoids:
Put two liters of milk and four large onions in a large covered clay pot and slowly
heat it in the oven. Remove the pot from the oven, replace the cover with a toilet
seat or similar object and sit on it. Steam yourself for a while and then rub the
afflicted area with vaseline.
Hiccups:
Rub a mixture of vinegar and mustard on your tongue. Hold for two minutes and
then rinse.
Illness, general:
a zagorvorui, or runespell, for healing:
Mother Zorya of morning and evening and midnight! as ye quietly fade away and
disappear, so may both sicknesses and sorrows in me, (insert name), quietly fade
and disappear - those of the morning, and of the evening, and of midnight!
Pain:
"For unexplainable pain in the arm, hand, or wrist which nothing seems effective
on....
Take a piece of thread (red is best...I don't know why but I can ask if you like) and
tie it around your wrist. It should ease the pain if it doesn't get rid of it all
together."
- From Vika.

 Sore Throat:
Mix one cup vodka, one cup oil and the juice of one lemon. Gargle with it and
then drink.
Make a juice of mashed onion and water. Gargle.
Breathe heavily on a frog for about 8 to 10 minutes. The frog's heart should start
beating rapidly and the sickness should pass entirely to the frog. You should feel
instant relief. The less faint of heart should put the frog directly into the mouth
and hold it for a couple of minutes.
Stuffy nose:
Mash several cloves of garlic and put them in a pot of boiling water. Stand over
the pot and breathe through your nose for five minutes.
Tickling, To proof a child against:
Roll dough over the child's back, then bake a flat cake of that dough and feed it to
the dog.
Toothache:
Place a piece of salo (a slab of fat) in the opposite side of the mouth from the
painful region. Hold for about 20 minutes.
A zagovorui, runespell, for a toothache:
O thou young Moon! Test the dead and the living: the teeth of one who is dead, do
they ache? Not at all ache the teeth of one dead, whose bones are tanned, whose
teeth are mute....Grant, O Lord, that the teeth of me, _______, may become mute
and never ache.
This zagovorui must be recited three times while biting the stone doorway of a
church:
As this stone is firm, so may my teeth also become stony - harder than stone
This supposedly goes back to pre-Christian times and the stone was originally the
stone of an axe or hammer, symbols of Perun.
Ulcer:
Mix two raw eggs with a shot of vodka and drink 20 minutes before breakfast.
Upset stomach:
Add salt and pepper to two shots of vodka and drink.
Warts: My grandmother's remedy Cut a piece from a potato (be careful that it does not include an "eye") rub the cut
part on the wart and then bury the piece of potato. As the potato dissolves, so will
the wart.

Omens & Superstitions

Never touch a person or shake their hand over the threshold. If you don't wait
until they are inside, you will not see them again for seven years and risk angering
the Domovoi to boot.
It is unlucky to sit at the corner of a table.
If the cat is cleaning herself it means that company is coming.
If you whistle inside, you risk losing all your money.
Never begin a new project on a Friday.
If you compliment a person on their appearance or their baby's health, you must
either knock unpolished wood or spit three times over the left shoulder lest the
fairy's take them.
Never shave or cut your hair when a family member is in danger.
Never cut your hair while pregnant or the unbilical cord will wrap around ur
baby's neck - From Vika.
When giving flowers, give only odd numbers of flowers. Even numbers are for
the dead.
If a bird hits the window, someone will die.
If you accidently step in poop or a bird poops on you, you will win money. - From
Vika.
If you break a mirror, you can run the pieces under water to counteract the bad
luck.
Never show a newborn baby to a stranger until it is at least 40 days old.
Do not put keys on a table. You'll lose money - From Vika.
Tatyana, in her heart obeying
The simple folkways of the past,
Believed in dreams and in soothsaying
And heeded what the moon forecast.
Weird apparitions would distress her,
And any object could impress her
With some occult significance
Or dire foreboding of mischance.
A preening pussycat, relaxing
Upon the stove with lick and purr,
Was an unfailing sign to her
That guests were coming; or a waxing
Twin-horned young moon that she saw ride
Across the sky on her left side
Would make her tremble and change color;
Each time a shooting star might flash
In the dark firmament, grow duller

And burst asunder into ash:

All flustered, Tanya would be seeking,
While yet the fiery spark was streaking,
To whisper it her heart's desire.
But if she met a black-robed friar
At any place or any season,
Or if from out the meadow swath
A fleeing hare should cross her path,
She would be frightened out of reason,
And filled with superstitious dread,
See some calamity ahead.
- Pushkin - from Eugene Onegin V.5 & V.6 - translated by Walter Arndt.
Baba Jaga - (BAH-bah YAH-gah) Jezi Baba in Polish (YEH-zhee BAH-bah)
"Grandmother Bony-shanks". A terrifying Witch who flew through the air in a
mortar using the pestle as a rudder and sweeping away her tracks with a broom.
She lived in a revolving house which stood on chicken legs. Her fence was made
of human bones and was topped with skulls. The keyhole was a mouth filled with
sharp teeth. She would aid those who were strong and pure of heart and eat those
who were not. I see her as a Goddess of death and initiation.

Bialobg (byah-WOH-book)
White God from "bialy" - white. God of the waxing year. He would defeat his
brother, Czarnobog in battle every Koliada to take his place as ruler of the waxing
year. At Kupalo, they would battle again, but Czarnobog would win to rule the
waning half. He was said to appear as an old man with a long white beard, dressed
in white and carrying a staff. He was said to appear only by day and often assisted
travellers in finding their way out of dark forests or reapers in the fields.

Czarnobg (char-NOH-book)
Black God from "czarne" - black. God of the waning year.

Dazhdbg (DAHZHd-book)
Giver God from "dati" - to give.The sun personified - may be the same as Khors.
This son of Swiantowid emerged from his Eastern palace every morning in a two
wheeled, diamond chariot, pulled by twelve fire-breathing horses with manes of
gold. He would travel across the heavens each day through his twelve kingdoms
(zodiac signs?). Some believed that he emerged each day as a beautiful infant and

would age until his death as an old man in the West. Dazhdbg was also a god of
justice who sat seated on a purple throne surrounded by his seven judges (the
planets?) The morning and evening stars, seven messengers who fly across the
heavens with fiery tails(comets) and sometimes, Mjestjas, his bald uncle - the
moon. In some legends, Mjesyas is his wife. He has many children who,
according to legend, live among the stars and the Russian people, who call
themselves "Dazhdbog's grandchildren."

Dzarowit (jahr-OH-veet) or Jarovit (yar-OH-veet)

God of war. Same root name as Jarilo - youth and springtime. The historian,
Herbord, equated him with Mars. His sacred symbol seems to have been the
shield. When his temple at Wolgast was destroyed in 1128, those entering it in
search of idols found only a gigantic shield. Afraid of the crowds gathering
outside, Bishop Otto's men took the shield to hide behind as they exited. On sight
of moving shield the people threw themselves upon the ground thinking that it
was the god himself.
Dzarowit is thought to be one of four seasonal aspects of Swiantowid, the aspect
ruling Springtime and looking toward the West. He may be related to Jarilo; In
Dzarowit's name his priests proclaimed "I am your god who covers the plains with
grass and the forests with leaves. The produce of the fields and woods, the young
of the cattle and all things that serve man's needs are in my power."
from Gimbutas - "The Slavs" p160

Dodola from "doit" - to give milk. A South Slavic cloud/rain goddess. Rain was
thought to be a form of divine milk, sometimes thought to be from Dodola,
sometimes the milk of Mokosh. Often, the clouds were perceived to be heavenly
women or even cows. In Serbia, the rites of Dodola were kept up until quite
recently: During a drought a girl, called Dodola, clad only in greenery and flowers
was led through the village while her companions sang "Dodola" songs:
We pass through the village, and the clouds across the sky. We go quicker, and the
clouds go quicker, But the clouds have overtaken us and have bedewed the fields.
We go through the village, and the clouds across the sky, and see, a ring drops
from the clouds.
- W.R.Ralston p.227-229 Afterwards, the girl dances and spins while the woman
douse her with water. This practice is thought to convince the heavenly women,
clouds, to rain upon the earth, represented by the greenery.

Dziewona (jeh-VOH-nah)

This huntress was said to run throughout the Carpathian forests. A version of
Diana whose legend is probably due to contact with the Romanians.

Jarilo (yah-REE-loh)
The Young Lord - from "jaru" - young, ardent, Springtime, bright, rash. He is a
beautiful, barefoot youth wearing a long white robe. His head is crowned with a
wreath of flowers and he rides a white horse. He is seen holding a bunch of wheat
ears in his left hand.
He is a god of youth and sexuality whose symbol may have been the phallus. He
is a dying and resurrected God whose funeral was celebrated during the rites of
Kupalo.

Jurata (yoo-RAH-tah)
A Baltic Sea Goddess who took the form of a mermaid. She was said to live in an
underwater palace made of amber polished to look like gold. The mighty Perun
fell in love with her beauty, but Jurata had eyes only for a human fisherman. The
jealous God of Thunder send down a bolt of lightning which killed both Jurata
and her fisherman. When pieces of amber wash ashore, they are said to be pieces
of Jurata's ruined palace.
Another version of this myth has her palace and lover destroyed by her own sea
father who disapproved of her romance with a mere mortal. Durning storms it is
said one may still here her lamenting over the loss of her lover.(Poland)

Khors
A name of the sun, personified, from the Iranian word "khursid". The same as
Dazhdbog, as a matter of fact, he is sometimes referred to as "Khors Dazhdbog".
The name of the circle dances, xorovods, comes from his name.

Koljada (koh-LYAH-da)
a seasonal deity of the winter solstice. See Kupalo below.

Kupalo (koo-PAH-woh)
Although many references are made to this diety either being a water Goddess or
another version of the sacrificial god, Jarilo, as best as I can acertain, Kupalo is a
"seasonal" deity of the Summer Solstice. It was customary in Slavic culture to
create an effigy named after the holiday which they were welcoming in. At the
end of the holiday, the effigy was torn apart and tossed into the fields.

Lada (LAH-dah, WAH-dah)

Lada is the Slavic goddess of love and beauty. In Russia, when a couple is happily
married, it is said they "live in lada", in love. Lad is also a word meaning "peace,
union, harmony" as in the proverb "When a husband and wife have lad, they don't
require klad (Treasure)" - Ralston, p.105. She is said to reside in the underworld,
vrij, until the Vernal Equinox, Maslenica, when she returns, bringing the lark and
springtime with her. Like Jarilo, Lada is often portrayed as a goddess who is born
and dies yearly. Her sacred tree is the lime/linden, supposedly because its leaves
are shaped like hearts. As a Slavonian love song goes:
"As the bee is drawn by the linden-bloom (or lime-perfume),
My heart is drawn by thee." - Leland, p.138
One story has her married to Swarog who without her could not have created the
world. Other sources give her a brother/lover named Lado which would make
them divine twins such as Freya and Frey. There is also some mention of her two
sons, Lel & Polel, and occasionally that of a daughter, Liuli.

Lado (LAH-doh, WAH-doh)

"I fear thee not, O wolf! The god with the sunny curls will not let thee apporach.
Lado, O Sun-Lado." - W.R.Ralston, p.105
Partner of Lada, Lado is compared to Frey and considered a solar deity by some.
In one old chronicle, Lado is called "The God of marriage, of mirth, of pleasure
and of general happiness" to who those about to marry offered sacrifice to ensure
a good union.

Lel
Son of Lada who, according to Pushkin, is the Slavic version of the Greek Hymen
- god of marriage.

Marzanna (mahr-ZAH-nah), Marena

Death and winter personified. the Marzanna appeared as an old woman dressed in
white. Annually, an effigy of her was made, escorted to the edge of the village and
thrown out. In Poland ist was burned then "drowned". This was customary as both
the fire of the sun, and the rainwaters were needed for the fertility of the crops.

Matka or Mata Syra Zjemlja

(MAHT-kah SIHR-ah ZHYEM-yah)
"...Matushka Zemlia, Mother Earth, giving suck from bountiful breasts to
countless children. When the peasants spoke of Matushka Zemlia, their eyes,
usually dull and expressionless, were flooded with love, like the eyes of children
who see their mother at a distance." - Shmarya Levin
Moist Mother Earth, seems to have never been personified as other Earth
Goddesses were (given human form), but worshipped in her natural form. She
may, however, be the same Goddess as Mokosh. Along with the ancestral worship
shown in the belief in household spirits, Earth worship was most adamantly clung
to despite the Christianizing of the Slavic world. She had absolute sanctity and no
one was allowed to strike her or begin farming until her birthgiving time at
Maslenica. Memorial day and Assumption day (sorry - I have no dates as of yet)
were her name days so no plowing or digging could be done then. Anyone spitting
on the Earth had to beg her forgiveness.
Property disputes were settled by calling her to witness the justice of the claims.
Oaths and marriages were confirmed by swallowing a clump of earth or holding it
on the head. Boundaries were measured while walking them with a clump of earth
on the head. Villages were protected from cattle plague & epidemic by plowing a
furrow around them to release Mother Earth's power. If no priest was present, sins
were confessed to the earth and into the 20th century survived the custom of
begging the Earth's forgiveness prior to death.
Earth worship was transferred to the cult of Mary and is why she is such a central
part of Slavic Christianity. Unlike other nature deities, Mata Syra Zemlja was
never personified as a Goddess with human features.
In the early 1900's to save their village from plague of cholera the older women
circled the village at midnight quietly getting the younger women to come out.
Without the men's knowledge, they chose nine maidens and three widows who
were led out of the village and undressed down to their shifts. The maidens let
their hair down, white shawls covered the heads of the widows. They armed
themselves with ploughs and items of frightening appearance such as animal
skulls.The maidens took up scythes and the entire procession marched around the
village, howling and shrieking, while ploughing a deep furrow to release the
spirits of the Earth. Any man who came upon the procession was felled by the
maidens "without mercy".

Mjsjac (MYEH-syahnts)
The Moon Deity- Sometimes seen as "The Sun's old bald uncle", sometimes his
wife who grows older every winter as she moves away from her husband across
the sky. In the summer, her youth returns and they are once again re-united and
remarried.

Mokosz (MOH-kosh)
Her name means "moisture" and she may be the personified version of Mati Syra
Ziemlja (Moist Mother Earth). Images of her survive to this day in
Russianembroidery with arms raised, flanked by two horsemen. She is usually
describedas having a large head & long arms. In Onolets, she was believed to
walk abroad or spin wool at night and if a sheep mysteriously lost it's hair, it
meant that Mokosh had sheared them.
Mokosh is associated with weaving, spinning, and perhaps that is why she is seen
as the Goddess of fate. She is also seen as a Goddess of fertility and bounty. Some
sources say she rules over occult knowledge and divination. She is also
sometimes referred to as wife of Swarog which would then create a marriage of
"heaven" and "earth". Rybakov called her the Great Mother Goddess of the Slavs.
16th century church chronicles contain a question posed to women parishoners
"Did you not go to Mokosz?" It was believed that if Mokosz were pleased with
the women's offerings, she would help the women with their laundry. This helps
to support some people's theory that Mokosz was actually a water Goddess. As a
wandering goddess, she is thought to be tied into the fertility of the earth and rain
is sometimes called "Mokosz milk."
Mokosz has survived in the legends of Mokosha - minor female spirits who
punish women for spinning on Friday, Mokosh sacred day. Her worship was
transfered to that of St. Paraskeva-Friday.
Mokosh' Feast Day - Mokosh was honored on the Friday between Oct 25 and Nov
1. She was given offerings of vegetables and vegetables seem to have been the
focal point of the day. One reference fixes this date on Oct 28.

Perun - Pirun in Polish (PYOO-run)

God of thunder from "per, perk or perg" - to strike. He is described as a rugged
man with a copper beard. He rides in a chariot pulled by a he-goat and carries a
mighty axe, or strely, sometimes a hammer. This axe is hurled at evil people and
spirits and will always return to his hand., and of oak. The word strela can mean

either axe or arrow, i.e. bolt and strela are hung on hourses to protect them from
storms, restore milk to cows, ease labor and grant good luck to newborns and
newlyweds.
His lighting bolts were believed to pass through the earth to a certain depth and
return gradually to the surface in a specific period of time - usually 7 yrs 40days.
People, rocks and trees struck by lightening are considered to be sacred for the
heavenly fire remains inside them. In 1652 a Lithuanian man was recorded to
have eaten the ashes of a leather saddle burned by lightening. He believed his
action would save him from illness and give him oracular powers and the ability
to conjur fire.
All big trees were sacred to Perun, but he especially loved the oak. There are
records of oaks being fenced in as sacred to him. Sacrifices to him usually
consisted of a rooster, but on special occasions, bear, bull or he-goat might be
killed. The sacrificed animal was then communally eaten as they were seen to be
imbued with the power of their patron God. Eating the god's animal to absorb the
god's essence is similar to and predates the ritual of Holy Communion.
Perun's arch enemy was the zaltys, a great serpent curled at the base of the world
tree. Somehow, this also put him on Weles' blacklist and worship of these two
gods had to be kept separate.
Temples to Perun tended to be octagonal and on high ground. An idol of him set
outside the castle of Vladmir was said to have a silver head and gold moustache in some accounts, gold mouth. When Vladmir tore down the idol, it was tied to a
horses tail and dragged to the Dnieper. Amid much weeping it was then tossed in
as men with poles made sure that he was not washed ashore or pulled out. It
eventually floated down river and was blown onto a sandbank still known as
Perun's bank. Perun's holy day is Thursday, his feast day is the 20th of July.

Porevit
from the root "pora" which means midsummer. This God, who was worshiped at
Rugen, is thought to be one of the four seasonal aspects of Swiantovid facing
South and ruling over summer. A temple of his in Garz was destroyed in the 12th
century by Danish King Waldemar.

Rod and Rodenica, Rozhenica

Literally creator and creatrix from the root verb, "dati" - to give birth. They seem
to be the original "Lord and Lady" who created the universe. Swarog gained
control later on, seemingly, with Rod's permission. Ceremonial meals in their
honor were denounced by the church. These meatless meals usually consisted of
cottage cheese, mead, bread and porridge.

Rod survived as a sort of Slavic penate, household god. His worship was at the
center of the older ancestor cults. Rodenica survived as a mother-daughter team of
glowing white fairies who visited children at their birth and determined each
baby's fate.

Ruevit
From the root "Ruenu" which was the Slavonic autumnal month named for the
mating calls of the newly matured animals. Worshipped on the Island of Rugen,
this God is thought to be one of the four seasonal aspects of Swiantowid ruling
Autumn and facing East.

Rugievit
God of Rugen, may be the same as Ruevit. His temple at Garz consisted of a large
wooden structure with an inner room which had four posts and a roof and was
decorated with purple hangings. His oak statue had seven heads (faces, probably)
and seven swords in his girdle, an eighth in his hand.

Simargl
A winged griffin or dog that probably came to the Slavs through their Sarmatian
overlords. In Sarmatian myth, Simourg (Simargl) guarded the tree which
produced the seed to every species of plant. He also was responsible for the
dispursement of these seeds and thus is connected with vegetative fertility.
According to some, Simargl is a fiery bird and may be the orignal firebird of
Russian myth.

