The pagan Slavs were polytheistic, which means that they worshipped many gods and goddesses. The gods of the Slavs are known primarily from a small number of chronicles and letopises, or not very accurate Christian sermons against paganism. Additionally, more numerous sources in which Slavic theonyms are preserved include names, proper names, place names, folk holidays, and language, including sayings.
Information about Slavic paganism, including the gods, is scarce because Christian missionaries were not very interested in the spiritual life of the Slavs. Also, no accounts written down directly by the pagan Slavs exist. During the process of Christianisation, the deities could, on the one hand, be demonized in order to deter people from worshipping them, or, on the other, have their characteristics and functions appropriated and applied to certain saints, with the aim of making the new religion seem less alien by creating a sense of continuity.
Common Slavic deities Because of the small number of sources, there is no consensus among scholars of Slavic mythology on the extent of the worship of even the most important deities. Listed in this paragraph are those whose Panslavic range is most often recognized. In addition to these, the East Slavic Mokosh (a presumed toponym in the Czech Republic), and the East Slavic Stribog (toponyms in Poland) are sometimes indicated.
Supreme deities Based on the reconstructed myths around the figures of Perun and Veles, some scholars believe that both of these gods are chief deities. They are primarily found in the Slavic creation myth. According to some scholars, a pair of these gods prove "Slavic dualism", but there is no consensus on this either, and those who assume that such dualism in mythology may have existed, point out that Slavic dualism was probably not as extreme as in Christianity or Zoroastrianism. Name ImageGreek Myth Details Perun Zeus Perun is the god of lightning and thunder, as well as of war, and the patron of the druzhina. He is the etymological and functional continuator of the Proto-Indo-European thunder god *Perkʷunos, and shares many characteristics with other thunder gods worshipped by Indo-Europeans. He is mentioned most notably in Primary Chronicle, where a grey-haired and golden-moustached statue of Perun is described in temple on Old Kyiv Hill, and Third Novogorod Chronicle, where his statue is described in Peryn, and in many texts warning against paganism. His name survived in spells and in proper names. Armed usually with an axe, hammer, or spear, he fights chaos demons. His figure is preserved in folklore primarily in the form of saint Elijah and saint George. Veles Hades Veles is a god of multiple functions, such complexity making comparison with other deities difficult. A chthonic deity, he rules over the underworld, to which, as psychopomp he conducts the souls of the dead, leading them out into the meadows of the beyond. As the god of wealth, he is associated with the care of cattle (cattle rather than money being, in ancient times, the primary form of wealth). Furthermore, like the Germanic Odin he is the patron deity of poets and other artists and also of those who practice magic (poetry having been intimately connected with magic in the past). The etymology of his name likely connects it with Slavic words associated with death. Mentioned primarily in Primary Chronicle; his name also often appears in proper names. His animal incarnations are bull or ox, dragon or zmey. His figure is preserved in folklore primarily in the form of saint Nicholas and the devil.
Other deities Name Image Greek Myth Details Dazhbog Apollo Dazhbog is a sun god. His name, meaning "god of giving", may suggest that he was also a god of abundance. He appears in the Primary Chronicle, where he is described as the son of Svarog, in The Tale of Igor's Campaign, as well as in folk songs and proper names. By some researchers he is identified with Svarozhits, or is considered to be his brother. Svarozhits Hephaestus Svarozhits is a fire god mentioned in minor East Slavic texts. He is also mentioned by Bruno in a letter to King Henry II and later in Thietmar's Chronicle as the chief deity of Rethra, the main political center of the Veleti. His name is generally translated as "son of Svarog", less commonly as "little, young Svarog". Generally identified with Radegast, less commonly with Dazhbog.
Personifications Name ImageGreek Myth Details DolaTyche Dola is the personification of fate and destiny. Dola was assigned to a person at birth and stays with him for the rest of his life. It may be inherited from ancestors. It is generally invisible, but may have manifested in human or animal form. The opposite of Dola, understood as good fortune, was Nedola, the personification of bad fortune. Etymologically related to the Slavic words divide, part. Mat Zemlya Gaia Mat Zemlya is a personification of the Earth appearing mainly in East Slavic texts but remaining in most Slavic languages. Perhaps epithet of Mokosh. Rod Rod is a figure, spirit, or deity often mentioned in minor East and South Slavic texts, generally along with Rozhanitsy. Etymologically related to the Slavic words for "family", "kin", "giving birth", etc. Bloodless sacrifices were offered to him. There is no consensus in scholarship about Rod's status in mythology. RozhanitsyMoirai Rozhanitsy ("Givers of life"), Sudenitsy ("Givers of fate"), and Narechnitsy ("Givers of destiny") are female spirits or deities of fate. They appear in the plural or as a single entity. In East and South Slavic sources they are often mentioned together with Rod. Their main function is to determine the child's fate for life, then they leave an invisible mark on his forehead. Man's fate was symbolized by the thread of life, on the length of which, measured by the Rozhanitsy, depended the length of man's life. Bloodless sacrifices were offered to them. Zorya Eos Zorya is the personification of the dawn. She is the Slavic continuation of the Proto-Indo-European goddess of dawn *H₂éwsōs and has many of her characteristics: she lives overseas on the island of Bujan, opens the door for the Sun to go on its daily journey across the sky, also has a golden boat. Zora can be a single figure, two figures, or three. She appears in Christianized prayers and orders.
