Khors Dazhbog is one of the most important gods in the Slavic pantheon. He is most notably associated with the sun, but also with rain, fertility and fire. While little is known about him directly, comparisons with other mythological figures and linguistic research, guided by historical resources, reveals his significance Slavic polytheism just as he reveals the earth each morning, rising over the horizon. At the end of this page is listed an example prayer to Khors Dazhbog, for making a sacred space such as an altar or a sacred grove. Slava Khors-Dazhbogu!

Pronunciation

Horse – Dahj – Bog (Russian: Хорс-Дажьбог)

Historical Overview

Khors Dazhbog is listed among the idols at Kiev in the Russian Primary Chronicle [1]. There is some dispute as to whether the two names are distinguished from one another, as Khors and Dazhbog, or as one deity with separate names, Khors Dazhbog. The Laurentian Codex manuscript is unclear [2], opening this up to interpretation. Machal points out that the two were likely appellations of the same deity [3], long before this interpretation was made popular by Rybakov and other modern historians.

Both Khors and Dazhbog are mentioned in The Song of Igor’s Campaign. The latter is mentioned when talking about discord among the Rus. The country is called “Dazhbog’s Grandson” [4]. A prince who reaches Tmutorokan before dawn is said to have crossed “the path of the Great Hors” [5]. In both cases, as with other pagan deities in the poem, very little can be gained from these allusions on their own, but they can help us forge connections between folkloric, linguistic and historical sources.

The Hypatian Codex, specifically its later manuscript of the Primary Chronicle [6], names Dazhbog as the son of Svarog [7]. In this text and in others, Dazhbog is used to translate Greek Helios [7], while Khors is used to translate Apollo [3]. It is interesting to note that in later Greco-Roman paganism, Helios and Apollo were also not clearly distinguished from one another.

Arab travelers among the Rus emphasized the Slavic devotion to the sun, even “asserting that many renounced the Christian faith, preferring to worship the sun and other heavenly bodies [8].” The Slavs called him “Czar Sun” [7], and they built open-roofed temples to allow the rising sun to shine inward [9]. This cannot be understated, as Eliade in The Sacred and the Profane recognizes that a temple’s structure mirrors the orientation of the cosmos. Alongside this, Khors is the second most mentioned deity of the pagan Slavs in the historical sources [10]. Together, these sources present the god of the sun as holding a prominent place in pre-Christian Slavic worship.

In the apocryphal Dialogue of Three Saints, Khors is listed along Perun as an “angel of lightning” [11]. This is one among many instances where Khors/Dazhbog is connected to Perun, revealing a deeper connection between these two deities.

Linguistic Overview

It should be noted that Dazhbog’s title, Tsar Sun (Солнце, Solntse in Russian), immediately connects him to other Indo-European solar deities, such as Germanic Sol, Vedic Surya, and Baltic Saule [12]. The Indo-European solar deities stand as a backdrop for much of the etymological arguments surrounding Khors Dazhbog.

Eliade notes that “…Dazhbog signifies the “dispenser of riches” (Slavic dati, ‘to give’, bogu, ‘riches’, but also ‘god’, the source of riches)” [13]. Machal agrees with this conception of a “Giving God” [7]. Looking to the Vedic sources, we can identify an important cognate. It is said in a hymn addressed to Agni that “as (god) Bhaga (“Portioner”), O king, you control riches; you are a protector in the house of him who has revered you” [14]. “Bhaga”, cognate with bogu, here appears as another manifestation of Agni. It seems that for Dazhbog this association was central to his identity. Khors Dazhbog was a giver, a source, a “portioner” and a protector of the worshipers.

Khors Dazhbog’s name points to him being a giver in another way. It is worth noting that not only Russian dat’ (дать), “to give” connects to Dazhbog, but also that dozhd’ (дождь), “rain”. This may seem out of place, but both among Vedic cognate deities and Khors himself, the overlap between thunder and solar deities can be observed. We have already noted Khors as the “angel of thunder”. The Vedic fire god Agni is also identified with Indra [16], a warrior figure related to thunder who carries a club, much like Perkunas [17], Perun, Thor or Heracles. As noted in our page on Perun, the mythic and ritual domains of Perun and Khors-Dazhbog overlap based on both linguistic and historical evidence.

