Ilmarinen, Finno-Ugric deity

one of the chief deities in Finno-Ugric religion, functioning both as creator deity and as weather god. He
forged the sampo, a world pillar that supports the sky, and hammered the firmament itself. He is often
mentioned in mythic songs as working in a smithy with no door or windows and without any tools except
those he magically creates from his own clothes, using his knee as an anvil. In this role he has similarities
with the Sami Veralden-radien, who is also associated with the sampo.
Leib-olmai, Sami deity (Sami: Alder Man)
in Sami religion and folklore, forest deity who was considered the guardian of wild animals, especially
bears. Hunters made offerings of small bows and arrows to Leib-olmai to ensure success in the chase. Leib
also means blood, and the red juice from alder bark, symbolic of blood, was splattered over the hunters as
they returned with a dead bear. As a god of the hunters, Leib-olmai despised women. As a consequence,
hunting weapons were considered taboo for women, and preparations for the hunt were undertaken without
the presence of women.
Ukko, Scandinavian deity
in Finnish folk religion, the god of thunder, one of the most important deities. The name Ukko is derived
from ukkonen, thunder, but it also means old man and is used as a term of respect. Ukko had his abode
at the centre of the heavenly vault, the navel of the sky; hence he was often called Jumala, Heaven God.
Ukko was believed to control rainfall and thus the fertility of the land, and sacrifices were directed toward
him at the beginning of the planting season and in times of drought. As a god of thunder, Ukko has
conceptual ... (100 of 198 words)
Perkons, Baltic god (Latvian: Thunderer) Lithuanian Perkunas, Old Prussian Perkunis
sky deity of Baltic religion, renowned as the guardian of law and order and as a fertility god. The oak, as the
tree most often struck by lightning, is sacred to him. Perkons is related in functions and image to the Slavic
Perun, Germanic Thor, and Greek Zeus.
Kekri,Scandinavian feast Day, also spelled Keyri, or Kyri,
in ancient Finnish religion, a feast day marking the end of the agricultural season that also coincided with the
time when the cattle were taken in from pasture and settled for a winters stay in the barn. Kekri originally
fell on Michaelmas, September 29, but was later shifted to November 1, All Saints Day. In the old system of
reckoning time, Kekri was a critical period between the old and new years when the ancestor spirits came to
visit their former homes. The living accordingly held feasts honouring the dead. Food and drink were left for
the ... (100 of 154 words)
.
Madderakka, Sami goddess
Sami goddess of childbirth. She is assisted by three of her daughtersSarakka, the cleaving woman;
Uksakka, the door woman; and Juksakka, the bow womanwho watch over the development of the child
from conception through early childhood. Madderakka was believed to receive the soul of a child from
Veralden-radien, the world ruler deity, and to give it a body, which Sarakka would then place in the mothers
womb. In Norway, Juksakka and Uksakka serve functions similar to that of Sarakka. Uksakka was believed
to aid in the actual childbirth; Juksakka would then take care of the child after birth. ... (100 of 212 words)
Ved-ava, Scandinavian deity
among the Mordvins, the water mother, a spirit believed to rule the waters and their bounty; she is known as
Vete-ema among the Estonians and Veen emo among the Finns. The water spirit belongs to a class of nature
spirits common to the Finno-Ugric peoples dependent on fishing for much of their livelihood. Fishermen
sacrificed to the water spirit as a personification of their concerns, gave her the first of their catch, and
observed numerous taboos while fishing. Ved-ava, however, was also responsible for promoting fertility in
humans and in livestock. In appearance the water mother reflected general European traditions ... (100 of
174 words)
Tapio ,Scandinavian deity, also called Metshine, or Hiisi,

the Finnish god of the forest and ruler of the game therein. He was a personified form of the various forest
spirits important to hunters dependent on the forest for their livelihood. Tapio, the personified forest, was
sometimes depicted as being the size of a fir tree, fierce-looking, like a human being in the front, but like a
gnarled old tree from behind. Often the forest deity was also female, occasionally an especially beautiful
woman, who enticed hunters or woodcutters staying in the woods overnight; but she, too, turned out to be a
rotten ... (100 of 168 words)
kobdas, Scandinavian ritual drum
magic drum used for trance induction and divination by the Lapp shaman, or noiade. The drum consisted of
a wooden frame, ring, or bowl over which a membrane of reindeer hide was stretched. The hide was usually
covered with figures of deities, tutelary spirits of the noiade, and otherworld localities, painted on with the
juice of alder bark. Metal trinkets, pieces of bone, teeth, or claws might be strung on the underside of the
drum or around its outer edges. When used for divination, the kobdas was beaten with a T- or Y-shaped
hammer made of reindeer ... (100 of 212 words)
mudor uan ,religious rite
ceremony held by the Votyaks, or Udmurts (people of the Ural Mountains), to consecrate a new family or
clan shrine (kuala) and a sacred container (vorud) kept on a shelf within the shrine. Mudor itself means
ground, so that the ceremony in fact was the blessing of a new site taken over by people breaking off from
the ancestral lineage when it expanded past a critical point. The main ceremony of the mudor uan, or mudor
wedding, consisted of taking ashes from the hearth of the ancestral shrine with some appropriate formula
such as I am taking the ... (100 of 135 words)
phjanael, Estonian folklore (Estonian: nail of the north)
in Estonian folklore, the North Star. Before the influence of Christianity, Finnic peoples shared a worldview
in which the firmament was supported by a gigantic pillar, tree, or mountain, around the top of which the sky
turned. Estonians visualized the sky as an upturned cauldron to whose bottom a nail had been affixed,
allowing the sky to turn on it as on an axis. The nail, called the phjanael, was identified with the North Star.
