Slavic pagan death rites were a complex and intricate aspect of ancient Slavic culture. The Slavs believed in a strong connection between life and death, and viewed death as a natural part of the cycle of life. The main idea is that death rites were an important means of ensuring a peaceful transition for the departed and fostering a positive relationship with the spiritual realm. In Slavic pagan culture, death was seen as a journey to the afterlife, and the deceased were believed to have the ability to influence the living in various ways. The main idea here is that death was not the end but rather a continuation of existence in a different plane. One of the key rituals in Slavic pagan death rites was the funeral ceremony.
Ethnographer V. Vasilyev and a Yakut above-the-ground burial in Yenisey region, Siberia, 1905
As soon, however, as a member of the household dies In the new home, the dziadys ought to be celebrated; and If the family has moved into a house where the dziadys were previously observed, It is necessary for them to Inquire as to the way In which this was done, since any deviation from the usual ceremony, as In the serving of the dishes, may rouse the anger of the forefathers and bring misfortune. 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.
One of the key rituals in Slavic pagan death rites was the funeral ceremony. Funerals were typically held as a communal event, with the entire community coming together to mourn and bid farewell to the departed soul. The main idea is that community participation was crucial in honoring the deceased and providing support to their loved ones.
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.
An above-the-ground burial found in a Russian forest
During the funeral ceremony, important customs and rituals were performed to ensure a smooth transition for the soul. The main idea here is that these rituals were meant to help guide the soul safely to the afterlife and protect it from any negative forces it may encounter along the way. Some of the common practices included the washing and dressing of the body, the placing of offerings such as food and symbolic objects in the casket, and the recitation of prayers and incantations. The main idea is that these rituals were believed to facilitate the journey of the soul and provide comfort to the grieving community. In addition to the funeral ceremony, Slavic pagans also believed in the importance of ongoing remembrance and commemoration of the deceased. The main idea here is that keeping the memory of the departed alive was seen as a way of maintaining a connection with the spiritual realm and ensuring their ongoing presence in the lives of the living. This was often done through various annual ceremonies and festivals, where offerings would be made at gravesites or ancestral shrines. The main idea is that these rituals were seen as a means of honoring and celebrating the life of the deceased, and ensuring their continued presence and influence within the community. Overall, Slavic pagan death rites were deeply rooted in the belief in the interconnectedness of life and death. The main idea is that these rituals served as a means of providing comfort and guidance to the departed souls, fostering a positive relationship with the spiritual realm, and maintaining a strong sense of community and remembrance..
Reviews for "The Evolution of Slavic Pagan Death Rites Throughout History"
1. Sarah - 2 stars - I was really excited to read "Slavic pagan death rites" as I am fascinated by different cultural traditions. However, I found this book to be quite disappointing. The writing style was dry and lacked engagement, making it difficult to stay interested. Additionally, there was a lack of depth in the explanation of the death rites, leaving me with more questions than answers. Overall, I would not recommend this book as there are better resources available on the subject.
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3. Emily - 2 stars - I found "Slavic pagan death rites" to be quite confusing and disorganized. The author jumps between different death rituals without proper transitions or explanations, making it difficult to follow along. The lack of clear structure and coherence in the book made it challenging to understand and appreciate the significance of Slavic pagan death rites. I was left feeling unsatisfied and frustrated with this read.