Slava
A beautiful bird - a messenger of God Perun, every feather of which was said to
shine a different color. This beautiful bird was called MATEPb CBA (Mater Sva)
which can be translated either as Mater Slava (Mother Glory), Mater svex
(Mother of everyone) or Mater Sova (Mother Owl - which may be why much of
Russian Folk art depicts an owl). This flame colored bird usually appeared in the
critical moment and pointed with its wing the direction in which an army should
go. Everyone knew that either glory or a glorious death awaited the warriors and
the prince had no choice but to follow the bird's lead. (from Taras at Adventure

World E-zine)

Stribg (SHTREE-book)
From "srei"-to flow or from the Iranian "srira" beautiful, a common epithet for the
wind. Grandfather of the winds. According to E.G.Kagarov, Stribog was a deity of
wind, storms and dissension. He was supposed to bring the frost.

Swarg (SHVAR-ook)
From "svargas" - radiant sky, "svarati" - gleams. His name survives in the
Romanian word for sunburnt or hot - sfarog. A smith god, identified with
Hephaestis, he was associated with fire & with it's generative power, particularly
sexual. He is the father of Dazhbog (the sun) and Swarowicz - or Ogon, the
celestial and hearth fires, respectively. A master craftsman, he could shapeshift
into the wind, a golden-horned aurochs (ox), boar, horse, or the falcon, Varagna
which was his main incarnation.
Swarog was concerned only with heavenly affairs and left the earthly ones to his
son. Unfortunately for his children, Perun was a much stronger war god and took
over the role as chief deity of the warrior classes.
Swarog may be the "divine light" of God which in turn produced both the
Celestial & Terrestrial fires.

Swarozhicz/Swarowicz (shvar-OH-zheech/veech)
God of fire personified. As the name literally means "Swarog's son", all of
Swarog's children would be called Swarozhich i.e. "Dazhdbog Swarozhich",
therefore, Swarowicz may not originally have been a god but all of Swarog's
children. Some sources mention Dazhbog's brother as Ogon, meaning "fire".
Other sources believe that the God of fire's name could not be spoken aloud.
People would refer to him by his title as Swarog's son. Jehovah was originally a
fire god who's name could not be spoken aloud. hmmm....makes you wonder.

Swiatowid (shvyan-TOH-veed), Sventovit

From "svent" - strong, or perhaps "sventu" - Iranian for holy. God of war and
protector of fields. His gender is not fixed as male, though, for his statue in
Galica, Poland had 2 male sides and 2 female sides. Swiantowid had his own
white horse only ridden by the high priest. He was believed to accompany anyone

who went to war seated upon it. Before a war, the horse was led down a row of
crossed spears. If he walked the row without catching a hoof on a spear it was a
good omen.
His temple at Arkona was described thus: One door, a red roof and strong walls
ornamented in relief with all kinds of roughly painted carvings. The outer walls
were made of vertical wooden posts enclosing an area more than 20m square.
Inside was decorated with ornaments, purple items and animal horns. An inner
room consisting of a roof supported by four columns and hung with purple rugs
contained a sunken base for a huge idol of the god. The idol held a drinking horn
in his right hand. Mead was poured into it at harvest, the higher the level reached,
the better next year's crop was purported to be. Swiatowid may be an aspect of or
Western Slavonic version of Swarog.

Triglav (TREE-glahv)
Triglav was a three-faced deity, symbolizing the dominion over the three realms sky, earth, and the underworld. Triglav was shown blindfolded, supposedly
because the god was too sacred to view the evils of the earth, and his temple at
Stettin was richly sculpted both inside and out and decorated with war booty on
the inside.

Vesna
"Spring". A Vernal Goddess, possible Serbian in origin.

Weles, Volos (VEH-less, VOH-lohs)

The Slavic Horned lord, ruled horned animals, wealth and the underworld. He is
believed to have survived from the time of a common Indo-European pantheon.
He was also a god of trade and oaths were sworn in his name. Weles is also the
God of poets and bards and is often associated with magick. He was later
associated with St. Blas, guardian of cattle.
At Kiev, his statue was not among those on the hill outside the palace but was
instead, erected in the marketplace. This is supposedly because he and Perun are
great enemies and couldn't be worshipped together.

The Zorya - (ZOR-yah)

These daughters of Dazhdbog are the Auroras of dawn and dusk, and sometimes
have a third sister, midnight (perhaps, Polunocnica). They are the Guardians of

the God or hound, which is chained to the constellation, Ursa Major. Like the
Fenris wolf of the Norse mythos, this creature will destroy the world if it ever
breaks free.
Each morning, Zorya Utrenyaya opens the gates of Dazhdbog's Eastern palace so
he may ride across the sky. In the evening, Zorya Vechernyaya closes the gates
after her father's daily ride is finished. Their other two sisters, Zezhda Dennitsa
and Vechernyaya Zezhda, the morning star and evening star are the caretakers of
their father's horses and are sometimes considered to be the same two goddesses.
These Goddesses, associated with Venus, are sometimes merged into one warrior
Goddess, Zorya, who hides and protects warriors with her veil (see her prayer on
the Slavic Magick page.)

THUNDER ISSUE 3 SUMMER 1997

Greetings
Welcome to the third issue of Thunder, the journal dedicated to the thunder gods
of Northern Europe.
This journal is the joint venture of two organisations from opposite sides of the
Atlantic, Thunderway Hall in America which promotes the revival of the AngloSaxon Thunor cult, and Thorshof in homely Buckinghamshire which encourages
research into the Teutonic religion as a whole (though with an emphasis on the
cult of Thor, Freyr and the Teutonic goddesses).
If anyone would like to submit articles, poems, rituals, letters, stories or artwork
their assistance would be greatly valued, but please note no political or spiteful
submissions will be printed.
We have a very eastern flavour to this issue with very welcome submissions on
Russian, Latvian and general Baltic beliefs. Valter's notes on the Summer solstice
should give us all some ideas on celebrations for the rapidly approaching festival.

PERUN
by Slovisha
Everywhere you walk through the Rusland, beautiful Forests are around you, and
the Land feels happy to see you. And near the Oak you stop, shocked by his might
and strength. He has foliage which seems like a very old man's gray hair, full of
knowledge unknown to us. In that time, you hear Great Thunder from the Sky,
and Oak laughs the whole time the Thunder voice walks around the Lands... Stay
where you are now, and I will tell you about a mighty God... He is Perun.
He is a God of War, of Warriors ("Drujina" means War Kindred), of Thunder, of
Rain and Strength. His holy tree is an Oak (Drusus), and Slavs, long after the
official religion was Christianity, celebrated Oaks, and if a man is ill, or on a

holiday, he goes to the Holy Oak with gifts, and sings to him songs, and asks him
about his life. Perun's weapons are the Axe, or Hammer, which symbolize
Thunder and Lightning, and also certain Stones, or Thunderer Arrows, that all
symbolize strong Thunder and Lightning. The people often wear Axe pendants, as
was amongst the Finn's culture, and in Scandinavia betimes.
His brothers are Germany's Donar (ThorR) and the Finn's Ukko. Also in Baltic
lands, Perun is known as Perkunas or Perkun, in Byelorussia as Pjarun, and in
Serbia as Dunder (Donar, Thunder- similar words) Piorun in Polish. He was the
most important Slavic God in the ninth and tenth centuries, when the big war was,
and the Volhvs (priests) did what they could against the new Christianity. Perun's
cult was a strong warrior cult. In the center of Kiev stood a big sculpture of Him,
and about Him the Chronicler said: "And there was built a sculpture of Perun on
the hill in the center of Kiev, and his head was silver, and his moustache was
gold..." In every town and in every Temple stood his big sculptures, and people
honored him. He liked human sacrifice. All week until Perun's day, Volhvs chose
sacrifices to Perun. In the year 983 ce, Kiev's people sacrificed a Christian
Viking's son to Perun. The Slavs sacrificed the son of the Viking, who lived in
Kiev, but that Viking (or he may have been simply a Guardian) was Christian, and
his belief in that time in Heathen Rus' was out of law, and his son also was
Christian. Kiev's people were honorable Heathen people, what a pity, that after 5
years Knjaz baptized Kiev by the sword. The Thunderer has a big blond beard,
and his eyes seem like Lightning; he is Really God! Today, people remember him
as a fairy tale hero-- Iliya Muromets or Saint Yuriy Thunderer. Many enemies of
the Rus were filled with fear at hearing his name; our warriors followed him, the
Mighty Perun... Bow to Great Oak, look to the face of Him, and continue your
travel.

The Summer Solstice in Latvian Tradition

Information provided by Valters Grivens
The Latvians call the summer solstice 'Jani'. It is one of eight seasonal festivals
which are celebrated by all the Baltic peoples. The name 'Jani' is connected to the
Roman god Janus, an ancient Sanskrit word yana-h which means continuous way
or movement, and is possibly also connected to the Chinese sun god Jan-di.
Traditionally the preparations for Jani day started a few days before the solstice
itself. People finished off work in their gardens and fields and tidied their houses.
Beer and cheese, the special food for the solstice were made.
The day before Jani (23rd June) was called 'Herb Day', because special plants
were collected from the meadows and the forests. These herbs were gathered to
bestow health, fertility, good luck and holiness. Homes yards and livestock were
decorated with garlands and wreaths made of flowers, foliage, oak leaves and
branches. Some plants particularly burdock, thorn, nettle and rowan branches
were displayed to protect the home from evil forces. The people also wore
wreaths during the celebrations, men wore wreaths of oak leaves while women

wore clover or flowers.

A feast was held in the evening of 'Herb Day' with the obligatory beer and cheese.
Beer symbolised the blessing of the cornfields while cheese symbolised the
blessing of the cattle yards. During the feast songs were sung in honour of the
deities Dievs, Mara and Laima in thanks for the rich food. Janis, the
personification of the summer solstice was invited to join the celebration. In
earlier times Janis was welcomed with bugles and drums.
After the feast the revellers wandered from house to house and walked though the
fields. They sang songs to bless themselves, their gardens, fields and livestock. If
the met anyone who hadn't finished their labours in time for the feasting they
became the subject of ridicule. This wandering was especially enjoyed by the
young who searched the forests for fern blossom which was said only to bloom on
this night. Whoever founds the blossom would have good luck, secret knowledge,
love and happiness.
Once the procession was completed the people met up on a hill top, a large
bonfire was prepared to burn all night long. The feasting continued with singing
and dancing and leaping over the fire. The fire of Jani was held in great esteem,
the field that was not illuminated by Jani fire would be infertile, people who do
not attend the ceremony would be miserable and have no children. The purpose of
the fire was to give strength to the sun on the day before the nights grew longer
again. It represented rebirth which explains the connection between the fire and
fertility.
On the dawn of the 24th the people bade farewell to Janis and reminded him to
return the following year. As the sun rose people collected dew and swam in
waters that flowed towards the rising sun. Thus both fire and water are
incorporated in this ritual of rebirth.

The Urdebo Rockfall - Tales of Thor in Christian

Times.
Thorskegga Thorn
In several tales the Norse gods seem greatly reduced in power once they were
abandoned by their worshippers. One very clear illustration of this is recorded by
H R Ellis Davidson (2).
An Icelandic pagan named Kodran was converted to Christianity. Formerly he
had 'received counsel' from a wise man who lived in a large stone on his farm.
This man guarded Kodran's cattle, advised him and foretold his future. When
Kodran's bishop heard about this he visited the farm and said prayers, sung
psalms and sprinkled holy water over the stone. That night the old man appeared
to Kodran in a dream, the man was begging and weeping for Kodran to drive the
bishop away. He complained that the bishop had poured scalding water over his
house and his children had cried in pain. The next day the bishop returned to the
farm and repeated his praying and applied the holy water to the stone. That night

the man appeared again, his fine clothes had gone and he was dressed in black
animal skins, gloomily he begged for Kodran to intercede. Kodran was unmoved
and the third day the bishop returned. The man visited Kodran in his dreams for
the last time. He said he had been forced into exile, and he had hoped for better
treatment from Kodran after protecting his property for so many years.
Thus a glorious pagan god is transformed into a black clad troll. Trolls in
Scandinavian folklore are very strong but extremely slow witted, and are terrified
by the sound of church bells. In the following folktale Thor survives in the
Christian world, but like Kodran's abandoned god, as a troll with a troll's
mentality.
Tor Trollbane looked down the mountainside at the farmstead below him,
welcoming light gleamed, the cheery cries of revellers drifted across the valley, he
caught the smell of ale and festive food. Tor's stomach growled as he imagined
the fine fare laid out in the farmer's hall. It was a party, a wedding feast, surely
they would spare some of their food for him. Tor lumbered down the rocky slopes
to the farmhouse and ducked under the door into the glow of firelight.
The revellers fell silent, Tor was huge and none felt it wise to challenge him, the
troll made his way to the table and helped himself. As the food dwindled and Tor
downed bowl after bowl of ale the revellers feared that he would consume
everything, his huge stomach seemed bottomless and his appetite showed no sign
of abating. The wedding guests soon asked him to leave as he had overstayed his
welcome and Tor became extremely angry.
One of the neighbouring farmers took pity on the troll and offered to give him a
barrel of ale. The farmer led the way to his own house with Tor following eagerly
behind. Tor broached the barrel with his fist and raised it like a cup, it was empty
within minutes. Tor was grateful for the farmer's kindness and told him to bring
his family up to the top of the hillside so they could see what would happen next.
Once the kind farmer's family were safely out of the way, Tor took out his hammer
and struck the top of the mountain, causing a massive rockfall to tumble down the
valley towards the farmstead where the wedding guests were celebrating.
Everyone in the valley was killed except the kind farmer's family, as a further
gesture of appreciation, Tor cleared the farmers farm for him.
However when Tor had struck the mountainside he had used such strength that
the head had flown off the hammer. Tor was desperate to find it and he threw the
boulders this way and that, excavating a road through the rockfall. This road was
of great use to travellers who needed to get through the rockfall.
The purpose of this story is to explain the natural rock features of the Rauland
parish in Telemark, such stories are very common in Scandinavian folklore and as
late as the sixteenth century Olaus Magnus was still attributing strange rock
formations to the work of giants, so old supersistions die hard.
There is no doubt in this story that Tor Trollbane is a demoted Asa Thor, his
strength, his hammer and his very name 'slayer of trolls' all point to the
redbearded god. However the stupidity that Thor shows in the later Christian
period myths comes across very strongly in this tale, Thor is now a troll and

therefore as stupid as they come. This story also appears to be a lesson in

hospitality, the wedding guests are braking the old Norse tradition of welcoming
strangers recorded in the Havamal (Poetic Edda).
The story implies that they deserved their fate. However Tor also breaks these
codes of conduct by arriving so hungry he can eat his hosts out of house and
home.
Sources:
Folktales of Norway. Reidar Christiansen. Trans by P S Iverson. Christiansen.
Univ of Chicago Press. Scandinavian Mythology. H R Ellis Davidson. Newnes
Books. 1982.

Perkunas/Perun: Thunder God of the Balts and

Slavs
A Summary of Marija Gimbutas' Article by Hildiwulf
In this article, written for "The Journal of Indo-European Studies," Marija
Gimbutas discuses the close similarities of the depiction of and beliefs concerning
the Thunder God between the Baltic and Slavic peoples. Gimbutas discusses the
etymology of the names of this God (Lith 'Perknas', Russ. 'Perun') and shows
cognates in other Indo-European languages.
"The root of names in many Indo-European languages for a Thunder-god as well
as for an oak, an oak forest, or a mountain top is per-/perk (or perg) signifying 'to
strike.' A Lithuanian verb perti, and the Slavic prati have the same meaning. The
root occurs in the Baltic and Slavic languages, in Indic, Hittite, Armenian,
Albanian, Greek, Latin, Celtic, and in the Germanic languages."
She also lists place names in Baltic and Slavic areas, specifically Lithuania,
Poland, Serbia, Rumania, Croatia, Macedonia, Bosnia, and Bulgaria, indicating
the once wide-spread belief in the God.
Gimbutas then goes on to describe "folk beliefs" concerning Perkunas/Perun, such
as what animals he rides, how he appears, where he can be found, what he does
for mankind, how one can elicit his aid, and the names by which he goes.
"According to popular belief he is a vigorous man holding an axe or a hammer.
He traverses the sky with great noise in a fiery two-wheeled chariot drawn by a
he-goat. He has a castle on a stone hill. When thunder is heard, a proverb says,
'God is coming- the wheels are striking fire.' He flashes or throws his axe or
hammer at evil men or devils. The Slavic Perun merged with the image of St.
Elias, who, in the Old Testament, rules over fire and water and rides throughout
the sky in a fiery chariot."
In Baltic and Slavic area, Perkunas/Perun i intimately related to oaks and oak
forests. oak groves considered sacred to him were fenced off or surrounded by a
rampart and a ditch. He was worshipped at tall oak trees, and when they were cut
down by missionaries, the people expressed that "they no longer knew where to

go and pray, or where to find their god." A fire was kept burning for him and if it
went out, it had to be rekindled from oak wood struck with grey fieldstones. The
penalty set upon the priests for allowing the fire to go out was death.
Also associated with him is, of course, lightning. Objects or people struck by
lightning were considered sacred, and the holy fire was thought to remain in that
object or person. He would hurl his hammer or axe as lightning to strike the
wicked, and at the same time those struck by lightning (who lived) were regarded
as holy men, chosen by the God. Gimbutas tells a story to relate this:
"In 1652 three people, a visitor from Poland, Mikele Uzupys and an old Zemaitis,
were traveling in western Lithuania when a bad thunderstorm arose. The old man
expressed regret that he had not been struck when everything around him was
smitten. Perceiving a smashed saddle, burn to ashes, he seized the ashes and ate
some. To him, this meant lifelong protection against illness, the gift of oracular
powers, and the power to conjure fire." (from Praetorius, Preussische
Schaubuehne)
Certain animals and birds were also associated with him, particularly the bull, hegoat, dove, and cuckoo. It's recorded that in the 14th century peace treaties were
ratified in Lithuania by smearing the face and hands with the blood of bulls. In
17th century Lithuania, a goat's skin lifted on a pole was considered a way to
bring rain. Until the 19th century, the spring plowing in southern Lithuania was
initiated by two holy black bulls, and in Latvia, Lithuania, and East Prussia as late
as the 20th century, the skulls of he- goats or bulls, horns intact, were set on poles
as roof ornaments to ward away illness, the evil eye, hailstorms, and other such
dangers. Grey doves were thought to carry acorns and were divine birds not to be
killed or eaten.
Axes and hammers were particularly associated with him, and to find certain
stones, particularly meteoric iron or belemnites, prehistoric stone axes, was
considered lucky as only the God's own people were permitted to find them.
Farmers carried these around, and they were rubbed on cow's udders and placed
in the cradles of newborn babies. Southern Slavs wouldput the stone axes under
their roofs to ward against lightning. Ukrainian herdsmen would strike the walls
of their huts with an axe in the springtime; if it stuck, the herd would not wander
into the woods. In Lithuania, and axe was placed under the bed of a woman in
labor and on the sill to be crossed by a newly-wed couple, while in the Ukraine, a
woman in labor sat on an axe during the purification rites, and stone axes would
be ground up and drunk with water to help eased the pains of childbirth. Axes
were thrown into the field during sowing, and through the herd and into a bonfire
before the fumigation of cattle in Voronezh. Lithuanians dropped stone hammers
into the kneading trough so that the bread would bake well, and in Kerensk, upon
the burial of the deceased, an old woman would strike the bed where the body had
lain, "so as to chop off the death with an axe."
Here is the winner of the Yule poetry competition run by Thunderway Hall

To Thunor
by Jim Davis of Missouri
I give great honor to Thunor!
Bane of World Serpent,
the one who struggles
against the bonds of eternity.
You are the one who never abandons,
any who call upon your name
in time of trouble or crisis.
Your strength and hammer might
keeps at bay
the primal chaotic energies known as Etins,
those who envy the goddesses' and the gods' immortality.
Those beings and creatures who would plunge Midgard
into darkness and ice.
You are our defender
against those who have overstepped their boundaries.
Those who give you honor are never abandoned;
to call upon your name just once is to dwell in Truthheim,
even in this life.
Thus I honor Thunor!
This poem has inspired a poem in Anglo Saxon written by the members of
Thunderway Hall which will be included in the next issue.