Sampo, Finno-Ugric cosmology
mysterious object often referred to in the mythological songs of the Finns, most likely a cosmological pillar
or some similar support holding up the vault of heaven. In a cycle of songs, referred to by scholars as the
sampo-epic, the sampo is forged by the creator-smith Ilmarinen for Louhi, the hag-goddess of the
underworld, and is then stolen back by Ilmarinen and the shaman-hero Vinminen. They are pursued by
Louhi, and in the ensuing battle sampo is smashed into little pieces, which still preserve enough potency to
provide for sowing and reaping and other forms of prosperity.
Seide, Sami religion
in Sami religion, idols of wood or stone, either natural or slightly shaped by human hands, worshipped as
possessing impersonal supernatural power or as actually being inhabited by a spirit with whom one could
communicate. Seides were most commonly located in places where some feature of the topography, such as
rapids or steep rocks, sharply distinguished the place from the rest of the landscape. The seide itself could
consist of a high promontory or a rock jutting out in an unusual fashion or shaped in such a way as to cause
wonder. Many of the seides were located in ... (100 of 264 words)
Veralden-radien, Sami deity, also called Veralden-olmai
(Sami: Ruler of the World), the deity believed by the Sami (Lapps) to be closest to the starry heaven.
Because the deity is associated with mailmen stytto, the pillar supporting the heavens, he is also responsible
for the continued maintenance of life and is considered a fertility god. Veralden-radien is believed to support
all growth. The goddess of childbirth, Madderakka, receives the souls of unborn children from him, while he
takes the souls of the departed down to yabme-aimo, the Sami realm of the dead. Veralden-radien was also
the object of a phallic cult; each autumn ... (100 of 247 words)
Slavic gods"

Boruta (also called Lesny or Leny) was a demon in the Slavic mythology. In ancient Slavic, boruta meant
pine tree: according to the folklore, the god dwelled indeed in this kind of trees.
He was the lord of the woods and hunting like the god Borevit, of which he probably represents a local
version, or negative incarnation, subsequent to the introduction of Christianity in the Slavic peoples. he was
portrayed as an imposing figure, with horns over the head, surrounded by packs of wolves and bears.
Berstuk is the evil god of the forest in Wendish mythology.
Belobog, Belbog, Bialbog, Byelobog, Bielobog, Belun, Bylun, (all names meaning: White God) is a
reconstructed Slavic deity of light and Sun, the counterpart of dark and cursed Czernobog (Black God). It is
uncertain whether such a deity was ever worshipped by pagan Slavs, as there are no reliable historic records
which mention this name. While in the past a great deal of scholars studying Slavic mythology took the
dualism of Belobog and Czernobog for granted, modern research of the matter makes this theory very hard
to maintain.
Chernobog (also spelled Crnobog, Czernobg, Cernobog or Zernebog from the Russian ????????, each name
meaning "black god") is a mysterious Slavic deity about whom much has been speculated but little can be
said definitively. The only sources, which are Christian ones, interpret him as a dark and cursed god, but it is
questionable how important he really was to ancient Slavs. The name is attested only among West Slavic
tribes of the 12th century, hence it is speculated that he was not a very important or very old deity.
Dabog (Bosnian, Croatian, Serbian Latin: Dabog; Polish: Dadzbg; Serbian Latin: Dajbog), alternatively
Dazhbog, Dazbog, Dazhdbog, or Dadzbg, was one of the major gods of Slavic mythology, most likely a
solar deity and possibly a cultural hero. He is one of several authentic Slavic gods, mentioned by a number
of medieval manuscripts, and one of the few Slavic gods for which evidence of worship can be found in all
Slavic nations.
Flins is the god of death in Wendish mythology.
Hurs or Hors (from a Scythian Khursun[citation needed]) is the Slavic god of the winter sun. The only
authentic ancient sources to mention it are the Russian Primary Chronicle and the Tale of Igor's Campaign.
Hors represents the old sun which, in Slavic mythology, becomes smaller as the days become shorter in the
Northern Hemisphere, and dies on Korochun, the winter solstice. It is said to be defeated by the dark and
evil powers of Chernobog. On December 23rd Hors is resurrected and becomes the new sun, Koleda.
Because of his transformation, Slavs worshipped Hors as the god of healing, survival, and the triumph of
health over illness. He was purportedly seen as the master of herbs, a medicine-man and a man of
knowledge. Gods with similar roles in other mythology systems include: ?s???p??? (Hellenic), Aesclepius
(Roman), Apis (Egyptian), and Baldur (Scandinavian).
At the winter solstice, in honour of the god Hors, Slavs danced a ritual chain-dance which was called the
horo. Traditional chain-dancing in Bulgaria is still called horo. In Russia and Ukraine, it is known as
khorovod.
In contrast, if one looks at Polish sources, Hors (spelled Chors and pronounced "hors") is considered to be
the god of the moon rather than the sun.
