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hypostases forms or phases in the year of the active and masculine divine force personified by perun thunder 30 perun s name from the indo european root per or perk w to strike splinter signified both the splintering thunder and the splintered tree especially the oak the latin name of this tree quercus comes from the same root regarded as symbols of the irradiation of the force this root also gave rise to the vedic parjanya the baltic perkūnas the albanian perëndi now denoting god and sky the germanic fjörgynn and the greek keraunós thunderbolt rhymic form of peraunós used as an epithet of zeus 30 from the exact same root comes the name of the finnish deity ukko which has a balto slavic origin 31 prĕgyni or peregyni despite being rendered as bregynja or beregynja from breg bereg meaning shore and reinterpreted as female water spirits in modern russian folklore were rather spirits of trees and rivers related to perun as attested by various chronicles and highlighted by the root per 32 slavic traditions preserved very ancient elements and intermingled with those of neighbouring european peoples an exemplary case are the south slavic still living rain rituals of the couple perun perperuna lord and lady thunder shared with the neighbouring albanians greeks and arumanians 33 which the west slavs especially those of the baltic prominently worshipped svetovid lord of power while the east slavs prominently worshipped perun himself especially after vladimir s 970s 980s reforms 24 the various spirits were believed to manifest in certain places which were revered as numinous and holy they included springs rivers groves rounded tops of hills and flat cliffs overlooking rivers calendrical rituals were attuned with the spirits which were believed to have periods of waxing and waning throughout the year determining the agrarian fertility cycle 27 cosmology iconography temples and rites edit main articles slavic creation myth and first humans in slavic mythology the zbruch idol on display at the krakow archaeological museum slavs serving their gods a 19th century woodcut znachor slavonic witch doctor depicted on an 1895 polish painting by lucjan wędrychowski pl the cosmology of ancient slavic religion which is preserved in contemporary slavic folk religion is visualised as a three tiered vertical structure or world tree as is common in other indo european religions at the top there is the heavenly plane symbolised by birds the sun and the moon the middle plane is that of earthly humanity symbolised by bees and men at the bottom of the structure there is the netherworld symbolised by snakes and beavers and by the chthonic god veles the zbruch idol found in western ukraine which was at first identified as a representation of svetovid 34 represents this theo cosmology the three layered effigy of the four major deities perun dazhbog mokosh and lada is constituted by a top level with four figures representing them facing the four cardinal directions a middle level with representations of a human ritual community khorovod and a bottom level with the representation of a three headed chthonic god veles who sustains the entire structure 35 the scholar jiří dynda studied the figure of triglav literally the three headed one and svetovid which are widely attested in archaeological testimonies as the respectively three headed and four headed representations of the same axis mundi of the same supreme god 36 triglav itself was connected to the symbols of the tree and the mountain which are other common symbols of the axis mundi and in this quality he was a summus deus a sum of all things as recorded by ebbo c 775 851 37 triglav represents the vertical interconnection of the three worlds reflected by the three social functions studied by dumézil sacerdotal martial and economic 38 ebbo himself documented that the triglav was seen as embodying the connection and mediation between heaven earth and the underworld 39 adam of bremen c 1040s 1080s described the triglav of wolin as neptunus triplicis naturae that is to say neptune of the three natures generations attesting the colours that were attributed to the three worlds also studied by karel jaromír erben 1811 1870 white for heaven green for earth and black for the underworld 38 the triglav also represents the three dimensions of time mythologically rendered in the figure of a three stranded rope triglav is perun in the heavenly plane svetovid in the centre from which the horizontal four directions unfold and veles the psychopomp in the underworld 40 dynda interprets svetovid as the incarnation of the axis mundi in the four dimensions of space 41 helmold defined svetovid as deus deorum god of all gods 42 alongside triglav and svetovid other deities were also represented with many heads this is attested by chroniclers who wrote about west slavs including saxo grammaticus c 1160 1220 according to him rugievit in charenza was represented with seven faces which