The traditional etymological reading of the name “Khors” has been as a Slavic adoption of an Iranian deity. This has often been used to justify the introduction of dualism into Slavic theology, an attempt in vain to defend the legitimacy of Belobog. This simply does not add up, because there is no time that the Persian Hvar could have been borrowed by the Slavs, since by the time of the historical sources on Slavic religion, Islam, Zoroastrianism and Mithraism had entirely displaced the cult of this god. [18] Not only is this Iranian connection used to construct a worldview based on selective reading of source materials, but the connection itself remains unlikely.

We must recognize that the well established etymological connection between the god Svarog and the Sanskrit word svarga, meaning heaven, could not be maintained alongside a reading of Khors having Iranian origins. This is because of sound changes within their language family [19]. Put simply, these deities’ names would undergo regular sound changes, either following Vedic Sanskrit or Avestan, rather than the two undergoing opposing sound changes within the same language family. Seeing the prevalence of Vedic cognates in Slavic deity names (Perun, Svarog, -bog in Stribog and Dazhbog), we have more solid grounds to look for a Sanskrit cognate for Khors.

It turns out that hrsu, an appellation for the fire god Agni [22] who already shares a great deal with Dazhbog, provides a sound etymological origin for Khors, and tells us a great deal about his attributes. Its meanings in Sanskrit include

(1) bristling, erection (esp. of the hair in a thrill of rapture or delight), (2) joy, pleasure, happiness; to be anxious or impatient for’ and also ‘to thrill with rapture, rejoice in the prospect of [something], exult, be glad or pleased’ (also personiﬁed as a son of Dharma), (3) erection of the sexual organ, sexual excitement, lustfulness, (4) ardent desire. Thus, hṛṣu is about a speciﬁc kind of joy the nature of which becomes transparent if we consider the cardinal meaning of the respective verb … harṣati: ‘becomes sexually excited; becomes erect or stiﬀ or rigid, bristles (said of the hairs of the body)’. As one can see, hṛṣu means more than just ‘pleasure’ but speciﬁcally an utter carnal joy and pleasure when the hairs of the body bristle.” [20]

Also noteworthy is the connection with the Russian word horoshiy (Хороший), meaning “good”. In reconstructed Indo-European roots, words meaning “good”, “fertile”, “sexually potent” are all related, and connected to hrsu and horoshiy, with another Greek cognate meaning “to be glad” [21]. To summarize, looking to Vedic hrsu as an origin for Khors, which preserves the sound changes in the Indo-Aryan language family, gives us a picture of a good associated with fertility, which aligns with the Lithuanian cognate deity of Khors, Curcho [23]. It is important to keep this in mind for the next step of this linguistic argument.

Reconstructed Indo-European *iero, meaning “year”, is both the origin of Sanskrit hrsu, but also Slavic jar-. This root can be identified in Polish, Czech and Bulgarian meaning “spring”, Serbian meaning “heat”, and Lithuanian meaning “fierce” [24]. Further cognates would be the German Jahr, English year or the Elder Futhark rune *yera. Most importantly for Slavic paganism, particularly East Slavic mythology, is an explanation for the absence of Yarilo at Vladimir’s pantheon in Kiev. Yarilo, at least among the East Slavs, is in fact identical to Khors Dazhbog. All this is to say that Khors Dazhbog stands as a central deity among the Slavic pantheon and as much more than a solar deity, but a heroic solar and fertility figure.

The complicated linguistic argument has only been briefly explained here, but a link to Borissoff’s essay can be found in the sources below.