In Serbian "`oro" meaning rounded dancing formation, in reformed Serbian after 19th century is known as
"kolo". This dance is performed in the field on happy occasions.
Ipabog was a demigod in Wendish mythology. He was a famous hunter and a hero.
Ipabog (Slavic: Wendish) Probably god of the hunt. Depicted as a small figure with a huge head, with a long,
straight beard, prominent cheekbones. He wears a round helmet with two horns and a formless gown which
reaches down to the knees and is hung with hunting implements.

Jarilo (Cyrillic: ????? or ??????; Polish: Jarylo; Serbo-Croatian: Jura, Juraj or orde; Slavic: Jarovit),
alternatively Yarilo, Iarilo, or Gerovit, was a major male Proto-Slavic deity of vegetation, fertility and spring,
also associated with war and harvest.
In Wendish mythology Juthrbog is the god of the moon.
In Wendish mythology Karewit is the protector of the ancient town of Charenza on Rugia. Depicted alone,
his naked statue has a head with two faces, an oxen's head on his chest and a rooster's head on his belly.
Depicted together with Rugiewit, he has six heads, four male and two female ones. His chest sports a lion's
head.
Krsnik or Kresnik is a Slavic fire god.
Kresnik is a pagan deity also known as Svaroic, son of the Slavic sun god Svarog, described as having
golden hair and golden hands.[1] From being a divinity, Kresnik evolved into a Slovenian national hero who
lives on a golden mountain, sometimes as a deer with golden antlers. As a human, he is a great king skilled
with magic, but who interests himself in farming.[2] In some tales he even fights off the Mongols as a
peasant youth.[3] The comparative mythology showed that this demigod figure originates from Iranian god
Yima and his double, Indian Yama, with whom they share many common characteristics[citation needed]. It
is a very diverse deity with many different faces depending on the location of the myth.
Lada or Lado is a fakeloric Slavic pagan deity of harmony, merriment, youth, love and beauty which almost
certainly never existed in the ancient Slavic pantheon. It is perhaps the finest example of misconception,
confusion or pure invention caused by romanticised or neopagan attempts at reconstruction of old Slavic
mythology through unskilled or uncritical interpretations of Slavic folklore.
Marowit In Wendish mythology Marowit is the god of nightmares.
Peklenc (also spelled Pekelnyboh, Pekelnypan, Pekelnik, Lokton) was a chthonic deity of the Slavic
mythology. He was the lord of the underground and a divine judge.
Peklenc mastered the subterranean fire by which metals and precious stones were forged. He also reigned
over the underground water which, according the to ancient Slavic traditions, caused earthquakes when
Peklenc ordered it to reach the surface.
Peklenc had a wholesale knowledge about the deeds of wicked, who were carried next to him to be judged
and punished. He was a severe though equal judge, as he provided everybody with the possibility to redime
their past mistakes. The ones who persisted were condemned to death or condemned to punishments
depending by their crimes. The cruel were turned into stones, the quarrelsome became werewolves, while the
ones who had no compassion towards the others were turned into creatures feeding on their very bodies.
Peklenc was also capable to punish entire peoples by opening deep ravines that swallowed villages and
cities, a pond or a lake was left in their place. The inhabitants paid for their punishment by wondering
underwater, their desperate scream being transmitted by Ozwiena, the goddess of echo. Peklenc also sent
evil spirits against unjust governors, in order to have them abandon their reigns. The latter ruined and,
covered back by grass, returned to nature. He could also use basilisks as emissaries or servants.
In Slavic mythology, Perun (Cyrillic: ?????) is the highest god of the pantheon and the god of thunder and
lightning. His other attributes were the fire, mountains, the oak, iris, eagle, firmament (in Indo-European
languages this was joined with the notion of the sky of stone), horses and carts, weapons (the hammer, axe
(Axe of Perun) and arrow) and war. He was first associated with weapons made of stone and later with those
of metal.

Like Germanic Thor, Perun 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 sometimes a hammer. The axe is hurled at evil people and spirits and
will always return to his hand.
In Wendish mythology Podaga is the weather god and the god of fishing, hunting and farming
Porewit (also spelled Borevit, Borewit or Prove)[citation needed] was the god of the woods in
the[clarification needed] Slavic mythology. He is akin to the Greek Pan and the Roman Faunus and Silvanus.
He was represented as a bearded man or in the form of a he-goat, usually provided with deer horns and big
genitalia, symbols of fertility and nature. He took care of the voyagers who went lost in the woods and
punished the ones who destroyed trees or maltreated animals. Borevit was capable of modifying his height to
adapt it to the surrounding landscape: he was short next to a mushroom, high and imposing next to a tree.
[citation needed]
The etymology of the name Borevit has been related to the Slavic terms barc (beehive) and bartnik (beemaster), a figure who, in some people, had functions similar to those of a shaman. According to Czeslaw
Bialczynski[who?], Borevit's sister and wife was Lea, also known as Borana.
