The name Kresnik is reflected in the word “kres” (bonfire), that derives from the word “iskra” (spark). The original meaning of all these names is ultimately fire, symbolic representation of the Sun. more...
Svetovid
The worship of Svetovid or Svantevid has been established among Baltic Slavs, Rugians and Pomeranians, and Carantanians in the Alpine region. We encounter him only in Middle Europe.
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Belin
Belin is an ancient deity. He succeeded the Great Spirit of the Age of Hunters and appeared as the highest god in the Age of Shepherds and Tillers. He manifested as
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Zemlja
Frygian name Zemele means earth in Baltic and Slavic languages, the ground, the world. Its identification with the Greek Gaia has been preserved by Latvians as mother earth Žemyna
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Triglav
In Slavic languages Triglav means the three-headed one. The image of the three-headed god is recorded in the sources on Pomerania, in traditions of Branibor and indirectly of Carantania, where it
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Živa
Živa was above all the goddess of water. In the consciousness of people she represented the concept of life, personified by water. She was their first “goddess”, even before mother Earth, who rules
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Vodin
God Vodin can be traced back to the Venetic people who had settled in Scandinavia. There are also traces of him elsewhere, particularly in pre-christian Caranthania, as the god
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Baba
This is the goddess of death and rebirth, that in the mythology of individual nations appears under different names. Her messenger since pre-historic time has been the owl, who is even today still regarded as herald of death.
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Jarnik
Jarnik has been associated with a number of gods, that indicate renewal, springtime, sun. He is linked with Jarevit in the north, with Vesnik, a male counterpart of goddess of sprin and with Russian Jarilo.
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Maya
Maya, goddess of nature, greenery and flowers gave the name to the month May. Its visible symbol is maypole (orig. Sl. mlaj), also also called may or maya, which is the focal point of 1st May festivities
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Čatež
Čatež as described in Slovenian legends is identical with Greek Pan, and his double Roman Silvanus. In common with these deities Čatež is half man half goat, and has horns.
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Dogana
Dogana, the goddess of morning, also called Zora (dawn) personified the morning light. She represented the start of the working day, and the end of winter when days begin to lengthen. Her feast was Candlemas.
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Junak / Iuvenat
Junak still means hero in Slovenian today. He is a young man of great physical strength, the hero of Slovenian legends, who performs feats of great strength and courage and protects his people.
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Korant
Korant was god father of his people. His name can be traced back to the people called Carni and their land Korotan. Roman Noricum included him in its pantheon as Caruontanus.
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Vesna
Vesna, the goddess of spring is better known in other Slavic traditions. In Slovenian tradition this is expressed in festivity of Palm Sunday, Flower Sunday in Slovenian and symbolized in “butara,” the Easter sheaf.
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Pust / Shrovetide Carnival
Pust of Slovenian tales is a Dyonisian figure, appearing in many folktales as the spirit of merriment and wine. The shrovetide festivity is called “pustovanje,”and it celebrates the winter’s end.
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Vodnar / Aquarius
There are few traces left of Vodnar, god of waters in Slovenian tradition, but he lives on in the folk tales as the water man, inhabiting the rivers and lakes of Slovenia, and as St. Christopher, the bread-giver.
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The Next World
Carantanians believed that there was a world where the departed dead go, deep underground. There is also an upper world, a beautiful garden, in the mountains, a metaphor for paradise.
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Slovenian Pantheon
The Slovenian pantheon presented here is based on the work The Golden Flower, Slovenian Mythology, (Zlati cvet, slovensko bajeslovje) by Dr. Jožko Šavli. His mythological study is founded on the premise that the Slovenian people inhabited their present territory long before the great wave of migration of Slavic tribes from the East in the 6th century AD. According to this hypothesis Slovenians are descendants of the proto-Slavic people Veneti or Vendi, who began to arrive in northern Europe about 1,300 BC and spread throughout the central Europe and as far south as the Italian peninsula and the Dalmatian coast.
The Venetic theory represents a new, fresh perspective on the history of the Slovenian people in the work Veneti, Our Early Ancestors, by Šavli, Tomažič and Bor. While it runs counter to the prevailing view of early history, it has become established as a controversial yet popular alternative theory of Slovenian history. It is supported by significant indicators, numerous toponyms in the areas of Venetic settlement, early chronicles, and it is interesting to note that the appellation Slavs and Veneti or Vendi has been used alternatively for the Slavic peoples of central Europe in early historical records. The Venetic theory of Slovenian history sets the direction, terms and framework for Šavli’s scholarship. While Slovenian folk traditions and beliefs were often either overlooked or misinterpreted by mythologists investigating the myths and tales of the area, Šavli’s focus is primarily on the Slovenian territory and its cultural heritage, while exhibiting exceptional erudition of the mythological field.
The foundation of the book The Golden Flower is an extensive knowledge of world mythologies, archaeological records of the Roman pantheon in Noricum and surrounding areas, and the rich heritage of Slovenian traditions, folk beliefs, customs and tales. Particularly productive is the tracing of pre-Christian elements in the religious customs and festivities, that have survived into the present. Another significant contemporary source of the Slavic pagan gods are the chronicles recording the beliefs, deities and temples of the Pomeranians and Polabians - the Baltic Slavs, still pagan in the 12th century. The most invaluable source for Šavli’s monumental and daring mythology is the great four-volume work The Festive Year of the Slovenians (Praznično leto Slovencev), by Niko Kuret, the great pioneer of Slovenian ethnology and folklore, first published in 1971.
In over 400 pages of his book The Golden Flower Jožko Šavli draws together, compares and interprets a great body of evidence, exhibiting a quality essential when delving into the remote past, “imagination, creativity and engagement” (Mary Fulbrook, Historical Theory).