Slavic pagan rituals are a rich and ancient tradition that form an integral part of the Slavic culture. These rituals are deeply rooted in nature and spirituality and are aimed at connecting with the divine forces and honoring the ancestors. One of the most important Slavic pagan rituals is the worship of the gods and goddesses of the Slavic pantheon. Each god and goddess represents different aspects of life and nature, and devotees pay homage to them through prayers, offerings, and ceremonies. These rituals often take place in sacred spaces such as groves, mountaintops, or riversides. Another significant ritual is the celebration of the seasons and agricultural cycles.
Communal banquets and related practices
The custom of communal banquets has been preserved into modern times in Russia in the bratchina (from brat, “brother”), in the mol’ba (“entreaty” or “supplication”), and in the kanun (a short religious service); in the Serbian slava (“glorification”); and in the sobor (“assembly”) and kurban (“victim” or “prey”) of Bulgaria. Formerly, communal banquets were also held by the Poles and the Polabs (Elbe Slavs) of Hannover. In Russia the love feasts are dedicated to the memory of a deceased person or to the patron saint of the village and in Serbia to the protecting saint from whom the rod or pleme (“clan”) took its name. Scholars no longer have any doubts of the pre-Christian nature of these banquets. The Serbian slava is clearly dedicated to a saint held to be the founder of the clan. These saints are patrons or founders and are all men who have died. When the Serbs celebrate the slava of the prophet Elijah or of the archangel Michael, they do not set out the “dead man’s plate” (the koljivo, boiled wheat), because Elijah and Michael are not considered dead. In certain localities in Serbia, even the women given in marriage to another clan, the so-called odive, have to be present at the slava. They return with their children (according to the ancient matrilineal conception of the offspring), but not with their husbands, who belong to another clan and celebrate another slava. More akin to the ancient pagan feasts of the Baltic is the Serbian seoska slava, or “slava of the village,” in which the whole community participates and consumes in common the flesh of the victims prepared in the open air. Such feasts are votive. In Russia sometimes the animals (or their flesh) are first brought into the church and perfumed with incense. Even at the beginning of the 20th century, there were small villages in Russia where cattle were butchered only on the occasion of these festivities, three or four times a year. The Homily of Opatoviz (attributed to Herman, bishop of Prague) of the 10th–11th centuries emphatically condemns the love feasts as well as the veneration of statues and Slavic worship of the dead and veneration of saints as if they were gods. As in the Christian era the saints entered the line of ancestors, so perhaps in pagan antiquity ancient divinities (Perun, Svarog) were taken over as tribal progenitors. The Slavs did not record genealogies, and the founders of their clans were mainly legendary. The social unit sought to assure for itself the favour of powerful figures of the past, even of more than one, representing them in several forms on the same pillar or giving to their statues supernumerary bodily parts that would express their superhuman powers. A hollow bronze idol, probably ancient Russian, was found at Ryazan, Russia. The idol has four faces with a fifth face on its breast.
The eastern Finns and the Ugrians venerated their dead in the same way, similarly representing them as polycephalic (multiple-headed), and also held communal banquets in their honour. Wooden buildings (the so-called continae) in which the faithful Baltic Slavs used to assemble for amusement, to deliberate, or to cook food have been observed in the 20th century among the Votyaks, the Cheremis, and the Mordvins but especially among the Votyaks. Such wooden buildings also existed sparsely in Slavic territory in the 19th century, in Russia, in Ukraine, and in various locales among the South Slavs.
If it is supposed that, as among the Finns and the Ugrians, each clan venerated its own divine ancestor in a separate building, this would explain why many sacred enclosures would contain more than one contina—three at Carentia (the island of Garz at the mouth of the Oder River) and four at Szczecin.