With the spread of Christianity, Boravit was identified with Satan or represented as the demon Boruta
In Polish mythology, Porvata is the god of the woods; he has no idol or image; and is manifest throughout
the primeval forest. His sacred day is Tuesday and is connected with midsummer. He is thought to be one of
the four seasonal aspects of Swaitowid facing south and ruling over summer.[citation needed]
Radegast, also called Radigost, Radhost, Radhot, Redigast, Radogost, is West Slavic god of hospitality,
fertility, and crops, associated with war and the sun. It is, however, questionable whether such a deity was in
truth worshiped by pagan Slavs. While the name itself is attested in several valuable historic descriptions of
Slavic mythology, it is somewhat unclear whether it refers to a deity or to a city of pagan Slavs.
Rod (in Slavic languages ???), sometimes referred to simply as god (Div, Diy; in the Veda Slovena Diy or
Dia), is probably the most ancient deity in the Slavic pantheon. It is likely that several other gods, most
notably Svarog, were initially epithets or incarnations of Rod. Svarog Rod meant Heavenly Rod. Later on
these incarnations separated from Rod and were worshipped as separate entities. Very little is known about
actual worship of Rod, mostly because the traditions were oral and disappeared after forced conversion to
Christianity.
In Slavic mythology Rod is the first godprogenitor of deities, creator of the Universe and its manager. He
is the supreme universal principle, which established the divine law Pravda (Prav). He is a protector of
blood-ties and clan relations, a patron of kinship and clan unions. At the beginning of Time, at the very
beginning of the Cosmos, only Rod existed and there was nothing around him. According to some believers,
he later created the Universe and the three worlds Jav, Prav and Nav, and arranged everything inside them.
Rod also introduced the superior principle of balance between elements and enforced the highest law Pravda,
which every creature and power (physical or metaphysical, material or energy) must obey.
The Slavic word rod has several meanings, including kin, tribe, and giving birth.
His divine consort is known as Rodzanica or Rodenica, co-creator of the universe.
Rugiewit or Rugiwit is a Slavic deity. In a questionable interpreatation he is seen as a local personification of
the all-Slavic god of war Perun worshipped in all areas where the Slavic mythology was present.
Rugiewit was worshipped by members of the Rani in Charenza in Rugia in a temple erected to this god.
Rugiewit was personified as a 7-faced deity. Similarly to Svantevit he is worshipped in the nearby fortress of
Arkona. Other gods worshipped in Charenza included Porenut and Porewit.

In Wendish mythology the god Rugiewit is the protector of the isle of Rgen. The god Karewit assists
Rugiewit in this role. Rugiewit's name means Lord of Rgen. He supposedly has seven heads and seven
swords in his belt and the eighth sword in his hand.
.
In Slavic mythology Siebog is the god of love and marriage. He is consort to the goddess of love and
marriage iva.
Siliniez is a pagan wood-god from Polish mythology for whom moss was sacred; his altar fire was kept
burning only with moss
Stribog (Stribozh, Strzybog, ???????) in the Slavic pantheon, is the god and spirit of the winds, sky and air;
he is said to be the ancestor (grandfather) of the winds of the eight directions. The etymology of the name is
disputed, see here (russian only).
Sudz is a Polish god of destiny and glory. Those born at the time when he strews gold in his palace are
destined to be wealthy. When he scatters earthen clods, those born are destined for poverty.
In Slavic mythology, Svarog (Slovene: Svarun, Croatian: Svarog, Cyrillic: ??????, Polish: Swarg) is the
Slavic sun god and spirit of fire; his name means bright and clear. The name may be related to Sanskrit
Svarga and Persian xwar (pron. Chvar) both meaning the same thing, indicating Indo-European etymological
relation. So sacred was the fire that it was forbidden to shout or swear at it while it was being lit. Folklore
portrays him as a fire serpent, a winged dragon that breathes fire. According to some interpretations the firegod Svaroic (Latinized Zuarasici) was the son of Svarog. However, other sources refer to these names as
one and the same god of fire.
Older myths describe him as a smith god, identified with the generative and sexual powers of fire. In those
myths, Svarog fights Zmey, a giant serpent or a multi-headed dragon. Zmey kills people indiscriminately.
Svarog catches Zmey with blacksmith's tongs and uses him to pull a plough. Also in some myths, he has to
use his own mouth to dig the ditch, thus separating the land of the living (Jav) from the land of the dead
(Nav), bringing order (Prav). Zmey takes over the dead. In some myths, the ploughed ditch becomes the
Smorodina River, and Zmey becomes the guardian of Kalinov Bridge.
In neo-paganist religions, Svarog is often the supreme god-creator and the central part of the (holy) trinity
Triglav. He completed the creation of the world by giving it Prav.
Svarog legends can be traced back to the 8th6th century BC when the Slavic tribes first began to practice
agriculture. The etymology of the word Svarog is likely to be Slavic svar (bright and clear).
The symbol dedicated to Svarog is the kolovrat or swarzyca
Sventevith, Svetovid, Suvid, Svantevit, Svantovit, Svantovt, Swantovt, Sventovit, Zvantevith, Swietowit,
Swiatowid, Sutvid, Vid. and, incorrectly, Swiatowit, is the Slavic deity of war, fertility and abundance,
sometimes referred to as Beli (or Byali) Vid, Beli = white, bright, shining as in a Serbian folklore poem:
Vojevao Beli Vide
Tri god'ne s kleti Turci
A cet'ri s crni Ugri...
In English:
White Vid waged war
Three years with the cursed Turks
And four with the black Hungarians...