West Slavic deities
Name Image Worshipped byGreek Myth Details Svetovit Rani Svetovit is the chief god of the Slavic Rani. His cult is described by Helmold of Bosau and Saxo Grammaticus. Theonym comes from the word svęt "holy, sacred" with the suffix vit "lord". His main temple was located on Arkona. Inside the temple was his statue, described by Saxo as a four-headed statue holding an ornate horn in his right hand; there was also a large sword and other artifacts. The horn and white horse, dedicated to him, was used for divination. The theocratic rule of his priests limited the rule of knyaz. Triglav PolabiansPomeranians Triglav is a god mentioned in the Life of St. Otto and in the chronicle describing the capture of Slavic Brenna. He had a golden statue whose eyes and mouth were covered. A black horse, which was used by preachers to foretell the future, and a holy oak were dedicated to him. The three heads may symbolize the tripartite division between heaven, earth, and the underworld. Radegast PolabiansRedariansMoravians Radegast is a god mentioned by Adam of Bremen, and the information is repeated by Helmold. He was to occupy the first place among the gods worshipped at Rethra. Earlier sources state that the main god of Rethra was Svarozhits, thus Radegast is considered to be a epithet of Svarozhits or a local variant of his cult. A white horse was dedicated to him, and he himself was depicted wearing armor and a helmet. It is generally believed that his name is composed of the words rad "glad" and gost "guest". A modern statue of him is standing on the mountain Radhošť, which is also named after him.YarovitCircipaniansHoboliansYarovit is a Polabian god mentioned in the Life of St. Otto, where a festival dedicated to him is described, for which the city was decorated. From the description and etymology, it is clear that he is a war god, and his temple contained a gold adorned shield. According to many researchers, Yarovit is identical to the East Slavic Yarylo. Zhiva Polabians Zhiva is a goddess mentioned by Helmold. According to him, next to Radagast and Prone, she is the most important deity of the Slavs. Probably identical with the Polish deity Żywie mentioned by Jan Długosz. A theonym related to the word živeti "to live". ProneorProve Polabians Proue is a distorted name of a god mentioned by Helmold. This theonym is interpreted in several different ways: some scholars translate the name as Prove (from Slavic word pravo "law"), while others translate the name as Prone, a local variant of Perun's name. Helmold makes it clear that Proue, unlike other deities, did not have a statue, but an oak grove near Starogard, where courts were held every monday, was dedicated to him. Rugiaevit Rani Rugievit is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Porevit and Porenut. His statue was made of oak wood, had a head with seven faces, seven swords at his belt and an eighth in his hand. According to Saxo, he was a war deity, also associated with the sexual sphere. The interpretation of his name remains a matter of debate. Porevit Rani Porevit is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Rugieavit and Porenut. Statue of him had five heads, and importantly did not have any weapons. The meaning of the name is unclear, perhaps meaning "Lord of strength".Porenut Rani Porenut is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Rugiaevit and Porevit. His idol had four faces and a fifth on his chest, which he held up with his hands. The etymology is debated. Chernoglav Rani Chernoglav is a god mentioned in the Knýtlinga saga. He is described there as a god of victory with a silver mustache. Podaga Wagri Podaga is a god who, according to Helmold, had his image in Plön. Meaning of the theonym is explained as "power, might". It was suggested that the name Podaga is identical with Długosz's Pogoda. Devana PolesLusatians Devana is the goddess of wildlife, forests, the moon and hunting. Mentioned by Jan Długosz as a Polish equivalent of Diana. Devana, as Dživica, was also present in Lusatian folklore. She appears in Silesian customs together with Morana, which may indicate a double nature of these goddesses. Etymology of the name of the goddess is a subject of discussion. In Christian folklore, she may have been replaced by Our Lady of Thunder Candle. Morana PolesCzechsSlovaksMoravians Morana is the goddess of vegetation, but also of death and winter. She was mentioned by Jan Długosz as a Polish equivalent of Ceres. Burning or drowning Morana's image in the river is supposed to chase away winter and bring back spring, and this tradition is still alive in modern Poland, Slovakia, Moravia and parts of Bohemia. She appears in Silesian customs together with Devana, which may indicate the dual nature of these goddesses.
East and South Slavic deities