Comparisons with Related Mythologies

Possibly the most important deity we should examine in other mythologies is Agni. Alluded to previously, this deity is associated with fire, much like the son of Svarog in the Hypatian Codex [6]. Agni is called hrsu [22], Bhaga [14] and even “sharer” or distributor [16]. Eliade identified that the process of taking possession of land legally in ancient Vedic sources required building a fire altar to Agni [25], which has a parallel in both in the Hypatian Codex (the hearth flames as symbolizing the family ordained by Svarog) [6] and in Slavic folklore. Machal describes practices venerating ancestors around the winter solstice as surrounding the hearth flames [26].

Another Vedic deity, Indra, shares astonishing features with Khors-Dazhbog. First, the Rig Veda addresses Agni and Indra as the same deity [16], mirroring the conflation of Khors and Perun each as an “angel of lightning” [11]. Secondly, a hymn to Indra reveals multiple aspects that tether him not only to the Vedic rain deity Parjanya (etymologically related to Perun), but also to Khors-Dazhbog:

“Who as soon as born, first possessor of thought, the god, strengthened the gods by his magic (intellectual) power; of whose fury the two firmaments were afraid because of the greatness of his manliness … / The terrible one … he diminishes the wealth of the enemy like gambling-stakes / … who created the sun, the dawn, and who guides the waters, he, O Folk, is Indra. [27]”

Control over rain relates to a secondary etymology of Dazhbog’s name based on Russian дождь. The allusions to wealth and gambling coincide with Eliade’s and Machal’s reading of Dazhbog as “dispenser of riches” [13] and “giving god” [7]. Further, the Vedic identification of Parjanya, Indra and Agni as the same figure or related figures confirms in Slavic mythology a similar relation: Khors-Dazhbog and Perun. Indra’s “intellectual power” or being the “first possessor of thought” presents no immediate Slavic connection, but can be seen in other figure related to Khors Dazhbog.

Turning to Irish mythology, we can observe similarities between Dazhbog, Indra and a figure called The Dagda.

“The Dagda (literally, the ‘Good God’) is not a name but a title … And indeed the Dagda is good at everything. He is not only first among magicians, but he is a formidable fighter. Under his club the bones of warriors are ‘like hailstones under the hooves of horses.’ … His superiority rests in this omnipotence which derives from his omniscience. And his omniscience is expressed in another of his titles, Ruad Ro-fhessa (Lord of Perfect Knowledge) … [29]”

Aside from possessing a club and his martial aspect, much like Indra, the Dagda’s great intelligence links him most specifically to Indra. But the connection is not just symbolic or mythological; the Dagda’s name can be etymologically traced back to an proto-Indo-European root meaning “to burn” or “hot” [24], much like Serbian jara, the Slavic root of Yarilo’s name.

The motif of knowledge surrounding solar deities is reflected in Greek mythology as well. Multiple times in the Iliad, prayers addressed to Helios recognize how he hears and sees everything, and call on him to witness oaths [30]. In these prayers, he is often mentioned alongside Zeus. A thunder deity functioning as a witness of oaths can be seen multiple times in the Primary Chronicle, as the Rus swear by Perun. It seems, while we have no indication of Khors Dazhbog serving this function in Slavic myth, the deep connection between the thunder deity and solar deity may in fact stretch far back into Indo-European religion.

Yet again, knowledge shows up as a significant attribute, in Apollo’s oracular function. As has already been stated, ancient Slavic translations often identify Khors with Apollo and Dazhbog with Helios, and in both Greek and Slavic myth the distinction between the two is at best unclear. Lastly, insofar that Curcho, Khors’ Lithuanian analogue, was historically likened to Dionysus, and that Agni and Eros were both messengers of the gods, Borissoff argues that Yarilo can be understood through these figures and their (fertility cults), as all developments of the Indo-European Thracian horseman [31]. This grounds similarities between Kupala Night, celebrating the summer solstice and the Bacchic rites.

Solntsa Roshcha Interpretation

Khors and Dazhbog are in fact the same deity. He represents what has been called a ‘solar fertility hero’ rather than a simple personification of the sun. His role in the mythology and in ritual can not be understated.