He always carries his sword (sometimes bow) in one hand, and in the other a drinking horn. Svetovid had a
white horse which was kept in his temple and taken care of by priests. It was believed Svantevit rode this
horse in battle. The horse was used for divination. Victory in battle, merchant travels and a successful
harvest all depended on Svantevit.
Triglav (Bosnian, Croatian and Slovenian: Triglav; Bulgarian, Macedonian, Ukrainian, Russian and
Serbian: ???????; Czech and Slovak: Trihlav; Polish: Tryglaw, Trzyglw) (meaning 'three headed') also
sometimes called troglav is a god or complex of gods in Slavic mythology, similar in nature to the Trinity in
Christianity or Trimurti in Hinduism. A variant of his name is Troyan.[citation needed]
Triglav is a unity of three gods. The exact members of the triad vary by place and time. An early variation
included Svarog, Perun, and Dajbog. Later, Dajbog was replaced by Svetovid or Veles. Triglav is usually
described as a fusion of these gods. More rarely he is said to be their son. It may also be a unity of lesser
gods (Lesser Triglav).
In one legend, Triglav is veiled completely, so holy that he cannot see the evil deeds of men. He rarely
appears around mortals.
Triglav is depicted as a three-headed man sometimes with bands of (gold) blindfolds over his eyes, or a man
with three goat heads. Several temples dedicated to Triglav existed near Szczecin, Poland. During the period
of Christianization, these temples and statues of Triglav were completely destroyed.
Three heads
Triglav's heads represent sky, earth and the Underworld. Some priests believed that Triglav has three heads
because he rules all three kingdoms (sky, earth and hell) and has a binding over his eyes so he could not see
people's sins. His eyes are said to possess great power (that's why all eyes on his statues are covered). It is
generally believed that Triglav, the highest mountain in Slovenia, was named after the god.
Veles (Cyrillic: ?????; Polish: Weles; Old Russian and Old Church Slavonic: ??????) also known as Volos
(Russian: ??????) (listed as a Christian saint in Old Russian texts) is a major Slavic god of earth, waters and
the underworld, associated with dragons, cattle, magic, musicians, wealth and trickery. He is also the
opponent of thunder-god Perun, and the battle between two of them constitutes one of the most important
myths of Slavic mythology. No direct accounts survive, but reconstructions speculate that he may directly
continue aspects of the Proto-Indo-European pantheon and that he may have been imagined as (at least
partially) serpentine, with horns (of a bull, ram or some other domesticated herbivore), and a long beard.
Devana or Dziewona[citation needed] (Cyrillic: ??????; Polish: Dziewanna) is the Slavic equivalent of the
Roman goddess Diana, whose name is said to appear very late in Slavic history. However, all her names that
derive from Slavic translate to "The Maiden".
Dodola (also spelled Doda, Dudulya and Didilya, pronounced: doh-doh-la, doo-doo-lya, or dee-dee-lya),
Perperuna or Preperua in Dalmatian Croatia is a being in old Slavic mythology.
According to some interpretations, she is the Slavic goddess of rain,[1] and the wife of the supreme god
Perun (who is the god of thunder). Slavs believed that when Dodola milks her heavenly cows, the clouds, it
rains on earth. Each spring Dodola is said to fly over woods and fields, and spread vernal greenery,
decorating the trees with blossoms.
Dzydzilelya is the Polish Goddess of love and marriage and of sexuality and fertility. She is similar to Venus,
Aphrodite, Freyja and other goddesses of this nature.
Kostroma is a Slavic fertility goddess (female counterpart of Kostromo), represented in 10th-century art as a
diamond-headed column in a temple, surrounded by horses enclosed in lozenge shapes. [1] She is the twin
sister of Kupala.
A scarecrow of Kostroma is a part of East Slavic folklore.

Kupala In Slavonic neo-paganism, Kupala is the goddess of herbs, sorcery, sex, and midsummer. She is also
the Water Mother, associated with trees, herbs, and flowers. Her twin sister is Kostroma. Her celebration
falls upon the Summer solstice in June, which is a sacred holy day honoring the two most important
elements of Fire and Water.
Lada or Lado is a fakeloric Slavic pagan deity of harmony, merriment, youth, love and beauty which almost
certainly never existed in the ancient Slavic pantheon. It is perhaps the finest example of misconception,
confusion or pure invention caused by romanticised or neopagan attempts at reconstruction of old Slavic
mythology through unskilled or uncritical interpretations of Slavic folklore.
Marzanna, Mara, Marzena, Morana, Morna or Morena is a Slavic goddess with an unclear function, most
often believed to be a goddess of harvest and witchcraft. In some medieval Christian sources such as the
Mater Verborum she is compared to Hecate. Her relationship to Mara, the Slavic goddess of death, is
unclear; some sources equate the two. In late medieval Czech sources she becomes a goddess of winter as
well as death. Her name is based on the Slavic root mor, used in words such as "confusion", "peril",
"nightmare", "death" and "plague". Marzanna's rites survived into Christian times as Maslenitsa, a six- or
seven-day feast celebrated in early March. During the first five or six days of Maslenitsa, flat blini were
served, believed to symbolize the Sun. On the last day, straw effigies were made, symbolizing the winter
(see below).
Marzyana is the Polish Goddess of the Grain, presiding over harvest and can be comparable to Demeter.