The Holy
by Amluth
This piece starts an on-going series in which I'm going to try to stir up some
dialogue about some things like the Holy, who the gods are and where they come
from, and why we see them the way we do. Philosophically speaking, the piece is
weak. My arguments, where they exist are poorly supported. Frankly, this, as it
stands, is nothing more than a "hey, think about this" essay. Now, as the months
progress, you will be seeing more on this subject, a particular piece fleshed out
here and there, hopefully winding up somewhere useful. It starts like this:
There's an old saying, "You are your deeds." To me, this seems a common theme

when one looks at the Eddas, Sagas, Chronicles, and other written sources
pertaining to the heathens and the heathen age. The reasons for this are many, and
it's not my intent to reproduce them here, but essentially, what we see in the
literature is a tendency to sing the praises of ones actions- take the tradition of the
scop. These, as we all know, were the folks who earned their bread singing the
deeds of the great. In this way, one was remembered through the years, beyond
even death. Quoth the Havamal:
Cattle die and kinsmen die,
thyself eke soon wilt die;
but fair fame will fade never,
I ween, for him who wins it. (Hollander, 25)
What, then, is this fair fame if not your deeds? Bauschatz, in The Well and the
Tree, says in reference to an ancient Germanic ideal that, "Rather, their conceptual
process seems to have involved . . . an opposition of stasis or inaction, seen as
negative, against movement or action, seen as positive." Never do we hear praise
for anyone who merely sat on his hind end and never did anything in his lifeindeed.
The heathen ideal, then, seems largely to be a question of action. What do I do?
Why do I do it? What ought I not do? If one is seeking to win fair fame, then one
must know which deeds will win this praise. This qualitative judgement, which
course of action to take, seems to be an ethical question. Ethics, the codes and
standards which lend themselves to the governance of one's behavior, now take on
an even more important meaning. This is in direct contrast to an attitude of "Your
faith alone will save you," found in some religions, where it's not your actions, not
your deeds that are important, but merely what you believe. To the heathen, your
faith is less of an issue than the worth of your soul, a worth wrought with deeds,
not empty belief. Now, we Theodsmen often speak of our 'Tribal Thews.' That is,
certain ways of doing things and ethical standards that come down to us from the
yore-days in the form of myths, legends, heroic lays, histories, and the like. With
an understanding of these, one knows in one's heart what the right action is. It
seems largely to be a process of internalizing the lore, looking beyond the hero,
and seeing what makes an action heroic. To go beyond the lore, to take it to a
higher level, to the place where our heathen ethic, the heroic actions of the tales,
come from. Where's that? Rudolf Otto, in The Idea of the Holy, touches on
something that rings true.
"'Holiness'-'the holy'- is a category of interpretation and valuation peculiar to the
sphere of religion. It is, indeed, applied by transference to another sphere- that of
Ethics- but is not itself derived from this."
This notion, that an understanding of the Holy must precede the formation of an
ethical system is not all that radical. Indeed, it seems that the Holy relates to
Ethics in the exact same way that Physics relates to Engineering. The former lays
the groundwork for the latter in that the former develops an understanding of the
laws of the system, laws which the latter then puts into practice. Essentially, we
are dealing with the complimentary nature of theory and method, general and

specific, and inasmuch as it would be foolish in the extreme for an Engineer to

attempt to span a chasm without some notion of Physics, so too is it foolish for a
Heathen to think that he or she is in a good position to judge right and wrong
without a firm grounding in the Holy.
But what, then, is this thing we call the Holy? That's a complex question. Thinkers
have been struggling with this question for ages, with varying degrees of success,
but never ultimate understanding. Indeed, Otto wrote an entire book about it. I
would direct the reader to Edred Thorsson's article on the Holy in Green Runa for
a start. In the sense in which I am using it, the Holy is a thing that resists
description, it seems a thing that rests more on the intuitive level than the rational,
but perhaps this is merely the ordeal to make understanding in any way
meaningful. Given the difficult nature of the discussion of the Holy, how can
anyone, especially someone as lacking in words for it as me be so bold as the
think he or she knows anything about it? Otto has some thoughts on this- in some
ways the Holy can never be known and quantified. He speaks of the Holy as a
category so unto itself that to attempt to define it in any way other than "A=A,"
that is to say, to attempt to say that 'the Holy is X', where X is other than simply
'the Holy', will never yield a good definition, as the Holy is, in the sense of a biconditional, only the same as itself. Indeed, in many ways it seems to me that the
Holy is like the Space, Time, and Being, the assumptions of which underlay
almost every human endeavor, but the nature, indeed the very existence, of which
are constantly being debated. For instance, metaphysicians still debate whether
space is a container or if it is merely the area between boundaries, but anyone
whose ever loaded a truck knows that space exists, gets filled, and so forth. So,
even though we might not have all the bugs worked out of the system, we have a
good feel for the underlying principles of the thing. I see a similar situation here
for us. Given that the Holy, assuming Otto is correct, was the source for the
understanding of right action (Ethics), then if one looks at our historical literature,
folklore, and other such accounts of our forbearers "doing the right thing" we can
look back and get a glimpse of what made these acts the right acts, much in the
same way we can theorize about the equation of a line once we know where a few
of its points lay, or know that for some reason . To put it all in a heathen fashion,
we must look deep into Urth's well, and see what has come before, in this way we
can see what ought to come in the future. To quote Bauschatz- "He must act in
accordance with prescribed codes of conduct received from the past; by so doing,
he will be governed by what he knows; therefore, the wise man seeks to discover
all he can." (Bauschatz, 28)
Now, I hate to go beyond my humble Frisian roots, but any time anyone uses the
phrase 'the Holy,' there needs to be a discussion of the Euthyphro. In the
Euthyphro, Socrates asks Euthyphro a question dealing with right action.
Euthyphro (if memory serves) says that the gods love right action, which is holy.
Socrates asks the question which stumped the Greeks- "Is it holy because the gods
love it, or do the gods love it because it's holy?" To us heathen, however, the
answer seems simple. The gods love it because it's holy.
First, let's take a look at what we get out of this. Given the set-up of the question,

we have two premises: the action in question, we'll call it X, is a) right, and b)
holy. For many, this is all the consideration that needs to be made. If we know
what the right thing to do is, why pursue it any farther? I could think of a fancy
answer here, but the truth is that I ask because I'm naturally inquisitive, and I'm
curious as to why. First, the answer "it's holy because the god's love it" is
completely off. If you're curious as to why, then read Euthyphro. Now, the answer
"the gods love it because it's holy" is a much better answer, but not without its
difficulties.
First, how do we know that the gods love right action? Two simple reasons, that
may be developed more in a later essay- 1) The gods themselves perform these
sorts of actions in spite of their difficulty. As Thunor wards the gods (and the
folk), we hold it right and holy to ward one's family and othal lands from the sorts
who would infringe and destroy us. This isn't a "real" argument, but I think it
strikes enough of an intuitive chord to make some sense. The second would seem
to be the existence of a place like Valhalla, or any other hall of a god where folks
who live praiseworthy lives go after death. There seems to be a reward for the
almost super-human effort expended to live such an upright life. Now, what
makes this question such a dilemma? Well, to admit that the gods love something
because it is holy, it means to say that the Holy is not the creation of and by the
gods. It also means that it might be possible to live a good life without an
understanding of the gods. That is, if one had a knowledge of the Holy but not of
the gods (assume, for a minute, this is possible) then one could live a life full of
right action, but never once worship a god. Now, the Christians can't accept this
because it would mean that Jesus isn't the only way to salvation- any peat digger
from the North Sea with a good head on his shoulders can lead a good and upright
life, without a lot of need for priests or Bibles to tell him how to live. I know there
will be many who disagree with me on this point, but this is the direction that my
thoughts are leading me. Certainly, the gods are guides to right action, in that the
myths give us great insight into what the right thing to do is, and indeed, I myself
find many reasons to worship the gods, and think it's a good thing to do. Some
have even said that the gods may even like me, so if they're right, I can't be
completely wrong.
Now, as an interesting aside, some have noted that it is strange that the gods
should have taken as much interest in us humans as they seem to have. Bauschatz,
if I recall correctly, mentions that this is evidently a sign that the gods are capable
of learning something from us. I don't know if that's true or not, but I think their
protection of and involvement with us is more of a sign that we are capable of
doing holy things, and that in and of itself would make it worthwhile for the gods
to deal with us. I reject the notion that they deal with us solely because they're
bored, I think Thunor has better things to do than to ward the heck out of
Middangeard and risk battling all those giants for our sake because he finds it
amusing. Could this tie into Havamal, 132?
Those who sit within hall oft hardly know
of what kin be they who come;
no man so flawless but some fault he has,

nor so wicked to be of no worth.

I don't claim to know as yet, or what, but I think that perhaps this might be one
way to go about unlocking this riddlesome piece of poetry.
Speaking of Thunor, what does any of this have to do with him? A great deal, I
think. In the Lokasenna we see Thunor telling Loki to just "Get the hell out!"
Now, when other gods or goddesses try to deal with him, Loki just brings up some
uncomfortable memory of the past, and they back down, rather than have their
exploits brought up in sumble. Thunor, however, is unfazed. Why? Because Loki's
presence there is simply wrong and unholy. He then does rectify the situationrectify is when you put your boot up someone's ass. Whenever giants want to run
off with Freya, or the AEsir have been a little too clever for their own good, and it
looks like someone caught them on a technicality, Thunor comes bursting in, and
says "Wrong answer, buddy!" Now, there's a lot of attempts to make an appeal, we
hear the "But you agreed, you promised!" clause being brought up, but Thunor
just know's what's holy, and doesn't put up with it. We tend to live in a law-filled
society, much of that law being contract law. Sometimes it seems strange to us
that these actions of Thunor should be considered a good thing when they seem to
violate our modern notions of promises and contracts, but I think we need to look
at it another way. Even today we say "you can't sign some basic human rights
away." For instance, you can't write a note of permission and sign it saying that
it's okay for someone to shoot you, and then make it okay. It's still considered
murder, whether you consent or not. To this day, to enter into a contract with a
minor is fiscal suicide, as a minor isn't considered a responsible agent, and as
such, you can't collect from him. There's all sorts of little things we consider it
wrong to do regarding these sorts of contracts, and a single violation of one of
these principles can lead to the voiding of an entire contract. I don't know whether
or not modern contract law is right or wrong, but I think this provides an analogy
for what Thunor is doing. He's saying, in effect, that what was promised was not
there to give, or was not right to give, and that even among the gods there are
some things that can't be bargained away. What is the deciding factor behind all of
this? The Holy. I have a strong hunch that if it was holy to let Loki stay at the
sumble of the gods then Thunor would have let him. Of course, this all needs to
be developed more fully, but more of that later.
Now, in the future, I'd like to go into more detail, hopefully talking about things in
terms of hailigaz and wihaz in new and interesting ways. I'd also like to develop
some of my intuitions into premises, and construct it all into an argument, but this
is all tomorrow's business. For today, I'd just like to see people considering the
notions and implications of the Holy in heathenry.

FROM THE DEPTHS OF THE THORSHOF

ARCHIVES
Thorolf's Holy Mountain
Eyrbyggja Saga gives a rare glimpse of a devotee of Thor's beliefs in the afterlife.

No mention is made of lofty halls in Asgard, Thorolf Mostur-Beard expected to

live under a sacred mountain near his farm 'Thors Ness' in west Iceland. This
mountain was called Helga Fell, literary 'holy mountain'. After the death of
Thorolf's son Thorstein Cod-biter a shepherd on the farm had the following
vision...
'.....he saw the whole north side of the mountain open up, with great fires burning
inside it and the noise of feasting and clamour over the ale horns. As he strained
to catch particular words, he was able to make out that Thorstein Cod-Biter and
his crew were being invited to sit in the place of honour opposite his father'
This belief that the dead lived on below the ground (in some comfort it must be
admitted) must be linked to the local practice in Thors Ness of burying the dead.
These beliefs would have varied from place to place and the size of Thor's hall in
Asgard probably indicates an alternative destination for his worshippers.
Source: Eyrbyggja Saga. Translated by Hermann Palsson and Paul Edwards.
Penguin.1989.
Magnus Magnusson has the following to add about Thorolf's holy mountain:
'To this day, Helgafell has a special quality about it. On the grassy summit there
are the remains of a small stone structure that some people think was once a
chapel, and from there the view over the farthest reaches of Breithafjorthur and its
innumerable islands is breath-taking. Tradition has it that those who make the
short, steep climb up the hill without either talking or looking back will have three
wishes granted, if they face towards the east, tell no one what the wishes were,
and wish them from a good and true heart.'
So the mountain remains holy despite the centuries but is this due to Christian or
pagan tradition? It is tempting to think that todays pilgrims to the hill top are
invoking the early farmers of Thors Ness who are still protecting the farmstead
from their graves, or even Thor himself who can be invoked towards the east, the
direction in which he travels to fight the giants.
Source: Iceland Saga. Magnus Magnusson. Bodley Head. 1987.
Both of these books hold considerable information on the cult of Thor and are a
must for the Thorists bookshelf.

NEWS FROM THORSHOF

Thorshof is now on the Internet at the following address:
http://homepages.nildram.co.uk/~skegga
The website is still under construction but Thorskegga has put up most of her
articles from a variety of pagan journals. It also includes the current copies of
'Thunder' and the new Vanir journal (see below). The members of Thorshof hope
to encourage scholarly research into the cults of Thor, Frey and the Norse
Goddesses. Concentrating on both purely historical study and serious attempts to
bring the religion up to date. This summer members will be experimenting with

costume designs, the difficult task of merging traditional women's attire with
modern practicality. The question is 'how does an Asatru priestess dress the part,
but not look like an escapee from the British Museum?'. Results will be published
in Thunder, the Wain and on the website.
Anyone who wants to assist in Thorshof's research is very welcome, please write
to the UK Thunder address for details.
If you are unable to access the internet an want to know what you are missing, the
following articles are currently available:
The One That Got Away? (Thor and the Midgard Serpent) by Thorskegga.
The Deep Souled One. (Thor) by Thorunn
Frigg. by Thorskegga.
Frigg & Thor (The relationship between the two) by Thorskegga.
Holda. by Thorskegga.
Sif. by Thorskegga.
UK subscribers can obtain these by sending a first class stamp for each article
required and one more to cover postage. Back issues of Thunder are also available
at 50p a copy but please note that they will be printed 'text only' on white paper.
Thunder#1 Thunor- Rainman or God of Thunder?, Thor and Fate in Grautek's
Saga. The Asgardsreien. Blind Mans Buff.
Thunder#2 Thor & the Goddesses, Old Frisian Thuner Biad, The Folks Noisy
Friend, Hill Figures - Survivals of Anglo-Saxon Paganism?

NEWS OF THE VANIR

ANGLO-SAXON GRAVE DISCOVERED IN
NORTHAMPTONSHIRE
In April this year an Anglo-Saxon grave was discovered in Northamptonshire
which included the very rare find of a boar crested helmet. The boar is the symbol
of Frey and Freya, the Vanir patrons of the battlefield.
Other finds from the same grave included a decorated bronze hanging bowl, (a
relatively common find in Anglo-Saxon graves but their exact function is still
open to question) a pattern welded sword and a knife. All of the finds are
currently undergoing conservation work.
For more information check out the 'Angelcynn' website.

NEW VANIR JOURNAL

There is a new journal to keep 'Thunder' company, 'The Wain', this time covering
the Vanir gods. The first issue has been produced for Midsummer this year and it
contains the following: The Riddles of Gestumblindi, Freyja-Lady of the
Wildwood (poem), Freyr in England ( an historical appraisal of the evidence) and
Turning of the Wheel (thoughts on the solstice). Subscription for the UK is 2 for

four issues, Europe 4 and US 5. Cheques should be made payable to Pat

Deegan and sent to 'The Wain', PO Box 16071, London, SE16 3XJ. Please note
'The Wain' is also available on the Thorshof website.

BOOK REVIEW:
Aspects of Anglo-Saxon Magic
By Bill Griffiths, published by Anglo-Saxon Books at 14.95 245pp. ISBN 1898281-15-7
The Northern Tradition is going through something of a revival at the moment.
Make up your own minds if that is a good thing or not. This means that bookshop
shelves are groaning under the weight of books on various aspects of Norse
mythology and magic. Most of these are of a dubious standard unfortunately.
What a refreshing change then for a book on the often overlooked Anglo-Saxon
spirituality. The author, Bill Griffiths will need no introduction to those already
familiar with his other books and booklets, including a recent excellent audio tape
of Old English verse. 'Aspects of Anglo-Saxon Magic' is an excellent book. You
know with Bill Griffiths that the subject matter has been researched upside down
and inside out. He challenges ideas about the line drawn between 'magic' and
religion', and offers some interesting ideas and insights into all aspects of AngloSaxon heathen beliefs. The book itself is divided into two parts. The first deals
with historical analysis, while the second is a selection of Old English texts and
translations. Here we see such well known charms as the 'Land Ceremonies'
charm etc and the less well known 'Water-Elf disease' charm and the ever useful
'A Prose Charm against Conspiracy' (useful for any pub moot!). What you won't
find in this book are clear and easy answers. If you are looking for a New Age,
shallow book that just lists 'spells' and (un) interesting things to do with crystals
this is not the book for you. What Bill offers is a clear and interesting view of
Anglo-Saxon pagan beliefs which may help those of us following this ever
crooked path. Go on, treat yourself, buy this book!
D. T. Thorshof
United Kingdom and Europe: Thorskegga Thorn, Thorshof, 106 Oakridge Road,
High Wycombe, Bucks, HP11 2PL.
NEW E-MAIL ADDRESS! skegga@nildram.co.uk WWW
http:/homepages.nildram.co.uk/~skegga/
UK subscription is 2 for four issues, Europe 4. Please make cheques payable to
'Thorskegga Thorn'.
United States Jason Hutchinson, PO Box 68, Hopkins, MN 55343, USA. US
subscription is $8.00 for four issues.
Other countries please write for details.