The system of idolatry of the Baltic area was essentially manistic (pertaining to worship of ancestors). It is not irrelevant that until the 19th century there survived here and there throughout the Danubian-Balkan region the custom of reopening graves three, five, or seven years after interment, taking out the bones of the corpses, washing them, wrapping them in new linen, and reinterring them. Detailed descriptions of this procedure have come particularly from Macedonia and Slovenia. Among East and West Slavs only faint echoes of the custom of a second interment survive in folk songs. In the former guberniya (province) of Vladimir, east of Moscow, as late as 1914, when a grave was to be dug, a piece of cloth was taken along with which to wrap the bones of any earlier corpse that might be unearthed in the process of digging. Such corpses would then be reinterred with the newly deceased. In protohistoric times the tumuli (mounds) of the mortuaries of the Krivichi, a populous tribe of the East Slavs of the northwest, the so-called long kurgans (burial mounds), contained cinerary urns buried in the tumulus together and all at one time. Such a practice could occur only as the consequence of collective and simultaneous cremation. There must, therefore, have existed a periodic cremation season or date, as for the opening of the tombs in Macedonia and as has been verified elsewhere in comparing the South Asian areas of second interment, in preparation for which the corpses are temporarily exhumed. The cremations by the Krivichi are of exhumed bones. In the Volga region today the Mordvins still burn the disinterred bones of the dead in the flames of a “living fire” ignited by friction.
Considering the religious past of the Slavs, it is not surprising that manism was strong enough to epitomize and overwhelm all or practically all of their religious views. The seasonal festivals of the Slavs turn out to be almost entirely dedicated to the dead, very often without the participants realizing it, as in the case of the Koljada (Latin Kalendae)—the annual visit made by the spirits of the dead, under the disguise of beggars, to all the houses in the village. It is possible that the bones of the disinterred were kept for a long period inside the dwellings, as is still sometimes done in the Tyrol of Austria, and that the sacred corner—now occupied by the icon—was the place where they were kept.
The spirits of the departed are not only venerated but also feared, especially the spirits of those who were prematurely deprived of life and its joys. It is believed that such spirits are greedy for the good things thus lost and that they make attempts to return to life—to the peril of the living. They are the prematurely dead, the so-called unclean dead. Particularly feared are maidens who died before marriage and are believed to be addicted to the kidnapping of bridegrooms and babies. One annual festival in particular, the Semik (seventh Thursday after Easter) was dedicated to the expulsion of these spirits. They are called rusalki in Russia, vile or samovile in Serbo-Croatia and Bulgaria.
The dead person who does not decompose in the grave becomes a vampire, a word and concept of Slavic origin. To save the living from a vampire’s evil deeds, it is necessary to plant a stake in the grave so that it passes through the heart of the corpse or else to exhume the corpse and burn it. Since the classes of unclean dead are believed to have been constantly increasing (in Macedonia, for example, it is believed that all those born in the three months between Christmas and Lady Day are unclean), then all of the dead—once objects of veneration and piety—will at some point be in danger of rancor, fear, and eventual disregard. A Christian clergy that has lent its presence at the exhumation and destruction of vampires has thereby contributed unwittingly to the preservation of this last phase of Slavic paganism into modern times.
There are other rites associated with second interment of which the Slavs have forgotten the purpose, such as the cemetery pyres—fires lit on top of the tombs—or the assiduous watering of graves. In Polynesia and South America where second interment is practiced, these same acts have the purpose of fostering decomposition of the corpses in order to hasten exhumation.
Numerous other ritual acts are performed by the Slavs, for the most part related to this complex of beliefs. In 19th-century Russia, if a man encountered the procession of naked women who were plowing a furrow around the village at night in order to protect it from an epidemic, he was inevitably killed. It was a chthonic (underworld) being to which, in those same times, human sacrifices were offered in Russia (more rarely in Poland and Bulgaria), since the victims were often buried alive. In most cases they were either voluntary victims or chosen by lot from among the devotees. Since such acts were punished by the law of the state, the sacrifices were performed in secrecy and are difficult to document.
All About Slavic Paganism
Recently I’ve been obsessed with The Witcher series on Netflix. While this show is based in a fantasy universe, it is largely inspired by Slavic mythology. In the show we see several fascinating creatures from the Slavic mythos, such as the Striga and the Kikimora.
This show has made me realize how little I know about Slavic Paganism and has really inspired me to seek more knowledge about this topic. So, I've done some research and in my video linked below you'll find some introduction information about Slavic Paganism.