Matka Gabia is the Polish goddess of home, hearth, and patron of their care. Gabia most likely is of
Lithuanian origin (Gabija).
Mat Zemlya, also Matka Ziemia (literally Mother Earth, various other names are in use as well) is the
collective term applied to a number of Slavic deities devoted to plants, growth, birth, creation and patrons of
field works.[1]
In the early Middle Ages, the Mother Earth was one of the most important deities in the Slavic world. Oaths
were made binding by touching the Earth and sins were confessed to the Earth before death. She was
worshipped in her natural form and was not given a human personage or likeness. Since the adoption of
Christianity in all Slavic lands, she has been identified with Mary, the mother of Jesus.
An example of her importance is seen in this traditional invocation to Matka Ziema, made with a jar of hemp
oil:
East "Mother Earth, subdue every evil and unclean being so that he may not cast a spell on us nor do us
any harm." West "Mother Earth, engulf the unclean power in thy boiling pits, and in thy burning fires."
South "Mother Earth, calm the winds coming from the South and all bad weather. Calm the moving sands
and whirlwinds." North "Mother Earth, calm the North winds and clouds, subdue the snowstorms and the
cold." The jar, which held the oil, is buried after each invocation and offering is made at each Quarter.
(Slavonic mythology 1977:287)
In present-day Russia there was a quite terrifying ritual dedicated to Matka Ziema, and happened on the eve
of the 1st World War to preserve their village against a plague of cholera. At midnight the older women
circled the village, summoning the other women without the knowledge of the men. They would choose nine
maidens and three widows who would be led out of the village. They would all undress down to their shifts.
The maidens let down their hair, and the widows covered their heads with white shawls. They seized
ploughs, the maidens armed themselves with scythes, and others would grab various objects of terrifying
appearance including the skulls of animals. The procession would then march around the village, howling
and shrieking, while they ploughed a furrow to permit the powerful spirits of the Earth to emerge, and to
annihilate the germs of evil. Any man who had the bad luck to meet the procession was felled without mercy.
(Slavonic Mythology 1977:287)

in Polish mythology, Oynyena Maria is the "Fiery Mary," a fire goddess who assists and counsels the
thunder God Piorun. This divinity also appears with southern slavs, and is usually considered to be the sister
of the thunder god/saint.
Ozwiena was the goddess of echo in the Slavic mythology. She is similar to the Greek goddess Echo.
Her figure was connected to the human communication and the divulgation of discourses and actions. As the
goddess of gossip, she was unable to keep any secret or private conversation. If she disliked somebody,
Ozwiena distorted the meaning of his words. She was also the goddess of fame and glory, being the
responsible of the storytelling of the heroes' deeds. When she was at the service of the subterranean god
Peklenc, she spread the screams of the damned as a warning to the living ones.
She was told to be the companion of the god Veles (or Volos).
Percunatel is a Polish goddess that is purported to be Piorun's mother.
iva, also iva, Siva, Siwa, Ziwia, Sieba or Razivia, was the Slavic goddess of love and fertility. She was
worshipped throughout what is now Poland, the Czech Republic, Slovakia, Slovenia, and Germany (and
especially the Elbe (Labe) river valley), before Christianity expanded into the area. Her name means "living,
being, existing." Sieba's consort was Siebog, her male equivalent.
The vesna or vesnas were mythological female characters associated with youth and springtime in early
Slavic mythology, particularly within Serbia and Slovenia.[1] Along with her male companion Vesnik, she
was associated with rituals conducted in rural areas during springtime.[2] In the nineteenth century, Russian
peasants celebrated the return of spring on March 1 by going out to the fields, carrying a clay figure of a lark
on a pivot which had been decorated with flowers. They sang songs naming the spring season Vesna.[3] The
word "vesna" is still the poetic word for "spring" in the Slovene language.[4]
In Slovenian mythology, the beautiful women called "vesnas" lived in palaces atop mountains where they
discussed the fate of crops and of human inhabitants. A magical circle around their palaces kept them from
leaving the mountain top except during the month of February, when they would travel in wooden carts
down to the valley below. Only certain people were capable of hearing them singing. People who snuck up
to their mountain palaces might learn their fates, but risked an unpleasant end if they were caught by the
vesnas.[2]
The vesna was featured on a Slovenian postage stamp in 2005.[2]
Zaria or Zoria is the goddess of beauty in Slavic mythology.[1] A once-popular goddess also associated with
the morning, Zaria was known to her worshippers as "the heavenly bride." She was greeted at dawn as "the
brightest maiden, pure, sublime, honorable." She was also known as a water priestess that protected warriors.
[2]
Zarya (????) is the Russian word for "sunrise," or "morning star."[3]
Zorya, the three Slavic guardians of the night.
Zeme, also referred to as Zemes-mte, was a Slavic and Latvian goddess of the earth, identical to Lithuanian
emyna. Her name means "Mother of the Earth." She had a total of seventy sisters, some related specifically
to the function of fertility.
Some of her sisters include: Briezu-mte, Dziparu-mte, Joda-mte, Kapu-mte, Laimas-mte, Lauka-mte,
Lauku-mte, Lazdu-mte, Linu-mte, Mera-mte, Meza-mte, Nves-mte, Ogu-mte, Piegulas-mte, Pirtsmte, Saules-mte, S?ne-mte, Smilsu-mte, V?ja-mte, Velu-mte.