Winter
Koljada (Kohl-YAH-da) - The Winter Solstice.
Most agree that the word comes from the Roman word "calendae" which meant
the first 10 days of any month. Some, however, believe the word is derived from
the word "Kolo" or wheel - much like the word "Yule" is an Anglo-Saxon word
for wheel. The holiday's original name may have been "Ovsen". The holiday was
filled with revelry. Processions of people masked like animals and cross-dressers
roamed the village. Often they were accompanied by a "goat"- a goat's head,
either real or (usually) made and stuffed on a stick. The person holding the "goat"
would be covered by a blanket to play the part. Sometimes a child on horseback symbol of the reborn sun - would accompany them; the horse was often played by
two young men in horses costumes. One of the wenders would carry a spinning
solar symbol, internally lit by a candle, on a stick. Later, after Christianity entered
the scene, the spinning "sun" became a star.
This unusual group would stop and sing Koljada songs from house to house.
These songs usually included invocations to "Koljada", the god or goddess of the
holiday, praises and good wishes,requests for handouts and threats for refusal. The
handouts, also called "koljada", usually took the form of little pastries or
"korovki" shaped like cows or goats. The were sometimes just in the shape of the
animals head, but often were described as having "horns and tails and
everything." The korovki were traditionally baked by the old people in the house,
the grandmothers and grandfathers.
The "tricks" played by those who were not rewarded could be brutal: Garbage
might be brought from all over the village and piled in front of the offending
host's gate, their gate might be torn off and thrown in the nearest water or
livestock could be led off.
In Poland one "caroller" would carry a bundle of hazel twigs and after receing
koljada, would gently hit his host/ess with a small stick loudly wishing "Na
shchestia, na zdravia, na tot Noviy Reek" (happiness, health, in the coming New
Year). A small twig was left with the farmer who nailed it above his door for
wealth and protection.
Bonfires were sometimes lit and the dead ancestors asked inside to warm
themselves. Mock funerals were held where a person pretending to be dead was
carried into the house amidst both laughter and wailing. Sometimes even a real
corpse was used. One young girl would be chosen and tradition made her kiss the
"corpse" on the lips. If a pretend corpse was used, the person would leap up after
being kissed - a symbol of rebirth.
Holiday foods included kut'ia, a traditional funeral food consisting of whole
grains and pork. The whole grain is a universal symbol - "the seed as the
mysterious container of new life" (J A Propp p.8)
On the last day of the koljada season in Poland, all the unmarried men of the
village would get together to "wend" for oats. It was impossible to get rid of them

with a scoop of oats; it took at least 7 liters. The farmer would keep a sharp eye on
his grain that night, because otherwise the carollers would steal it as part of the
evening's custom. With the money from the sold oats the men would hire
musicians and organize a large dance party in the village during the pre-Spring
festival period.
If you don't give us a tart - We'll take your cow by the horns.
If you don't give us a sausage - We'll grab your pig by the head.
If you don't give us a bliny - We'll give the host a kick.
- Reeder, p.85

New Year's Day - originally on the Winter Solstice, New years was considered the
most powerful time for divination. A traditional New Year's divination was called
podbljunaja (powd-blyew-NIE-ya) or "under the plate". Details of this divinatory
system may be found on the Slavic Magick page. Pork was traditionally eaten at
this time.
Spring
Strinennia - Mar 9th. Clay images of larks were made, their heads smeared with
honey and stuck with tinsel. They were carried around the village amidst the
singing of vesnjanki, invocations to Spring. Birds were thought to bring the
Spring with them upon their return. Children were given pastries shaped like birds
to toss into the air while saying "The rooks have come.". Sometimes the pastries
were tied to poles in the garden. The baking of these pastries was to ensure that
the birds would return.
Oh little bee, Ardent bee!
Fly out beyond the sea.
Get out the keys, the golden keys.
Lock up winter, cold winter
Unlock summer, warm summer.
Warm summer A summer fertile in grain.
- Reeder, p 92

Maslenica (Mah-sweh-NEET-sa) "Butter woman" from the word Maslo which

means butter. Originally it was practiced at the Vernal Equinox but later was
celebrated the week before lent. Maslenica (mah-sweh-NEET-sa), sometimes
called Shrovetide, was a celebration of the returning light, a time of games and
contests, especially horse racing, fist fights, sliding and mock battles. It was a
time for protection and purification rituals and a time of gluttony, obscenity and

dissolution.
At the beginning of the festivities a life-sized corn doll would be made as a
personification of the holiday. The doll would be invoked and welcomed by the
name Maslenica. Sometimes a drunken peasant was chosen, instead, to represent
Maslenica. He would either be dressed in woman's clothing or in a costume sewn
all over with bells. His face would be smeared with soot and he would be seated
on a wheel resting on a pole within a sledge. Wine and pastries would surround
him and as many as could would accompany him in other sledges. Crowds would
follow on foot, laughing, dancing and singing ritualsongs. Corn "Maslenitsas"
were also driven around in barrows, wagons or sleighs accompanied by crowds of
celebrants.
Many customs honoring the sun were included in the festivities such as the
lighting of bonfires, pushing a wheel whose axel pole was a flaming torch about
or circling the village on horseback with torches. Farmsteads were also circled at
this time, either with a religious icon or with brooms, sweeping around the entire
property three times to create a magickal circle which protected against illness
and evil spirits.
Traditionally, the house and barn were cleaned and decorated and holiday foods
such as bliny (pancakes), kulich (sweet bread) and paskha (pyramid shaped
cottage-cheese bread) were prepared. Special loaves were baked and fed to the
cattle to guard them from unclean spirits. Kozuli, pastries shaped like cattle,
goats, etc. were prepared and eaten to bring on the multiplication of the herds.
Eggs were decorated and rolled along the ground in order to transfer the fertility
of the egg to the earth. The customary "swinging" which occured at this time was
believed to strengthen the stock and fertility of the villagers as well.
Maslenitsa was considered to be a time for purification. All salt was prepared for
the coming year, as salt was used for cleansing and curative purposes. Ritual baths
to prepare for the oncoming work in the fields were also taken before sunrise and
followed with fumigation in the smoke of the juniper.
Another important part of Slavic ritual is the funeral meal. A huge feast was
prepared and brought to the cemetary where it was eaten amidst much wailing and
laughter. Food was always left for the dead. In Eastern European ritual, funeral
and fertility rites are intertwined. Volos, a god of the herds, is believed by many to
be the same god as Veles, an underworld deity.
At the end of the week the Maslenitsa (if a doll was used) was taken to a field
outside the village, usually where the winter crops were planted. There it was
destroyed, either by being torn apart and thrown into the field or burned. This was
the remnant of an earlier cult of a dying and resurected God, Volos perhaps,
whose death brought life to the fields. The "God" was always destroyed with
laughter as such a "death" was seen to bring life. Smaller dolls were also made for
individual households which were also torn apart at the week's end and fed to the
livestock. This was believed to ensure their fertility and the customary willow
branch they were fed was thought to protect them for the entire year to come.
Our Dear Maslenica, dear, leli, dear

Came for a while, for a while, leli, for a while

We thought for seven weeks, seven weeks, leli, seven weeks
But Maslenica stayed only seven days, seven days, leli, seven days
And Maslenica deceived us, deceived us, leli, deceived us
To lent she offered a seat, offered a seat, leli, offered a seat
Bitter horseradish she put out, put out, leli, put out
And that horseradish is more bitter than xren, more bitter than xren,
leli, more bitter than xren.
(Traditional Maslenica song - Zemcovskij - xren is a form of horseradish also)
It is interesting to note that in this song, the singer laments that he is betrayed by
Maslenica because she gives up her seat to Lent and gives him bitter things (to
eat). In the Slavic traditions, The periods directly before and after Easter were
filled with customs, rituals and celebrations although Easter itself came and went
without much ado. This is supposedly due to the Orthodox Priest's successful
efforts to keep the day of Easter, itself free of pagan influence.The holiday of
Maslenitsa lasted a week and marked the beginning of the Slavic Spring Festivals
which continue through to the Summer Solstice, Kupalo.

Krasnaja Gorka - "beautiful" or "red" hillock - the Sunday after Easter. In Russia,
a woman holding a red egg and round loaf of bread would face East and sing a
spring song which the chorus then took up. Afterward, a doll representing
Marzena, grandmother Winter, was carried to the edge of the village and thrown
out or destroyed. Xorovods, Russian circle dances, started on this day as well as
were Spring game songs; A female performer would enter the center of a circle
and mime the sowing, pulling, spreading, etc..of the flax all the way up to the
spinning. She and all those in the circle would sing:
Turn out well, turn out well, my flax.
Turn out well, my white flax. *
This is a form of sympathetic magic to ensure a bountiful flax harvest.
(* - Reeder - Russian Folk lyrics)

Radunica - (Rah-doo-NEET-sa) The second Tuesday after Easter. This holiday

was originally known as Nav Dien (Day of the Dead) and was a bi-annual holiday
to celebrate the ancestors. The original dates of these two holidays were probably
May eve and November eve - cross-quarter dates. Usually feasting and
celebrating occured in the cemetaries among much ritual wailing. Offerings, often
of eggs, were left to the dead.

Ascension - 40 days after Easter. This holiday may have originally fallen on May
eve and been tied in with the holiday of Nav Dien. On this day, lark pastries were

again baked. After supper, all would rest a while and then take their lark pastries
into the rye fields. A prayer would be offered at each side of the field while the
larks were tossed into the air and people cried "So that my rye may grow as high".
The larks were then eaten.
Village girls customarily imitated the spring bird's song. Songs were sung on
opposite ends of the village with one chorus answering the other. When finished,
another song would begin in the distance and in this fashion the songs would
travel from village to village.

St. Egorij (George) Day - April 23 - George is Greek for "farmer". The first day
the flocks are taken to the fields. They were driven out using pussy willows that
had been blessed on Palm Sunday. The energy of the willow was thought to be
transferred to the animal, or person, being whipped by it. According to an old
song;
The pussy willow has brought health
The pussy willow whip beats you to tears
The pussy willow does not beat in vain.
People walk around the fields singing invocations to Egorij begging him to
protect the flock from wild animals in the fields and beyond them. These
invocations probably originated as prayers to the god Weles, ruler of horned
animals, wealth and the underworld. After the flocks left, the entire village would
gather together for one solemn moment. Some of the pussy willows were then
stuck in the rye fields to give them strength, others were brought home to ensure
the flock's return.
St. Egorij is a holiday predominated by men. One ritual for this day consisted of
the old village men going down to the river and gathering a stone for every animal
in their family's flock. They would then put them in a bag and hang the bag in the
courtyard saying
Tsar of the fields, Tsarina of the fields,
Tsar of the forest, Tsarina of the forest,
Tsar of the water, Tsarina of the water,
Protect my flocks, from the evil eye,
From wicked people, from wild beasts,
And from all others.
On the eve of this holiday, young boys and men do a form of trick-or-treating by
singing from house to house for food and bestowing blessings upon those who are
generous and curses upon those who are not. This door-to-door singing was called
"The Labor of St. George."
Cows, give birth to calves. Pigs, give birth to sucklings.
Roosters, stamp your feet. Hens, hatch chickens.
Hostes be good to us. Host, don't be stingy.

If the host and hostess were generous, the singers would usually wish for the hosts
and for themselves 200 cows and 150 bulls each. If the host was stingy, he might
hear:
Neither a farm, nor a courtyard
Not any chicken feathers
May God grant you cockroaches and bedbugs

Rusal'naia Week - (Roo-sahl-NIE-ya) originally just after May eve, this holiday
was later celebrated on the 7th or 8th week after Easter. The holiday was possibly
named after the Roman holiday Rosalia. During this week the Rusalki, female
water spirits, were said to leave the rivers and go to the forests and fields. Birches
were considered a source of vegetative power and homes were decorated with
birch branches, both inside and out.
On the Wednesday of this week, girls would go into the forests and choose and
mark the birches. The following day, Semik, bringing fried eggs (omelettes) &
beer, they would decorate the chosen trees with flowers. One special birch would
be chosed and "curled". That is, the ends of the twigs would be knotted and
twisted to form wreaths. The fried eggs would be placed around it while
Semickajas (songs sung only at Semik) were sung. Then the kumit'sja ceremony
would be held: The girls would kiss each other through wreaths on the birch tree
and swear an oath of friendship. This spell was believed to ensure that they would
be friends for life or, "kumas".
This tree was sometimes left in the forest, and sometimes cut down and brought
into the village. No males were allowed to touch the tree. The tree might be
dressed in woman's clothing and/or stripped of its lower branches. Sometimes this
tree was set up in a home as a guest. If left in the forest, its tip might be bent down
and tied to the grass, ensuring that its sacred energy would return to the earth.
Girls would sing and dance the xorovod around the tree.
Banishings of the Rusalki were performed during Rusal'naia. Dolls of them were
made and ritually torn apart in the grain fields.
On the Sunday of this week, girls would perform memorial rites on the graves of
their parents and afterward divide eggs among their family members. Then the
sacred birch tree was removed from the village and tossed into a local river or
stream. Girls would take wreaths from their heads and toss them in after the birch.
If their wreath floated off, love was to come from the direction the wreath floated
toward. If the wreath sunk, the girl was supposed to die within the following year.
If it circled, misfortune would come.
I, a young girl, am going to the quiet meadow, the quiet meadow.
To the quiet meadow, to a little birch.
I, a young girl, will pick a blue cornflower,
A little blue cornflower, a cornflower.
I, a young girl, will weave a wreath.
I, a young girl, will go to the river.

I will throw the wreath down the river.

I will think about my sweetheart
My wreath is drowning, drowning.
My heart is aching, aching.
My wreath will drown.
My sweetheart will abandon me.
- Reeder, p.101

Semik - (Seh-MEEK) the Thursday of Rusal'naia Week. This was the day to
perform funerals for all those who had not yet been properly buried.
Semik songs (Semikjas):
While selecting the birch:
Don't rejoice oak trees. Don't rejoice green ones.
Not to you are the girls coming. Not to you, the pretty ones.
Not to you are they bringing pies, pastries, omelettes.
Yo, Yo Semik and Trinity!
Rejoice birches! Rejoice green ones!
To you the girls are coming!
To you they are bringing pies, pastries, omelettes.
Yo, yo Semik and Trininty.
While curling the birch:
Oh birch, so curly, curly and young,
Under you, little birch, no poppy is blooming.
Under you, little birch, no fire is burning No poppy is blooming Pretty maids are dancing a xorovod,
about you little birch, they are singing songs.

Summer
Kupalo - (Coo-PAH-loh) - the Celebration of the summer solstice. Kupalo comes
from the verb kupati which means "to bathe" and mass baths were taken on the
morning of this holiday. On this holiday, the sun supposedly bathed by dipping
into the waters at the horizon. This imbued all water with his power and therefore,
those who bathed on this day would absorb some of that power.
Fire was sacred to the ancient Slavs and fires were never allowed to go out. In the
sanctuaries, fires were tended by the priests and in the home, guarded by the
mother. On the eve of Kupalo, however, all fires were extinquished and rekindled

with "new fire". New fire was created by friction. A peg was rotated within a hole
in a block of wood made especially for this purpose. In some areas, animals were
sacrificed on Kupalo's eve and a feast prepared of them entirely by men was
shared as a communal meal. Bonfires were lit and couples jumped over them. It
was considered a good omen and prediction of marriage if a young couple could
jump the flame without letting go of each other's hand. Cattle was chased through
the fires in order to ensure their fertility.
At the beginning of the celebration, a straw image of "Kupalo" was made of
straw, dressed like a woman and placed under a sacred tree. At the end of the
festival, the effigy was ritually destroyed by burning, "drowning" or being ripped
apart. Afterward, elaborate mock funerals were held. Two people pretending to be
a priest and deacon would cense the figure, with a mixture of dung and old shoes
burning over coals in a clay pot. The funeral was carried out among much wailing
and laughter.
Kupalo was considered the most powerful time to gather both magical and
medicinal plants. It was considered the only time to gather the magical fire-fern.
On Kupalo's eve, the flower of the fern was said to climb up the plant and burst
into bloom. Anyone who obtained it would gain magical powers including the
ability to find treasures. To gather the herb, one must draw a magic circle around
the plant and ignore the taunts of the demons who would try to frighten them off.
Kupalo marked the end of the "Spring festival" period which started in the
beginning of March.

Perun's Day - July 20th. On this day a human sacrifice was chosen by ballot.
There is record of a viking's son being chosen and the viking refusing to give him
up. Both father and son were killed as a result. This day was considered a
"Terrible" holiday. The sacrifice was seen as necessary to placate the God and
keep him from destroying the crops with late summer storms. According to Dr.
Buhler in De Diis Samogitarum, the prayer uttered by the officiating priest went
as follows:
Perkons! Father! Thy children lead this faultless victim to thy altar. Bestow, O
Father, they blessing on the plough and on the corn. May golden straw with great
well-filled ears rise abundantly as rushes. Drive away all black haily clouds to
the great moors, forests, and large deserts, where they will not frighten mankind;
and give sunshine and rain, gentle falling rain, in order that the crops may
thrive!"
A bull was also sacrificed and it was eaten as a communal meal.

Autumn
St. Ilia's Day - August 2nd. In the Ukraine, this day marked the beginning of
autumn. It was said "Until dinner, it's summer. After dinner, it's autumn." Ilia is

closely related to Perun and this was most probably one of Perun's holy days.
After this day, no swimming was allowed as Ilia will curse anyone he finds
swimming after his feast day.

Harvest - Harvest Holidays occured anywhere from Aug 2 to the autumn equinox
and lasted from 4 days to a week. Various rituals center around the reaping and
threshing of the sheaths.The Harvest Holidays of the Slavs were far more
practical than ritual. The songs sung at this time are almost completely concerned
with the work at hand or praises for the host and hostess or the one who brought
the cup. Work parties called tolo'ka or pomoi' were formed and these travelled
from farm to farm until all the work was done. The host was obligated to provide
the day's food and entertainment.

Yablochnyi/Medovoy Spas - or "Apple/Honey Saviour. This is a crossquarter

holiday between the summer solstice and the fall equinox. It celebrates the wealth
of the
harvest when fruit and honey are ready to be gathered. The first fruits and honey
picked on this day and the bee hives were blessed.