Early Slavic paganism has been a challenge for historians to study. Unlike Greek & Roman paganism there is no existing original source material because the early Slavs left no records of their gods, prayers, or rituals. The only texts we have is through secondary sources, which were mostly written by monks during the period when the Slavic states were Christianized. However, The Slavic peasants were not Christianized to the extent that other areas of Europe were so a lot of the religious customs from Slavic Paganism were preserved as Folk traditions.
There are numerous deities in Slavic Paganism, many of whom have dual aspects. The deity Rod, is a creator God and considered a father god to many other figures in Slavic mythology, such as Perun, a god of thunder and the sky. His opposite is Veles, who is associated with wild animals, the Underworld, and magic.
The best known Slavic deity here in America is probably Czernobog who was the incarnation of darkness. In Slavic lore, Czernobog decided he wanted to control the world and universe, so he turned into a great black serpent. Svarog, The God of Celestial Fire, knew that Czernobog was up to no good, so he took up his hammer and forge and created additional gods to help him stop Czernobog. When Svarog finally called for aid, the other gods joined him to defeat Czernobog before he could take over the universe.
In the Slavic creation stories there began with only darkness, inhabited by Rod, and an egg that contained Svarog. The egg cracked open, and Svarog climbed out; the dust from the eggshell formed a sacred tree which rose to separate the heavens from the sea and the land. Svarog then used gold powder from the underworld to create a world full of life, and then he created the sun and the moon. The debris from the bottom of the egg was gathered and formed to create humans and animals.
While there are many variations of this creation story, they almost always include two deities, one dark and one light, representing the underworld and the heavens.
One very popular figure from Slavic Folklore is of course the Baba Yaga. Baba Yaga is a supernatural being who appears as a deformed or ferocious-looking old woman. In Russian fairy tales, Baba Yaga flies around in a small cauldron, and dwells deep in the forest in a hut usually described as standing on chicken legs.
Like other Pagan religions, Slavic rituals were based on agricultural celebrations and the movement of the Sun and the Moon. One important celebration is Velja Noc, which falls in March and is considered the Slavic New Year’s Eve since the Pagan Slavs followed the Lunar calendar. On this day shamans wear elaborate masks and coats of sheep wool and roam around the villages to welcome the spirits of the ancestors so that they may celebrate the new year with their living relatives.
Today there is a strong resurgence of interest in Slavic Paganism and I’m excited to see that Slavic folklore & deities are still remembered and honored across Eastern Europe and beyond.
I hope you enjoyed this short introduction to Slavic Paganism. Share your favorite Slavic deity in the comments. 👇
Slavic Magic: Rituals, Spells, and Herbs
The world of Slavic paganism, rituals, magic, and occult practices has always been an intriguing ground for historians and folklorists.
The religious traditions of the Slavs were challenged with the introduction and imposition of Christianization, however, most of the medieval Slavic people did not embrace Christianity on a higher level and gave rise to the so-called “double faith” (in Russian “dvoverie”) that preserved the deities, customs and the rituals that were often associated with magic and sorcery.
The Slavic practice of magic and witchcraft exists even today in Russia, Belarus, Ukraine but also in the Balkans and the Baltic states.
Just like in the past, today there are people who seek help and solutions for their daily problems in spells and curses for good fortune or life changes.
Table of Contents
Another significant ritual is the celebration of the seasons and agricultural cycles. Slavic pagans believe in the cyclical nature of life, and these rituals mark the changing of seasons and the abundance of nature. For example, the spring equinox is celebrated with rituals of fertility and regeneration, while the winter solstice signifies the rebirth of the sun.
Magic in Slavic Folklore
According to folklorists’ research and findings, Slavic folklore contains a great number of spells, charms., incantations, practical rituals for love, relationships, work, fertility, protection, healing, divination, communicating with old spirits and ancestors, averting the evil eye and many others.
According to Natasha Helvin, an expert and writer of the book “Slavic Witchcraft and Russian Black Magic“, the Slavic tradition has only a thin veneer over its pagan origins and the Slavic pagan gods and goddesses acquired new lives as the saints of the Eastern Orthodox Church.