Zislbog (also Zilsbog or Cislobog) was a goddess of the moon in Wendish mythology. By the name of
Kricco the Wends worshipped her as the protector of the seed.
In Slavic mythology, the Zorya (alternately: Zarya, Zvezda, Zwezda, Zory, Danica) are the three (sometimes
two) guardian goddesses, known as the Auroras. They guard and watch over the doomsday hound that
threatens to eat the constellation Ursa Minor, the 'little bear.' If the chain breaks loose and the constellation is
devoured, the universe is said to end. The Auroras represent the Morning Star, Evening Star, and Midnight
Star, respectively,[1] although the Midnight Star is sometimes omitted. In some myths, the morning Zorya
was the wife of the male Myesyats, the moon god, and was a major goddess. In other myths, the Zoryas are
virgin goddesses who flank the sun (see sundog), and Myesyats is an unrelated female moon goddess. The
Zorya are associated with marriage, protection, and exorcisms.
The Morning Star is Zorya Utrennyaya[1] (also Zvezda Danica, Zvezda Dennitsa, Zwezda Dnieca, Zvezda
Zornitsa, Zora). She opens the heavenly gates for the chariot of the sun in the morning. She is depicted as a
fully armed and courageous warrior. She is the patron goddess of horses, and is associated with the planet
Venus. She is invoked to protect against death in battle, and her prayers were addressed as "Defend me, O
maiden, with your veil from the enemy, from the arquebus and arrow..."[citation needed]
The Evening Star is Zorya Vechernyaya[1] (also Vecernja Zvezda, Zvezda Vechernaya, Zwezda Wieczoniaia,
Zwezda Wieczernica, Zvezda Vechernitsa, Zarja). She closes the gates of heaven each night as the sun
returns home.
The Midnight Star is Zorya Polunochnaya (also Zwezda Polnoca). Some legends omit this Zorya, leaving
only the Morning and Evening Auroras. Each night, the sun dies in the Midnight Zorya's arms and is then
restored to life. She is a goddess of death, rebirth, magic, mysticism, and wisdom.
The Zorya are sometimes associated with the Triple Goddess mythic archetype, with the Morning, Evening
and Midnight Zoryas representing the maiden, mother, and crone, respectively.
In Polish mythology, Zlota Baba is a goddess called "Golden Woman". She received many sacrifices and
gave oracles, depicted in gold.[1]
Other names for her are Zhywa (Zywa) or Zhywie (Zywie) in Poland, Zaleta, Jezy-Baba, and Baba-Jedza
(which corresponds to the Russian Baba Yaga). Places in Poland and Slovakia that their names from Zlota
Baba include Babia Gora, Babi Jar, or Babiec.[2]
Zywie, in Western Slavic mythology, was the goddess of health and healing. She is associated as the spirit of
the dead worshipped by the Lusatians, and is also the goddess of regeneration and rebirth.
Her name means "living" and her animal is the cuckoo. Friday is her sacred day.
Mokosh (Old Russian ??????) is a Slavic goddess attested in the Primary Chronicle, connected with female
activities such as shearing, spinning and weaving.
The day of the week devoted to Mokosh was Friday. The worship of the Goddess (Mokosh) was later
replaced by the cult of the Virgin Mary and St. Paraskevia, as well as sacred Mokriny
Berehynia or Bereginia (Russian and Ukrainian: ????????) is a female spirit (Vila) in Slavic mythology,
which recently came to be regarded as a "Slavic goddess" with a function of "hearth mother, protectoress of
the home"[1] in late 20th century Ukrainian romantic nationalism centered on matriarchal myth.[2]
The word originates in the pre-Christian Slavic mythology but in the modern usage it has two meanings. The
confusion in the name's etymology owes to the fact that a Slavic word bereh (Ukrainian) or bereg (Russian)
means a river bank, while the word berehty (Ukrainian) or berech' (Russian) is a verb that means to protect.

Originally, obscure shadowy ghost-like naiads similar to Rusalkas, lived along the rivers, lakes and ponds
and were considered ill-tempered and dangerous. A water-bank where they thought to be found was to be
avoided by young men and women, especially in the dark.
Early in the 20th century fakeloristic scholarship speculated that the Berehyni combined a prehistoric
Scythian earth-goddess.[3] and rusalky (guardians of the banks).
Since Ukrainian independence in 1991, she has undergone a fakeloric metamorphosis, and today is identified
as a combination of the "hearth-mother" (associated with the guardianship of the nation itself) and the
rusalka. This metamorphosis has its roots in the late 1980s, as several Ukrainian writers sought to personify
their vision of an ideal Ukrainian woman. Consequently, Berehynia today also has a place in Ukrainian
nationalism,[4] feminism,[2] and neopaganism.[5]
In 2001, a column with a monument to Berehynia on top, as a protector of Kiev (pictured), was erected at
Maidan Nezalezhnosti (Independence Square) in the center of the city, on the site of the former Lenin
monument, despite the fact that Kyiv has a historic protector Archangel Michael pictured at the Coat of
Arms of Kyiv and whose older monument is located just across at the same square.