Zaziuki - on or around Aug 7, might be the same holiday as Spas. Particular

attention was paid to the first sheaf (zazhinochnyi or zazhinnyi) which was
usually brought into the house and threshed separately. Sometimes it was blessed
and then mixed back in with the seed. The end of the harvest celebration was
called Dozinki. The last sheaf (the dozhinochnyi orotzhinnyi) was also brought in
the house where it was either decorated with flowers and ribbons or dressed in
woman's clothing. It was then placed in the entrance corner of the home or near
any religious icons until Oct 1, when it was fed to the cattle. Sometimes the last
sheaf ceremony was merged with the ritual surrounding a small patch of field that
was left uncut. The spirit of the harvest was said to precede the reapers and hide in
the uncut grain. This small patch was referred to as the "beard" of Volos, the God
of animals and wealth. The uncut sheaves of wheat in "Volos' beard" were
decorated with ribbons and the heads were bent toward the ground in a ritual
called "The curling ofthe beard". This was believed to send the spirit of the
harvest back to the Earth. Salt and bread, traditional symbols of hospitality were
left as offerings to Volos' beard.
Mokosh Day - Mokosh was honored on the Friday between Oct 25 and Nov 1.
She was given offerings of vegetables. One reference fixes this date on Oct 28.
FROM SLAVIC MYSTERIES TO CONTEMPORARY PSI RESEARCH AND

BACK, Part 2
by Larissa Vilenskaya
Menlo Park, California
THE SCIENCE OF WISDOM AND THE WISDOM OF SCIENCE: NOTES ON
PSI RESEARCH IN THE FORMER SOVIET UNION
"The highest wisdom has but one science--the science of the whole--the science
explaining the whole creation and man's place in it."
Leo Tolstoy, War and Peace.
Introduction
In this paper,1 I present some of my observations of para-psychological (psi)
research in the former Soviet Union resulting from my trips to Moscow in
October/November 1991, September/October of 1992 and to Moscow and
Novosibirsk in April of 1993. The last two trips were undertaken together with a
colleague from California. While narrative overviews of our findings regarding
some aspects of psi research in Russia are presented elsewhere (May and
Vilenskaya, 1993, 1994; Vilenskaya and May, 1995), I would like to discuss here
the relationship of some of the studied phenomena to shamanism and their
implications for understanding our global interconnectedness.
Seeing at a Distance:
Studies in Extrasensory Perception
<>Remote Viewing in Shamanic Traditions
Among skills described in many shamanic practices is the ability of "vision at a
distance" (Eliade, 1972:184). In all shamanic cultures, the shaman is the diviner
who, through divination, reveals unknown past events, things and persons lost,
and future things to happen (e.g., Basilov, 1984:94, 132, 158; Hulkrantz, 1978:37,
54). In other words, shamans are purported to perceive various kinds of
information without known senses and known means of communication. For
example, shamanic practitioners among the Sauteaux Indians (the Ojibwaspeaking people of the Berens River in Manitoba, Canada) are believed to possess
clairvoyant powers which enable them "to secure news about people who are
hundreds of miles away, or learn of events that are taking place in another part of
the country, [or] ... discover what is going to happen in the future" (Hallowell,
1942:12). Shamans in Siberia are reported to be "consulted to find men or animals
gone astray in the tundra or the snow, to recover a lost object, and so forth"
(Eliade, 1972:184). Scientifically, similar abilities are studied in research of
extrasensory perception (ESP) or remote viewing. Some ESP Studies in the
Former Soviet Union
In the 1970s, Ludmila Korabelnikova, an artist in Moscow, participated in 5,000
ESP trials which employed standard double blind techniques. From them, 109 test
series with ESP cards in opaque envelopes (these cards depict five symbols: a star,
cross, square, circle, and wavy lines) with 25 trials in each series, i.e., 2,725 trials,
resulted, on the average, in 14.5 hits per series (25 trials) instead of the 5 expected

by chance. Over 2,000 trials with numbers from 0 to 9 resulted in 14 hits per
series (also 25 trials), instead of the average 2.5 expected by chance (Kobzarev,
1984:95 96; Kogan, 1988:226 227).
More recently, Korabelnikova took part in different tests, this time including more
varieties of tasks than identification of ESP cards or numbers (Stefanov, 1992). In
one of them, she was given rolls of EKG paper with electrocardiograms of
patients, all of whom were unknown to her and asked to state whether or not each
of the patients was alive at the moment. She reportedly did not make a single
mistake. Two interesting details transpired during the test. Once Ludmila said,
referring to one roll of EKG paper: "He was dead and now is alive." When she
heard herself saying this, she got angry at herself, "I'm sorry for talking nonsense;
I must be tired!" It turned out, however, that her "nonsense" made perfect sense:
the person whose EKG was given to Ludmila experienced clinical death and was
resuscitated. Working with another roll of EKG paper, Ludmila described it in the
following way: "There is nothing dead or alive here." This was a calibration curve
of the EKG machine (Stefanov, 1992:27).
Unfortunately, Russian researchers do not always give enough methodological
details in their reports for the readers to judge whether all sensory clues and
conventional modes of receiving information were excluded. We need to maintain
closer contacts with our colleagues in Russia and to be able to better understand
their experimental and theoretical approaches. To Korabelnikova's credit, she is
well-known in Moscow and beyond for her reported success in locating missing
persons and other practical tasks.
Vladimir Safonov, a healer and remote perception operator in Moscow, is also
often approached by police to locate missing people. Similarly to Korabelnikova,
he is reputed to be able to identify whether or not the person was alive and the
cause of death, if not. For this purpose, he works with a variety of objects. These
include photographs of the deceased individuals (taken when they were alive),
undeveloped film, a person's name, and at times even the person's fingerprint
(Fomin, 1991a, 1991b). Most of his statements were reportedly correct. In
particular, Yuri Fomin (1991b), an engineer in Moscow, described the following
experiment:
Safonov was shown the fingerprints of an unknown individual. The person who
brought the fingerprints to Safonov did not know anything about the person to
whom they belonged. Safonov described the prints as belonging to a shortish
woman, slender, with straight hair, aged 30 35, now dead; death had resulted from
a blow on the back of her neck, and she was naked when killed. The prints
belonged to the dead body of a naked woman indeed. She was in fact killed with a
blow on the back of her neck. Her appearance was described correctly (p. 153).
Russian researchers reported other numerous attempts to apply remote perception
to various practical tasks. Some of them are discussed below.

Applied Remote Viewing

Carefully designed studies of remote viewing have been conducted in this country
since the early 1970s (e.g., Puthoff, Targ, and May, 1981; May, 1995). Our
Russian colleagues seem to focus their efforts more on applied aspects of remote
viewing rather than on experimental research. While in Moscow, I met with Ivan
Sokolov, head of the Center of Alternative Diagnostics in St. Petersburg, and
Anna Smirnova, an associate of this center. For the past several years, this group
has reportedly been using remote viewing for solving practical tasks in geology,
construction, engineering, and ecology. Specific tasks included a search for ore
and mineral deposites; e.g., one of the projects involved a search for kimberlite
pipes--diamond deposits in Siberia; as well as a search for structural and
technological faults in buildings and technological equipment. Sokolov also
talked at length about their recent ecological project performed for city of St.
Petersburg in which they identified the areas contaminated by heavy metals in the
vicinity of the territory called Krasny Bor in the St. Petersburg province.2
Action at a Distance: Psychokinesis
"Distant Influence" in Shamanic Traditions
It is maintained in many cultures that some individuals are capable of affecting
the surrounding world by yet unknown means. Some shamans, such as those on
the Chukotka Peninsula and Altaian yadachi, are believed to be able to influence
the future, in particular the weather, to cause and stop snow storms, rain or hail
(Basilov, 1984:15; Czaplicka, 1914:200; Hulkrantz, 1978:37). The Beaver Indians
of northeastern British Columbia believe that they can affect creation "through a
combination of thought and will" (Mills, 1982, p. 37). "If one wants to stop
someone in his course of action ...," they hold, "imbuing one's thoughts with
power, or mayine [as they call it], and directing them mentally to that person has
the effect of bringing about the state desired" (ibid.).
Soviet Studies
Psi research programs in the Soviet Union have primarily focused on
experimental studies in "distant influence" on animate and inanimate systems, i.e.,
the phenomena termed psychokinesis (PK) and bio-PK by Western researchers
((e.g., Vilenskaya, 1984; May and Vilenskaya, 1993). Bio-PK effects have been
studied in Russia at all levels of complexity of natural systems, i.e., solutions of
organic substances, tissue cultures and micro-organisms, plants, animals, humans.
Some of these studies conducted in the former Soviet Union are reviewed below.
A paper by Braud and Schlitz (1991) provides a good overview of respective
Western studies for interested readers.
Experiments with Tissue Cultures and Bacteria
In studies by Konstantin A. Chernoschekov and Alexei V. Lepekhin (1993) from
Tomsk Medical Institute in Siberia, 17 operators attempted to affect several kind
of enterobacteria. In 28 instances (26.9%) from 104 experimental series, a change

in the inherited properties of bacteria was observed. Another researcher, Yevgeny

G. Bondarenko, demonstrated in his experiments that some individuals were
capable of affecting certain properties of blood red cells in vitro.
Bondarenko also was an operator in another study in which he was asked to affect
hybrid cells that contained a double set of chromosomes from two of their
predecessors (i.e., normal cells of a mouse's spleen and a tumor line of cells also
obtained from a mouse). In these tests, an inhibition of the growth of cellular
clones of the hybrids with dominating activity of the genes of tumor origin was
found (Tyagotin and Bondarenko, 1991).
A well-known sensitive and healer, Djuna Davitashvili, was asked to affect a
kidney cell culture. She held her hands at a distance of 10 to 20 cm from a
container with the culture for 7 to 10 minutes. After 24, 48, and 72 hours,
histological studies were conducted. In seven series of experiments it was
established that the relative number of mitoses throughout the given area in test
cultures was 20 to 30% higher, as compared to the control (Kazna-cheyev,
Mikhailova, and Vladimirsky, 1990:85; Kaznacheyev and Trofimov, 1992:69).
Another sensitive and healer, Yevgeny A. Dubitsky, while in Moscow, attempted
to affect tissue cultures in Novosibirsk. The cells were in three test tubes each
marked by red, blue, or green. In Moscow, Dubitsky chose the color of the test
tube he wanted to work with in Novosibirsk, leaving the other two as controls,
and informed one of the experimenters (who later did not work with the tissue
cultures) of his chosen color. After he attempted to affect the tissue culture in the
selected test tube, researchers in Novosibirsk studied RNA synthesis in all three
test tubes and found it different in the affected culture as compared with the other
two (Mikhailova, Merenkova, and Feldman, 1991:5).
Experiments with Plants
A study conducted at the Research Institute of Fine Mechanics and Optics in St.
Petrsburg involved a sprout of corn (or another plant) placed in an aqueousalcohol solution, which also contained a dye changing its color with a change in
the acidity/alkalinity (pH) of the solution. The test-tube was tightly closed, and an
operator was asked to affect the solution at a certain distance, while pH of the
solution was measured. There also was a control test-tube, not affected by the
operator, with the same kind of a sprout and the same solution. In the test
solution, a change in pH was observed from 4.9 to 6.44, while no noticeable
change was found in the control solution (Dulnev, 1990:5-6).
On the one hand, this study reportedly yielded positive outcome. On the other
hand, it is not convincing because of drawbacks in the reporting style of our
Russian colleagues. In particular, this report does not contain: the total number of
trials, the distance between the operator and the test-tube, whether
interchangeable attempts to affect test and control test-tubes were implemented,
and whether the order of test and control trials was randomized. The following

studies were reported using somewhat better standards.

A group of researchers from the Russian Agricultural Academy in Moscow
(Morozova, Polikarpov, Suponitsky, and Ilyina, 1991) describe several series of
experiments which involved a human operator effect on plant seeds resulting in an
increase in germination of the seeds. In other tests, operators were reportedly
capable of stimulating or retarding plant growth, as well as causing two sprouts
from one wheat seed (according to the authors, this phenomenon was observed
spontaneously in one of 967 control seeds, but in one or two seeds from every 10
to 15 seeds subjected to an operator's influence).
In experiments with kidney beans, sprouts of the seeds subjected to an operator's
influence had an additional number of leaves (with the control seeds, in one
series, one sprout from 38 control seeds showed this effect while four sprouts
from 10 test seeds showed it; in another series, four sprouts from 31 control plants
showed the effect while 14 sprouts from 32 test plants showed it). Further studies
by Morozova, Dolin, and Suponitsky (1993) confirmed that some operators were
capable of affecting plant seeds in such a way as to cause irreversible changes in
various plants, such as an increase in the germination of seeds or an increase in
the frequency of natural mutations.
Dr. Yuri S. Dolin, a biophysicist in Moscow, has conducted a number of bio-PK
experiments together with a group of researchers in the Ukraine, which also
involved a human operator's "distant influence" on plant seeds (Tkachuk, et al.,
1992). Enzyme activity in some metabolic processes in winter wheat plants grown
from "treated" seeds, as compared to "untreated" seeds, was studied. Threeminute exposure of the seeds to "distant influence" turned out to be more effective
than nine-minute exposure. In another test series, the pigment content and
chloroplast leaf cell photochemical activity of plants were studied after an
operator's influence on winter wheat seeds. Again, three-minute influence turned
out to be more effective than nine-minute influence.
Back in early 1970s, Veniamin N. Pushkin of the Research Institute of General
and Pedagogical Psychology in Moscow reported that changes in the
psychophysiological state of a person in hypnosis or through self-regulation
affected the electro-physiological activity of plants (Dubrov and Pushkin,
1982:94-99). Recently Yuri S. Dolin and his associates confirmed these findings
in carefully designed experiments (Dolin, Davydov, Morozova, and Shumov,
1993).
Experiments with Animals
Dr. Dmitry G. Mirza, head of the Research Division of the National Center for
Traditional Folk Medicine in Moscow, and his associate V. I. Kartsev conducted
three experimental series on bio-PK (healing) influence on gray mice exposed to
lethal doses of ionizing radiation (Kartsev, 1993). The mice were subjected to
850, 900, and 915 rad from a Cs137 source in the first, second, and third series,
respectively. All the mice for each series (i.e., the test and control groups) were

irradiated simultaneously with the 30 rad/min dose power. There were 10 mice in
each test and 10 in each control group (with one exception in the second series
where one test group contained nine mice).
The results of the second and third series are most interesting. There were four
experimental and four control groups in the second series that was conducted
beginning August 13, 1991. For controls, the mortality was 100%, i.e., all 40 mice
died without a single one surviving the 19th day after the irradiation. In the test
groups, in 19 days, the mortality was 90%, 50%, 40%, and 22% (the last was in
the group of nine mice), respectively. While other operators worked at relatively
small distances (meters from the mice), the operator who turned out to be the
most successful affected mice located in Moscow from the town of Yalta in the
Crimea, at a distance of about 800 miles. In January 1993, 15 mice from 39 in the
test group were still alive as compared to zero in the control group. In the third
series, nine out of 10 animals in one test subgroup and all 10 in another subgroup
survived, as compared to three mice in the control group.
Bio-PK Effect on Human Physiology
Dr. Yuri S. Dolin, whose experiments with plants we discussed above, showed us
the equipment and design of another interesting experiment. In this test, a subject
was located in a dark, sound-proof, electrically shielded chamber, his
electroencephalogram (EEG) was monitored, and changes in the brain wave
spectrum as the result of remote attention were recorded. The recorded variable
was the relative alpha power change during effort compared to control periods.
There were experiments conducted both at short distances, when an operator was
from 5 to 100 meters from the subject ("receiver"), and at longer distances, from 1
to 10 km. The choice whether a given trial was a test or control and the direction
of influence (activation or inhibition of the subject's alpha rhythm) were
determined randomly. The subject was not aware whether the given trial was a
test or control. With four operators and two receivers, 109 trials were conducted:
53 control and 56 test trials. From these, 21 test trials had the operator attempting
"activation" of the subject (thereby intending to decrease the subject's alpha
power) and 21 test trials attempted "inhibition," thereby intending to increase the
subject's alpha power; in the rest of the test trials the direction of effect was not
specified. The results were statistically significant indicating that a person seems
to be able to affect alpha power of the sensory-isolated receivers (Dolin, Dymov,
and Khatchenkov, 1993).
Operators' method of "distant influence" in this study reminds us of abovementioned shamanic concepts of "bringing about the state desired" through a
"combination of thought and will" of another person (Mills, 1982:37). During the
bio-PK session, the operator attempts mentally to "impose" on the subject an
image of an event which would be pleasant (in calming-down trials) or upsetting
for the subject. It was specifically pointed out that if the operator attempts to
"impose" a picture which may be upsetting for someone, but which is not a part of
the life or experience of this particular subject, it does not work: the operator has

to know what can be emotionally arousing or upsetting (or pleasant) for this
particular person.
Although I did participate in some tests using this stimulation vs. inhibition
approach, I personally would prefer to send love instead of upsetting images. Rein
and McCraty (1993) in this country reported that coherent heart frequencies of
individuals focusing on generating deep feelings of love, care or appreciation,
caused conformational changes of DNA from distances of up to 0.5 miles from
the test area. Perhaps this model will lead us to a better understanding of unity in
living nature.
Oneness: Evidence for Global Interconnectedness
Traditional Slavic mythological views and folk healing practices discussed in the
previous paper of this series are supported by results of modern parapsychological
studies. In reviewing publications in the field of psi research in the former Soviet
Union, I came across findings describing interactions at all levels of biological
systems hierarchy, i.e., between tissue cultures, plants, animals, and humans.
About 25 years ago, Vlail P. Kaznacheyev, a member of the USSR Academy of
Medical Sciences, and his associates discovered a phenomenon of communication
between cells. In their tests, one tissue culture was infected by a virus or subjected
to an influence of lethal poison and placed in "optical contact" (occurring through
quartz glass which is transparent to ultraviolet light) with an intact culture.
According to methodological details published by the researchers, accidental
contamination of the second culture was reliably excluded. A number of hours
later, the cells in the second culture, as if showing "empathy" with their infected
counterparts, died with the same specific features of cell death as in the infected
culture. The "transmission" of toxicity was reportedly successful for poison and
viruses; however, the pattern of cellular death was different, specific for each
toxic agent (Kaznacheyev and Mikhailova, 1981, 1985). Interaction between cell
cultures in various conditions of their growth, at different distances from each
other, was also studied by a number of other researchers in the former Soviet
Union, including Kirkin (1981), Molchanov (1985), and Mostovnikov and
Khokhlov (1977).
It was also found that non-radiated plants were apparently capable of relieving
radiation injuries in radiated plants at a distance (Sanayev and Zorina, 1977:80).
Nikolai Sochevanov (1980) in Moscow observed a response of a plant to a
"drastic" stimulation of another plant by an electric shock or burn at a distance of
up to 800 meters. In the 1970s and 1980s, Sergey Speransky (1983, 1990) from
Novosibirsk demonstrated "anomalous" communication between two groups of
white mice. Distant synchronization of changes in animal electroencephalograms
was observed by researchers in Simferopol (Makeyev, Volvovskaya, and
Rebezova, 1975:319). A study conducted in Novosibirsk back in the late 1960s
discovered communication between rabbits at a distance of up to 7 km (Perov,
1984).