As son of the celestial Svarog and brother of Perun, Khors Dazhbog dwells in the heavens. It would be appropriate to address him as Svarozic, seeing as this diminutive can refer to either him or Perun.

He gives gifts to mankind in the form of sunshine, rain, and fire. As Yarilo, he gives a good harvest, the new year, fertility and victory over winter. Invoking Khors Dazhbog with fire is a necessity when creating a sacred space.

Imagery associated with Khors Dazhbog would be solar motifs (perhaps the kolovrat), rain, fire, flowers or fresh fruit. Perhaps honey or bees as well. All of these are associated with spring, with Yarilo.

Solntsa Roshcha emphasizes the importance of Khors Dazhbog all the way to our very name, “Grove of the Sun”, being dedicated to him.

Consecration Prayer to Khors Dazhbog

(For making a sacred space; candle or incense necessary)

Glory to you, Khors Dazhbog, the radiant Sun, Svarog’s Son. Who gives to the earth more than you? Who flickers in the flames other than you? Glory to Yarilo, who rides the white horse. Glory to you who soaks the soil and soars through the sky. Come to me, down from the home of your father, and hear my prayer.

Good grandfather, I swear by your brother’s axe I call on you out of respect and fear. I ask you to make this place sacred, for the worship of the gods. May you give your golden gift to us all. May your rays reignite our hearth, even in the darkest winter days. May we leap over fires all summer long in your name.

I light this candle for you and give this space over to you and all the gods, for your worship.

Слава Хорс-Дажьбогу!

Слава дедушке всех нас!

Слава бессмертному солнцу сияющему!

Sources

[1] “Vladimir began to reign alone in Kiev, and he set up idols on the hills outside the castle with the hall: one of Perun, made of wood with a head of silver and a mustache of gold, and the others of Khors, Dazhbog, Stribog, Simar’gl, and Mokosh’.” Russian Primary Chronicle. Translated by Samuel Hazzard Cross. Edited by Olgerd P. Sherbowizt-Wetzor. The Medieval Academy of America, 1953. pp. 93

[2] “In the oldest Laurentian Codex (PVL 1377: 25) Xors appeared as a doublet Xŭrs Daž’bog [ХЪРСAДАЖЬБ[ОГ]А] so Rybakov believed that Xors was an “inseparable addition to the image of Daž’bog-Sun”. “The Non-Iranian Origins of the Eastern-Slavonic God Xursu/Xors.” Constantine Borissoff. Studia Mythologica Slavica, 2014. pp. 26

[3] “Chors.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. Pp. 299

[4] The Song of Igor’s Campaign. Translated by Vladimir Nabokov. Ardis Publishers, 2003. 255-260

[5] ibid, 659-666

[6] “Stazom Slovenskog Nasleđa – Svarog.” Stazom Slovenskog Nasleđa – Svarog, Lug Velesa, 13 May 2018, http://www.youtube.com/watch?v=IeKJor8VLC4.

[7] “Dazbog.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. Pp. 297

[8] “Sun, Moon and Stars” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. Pp. 273

[9] “Slavic Paganism.” A History of Religious Ideas, Volume 3: From Muhammed to the Age of Reforms. Mircea Eliade. Translated by Alf Hiltebeitel and Diane Apostolos-Cappadona. University of Chicago Press, 1985. pp. 32-33

[10] “The Non-Iranian Origins of the Eastern-Slavonic God Xursu/Xors.” Constantine Borissoff. Studia Mythologica Slavica, 2014. pp. 9

[11] “Perun.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. Pp. 294-5

[12] “Indo-European Religion.” In Search of the Indo-Europeans. J.P. Mallory. Thames and Hudson, 1989. pp. 129

[13] “Slavic Paganism.” A History of Religious Ideas, Volume 3: From Muhammed to the Age of Reforms. Mircea Eliade. Translated by Alf Hiltebeitel and Diane Apostolos-Cappadona. University of Chicago Press, 1985. pp. 30

[14] “Rig Veda 2.1.7.” The Beginnings of Indian Philosophy. Translated by Franklin Edgerton. Harvard University Press, 1965.