converged at the top in a single crown 43 these three four or many headed images wooden or carved in stone 35 some covered in metal 23 which held drinking horns and were decorated with solar symbols and horses were kept in temples of which numerous archaeological remains have been found the temples were built on upraised platforms frequently on hills 35 but also at the confluences of rivers 23 the biographers of otto of bamberg 1060 1061 1139 inform that these temples were known as continae dwellings 44 among west slavs testifying that they were regarded as the houses of the gods 43 they were wooden buildings with an inner cell with the god s statue located in wider walled enclosures or fortifications such fortifications might contain up to four continae 23 different continae russian контини were owned by different kin groups and used for ritual banquets in honour of their own ancestor gods these ritual banquets are known variously across slavic countries as bratchina from brat brother mol ba entreaty supplication and kanun short religious service in russia slava glorification in serbia sobor assembly and kurban sacrifice in bulgaria with christianisation the ancestor gods were replaced with christian patron saints 23 there also existed holy places with no buildings where the deity was believed to manifest in nature itself such locations were characterised by the combined presence of trees and springs according to the description of one such site in szczecin by otto of bamberg a shrine of the same type in kobarid in present day slovenia was stamped out in a crusade as recently as 1331 45 usually common people were not allowed into the presence of the images of their gods the sight of which was a privilege of the priests many of these images were seen and described only in the moment of their violent destruction at the hands of the christian missionaries 5 the priests volkhv s who kept the temples and led rituals and festivals enjoyed a great degree of prestige they received tributes and shares of military booties by the kins chiefs 23 some of the stone idols of the northeastern slavs looked like mushrooms without a face but with a clearly distinguished hat moreover such idols were made by hand through turning a boulder upside down and giving it the shape of a mushroom the medieval manuscript of the 11th 14th centuries the word of st gregory invented in toltsekh contains a direct indication that the slavs worshiped such phallic idols according to some researchers such idols were dedicated to rod or veles according to local old folklore stone mushrooms are dedicated to veles 46 47 48 due to the fact that these idols had no face they were not destroyed according to the beliefs of the local population such stone idols had healing properties so they were regularly visited on certain days people brought gifts to them and in order to receive healing from an illness they had to sit on an idol the stone mushroom was respected and protected disrespect towards this idol was not allowed the keepers of traditions and rituals performed around the idol were elderly women and the tradition passed down through generations 46 47 48 there are also beliefs that such stone mushrooms provided fertility for the soil and for people therefore in some places the worship of these idols persisted for centuries until the end of the 20th century and even after being transferred to a museum elements of the rituals are still performed the dating of stone mushrooms is only approximate most dating back to about 1000 ad the stone mushroom idols are very similar to two slavic stone idols from the northeastern regions sheksna idol in novgorod museum novgorod region russia and sebej idol sebej museum pskov region russia these slavic idols have a face and a phallic shape their characteristic feature is a hat 46 47 48 an ancient slavic stone idol was discovered on the territory of the nikolo babaevsky monastery ru nekrasovsky district of the yaroslavsky oblast in 2020 an ancient pagan place that existed before the monastery and churches is mentioned in the ethnographic materials of bogdanovich in that place on babayki the idol of the supreme heavenly god was worshiped the discovered babaevsky idol has a clear shape of a large mushroom completely carved from a boulder it is very similar to mushroom idols from the nearby settlements of ples and myshkin based on morphological details the multifaceted cult function of this idol is assumed fertility not only for the land and forest but also fertility for humans 49 history edit amongst the south slavs edit a form of the ancient slavic polytheistic religion was practised by the south slavs including the croats and serbs prior to christianisation they came into contact with christianity during the reign of emperor heraclius 610 641 continued by rome and baptization process ended during the rule of basil i 867 886 by byzantine missionaries of constantinople cyril and methodius 50 kievan rus official religion and popular