These findings emphasize a more profound meaning in the worldviews of native

people who "practice, and believe in, a kind of telepathy between people, animals
and plants; indeed between all elements of creation" (Mills, 1982:37). They also
remind us of interconnection between different dimensions in our own lives-logical and intuitive, scientific and spiritual. By perceiving these dimensions not
as opposite but complementary, we restore balance and richness to our lives. In
accepting transpersonal view of reality, it is important to remind ourselves from
time to time: "You are all included as part of All That Is... The ONE" (Black and
Black, 1992:26).
Acknowledgments
I am grateful to all my friends and colleagues in Russia and the United States who
have supported me in my quest. In particular, I deeply appreciate the assistance of
Charlotte Berney, Dr. Yuri S. Dolin, Dr. Ruth-Inge Heinze, Dr. Edwin C. May, and
Dr. Marilyn Schlitz.
Notes
1. A version of this paper was presented at the 10th International Conference on
the Study of Shamanism and Alternate Modes of Healing, San Rafael, CA,
September 5, 1993.
2. Personal communication from Ivan Sokolov, St. Petersburg, April 1993.
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Psychic Abilities, ed. Russell Targ & Keith Harary. New York: Ballantine, 1984,
pp. 249-260.
Vilenskaya, Larissa, and Edwin C. May. "Anomalous mental phenomena research
in Russia and the former Soviet Union: A follow up," Subtle Energies,
4(1995):231-250.
FROM SLAVIC MYSTERIES TO CONTEMPORARY PSI RESEARCH AND
BACK, Part 3
by Larissa Vilenskaya
Menlo Park, California
WHERE MYTH MERGES WITH REALITY: SLAVIC MYSTERIES
"To see a world in a grain of sand
And a heaven in a wild flower,
Hold infinity in the palm of your hand
And eternity in an hour.
He who doubts from what he sees

Will ne'er believe, do what you please.

If the sun and moon should doubt
They'd immediately go out."
William Blake (1757-1827),
Poems from the Pickering Manuscript (c. 1805), Auguries of Innocence.
Initiation Rituals in the Slavic Tradition: Traces in Mythology
Among all the strange characters of the Russian folk tales, Baba-Yaga is perhaps
the one who occurs most frequently and is the best known. She is believed to have
a horrifying appearance. An aged, ugly crone, she is emaciated like a skeleton.
Indeed, she is sometimes called Baba-Yaga Bony Leg. Her nose and teeth are long
and sharp. She is usually depicted living in the forest, riding in a mortar, rowing
herself along with a pestle and brushing her traces away with a broom.
This strange figure appears to be connected with the world of the dead. Not only
does she look like a skeleton herself but the fence and gates of her house are built
of human bones, along the top of which are stuck human skulls with glaring eyes.
Some folklore researchers (e.g., Propp, 1986:73, 77) say this house and its
mistress guard the frontier between the territory of mortals and the spirit world.
Although Baba-Yaga is generally thought of as a cruel, witch-like creature, this is
not entirely fair. There are really two Baba-Yagas, a good one and a bad one, and
the good one may often help the hero of the tale and bestow miraculous gifts on
him/her. In one legend, Vasilisa the Fair (or the Beautiful), a hard-working girl,
was sent to the woods by her stepmother and stepsisters to get the light (=
knowledge). She meets Baba-Yaga and is granted an unusual gift, a skull with
glowing eyes from the fence (i.e., she touches the realm of death). The skull lights
Vasilisa's way, burns the wicked stepmother, and brings Vasilisa luck and good
fortune (Magnus, 1916:109-118).
In his detailed analysis of Baba-Yaga legends and folk tales, Propp (1986:52-111),
a Russian ethnologist and folklore researcher, concluded that they describe, in
mythological form, ancient initiation rituals: the hero undergoes trials, is taken to
the realm of death, and returns to this world with new and often magical gifts,
abilities, or skills.
Here another intriguing point should be noted. In virtually all Baba-Yaga legends,
she offers the hero something to eat and/or to drink. While treating a guest to food
is certainly a part of the Russian custom of hospitality, more often than not BabaYaga's visitors are treated to special, magical foods and/or drinks intended for the
dead and not for the living (Propp, 1986:66-67).
Of these magical foods, mushrooms seem to be most common, and some BabaYaga tales contain references to mushrooms in several different contexts.
Illustrations for these tales (although certainly done much later than the tales
themselves) often depict Baba-Yaga surrounded by red fly agaric and other

mushrooms. In one of the legends, Baba-Yaga sets off into the woods to gather
mushrooms and parsley for the stew and finds a hedgehog sitting on a top of big
mushroom eating a mushroom. She intends to cook the hedgehog, together with
the parsley and mushrooms, for dinner but he persuades her that he can be useful
to her in a different way. Baba-Yaga extends her good will towards him, and the
hedgehog is not harmed but is allowed to finish eating the mushrooms. Suddenly
he turns into a boy named Dmitry who possesses the power to find a mythical
black sunflower! (Small, 1966:28-41). In another legend, Baba-Yaga puts the hero
in touch with magic creatures (spirits), Lesovik and Borovik, who live under a
mushroom and provide the hero with magical gifts which show him the way to
reach his goal (Shuklin, 1995:237).
In Russian folklore, strange things often happen when people go mushrooming.
One folk tale (Afanas'yev, 1969:25-27) describes an old man and his wife who
had no children. One day they went mushrooming, and as they walked along they
saw a nest under some bushes, and in the nest there was a pretty little duck. They
brought it home with them, and the old man made a soft cozy nest for it under a
bench. The following day the husband and wife went mushrooming again and
when they came home they found that everything had been put in order; the table
had been set for dinner, and dinner was ready. They decided to hide and see who
was doing the housework for them and discovered that the duck turned into a
beautiful girl--they wanted very much to have a girl, and their wish has come
true! But they made a mistake of not accepting the miracle as it was and
interfering with it (this is what the ego, the rational mind often does): they found
the duck's feathers and threw them into the fire. When the girl learned that the
feathers had gone she wept bitterly. "I would have stayed and been as a daughter
to you if you hadn't burnt my feathers and taken away my wings," the girl said,
"but now I don't want to stay with you." So she left--and the old man and his wife
were left alone.
In traveling throughout the Russian countryside, I found an ambivalent attitude
toward mushrooms. On one hand, people feel very friendly toward mushrooms;
they are knowledgeable in distinguishing the edible species from the poisonous,
and they gather a variety of mushrooms in season. On the other hand, in many
villages (at least around Moscow) people seem to avoid talking about mushrooms,
especially in the context of their possible relation to healing and/or sorcery--as if
it were an indecent, improper, or outright forbidden subject. The reason for such
an attitude was never clearly stated. Perhaps I am jumping to conclusions but I
perceive it as an echo of an ancient taboo, a sacred prohibition against revealing
secret knowledge of the initiation into "Slavic mysteries."
Sacred Mushrooms We are indebted to R. Gordon Wasson (1956) for drawing the
attention of the Western world to certain kinds of mushrooms known to various
remote tribes in Siberia and to Indian peoples in Mexico. Among the former, he
noted the Kamchadals, Koryaks, and Chukchees living on the Pacific Coast of
Russia from Kamchatka to the northeastern tip of Siberia, as well as the Yukaghirs
farther to the west, the Yenisei Ostyaks, and finally the Samoyed Ostyaks in the

valley of upper Ob river (Wasson, 1956:610) who reportedly used Amanita

muscaria mushrooms in shamanic rituals and initiations. Wasson was more
specific in his description of the effects of a different kind of "hallucinatory
mushroom with extra-ordinary virtues" used by the Zapotec Indians in their
ceremonies:
[The visions] they [the mushrooms] inspire seem to the eater more real than
anything he has seen in his normal life, in a literal sense the very archetypes and
Platonic ideas of all things. They confer on him, he thinks, miraculous power of
mobility. He finds himself translated to heaven, to hell, and he enters into the very
presence of very God. ... He calls the mushroom, in the language of the Aztecs,
teo-nanacatl, God's flesh.... He knows awe, wonder, reverence ... and by a singular
schism in his soul he experiences self-perception, as though he were outside his
own body looking at himself. The mushroom tells to him who consults it how the
absent loved one is faring, where the lost or stolen animal is to be found, the cause
and prognosis of the sick person's trouble (Wasson, 1956:608-609).
Valentina Pavlovna Wasson (of Russian descent) and R. Gordon Wasson (1957)
elaborated further on the role of sacred mushrooms in human culture in their
eminent work (now a bibliographical rarity), Mushrooms, Russia, and History.
Over two decades later, Wasson, Ruck, and Hofmann (1978) addressed the
possible role of plant sacraments in the ancient mysteries of death and rebirth,
such as the Eleusinian mysteries that were conducted for almost two millenia in
Greece. In their book Road to Eleusis, the authors collected impressive evidence
suggesting that the sacred potion kykeon used in Eleusis contained ergot
derivatives chemically close to LSD (quoted in Grof, 1988:283). Later the
mushrooms discovered in Mexico, Psilocybe mexicana, were found to contain the
mind-expanding substances, psilocybine and psilocine (Schultes and Hofmann,
1992:22).
Wasson (1972) also connected the Eleusinian Mysteries to a possible use of
sacred mushrooms:
For me there is no doubt that the secret of Eleusis lies in the hallucinogens. I shall
like to think that the agent was a mushroom, and there are clues hinting that it
was, but the plant world withholds from us in our modern times many mysteries
that may have been known to the untutored herbalist of former times (p. 194).

When Marija Gimbutas (1995), Lithuanian-born archeologist who conducted

extensive studies of ancient cultures in Old Europe, was asked whether she
thought that the Goddess-oriented cultures in Europe incorporated the use of
mushrooms or some kind of psycho-active plants into their rituals, her response
was positive:

I'm sure they had it. The knowledge still exists in rituals like Eleusis in Greece,
where now it's clear that psychedelics were used. From the depiction of
mushrooms you can judge that this was sacred.... Mushrooms? Maybe. But what
else? The hard evidence is not preserved by archaeological record. It's
disappeared" (p. 22).
When living in Russia, I heard some stories about village "witches" gathering
reputedly poisonous mushrooms to work their magic. During a recent visit to
Moscow, I came across two articles by Russian scholars about the historical and
mythological uses of various mushrooms, including the ones similar to those
found in Mexico (Toporov, 1979; Yelizarenkova and Toporov, 1970). The studies
abound with references to English-language sources but contain scant information
related to respective Russian traditions and mythology. Of note, the connection of
mushrooms in general with the elements of water (rain, which is obvious) and
fire, especially lightning and thunder (Toporov, 1979:253-254, 268; Yelizarenkova
and Toporov, 1970:42-44, 46) is emphasized but this was analyzed earlier in detail
by Wasson (1956).
In traveling around Russia in the Fall of 1993, I was exploring, among other
issues, the ways and means to enhance extrasensory perception. When I was told
that someone found something "of plant origin" that apparently possessed such
properties, I immediately attempted to learn more about it. A researcher and yoga
practitioner (whose name I won't mention due to obvious reasons) said to me that,
at that point, the nature of the psychoactive substance which, as he found, has
some potential to improve ESP, is a secret not to be disclosed--not a government
secret but that of a group of his friends; he just believes that it's the best way to
handle it. When I explained my motivation to him (i.e., that what is important for
me, not to become a "psychic" for some utilitarian purposes but to explore
possibilities for gaining more knowledge, for personal development and growth)
he said that he would introduce me to his friends. At that point, I was told, like in
a fairy tale or in a science-fiction story: "Meditate on it and see whether you are
ready. Please understand that if you go farther you'll never be the same again."
This is how, through a chain of coincidences, I came to be in touch with a group
of spiritual seekers in Moscow who re-discovered (or, to be more exact, largely
re-created by following their inner guidance) ancient sacred mushroom initiation
ceremonies. They believe that, during the ceremonies, spirit of the mushroom
guides the participants to healing, facilitates restoring inner harmony, and even, at
times, enables them to see the future. One night, I was fortunate enough to be
invited to observe such a ceremony in the woods of the Moscow suburbs. Later, I
was told that it is not a person but the spirit of the mushroom itself who is
believed to choose the participants.
In preparing this paper, I faced a difficult dilemma of how to reconcile my role as
a researcher with that of a spiritual seeker. On the one hand, I agree with Kalweit

(1992) who warned against "the hollowness of mere researching, of not wanting
to experience" (p. 223). On the other hand, however, I feel that mysteries are not
something to be dissected and that the secret and sacred wisdom entrusted to me
by my friends in Russia should remain secret (especially having in mind the
prevalent attitude of our Western culture regarding this path of self-exploration
and spiritual search). In pondering this dilemma, I remembered a teaching story
about a guru who initiated his disciple with a sacred mantra and told him not to
reveal it to anyone. "Whoever hears this mantra will be liberated from the
bondage of ignorance," the guru admitted, "but you will suffer damnation." The
student immediately ran to the temple, gathered a large crowd around him, and
repeated the sacred mantra so everyone could hear. When confronted by his guru,
he replied, "If my damnation can liberate so many people, then it is my supreme
desire to be damned" (quoted in Friedlander, 1973:42).
If my knowledge were to possess such enlightening potential, I would not hesitate
to share it fully--and never mind the consequences! Believing, however, that this
is not the case, I prefer not to specify whether I chose to participate in the
ceremony fully or elected to remain an observer. I would like, however, to include
some of the visions and dreams of one of the participants, who gave me her
permission to share them without using her name.
Visions and Dreams
1. I saw three spheres, one golden, one white and luminous, and one purple/violet,
semi-transparent, and I realized that these were two of my Russian friends and I,
that we were together for several lifetimes and we have to work together in this
lifetime. Then the three spheres became nine, of various beautiful colors, and
there was a realization again that nine of us had worked together in ancient times
and we will find each other and work together in this life. Than there was a huge
cloud-like white-blue sphere, and although the image was not clear, I understood
that it was the globe, the earth, and there were colored spheres scattered on its
surface. I didn't see the continents, but I could guess, I had an impression of
Europe, Asia, North and South America. The spheres were everywhere, at some
places there were more of them than in others, and many of them were connected
with golden threads. Again, a quick realization followed: these are people around
the world working to facilitate learning and transformation, some are connected
with each other, and it's time for me to connect with this network. Then the
spheres became small lights, many of them also connected with each other. We
are a part of this network, and there is nothing more important for me in this life.
2. I was in the woods illuminated by eerie moonlight. Suddenly golden light came
upon me and profound peace enveloped me. I was in connection with All that Is! I
was loved and loving, and everything was connected I was connected with all my
friends in this world, with spirits of the Unseen World, the spirit of this land, with
its past, present, and future, with the Divine in me and in the Universe; no
distinctions, no boundaries, no questions, no doubts. Everything around me was

alive -- I was surrounded with tiny gnomes and elves of my childhood fairy tales
and could understand the language of trees which granted me healing. Everything
was luminous, emanating aura-like light of different colors. From time to time,
lightning-like multicolored flashes appeared, and each splash of a bright color
evoked profound joy, awesome feeling of wonder and reverence. The line from a
Russian poem came to me, "Za vsyo tebya blagodaryu ya..." (For everything, I'm
grateful to You...), and I started chanting this line of deep gratitude, over and over
again. Then, with my eyes closed and moving deeper into a meditative-like state, I
saw an old, gray-haired woman with penetrating eyes. She extended her hands
towards me. Without a single word, we were in communication, in total
understanding. With an almost imperceptible gesture, she gave me clarity, peace,
and knowledge and invited me to take it. I accepted the energy and repeated the
words of gratitude. Spirit of real Russia, of its past and present, was within me.
The initiation was completed!
3. In my dream that night, I saw a Being of Light, a semi-transparent radiant,
luminous silhouette, enveloped in golden light. She (I felt this was a woman,
although I cannot tell why) had a crystal which emitted light, representing
continuance of her light, embodying her purity and wisdom . In a moment, a ray
of light moved from this crystal to my "third eye" and touched it. I felt a burning
sensation there and (still in a dream) closed my eyes. As a vision within a dream, I
saw bright radiance emitted by an "ethereal crystal" "embedded" in the "third eye"
area. I was extremely happy with a sudden realization that this crystal would stay
there permanently, forever. Then I opened my eyes (still dreaming), and the Being
of Light was still there. She moved the crystal around my body three times,
making three consecutive oval-like outlines, and then bringing it again to the
"third eye", almost touching and not touching at the same time. I did not hear any
words but I knew that I was invited to concentrate on the inner screen and to
observe images or symbols that would appear there. The image that became clear
was of the same old woman I saw in one of my previous visions.
The circle of exploration continues, and there probably will be new people and
new knowledge, at many levels. But I would never forget my adventures in Russia
and the experience of profound unity.
Conclusions: Extrasensory Perception, Non-Ordinary States of Consciousness and
the Transpersonal Realm
I would like to return to the issue of extrasensory perception and other
parapsychological (psi) phenomena discussed in the previous paper. if we step
outside the laboratory and examine anthropological data, apparent psi perception
of information inaccessible by ordinary means is reported to occur in nonordinary states of consciousness in virtually all cultures that employ shamanic
practices (e.g., Kalweit, 1992). In describing a "hierarchy of levels running from
normal to higher consciousness," Kalweit emphasized that "the principle that

binds the various levels is an increasing feeling of unity" (p. 218) and that "...
telepathy and clairvoyance arise through a strong feeling of unity between oneself
and the environment" (p. 219).
In his writings, Stanislav Grof (1988), a well-known researcher of consciousness,
has expressed a similar view:
There exists one interesting subcategory of transpersonal phenomena that can be
frequently validated and even researched experimentally. Here belong telepathy,
psychic diagnosis, clairvoyance, clairaudience, and other instances of
extrasensory perception. ... From a broader perspective, there is no reason to sort
out the so called paranormal phenomena as a special category. Since many other
types of transpersonal experiences quite typically involve access to new
information about the universe through extrasensory channels, the clear boundary
between psychology and parapsychology disappears, or becomes rather arbitrary,
when the existence of the transpersonal domain is recognized and
acknowledged. ...The transpersonal phenomena reveal connections between the
individual and the cosmos which are at present beyond comprehension. All we
can say is that somewhere in the process of ... [individual] unfolding, a strange
qualitative Moebius like leap seems to occur, in which deep self exploration of the
individual unconscious turns into a process of experiential adventure in the
universe at large, which involves what can best be described as cosmic
consciousness or the superconscious mind.
While the nature of transpersonal experiences is clearly fundamentally
incompatible with mechanistic science, it ... is of critical importance for any
serious approach to such phenomena as psychedelic states, shamanism, religion,
rites of passage, mythology, [and] parapsychology..." (Grof, 1988:162 164).
This approach seems to be more readily accepted by some psi researchers in
Russia than by their Western colleagues. Many Russian researchers explore
possibilities of lucid dreaming training, holotropic breathwork, meditation, and
other ways of achieving non-ordinary states of consciousness to facilitate psi, as
well as for healing, self-discovery, and spiritual growth.
Parapsychology aside, I feel that my recent trips to Russia were, in a way, an
initiation into what can be called Tainaya Mudrost (secret and sacred wisdom) of
the Slavic spiritual tradition, or "Slavic mysteries" if I dare to express it in these
words.
To conclude, I would like to remember the words of Vassily Shukshin, the author
of compassionate stories about the Russian countryside and its people:
Over its long history the Russian people has selected, preserved and set on a
pedestal of respect human qualities which are beyond further revision: honesty,
industriousness, conscientiousness, kindness.... Through all our historical