Koliada, in Slavic mythology, is a goddess of the sky stemming from the Greek kalandai and the Latin
calendae. She brings up a new sun every day; for that reason, she is hunted by Mara to stop her and cause
total darkness. The pagan feast of Koliada took place between the January 6 and January 19, but has since
been merged into the celebration of Christmas.
Porenut was one of the Slavic deities worshipped by the Rani in the ancient town of Charenza on Rugia. In a
wooden temple a wooden statue of four-faced Porenut was held (with the fifth face placed on his chest).
Other deities worshipped in Charenza include Porewit and Rugiewit.[citation needed]
Mat Zemlya, also Matka Ziemia (literally Mother Earth, various other names are in use as well) is the
collective term applied to a number of Slavic deities devoted to plants, growth, birth, creation and patrons of
field works.[1]
In the early Middle Ages, the Mother Earth was one of the most important deities in the Slavic world. Oaths
were made binding by touching the Earth and sins were confessed to the Earth before death. She was
worshipped in her natural form and was not given a human personage or likeness. Since the adoption of
Christianity in all Slavic lands, she has been identified with Mary, the mother of Jesus.
An example of her importance is seen in this traditional invocation to Matka Ziema, made with a jar of hemp
oil:
East "Mother Earth, subdue every evil and unclean being so that he may not cast a spell on us nor do us
any harm." West "Mother Earth, engulf the unclean power in thy boiling pits, and in thy burning fires."
South "Mother Earth, calm the winds coming from the South and all bad weather. Calm the moving sands
and whirlwinds." North "Mother Earth, calm the North winds and clouds, subdue the snowstorms and the
cold." The jar, which held the oil, is buried after each invocation and offering is made at each Quarter.
(Slavonic mythology 1977:287)
In present-day Russia there was a quite terrifying ritual dedicated to Matka Ziema, and happened on the eve
of the 1st World War to preserve their village against a plague of cholera. At midnight the older women
circled the village, summoning the other women without the knowledge of the men. They would choose nine
maidens and three widows who would be led out of the village. They would all undress down to their shifts.
The maidens let down their hair, and the widows covered their heads with white shawls. They seized
ploughs, the maidens armed themselves with scythes, and others would grab various objects of terrifying
appearance including the skulls of animals. The procession would then march around the village, howling
and shrieking, while they ploughed a furrow to permit the powerful spirits of the Earth to emerge, and to
annihilate the germs of evil. Any man who had the bad luck to meet the procession was felled without mercy.
(Slavonic Mythology 1977:287)

In Wendish mythology Zirnitra, or Zir, is a black Slavic dragon and the god of sorcery. The image of Zirnitra
was employed on a Wendish flag when the Wends fought the invading Saxons. Zirnitra literally means
magically empowered. Rosvodiz is a byname of Zirnitra.
Baba-Yaga (in Russian pronounced Bba-Y?g; also spelled Baba Jaga) is a witch-like character in Slavic
folklore. She flies around on a giant mortar or broomstick, kidnaps (and presumably eats) small children, and
lives in a hut which stands on chicken legs. In most Slavic folk tales she is portrayed as an antagonist;
however, some characters in other mythological folk stories have been known to seek her out for her
wisdom, and she has been known on occasion to offer guidance to lost souls, although this is seen as rare.
Vila
Fairies in Slavic mythology come in several forms and their names are spelled differently based on the
specific language. Among the ones listed below there were also khovanets (as domovoi), dolia (fate),
polyovyk or polevoi (field spirit), perelesnyk (spirit of seduction), lesovyk or leshyi (woodland spirit), blud
(wanderer), mara (specter, spirit of confusion), chuhaister (forest giant), mavka or niavka (forest nymphs),
potoplenytsia (drowned maiden, wife of vodianyk), vodianyk or vodyanoy(water spirit, aka potoplenyk),
bolotianyk (swamp spirit), bisytsia (she-devil), potercha (spirit of dead, unbaptized child), nichnytsia (night
spirit), mamuna (demoness), nechysta syla (all the evil), scheznyk (vanisher), didko, antypko, antsybolot,
aridnyk (other names for evil spirits), and many, many others. Those spirits or fairies are mostly out of the
Ukrainian mythology which have derived out of the general Slavic folklore.
Prussian gods
Piccolus is a demon or spirit in the Dictionnaire Infernal, aka: Poccolus or Pikulis: No doubt these names
refer to the same deity. He is not a demon but rather one of a triad of gods representing seasons including;
Patrimpas (spring)
Perkunas (summer)
Picollus (winter)
He is some kind of destroyer-god, or god of death. What Patrimpas brings, Piccolus destroys. He is believed
to look like a pale old man with a long white beard and a large nose, often well dressed. He was revered by
the ancient inhabitants of Prussia often he was offered the head of a dead man but later a tallow was burned
in his honor and blood was spilled on a dedicated tree, which would stay miraculously green.
He would appear to important people during their last days. If he was not appeased by tallow, he would
appear a second time when he required blood, usually of a goat or horse, and finally if not appeased a third
visit when only human blood would satisfy him.
He was first recorded by Teodor Narbutt a Latvian sage who compiled "Lietuvos Istorija" a record of many
eastern theologies, spirits and demons. His name can be found back in the name of the pike weapon, and the
German word piken (to poke with a sharp object).
In Prussian mythology, Zempat was a god of earth and of cattle.