cults edit a polish depiction of veles from 1900 by a czeko potocka in 980 ce 51 in kievan rus led by the great prince vladimir there was an attempt to unify the various beliefs and priestly practices of slavic religion in order to bind together the slavic peoples in the growing centralised state vladimir canonised a number of deities to whom he erected a temple on the hills of the capital kiev 52 these deities recorded in the primary chronicle were five perun xors dazhbog 53 stribog simargl and mokosh 54 various other deities were worshipped by the common people notably veles who had a temple in the merchant s district of podil of the capital itself 55 according to scholars vladimir s project consisted of a number of reforms that he had already started by the 970s and which were aimed at preserving the traditions of the kins and making kiev the spiritual centre of east slavdom 56 perun was the god of thunder law and war symbolised by the oak and the mallet or throwing stones and identified with the baltic perkunas the germanic thor and the vedic indra among others his cult was practised not so much by commoners but mainly by the aristocracy citation needed veles was the god of horned livestock skotibog of wealth and of the underworld perun and veles symbolised an oppositional and yet complementary duality similar to that of the vedic mitra and varuna an eternal struggle between heavenly and chthonic forces roman jakobson himself identified veles as the vedic varuna god of oaths and of the world order this belief in a cosmic duality was likely the reason that led to the exclusion of veles from vladimir s official temple in kiev 57 xors dazhbog radiant giving god was the god of the life bringing power of the sun stribog was identified by e g kagarov as the god of wind storm and dissension 54 mokosh the only female deity in vladimir s pantheon is interpreted as meaning the wet or moist by jakobson identifying her with the mat syra zemlya damp mother earth of later folk religion 58 according to ivanits written sources from the middle ages leave no doubt whatsoever that the common slavic peoples continued to worship their indigenous deities and hold their rituals for centuries after kievan rus official baptism into christianity and the lower clergy of the newly formed orthodox christian church often joined the celebrations 54 the high clergy repeatedly condemned through official admonitions the worship of rod and the rozhanitsy god and the goddesses or generation and the generatrixes with offerings of bread porridge cheese and mead scholars of russian religion define rod as the general power of birth and reproduction and the rozhanitsy as the mistresses of individual destiny kagarov identified the later domovoi the god of the household and kinship ancestry as a specific manifestation of rod other gods attested in medieval documents remain largely mysterious for instance lada and her sons lel and polel who are often identified by scholars with the greek gods leda or leto and her twin sons castor and pollux other figures who in medieval documents are often presented as deities such as kupala and koliada were rather the personifications of the spirits of agrarian holidays 58 christianisation of the east slavs edit further information christianisation of kievan rus the fiery chariot of the word 19th century russian icon of the theotokos as ognyena maria fiery mary fire goddess sister of perun and a glaring example of slavic religious themes in christianised fashion 59 belief in a mother goddess as receptacle of life mat syra zemlya damp mother earth was preserved in russian folk religion up to the 20th century often disguised as the virgin mary of christianity 60 the fiery six petaled roses that surround the ognyena are one of the variants of the whirling symbol of the supreme god rod 24 vladimir s baptism popular resistance and syncretism edit in 988 vladimir of kievan rus rejected slavic religion and he and his subjects were officially baptised into the eastern orthodox church then the state religion of the byzantine empire according to legend vladimir sent delegates to foreign states to determine what was the most convincing religion to be adopted by kiev 3 joyfulness and beauty were the primary characteristics of pre christian slavic ceremonies and the delegates sought something capable of matching these qualities they were crestfallen by the islamic religion of volga bulgaria where they found no joy but sorrow and great stench and by western christianity then the catholic church where they found many worship services but nowhere beauty 61 those who visited constantinople were instead impressed by the arts and rituals of byzantine christianity 3 according to the primary chronicle after the choice was made vladimir commanded that the slavic temple on the kiev hills be destroyed and the effigies of the gods be burned or thrown into the dnieper slavic temples were destroyed throughout the lands of kievan rus and christian churches ...