catastrophes we have preserved the great Russian language, our heritage from our
fathers and grandfathers.... You must believe that it has not been in vain: our
songs, our folk-tales, our incredibly arduous victories, our sufferings... We have
lived fully. Never forget that. Or that you are a human being. (Shukshin, 1990:14).
When these words were written (their author made his transition to the world of
spirit in 1974, before drastic changes in his homeland came into being) Shukshin
could not talk openly about spirituality. It was safer to talk about human qualities,
but I have a feeling that the true meaning of the passage is much deeper, referring
to the Russian spiritual heritage.
Currently the land of Russia and her people, struggling through the times of
transition and turmoil, are undergoing their own initiation. At the same time, the
ancient spiritual knowledge has miraculously survived and is accessible again.
Like the magical firebird and the phoenix of magic tales, that land will be reborn
from its own ashes.
Acknowledgments Deep gratitude to all colleagues, friends, our plant allies, the
Divine within and without, and the Great Mystery in our lives. References
Afanas'yev, Alexander N. Russian Folk Tales. New York: Funk & Wagnalls, 1969.
(Original work published, 1922). Ancient Slavs]. St. Petersburg: Aleteiya, 1995
(in Russian).
Friedlander, Ira. (Ed.). Wisdom Stories for the Planet Earth. New York: Harper &
Row, 1973.
Gimbutas, Marija. "Learning the language of the Goddess," Voices from the Edge,
eds. David Jay Brown and Rebecca McClen Novick, Freedom, CA: The Crossing
Press, 1995, pp. 7-24.
Grof, Stanislav. The Adventure of Self-Discovery. Albany, NY: State University
of New York Press, 1988.
Kalweit, Holger. Shamans, Healers, and Medicine Men. Boston, MA: Shambhala,
1992.
Magnus, Leonard A. (Ed.). Russian Folk-Tales. New York: Dutton, 1916.
Propp, V. Ya. Istoricheskiye Korni Volshebnoy Skazki [Historical Roots of Magic
Tales]. Leningrad: Leningrad University Press, 1986 (in Russian).
Schultes, Richard Evans, and Albert Hofmann. Plants of the Gods. Rochester, VT:
Healing Arts Press, 1992.
Shuklin, Vladimir. Mify Russkogo Naroda [Myths of the Russian People].
Yekaterinburg: Bank kulturnoy informatsii, 1995 (in Russian).
Shukshin, Vassily. Short Stories. Moscow: Raduga, 1990.
Small, Ernest. Baba Yaga. Boston: Houghton Mifflin, 1966.

Toporov, V. N. "Semantics of mythological ideas about mushrooms," Balcanica,

Moscow: Nauka, 1979, pp. 234-298 (in Russian).
Wasson, R. Gordon. "The divine mushroom of immortality," Flesh of the Gods,
ed. P. T. Furst. New York: Praeger, 1972, pp. 185-200.
Wasson, R. Gordon. "Lightning-bolt and mushrooms: An essay in early cultural
exploration," For Roman Jakobson, The Hague, 1956, pp. 605-612.
Wasson, R Gordon, Carl A. P. Ruck, and Albert Hofmann. The Road to Eleusis:
Unveiling the Secret of the Mysteries. New York: Harcourt Brace Jovanovich,
1978.
Wasson, Valentina P. and R. Gordon Wasson. Mushrooms, Russia, and History.
New York: Pantheon, 1957.
Yelizarenkova, T. Ya., and V. N. Toporov. "Mythological ideas related to
hypothesis about original nature of Soma," Tezisy Dokladov Letney Shkoly po
Vtorichnym Modeliruyushchim Sistemam [Abstracts of Papers of Summer School
on Secondary Modelling Systems], Tartu, 1970, pp. 40-46 (in Russian).
This page contains lists of information I've gathered on Slavic gods, rituals, etc.
While my primary passion is ancient Greek paganism, I am also interested in preChristian Slavic religion, and these are the fruits of my research. I do not claim to
be an expert, but I hope my efforts help others called to the Slavic way. For more
about me, see my homepage. Or you can email me.
Russian text, The Way in which Pagans acclaimed Idols (9th-12th cen.)
"And these very people have begun to sacrifice to the Rod and to the Rozanitsa,
to Perun, their god, whereas formerly they sacrificed to vampires and nymphs."
Gods and Goddesses
Baba Yaga is a traditional crone goddess - portrayed not as wise and gentle, but
frightening and terrible (although sometimes wise as well). She is one of the most
frequent characters in Russian fairy tales, where she plays the part of a witch. She
lives in a peasant hut made of bones which stands on chicken legs and spins, and
is lighted by glowing skulls on posts. She travels through the air in a mortar bowl,
pushing it along with the pestle or a broom. She is always very hungry. In
mythology, she is sometimes represented as a snake coiled around the Waters of
Life and Death.
Byelobog means "white god," and so he appears as an old man with a long white
beard, dressed in white and carrying a staff. He is a giver of light, traveling only
in the daytime. He leads the lost out of dark forests, bestows wealth and fertility
on all, and helps reapers in the fields. He fights with Chernobog every winter and
summer solstice.
Chernobog means "black god." He is the opposite force of Byelobog, the lord of
darkness, the bringer of calamities and destruction.

Datan is one of three minor Polish gods who guard the fields, along with
Lawkapatim and Tawals.
Dazhbog is the sun god, and a kind of chief god, somewhat similar to Zeus or the
Dagda. He has horns and a canine head. Dazhbog travels in a chariot across the
sky every day like Helios, bringing justice, prosperity and sunshine to the world.
He is known as the grandfather of the Russian people. His attendants include two
maidens (the morning and evening stars), seven judges (the planets), and seven
messengers (the comets). In one myth, he is married to Lada, and the two secure
abundance for the world.
Devana is the goddess of the hunt, who roams the Carpathian forests. Her name,
as well as her identity, probably came from the Roman Diana.
Dodola is the goddess of clouds and rain. At times of drought, villagers would
perform rituals to propitiate her, whcih included pouring water over a flowerbedecked girl.
Dogoda is the god of the gentle west wind.
Erisvorsh is a weather god, though more details are unavailable.
Jarovit (or Gerovit) is the god of war; his name may mean "severe lord." He rules
the springtime, looking toward the West. His sacred symbol is his shield, which
was kept in his temple and brought out when a victory was needed.
Khors is another sun god, though he is probably of Persian origin.
Kolyada is the name of the god, or more accurately the personification, of winter,
and the festival held in his honor. In Ukraine and Belarus, he represented winter
while Perun represented summer.
Krukis is a god of blacksmiths and domestic animals.
Kupalo is a fertility god, though like Kolyada he may be more accurately
described as the personification of a season, in his case summer. He also known as
Kostroma, and his festival is held at Midsummer.
Lada is the goddess of spring, love and beauty. She lives in the Otherworld,
called Vyri, until the spring equinox, when she emerges, bringing Spring with her.
In one myth, she is married to Dazhbog. Other stories have Lado, a solar god of
joy, as her partner and Lel, the god of marriage, as her son.
Marzanna is the personification of death and winter. She is portrayed as an old
woman dressed in white. People sought to trick her and thereby prolong their
lives.
Mokosh is an earth goddess. She rules over fertility and midwifery. She is
commonly called Mati-Syra-Zemlya, or "Moist Mother Earth." Mokosh spins flax
and wool at night and shears sheep. She also spins the web of life and death. She
wanders during Lent disguised as a woman, visiting houses and doing housework;
at night strands of fleece are laid beside the stoves for her. She may have
originally been a house spirit concerned with women's work. Evenrually, her
worship was transmuted to the modern widespread reverence for Mother Russia.
Mokosh is dark, like good, black soil.She is portrayed with uplifted hands,

flanked by two horsemen. Mokosh became St. Paraskeva, whose hair hangs long,
loosely, and whose icon is decorated with flax and birch. Paraskeva is also known
as Mother Friday. One prayer to Mokosh involves going to the fields at dawn in
August with jars filled with hemp oil. Turn East and say: "Moist Mother Earth,
subdue every evil and unclean being so that he may not cast a spell on us nor do
us any harm." Turn West and say: "Moist Mother Earth, engulf the unclean power
in your boiling pits, in your burning fires." Turn South and say: "Moist Mother
Earth, calm the winds coming from the south and all bad weather. Calm the
moving sands and whirlwinds." Turn North and say: "Moist Mother Earth, calm
the north winds and the clouds, subdue the snowstorms and the cold." Oil is
poured out after each invocation, and finally, the jar is thrown to the ground.
Mora is the god of the sea, and the father of Lada in one story.
Morena is the Slovakian death goddess.
Musail is the king of the forest spirits. His sacred tree is the rowan.
Myesyats is the moon deity. In Russia, Myesyats is a goddess. In Ukraine, he is a
god, and the consort of the sun-goddess.
Pereplut is probably a goddess of fortune. She was worshipped by drinking from
a horn.
Perun is the god of thunder and lightning, very similar to Thor. His name comes
from the root "to strike." He carries an ax or mace, his sacred animal is the bull,
his sacred tree is the oak. He has dark hair with a long, golden beard, and is
sometimes portrayed with three heads with fiery-red faces surrounded by flames.
A perpetual fire was maintained in his honor; if it went out, it was rekindled by
the use of a stone. Worshippers laid arms at his idol's feet, and stuck arrows
around oak trees in his honor. His idol was thrown into the Volkhv River when
Christianity came to Russia. A six-petalled rose within a circle was carved on
roofs to protect houses from thunder and lightning, and the symbol may have been
associated with Perun. Perun became Ilya of Murom in epic tales, and St. Elijah in
the church, because the saint's chariot rolled like thunder and his arrow was
lightning. Perun was also associated with St. George, since he slays a dragon
(Volos). St. George is the patron of wild and domestic animals.
Porenutius is a four-faced, unarmed god; nothing else is known about him.
Porevit is a god of summer.
Praboh is the Slovakian chief god.
Proven judges wrongdoing.
Rarog is the god of whirlwinds. He appears as a hawk, a falcon or a dwarf.
Rod is the god of fertility and light. His name means "kin," and he is linked with
ancestor worship. Rod originally created the world and life itself. He is
represented as being "seated in the air." He has a wife called Rozanica (or
perhaps plural wives), though this seems to be confused with the Rozhanitsy.
The Rozhanitsy are mother and daughter goddesses of fertility. Their name
means "one who gives birth," and they are involved in human births. Their feast

day marks the completion of the harvest. Alternately, the Rozhanitsy are three
goddesses who are the fates, or spirits of human fatality.
Ruevit, Rugievit, or Rinvit is the god of autumn. He has seven faces. He is the
patron deity of Rgen island.
Stribog is the god of wind, storms and dissension. He brings the frost and cold.
He is called the grandfather of the winds, and sometimes the distributor of wealth.
Svantovit is a horned god connected with the ancestor cult. He is also a god of
war, and protector of fields. His idol had four heads, and held a horn filled with
wine, from which the priest predicted the harvest. Svantovit also had a sacred
white horse which predicted the outcome of war - if it stepped across the palings
with its right foot, it was a good omen, but with its left, a bad omen. Svantovit
became St. Vitus.
Svarog is the sky god, as well as a smith and the giver of fire. He is similar to
Hephaestus. Svarog hammered the sun into shape and placed it in the sky. He is
the founder of monogamous marriage. He has two sons. A short invocation to
Svarog reads: "Sky, you see me! Sky, you hear me!"
Svarozhich is the personification of fire, and a son of Svarog. He gives life to the
newborn winter sun. He is often seen as warrior, clad in armor on a horse, with a
bird-shaped helmet, a bison on his breastplate, and holding a shield and a doubleaxe. At harvest time, he kindles a fire to dry the corn and wheat before threshing.
Triglav, or Tribog, is a god with three faces, representing the sky, earth, and
underworld. His head is covered with a golden veil. A black horse was
consecrated to him and used for divination. He eventually became a deity of
pestilence. His worship was strongest in Pomerania.
Troian is sometimes seen as a god of night, with wax wings (in the Balkans), or a
demoniacal creature. He is possibly a deification of the Roman emperor Trajan.
Uroda is a Slovakian goddess of agriculture and fields.
Varpulis is the god of storm winds.
Vesna is a goddess of spring, possibly Serbian.
Volos, also called Veles or Walgino, is the god of the underworld, a protector of
flocks and cattle and a patron of trade, divination, the arts, and poetry. Oaths were
sworn in his name. He is sometimes portrayed as wolf-headed, sometimes as a
huge serpent who dwells in water. Cock sacrifices were made to certain waters in
which he lived. He is the enemy of Perun. With Christianity, his idol was thrown
into the Pocayna River, and he became the Devil, or alternately he became St.
Blaise (Vlas), a shepherd. He is mentioned frequently in medieval Bohemian
curses. His name is close to words for ghost and devils. He is also associated with
St. Nicholas, patron of merchants, fishermen, seafarers, because he lives in water
as a snake and is slain by St. George (see Perun).
Yarilo is the god of erotic sexuality, similar to Dionysus. He is young and fair,
and wears a white cloak and a wild-flower crown. Yarilo leads a white horse and
goes barefoot, carrying a bunch of wheat ears in his left hand, and a human skull

in his right. His rites are in the springtime and at harvest, as he is a vegetation
deity. His feasts were celebrated in Russia into the nineteenth century. In one
story, he is the son of Dazhbog and Lada. At Lada's command, he opens the gates
of the sky and descends to earth, bringing spring, then he returns to the heavens at
the end of summer. It is said: "Where he treads with his feet, there is an
abundance of rye; And where he casts his eyes, ears of wheat will spring."
Zivena is the Slovakian goddess of life.
The Zorya are Zorya Utrennyaya, goddess of dawn; Zorya Verchernyaya, warrior
goddess of dusk; and the goddess of midnight. They are possibly the fates. They
watch the demonic god chained to Ursa Major; when he escapes the world will
end. For protection, say the following prayer to the Zorya: "O Virgin, unsheath
your father's sacred sword./Take up the breastplate of your ancestors./Take up
your powerful helmet./Bring forth your steed of black./Fly to the open
field,/There where the great army with countless weapons is found./O Virgin,
cover me with your veil./Protect me against the power of the enemy,/Against guns
and arrows, warriors and weapons,/Weapons of wood, of bone, of copper and iron
and steel.
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Otherworldly Creatures
Bannik, a bathhouse spirit, who takes on the appearance of a family member.
Offerings to the Bannik include soap, fir branches, and water.
Belun, Belorussian, an old man who helps reapers, gives gifts, and guides the lost,
but only in daytime.
Bereginy, river bank nymphs, who steal babies and leave changelings.
Bolotnyi, a female bog spirit.
Divozenky, meaning "wild women," live in the woods and mountains. They are
good-looking beings with large, square heads, long, thick hair (ruddy or black in
color), hairy bodies, and long fingers. They live in underground burrows and have
households like humans. The Divozenky know nature's secrets, and they can
make themselves invisible from the use of certain plants. They are fond of music
and singing; their dancing can cause storms. They used to be on friendly terms
with humans, coming into their settlements to borrow household things. Those
who left out some food for them were repaid in housework. Occasionally, they
married human boys, and were excellent wives. They are driven away by
disorderliness, and also by being called "wild women. They are dangerous to meet
alone in the forest, for they will make you lose your way. They exchange their
offspring for human babies; the former are then called Divous ("wild brats") or
Premien ("changelings"), and are very ugly. The Divozenky are most powerful on
Midsummer Night. Similar creatures include the Divji Moz, from Slovenia, a
strong, dangerous Wild Man who lives in a cave, and the Czech Jezenky, halfanimals, half-women who live in caves and kidnap children.
Dola, a protective spirit, but one who may become hostile if not appeased. The
Dola is a personal fate, and is with a person throughout their life. It is usually a

woman, but can appear as a man, god, cat or mouse.

Domovoy, a household spirit that probably originated in ancestor worship. The
Domovoy lives in each family's home, near the oven, under the doorstep, or in the
hearth, and he never leaves the house. He guards the family and its wealth by
default, but he likes hard-working people the most. The Domovoy can cause
poltergeist-like activity, either when he is displeased, or when he is playing. Some
people leave part of each meal for the Domovoy, to placate him. To attract a
Domovoy, go outside of your house wearing your best clothing and say aloud
"Dedushka Dobrokhot, please come into my house and tend the flocks." To rid
yourself of a rival Domovoy, beat your walls with a broom, shouting "Grandfather
Domovoy, help me chase away this intruder." When moving, make an offering to
the Domovoy and say "Domovoy! Domovoy! Don't stay here but come with our
family!" The Domovoy's wife is called a Domawiczka. He is called Stopan in
Bulgaria, Dedeks by the Czechs, and Setek by the Bohemians. Sometimes the
family house spirit appears in the form of a snake.
Dragons, guardians of the aspen-wood bridge over the fiery river leading to the
Other World. The hero in epic stories must defeat the dragon and rescue the
kidnapped woman. He tries to decapitate the dragon, who threatens to swallow
him and inflicts him with a strong desire to sleep.
Dvoroi, a yard spirit, often malicious. Offerings to the Dvoroi include shiny
objects, a slice of bread, and sheep's wool.
Eretik (heretic), this later term for the vampire comes from the belief that heretics
returned from the grave as evil spirits. This was the cause of the brutality and
hysteria surrounding the medieval Russian campaign against heretics. The eretik
usually returns from the grave to devour people, the eretsun (a similar creature) is
a living vampire created when the soul of a sorcerer possesses and revives the
body of one on the brink of death. The eretica (yet another variation) usually
causes one to wither by the power of her eye. The eyes of the dead, in Slavic
belief, could lure one into the grave. That is why it was so important to close the
eyes of the newly deceased.
Kikimora, a tiny invisible female house spirit. The Kikimora lives in the cellar or
behind the stove, and like the Divozenky, she likes a clean house. At night she
troubles human sleep, and any manifestation of her presence foretells trouble. She
has long, flowing hair, and she never ages.
Leshy, a forest spirit who likes to trick people playfully, but can be very
dangerous. He is rarely seen, but one can often hear him laughing, whistling, or
singing. The Leshy, although often shaped like a man, has no eyebrows,
eyelashes, or right ear, and his head is somewhat pointed. He is as tall as a tree in
his native forest, but the size of grass anywhere else. He can assume other shapes,
usually animals, but sometimes that of a relative. He is most closely associated
with the wolf. If captured by a Leshy, a person returns mute, wild-eyed, and
covered with moss. To protect against this, turn your clothing backwards or inside
out, or make him laugh. Offerings to the Leshy include kasha, suet, salt, cookies
and candy, which can be left on a stump or log in his forest. Hunters should leave