The magical energy for these spells and rituals was drawn from the forces of nature, revealing specific places of power in the natural world and the profound power of graveyards and churches for casting spells. Helvin explored the creation and meaning of talismans, amulets, and other Slavic paganism symbols as well as the significance of icons and why it was important to properly recite magical language during spells.
In her book, not only did she examined a two- thousand- year- old occult practices but also included folk advice which was adapted for the modern- era explorers and people experimenting with magic practices. In addition, she revealed what it means to become a Slavic witch or sorcerer/ sorceress and how the vocation itself would pervade all aspects of life in order to explore the power of the mind and its so-called “influence of one’s own destiny”.
Ancestor worship is also an essential aspect of Slavic pagan rituals. Ancestors are considered to be powerful spirits who guide and protect their living descendants. Devotees honor their ancestors through offerings and prayers, seeking their wisdom and blessings. Ancestor rituals are often held during specific times of the year, such as the Day of the Dead or the Slavic equivalent of Halloween. Divination and fortune-telling are commonly practiced in Slavic pagan rituals. These practices involve using various methods such as tarot cards, runes, or interpretation of dreams to gain insight into the future or seek guidance from the gods. Divination is often performed by skilled practitioners or seers who act as intermediaries between the human world and the spiritual realm. In addition to these specific rituals, Slavic pagans also engage in various communal gatherings, festivals, and processions. These events bring the community together and provide an opportunity for sharing traditions, stories, and cultural practices. They often involve music, dance, feasting, and the creation of decorative crafts. These celebrations are not only a time of joy and merriment but also serve as a means of preserving and passing on the pagan heritage to future generations. Overall, Slavic pagan rituals are a testament to the spirituality and connection of the Slavic people with nature, gods, and ancestors. They serve as a way to honor and celebrate their cultural heritage while nurturing a deep sense of belonging and reverence for the divine forces that surround them. Through these rituals, Slavic pagans continue to find solace, guidance, and meaning in their lives, ensuring the preservation of this ancient tradition for years to come..
Reviews for "Using Herbs and Plants in Slavic Pagan Rituals: Exploring Healing and Spiritual Properties"
1. John - 1/5 - As someone with no prior knowledge of Slavic pagan rituals, I found this book utterly confusing and uninformative. The author assumes that the reader is already well-versed in the subject matter, leading to a lack of explanations and context. The writing style is also very dry and academic, making it difficult to stay engaged. Overall, I was disappointed with this book and would not recommend it to anyone looking for an introduction to Slavic pagan rituals.
2. Emily - 2/5 - While I appreciate the author's efforts to shed light on Slavic pagan rituals, I found this book to be poorly organized and full of inconsistencies. The content jumps around without a clear structure, making it difficult to follow and understand the rituals in a meaningful way. Additionally, there were numerous instances where the author cited conflicting information, leaving me uncertain about the accuracy of their claims. I would have liked to see more thorough research and a more cohesive presentation of the subject matter.
3. Michael - 1/5 - Slavic pagan rituals is a book that fails to capture the depth and richness of the topic it claims to cover. The author's writing style is overly technical and lacks any sort of personal connection or storytelling element. The rituals are presented in a clinical manner, devoid of any cultural or historical context that would make them come alive. I was left feeling bored and disconnected from the subject matter, ultimately rendering this book a disappointment for me.
4. Sarah - 2/5 - As someone interested in learning about different spiritual practices, I was excited to delve into Slavic pagan rituals. However, this book fell short of my expectations. The author seems more focused on providing an academic analysis of the rituals rather than offering any practical insights or guidance. I would have appreciated more personal anecdotes or experiences to help me understand the rituals in a relatable way. Overall, the book felt cold and impersonal, making it difficult for me to engage with the material.
5. Alex - 1/5 - Slavic pagan rituals left me feeling frustrated and confused. The author's explanations were convoluted and lacked clarity, making it difficult to grasp the intended meaning of the rituals. Additionally, there were frequent references to obscure Slavic folklore and mythology without adequate explanations or background information. This made it hard for me, as a reader with little prior knowledge on the subject, to understand the significance of the rituals. Overall, this book is not accessible or beginner-friendly, and I would not recommend it to those seeking an introduction to Slavic pagan rituals.