[16] “Rig Veda 2.1.3.” ibid

[17] “[Perkunas] … was to the Prussians, Lithuanians and Letts what Indra was to the Indians of Vedic days. Moreover, he has still another resemblance to Indra which is equally striking. When he smites a devil with his bolt, he does not kill the fiend, but merely strikes him down to hell for seven years, after which the demon again appears on earth, just as Indra and his Iranian doublets (especially Thraetaona) do not slay their antagonist, the storm-dragon, but only wound him or imprison him so insecurely that he escapes, so that the unending battle must be constantly renewed.” “Baltic Mythology.” Mythology of All Races, Volume 3: Celtic and Slavic. Louis Herbert Gray. Cooper Square Publishers, 1964. pp. 322

[18] “Another objection was raised by Valil’ev: “Based on historical facts it is indeed impossible to explain when and under what conditions the Eastern Slavs or their Ancestors could borrow from the inhabitants of Iran their cult of the Sun” (Vasil’ev 1998). Certainly, this could not have happened near the period of Vladimir’s reign (980–1015 AD) because by that time Persia had already been converted to Islam. Also, to be borrowed and positioned as the second most important god, the Persian Xwaršēδ/Xoršid should have been a prominent Iranian deity but in New Persian this word simply means ‘sun’ without any religious connotation. In Zoroastrianism, the sun and other astral phenomena were indeed deiﬁed as ‘nature gods’ (Boyce, 1979: 6) but Hvar … was only one of many deities. Obviously, the name Xors could not have derived directly from Hvar because of the final and also from the Avestan hvarə хšаētəm since this expression only became contracted to xwaršēδ/xoršid in Middle Persian close to the period og the Sassanid dynasty (224–654 AD). By that time the functions of the sun god Hvar had already been largely transferred on to Mithra … (Gershevitch, 1959: 35–40) due to the rise of Mithraism in the pre-Sassanid period (Boyce, 1979: 99). The central deity of Mithraism became Mihr (mid-Persian form of Mithra) which was also used as a synonym of ‘sun’.” “The Non-Iranian Origins of the Eastern-Slavonic God Xursu/Xors.” Constantine Borissoff. Studia Mythologica Slavica, 2014. pp. 12 https://www.academia.edu/8963421/Non-Iranian_origin_of_the_Eastern-Slavonic_god_X%C5%ADrs%C5%AD_Xors_Published_

[19] ibid, pp. 15

[20] ibid, pp. 16

[21] “In this context Rus. xoroš- may be viewed as a relic of the ancient fertility cult developing semantically along the line ‘worthy, good’ < ‘fertile’ < ‘sexually potent’ < ‘erect’ < ‘to bristle’. This chain of logical connections may appear farfetched but De Vaan (2008: 290) proposed the same course of development for the reconstructed I-E etymon *g’her-i-: “‘to enjoy’< ‘to be excited’ < ‘to stick out (?)’” leading to the Greek chaírō (χαίρω) ‘to be glad’, and Sanskrit harayati ‘to enjoy’. ibid, pp. 17

[22] ibid, pp. 24

[23] ibid, pp. 10

[24] ibid, pp. 23

[25] The Sacred and the Profane: The Nature of Religion. Mircea Eliade. Harper & Row Publishers, 1958. pp. 30-31

[26] “Koleda.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. pp. 307-310

[27] “Rig Veda 2.1.4, 7.” The Beginnings of Indian Philosophy. Translated by Franklin Edgerton. Harvard University Press, 1965.

[28] “Rig Veda 2.12.1-7.” ibid

[29] Gods and Heroes of the Celts. Marie-Louise Sjoestedt. Turtle Island Foundation, 1982. Pp. 53

[30] The Iliad, 3:104; 3:277; 19:259

[31] “The Non-Iranian Origins of the Eastern-Slavonic God Xursu/Xors.” Constantine Borissoff. Studia Mythologica Slavica, 2014. pp. 24-25