him salted bread and their first game. To call a Leshy, cut down an aspen tree so
that it falls facing East. Bend over and look through your legs saying "Leshy,
Forest Lord, come to me now; not as a grey wolf, not as a black raven, not as a
flaming fir tree, but as a man." The Leshy will teach the magic arts to any whom
he befriends. There is usually only one Leshy in each forest. He dies in the
beginning of October, and returns in the spring. His wife is called a Lesovikha.
Ludki, Serbian little people, who lived before humans. They were pagan, didn't
like bells (similar to the Celtic fairies), and left the country at some point. There
were similar creatures in Poland and Hungary.
Lugovik, a male meadow spirit.
Mora, a malevolent spirit, pan-Slavic, who takes the shape of straw, a white
horse, white shadow, leather bag, white mouse, cat, or snake. The Mora sends
sleep and nightmares to humans, then tries to suffocate them. She chokes people
and sucks their blood, especially children.
Navky, spirits of children who died unbaptized or who drowned.
Nightingale the Brigand, a half-bird, half-human, who lives in the tree blocking
the road to Kiev. He can summon a howling wind that flattens trees, and he kills
mortals.
Ovinnik, a barn spirit in the form of a huge black cat.
Polevoy, a male field spirit, who is rarely seen and then only at noon. He is as
black as the earth, with hair of grass, and he dresses in white. Offerings are made
to him at night to ensure fertility.
Poludnitsa, a female field spirit, who appears as a tall woman or a girl dressed in
white. She can be seen in the fields at noon, when the farmers are resting.
Interrupting this visit is dangerous. Will-o-the-wisps are sometimes attributed to
her.
Polunocnica, the lady of midnight, who lives in swamps and torments children
with nightmares. She may be the third Zorya.
Poluvirica, a female forest spirit, who appears naked, wears her hair in three
braids, and carries child.
Pozemne Vile, earth spirits, like gnomes, who guard treasure and help miners.
Rusalka, the spirit of a child who died unbaptized or of a virgin who drowned.
Rusalki live in lakes and have long, wavy green hair. Some have fish tails like
mermaids, and some can turn into fish. They manifest either as beautiful girls,
dressed in robes of mist, who sing sweet songs to bewitch passersby, or as ugly
and wicked women who attack humans, especially men. During Rusalki week,
around Midsummer, they emerge from the water and climb into weeping willow
and birch trees until night, when they dance in rings in the moonlight. Any person
who dances with them must do so until he dies. After that week, the grass grows
thicker wherever they walk. In the 19th century, the Rusalki were connected with
the cult of the dead.
Simargl, a winged dog or griffin, possibly the firebird, who guards seeds, new

shoots, and the sacred tree. His name may come from the words for family and
harvest. Simargl is probably of Iranian origin.
Sirin, a bird of paradise with the face of a young girl, which comes from the
Greek siren. The Sirin represents happiness and beauty. She comes down from
heaven to a dying man; listening to her song, he forgets everything and dies
peacefully.
Skritek, a hobgoblin and household spirit, who takes the form of a small boy. The
Skritek is represented by a wooden idol with crossed arms and a crown, which is
put in the corner behind the table. It is given food on Thursdays and at Christmas
dinner.
Slava, the messenger bird of Perun, often a flame-colored owl. Slava points its
wing toward the direction where an army should go.
Spor, the embodiment of fertility, who watches over the corn and cattle.
Sudicki, Czech demons of fortune.
Vampire, this word comes from South Slav "vampir." The modern word is
"vukodlak," meaning wolf's hair, though this creature is like a cross between a
vampire and a werewolf. The Istrian Slavs believed that every family has a
vukodlak, which battles with their kresnik (a good spirit). At midnight, vampires
visit houses, and suck the blood of or have sex with sleeping people, often their
relatives, who then waste away and die. If a vampire has no relatives, it pulls on
the church bell, symbolizing death. A vampire can also be found at crossroads or
in cemeteries seeking victims. In some areas, vampires are thought to be the souls
of the dead; their physical body does not actually leave the grave. To still a
vampire, place a cross of poplar wood in the grave, scatter millet grains to keep
them busy counting, or maim their ankles so they can't stand or walk. To kill a
vampire, drive a hawthorn or aspen stake into its body, put a nail in its head,
decapitate it, dismember it, and/or burn the body. The belief in vampires still
exists in some remote areas, and among the Kashub communities in Canada.
Vodyanoy, a malevolent water spirit who likes to drown humans. He will attack
anyone who swims after sunset, or on a holy day. He can appear in different
shapes to trick his victims. The Vodyanoy lives alone in his body of water, and he
especially likes rivers with strong currents and swamps.
Vodni Panny, sad and pale water nymphs, who dress in green, and live in
underwater crystal palaces.
Vila, an young, beautiful woman with long hair, who is usually the spirit of a girl
who died unbaptized. Vila are warriors, and they can shapeshift into animals.
They leave fairy rings where they walk. Round cakes, ribbons, fruits, vegetables,
and flowers are left for them at sacred trees, wells and fairy caves.
Werewolf, babies born with a caul, birthmark, or wolfish tufts of hair were
believed to be werewolves. The caul was kept as an amulet. Herodotus said of the
Slavs (here called Neuri): "There is a custom among the Neuri whereby once a
year everyone changes into a wolf for several days, then returns to his original
shape."

Zaltys, the serpent coiled at the roots of the World Tree, and an enemy of Perun.
Zmei Gorynich, the Serpent of the Mountain, and ally of Baba Yaga. He is
sometimes half-human, and dwells in mountain caves and or the bowels of earth.
He loves to kidnap princesses.
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Calendar Festivals
Koliada - approx. December 21
This is the Winter Solstice festival, although it can be celebrated at any time
between the solstice and the end of the year. The old folk agricultural year began
at this time. This is a time of feasting, drinking and merriment, in an attempt to
drive the dark away. People go from house to house in costumes, dancing and
singing and asking for food and drink in return. In older times, a goat was
sacrificed. Songs are sung for Lada and Perun, who are imprisoned under frost
and snow. This is the most powerful time of the year for divination. Pork is
traditionally eaten, along with porridge and cakes shaped like cows and goats.
There are also mock funerals, accompanied by lamenting and laughter, and
sometimes including a real corpse. At the solstice, the house and hearth represent
the sky, the yard is the earth, and beyond the yard is the underworld. Travelers,
especially those in masks, are considered to be emissaries from the underworld,
and are fed and treated with respect so they will bring good luck. Because this is
the longest night of the year, people must bring the sun back from the underworld
by connecting the latter to the sky (the hearth). To this end, women sing special
songs and dance around the hearth.
The Days of Volos - January 1-6
These days (and especially the nights) are also called the Holiday of the Wolves.
This is a time to worship Volos, as he is the god of pets and cattle. People give
thanks for the animals and defend them from the wolves which attack at this time
of year.
Turisi - January 6
This is the day of the bull, Jar-tur, a symbol of life and fertility. People celebrate
by wearing masks, parading and imitating the bull. They play games called
"Turisi". This also ends the period thought of as the New Year holiday.
St. Vlas' Day - February 12
St. Vlas is associated with Volos.
Navii's Day (Vjunitci) - March 1
This is the first of four days during the year dedicated to ancestor worship. It is
called the Day of the Dead. People make sacrifices to their ancestors and share a
feast with them. On a side note, the Russian civil calendar began in March until
the fourteenth century.
Strinennia - March 9
To invite birds, and therefore the Spring, to come, people bake pastries shaped

like birds. Children throw them into the air, saying "The rooks have come." Clay
images of larks are made, and their heads are smeared with honey and dressed
with tinsel. They are carried around the village while songs of Spring are sung.
Maslenitsa - approx. March 21
This is the Spring Equinox festival. It celebrates Lada coming back to earth from
Vyri, bringing Spring with her. There is feasting, dancing, masks, music, and
contests of strength. Blini (a kind of pancake) are baked, to symbolize the sun.
The sun is also celebrated with bonfires, and flaming wheels are pushed down
hillsides. The house and barn are cleaned, decorated and circled with fire for
purification. Eggs are decorated (see "Ukrainian Egg Designs") and rolled on the
ground to symbolically fertilize the earth. A life-sized corn doll called Maslenitsa
is made, and driven around in carts. At the end of the week, it is destroyed by
being torn apart or burned. Smaller dolls were made for each family, which were
also destroyed and fed to the livestock. There are also rites of the dead at
Maslenitsa, including offerings left for the deceased, and a funeral meal at the
cemetery, accompanied by mourning and laughter.
Komoeditsi - March 24
This is the holiday of the great Bear God (Meveshii Bog), the god of honey.
Sacrifices are made.
Krasnaja Gorka - the Sunday after Easter
The name of this holiday means "beautiful" or "red" hillock. A woman holds a red
egg and round loaf of bread facing East and sings a Spring song. Afterward, a doll
of Marzanna, the goddess of winter, is destroyed. Khorovods, or circle dances, are
performed on this day. A woman mimes the actions of sowing, reaping and
spinning flax, as she sings, "Turn out well, turn out well, my flax. Turn out well,
my white flax."
Radunitsa - the Second Tuesday after Easter, alternately May 1
This was originally called Nav Dien (Day of the Dead). Feasts are held in the
cemeteries. Offerings of eggs, beer, vodka and other food are left for the dead.
The name of the festival may derive from the god Rod.
Festival of Jarovit - sometime in April
This festival was celebrated by the Slavs on the banks of the Havola.
Goddess Karna's Day - April 7
This is another holiday of ancestor worship. On this day, Karna, the Goddess of
Crying and Wailing, is honored. Fires are started to warm the dead.
Lela's Holiday - April 22
This is the feast day of Lela, who may be identified with Lada and Lel.
St. George's Day - April 23
St. George is associated with Perun.
St. Nicholas' Day - May 9

St. Nicholas is associated with Volos.

Grudie Rosnoe - May 20-30
During these ten days, volhvs make sacrifices to Rod for rain and good harvests.
Yarilo's Day - June 4
A festival of Yarilo, celebrated with dancing and general merriment on a grand
scale.
Rusalka's Week - June 19-24
On the Thursday preceding Whitsunday, women go into the woods, singing, and
pick flowers to bind into wreaths. The men cut down a birch tree, and the girls
decorate it. A ritual meal of flour, milk, eggs and plenty of beer and wine is eaten.
After the meal, the tree is carried into the village and put into a special house to be
left alone until Sunday. The tree becomes the focus of girls' songs and dances,
then it is thrown into the river at the end of the week. On Whitsun Monday, a
small shed covered with garlands is erected in an oak grove. A straw or wooden
doll called Rusalka is decorated and put inside. People come bearing food and
offerings. At the end, the doll is destroyed by burning or drowning. Sometimes a
girl or horse replaces the doll and undergoes a mock funeral. This celebration is
connected with the Rosalia, the Roman festival of roses. See "Women's Trance
Ritual."
Kupalo - approx. June 21
This is the Summer Solstice festival. There is singing, dancing, outdoor
festivities, and divination. Women go to the forest, find a birch tree, bring it to the
festival, strip the lower branches, fix it in the ground, and decorate it with
garlands. No men can touch it. Under it, they put a straw idol of Kupalo, dressed
in women's clothing and adorned with ribbons and necklaces. At night (called
"Kupalo's Night"), people dance in circles and jump over bonfires, sometimes in
couples, carrying an effigy, and wearing garlands of flowers and girdles of holy
herbs. Wheels of fire are sent down hills to represent the sun declining. On this
night, the trees walk and speak to each other. On the next morning, people bathe
in rivers and the "dew of Kupalo." At sunset, they perform the funeral rites of the
god, when the idol is drowned or burned. Midsummer is the time to gather herbs
for magical uses (oak and pine give energy, aspen takes bad energy, thistle and
juniper repel demons). The fairies are powerful on this night.
Perun's Day - July 20
This is the festival of Perun. In old times, a bull was sacrificed to the god.
St. Paraskeva's Festival - August 3
On this day, women would gather at St. Paraskeva's church, where some would
become possessed and then be exorcised on the site. The saint is associated with
Mokosh.
Harvest Holiday (Zaziuki) - August 7
Thanks are given to Volos and Mokosh for a good harvest. The first sheaf is

brought into the house and threshed. Sometimes it is blessed and mixed in with
the seed. At the end of the harvest, the last sheaf is brought into the house and
decorated, then placed in the entrance until October 1st, when it is fed to the
cattle. A small patch of field is left uncut and called the "beard of Volos." It is
decorated with ribbons and the heads are bent toward the ground in a ritual called
"the curling of the beard," to send the spirit of the harvest back to the earth. Salt
and bread are left as offerings to Volos' beard. A handful of corn is thrown in the
air to call forth the protection of the gods. Also at harvest time, a phallic doll
representing Yarilo is enclosed in a coffin, and carried through the streets
accompanied by lamenting women. The family shrine is decorated at this time of
year.
Sproshinki - August 15
This holiday celebrates the end of haymaking. People feast and hold contests.
The Feast of Lada and Lela - September 8
Lada and Lela are honored because the work in the fields has come to an end.
There is much dancing and singing. This day also marks the end of summer.
Svarog's Holiday - September 21
This is the Autumn Equinox festival. People drink mead in honor of Svarog.
Baltic Feast of Dead - September 29 through October 28
Traditional festivities to honor the dead. October is called Walla Manes (month of
Volos)
Day of the Ancients -- October 26
This is the last day of ancestor worship in the year. In Belorus it is called Dziady.
There is a traditional feast with food offerings for the dead.
Mokosh's Holiday - the Friday between October 25 and November 1
This is a festival of Mother Earth. It is centered around the vegetable. October 28
is the feast of St. Paraskeva.
St. Michael's Day - November 8
This marks the beginning of the seasonal activity of evil spirits.
St. George's Day - November 26
St. George is associated with Perun. Wolves are considered to be particularly
dangerous on this day.
St. Nicholas' Day - December 6
St. Nicholas is associated with Volos.
Death and the Afterlife
Funeral Customs
After a death, the windows and doors of a house were left open so the soul could
leave.

Early Slavs cremated the dead on pyres with earthly things, then put the ashes in
an urn and buried it in a cairn; direct burial was a result of foreign influences. The
dead were often buried with heads to the east. The burial included articles for the
soul's journey, like food, drink, clothing and coins. In areas where it was believed
that the soul must travel across a wise sea, the body was burned in boats, or buried
in boat-shaped coffins.
At the graveside, profane jokes were sometimes made by masked men in
Bohemia. After the funeral, a banquet was held and food left out for the dead soul.
On the first night, water was left out too. Kuchiya is food for the dead and
ancestors, a pudding made from barley groats and honey or wheat groats, poppy
seeds and honey.
Ceremonies were held on the third, seventh, twentieth and fortieth days after the
death, plus six months and a year. The rites were often performed at the grave site.
The Afterlife
The Thrice Tenth Kingdom was one version of the afterlife; its name comes from
a folktale. It may lie beyond an impenetrable forest on the other side of a fiery
river, or beyond or below the sea, or above or below the earth. To get there, one
must climb up hillside of iron or glass to celestial land of goodness, so one must
save one's nail clippings so that they would turn into talons after death for the
climb to the other world. Other versions say the otherworld is located in the
rainbow or in the Milky Way.
Nav is the name of the underworld, the realm of the dead, much like Hades. Volos
and Lada were also said to reside here. Lada would return from the underworld in
the spring. Ancestors were thought to dwell below earth, and cracks and holes in
the earth were thought to be gates to underworld
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Miscellaneous
Spell against Demons (using tear-weed, or purple loose-strife)
"Tear-weed, tear-weed,
you have wept much and long but gained little.
May your tears not drown the open field
nor your cries sound over the deep blue sea.
Frighten off the demons and the witches!
If they do not submit to you, then drown them in your tears!
If they run from your glance, throw them over cliffs or into pits!
May my words be firm and strong for hundreds of years!"
Podbljudnaja "Under the Plate" Divination
Performed on Koliada and New Year's only. Each person takes a ring off their
finger and places it in a bowl filled with water. They put a plate on top of the bowl
and songs are sung over it. At the end of each song, a ring is pulled out, and the
fate that the song describes belongs to the owner of that ring. Traditional
symbolism: Bread, grain, millet or rye symbolizes harvest, fulfillment and

material security. Gold, silver, jewels, pearls, fur and expensive cloth symbolize
luxury and wealth. Doing things together like eating, drinking, working, standing
or sitting together symbolize love and happy marriages. The songs are usually
short as one song quickly follows another. Traditionally, each refrain ends with a
praise word such as "glory."
Weather Prediction
Sleep on the ground in only a shift. Mokosh will reveal what the weather will be.
Make a hole in the ground, listen with your right ear. If you hear a sound like a
full sleigh riding over the ground, it predicts a bountiful harvest. If it sounds like
an empty sleigh, there will be a bad harvest.
Living Fire
Also called a need-fire, this is made of poplar, pear and cornel wood, and its aim
is to repel, not to kill, vampires and other evil spirits.
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Bibliography
Various world mythology anthologies
Curtin, Jeremiah. Myths & Folktales of the Russians, Western Slavs and
Magyars. Boston, MA: Little, Brown & Co. 1890.
Dolak, George. The Religious Beliefs and Practices of the Ancient Slavs.
Springfield, IL: Concordia Theological Society, 1949.
Downing, Charles. Russian Tales and Legends. UK: Oxford University Press,
1956
Fedotov, G.P. The Russian Religious Mind. New York: Harper and Brothers,
1946.
Ivanits, Linda. Russian Folk Belief. Armonk, New York: M.E. Sharpe, Inc., 1992.
Johnson, Kenneth. Slavic Sorcery. St. Paul: Llewellyn Publications, 1998.
Kmietowicz, Frank A. Slavic Mythical Beliefs. Windsor, Ontario: Self published,
1982.
Lofstedt, Torsten M. Russian Legends about Forest Spirits in the Context of
Northern European Mythology. University of California, Berkeley, 1993
Oinas, Felix and Soudakoff, Stephen (ed). The Study of Russian Folklore.
Indiana University Press, 1975.
Oinas, Felix J. Essays on Russian Folklore and Mythology. Columbus, OH:
Slavica Publishers, 1985.
Perkowski, Jan. The Darkling: A Treatise on Slavic Vampirism and Vampires
of the Slavs.
Ralston, William. Russian Folk Tales. London, 1873
Siminov, Pyotr. Essential Russian Mythology. London: Thorsons, 1997.
Sokolov, Iu. M. Russian Folklore. trans by Catherine Ruth Smith. Detroit, Mich:
Folklore Associates, 1971
Strakhovsky, Leonid I. Handbook of Slavic Studies. Cambridge, Mass: Harvard
University Press, 1949.
Tempest, Snejana J. Water: Folk Belief, Ritual and the East Slavic Wondertale.
Yale University, 1993

The Mythology of All Races, Vol. III.

Warner, Elizabeth. Heroes, Monsters and Other Worlds from Russian
Mythology. NY: Schocken Books, 1985.
Znayenko, Myroslava T. The Gods of the Ancient Slavs. Columbus, OH: Slavica
Publishers, 1980.