Ritual in Slavic reconstruction is often talked about in a fragmented way. Concerns about ritual are rarely addressed with a full explanation of each aspect, and instead are focused on the periphery. Questions like “what do I do with offerings after ritual” or “how do I make an altar” are all dancing around a hole, a distinct lack of thorough explanation of Slavic pagan ritual. This page intends to fill that void.

The Sacred Space

The first step in Slavic ritual is the consecration of a sacred space. We must look at places of worship within Slavic folk practices and pre-Christian religion to understand the Slavic sacred space.

Helmold describes a sacred grove in Oldenburg, saying that

“[e]ntrance to this courtyard was forbidden to all, except only to the priest and to those wishing to make sacrifices, or to those in danger of death, because they were never to be denied asylum. For the Slavs show such reverence for their holy things that they do not allow the neighborhood of a fane to be defiled by blood even in time of war.” [10]

The complete reverence for the sacred space by the West Slavs even during intense conflict allowed the grove to be a place of peace. The East Slavs display this same attitude. We hear how the Rus dropped their weapons before approaching the idol of Perun to swear their oaths [11]. Conflict in the sacred space, whether literal or symbolic, defiles the space. For this reason, access to the sacred space was prohibited except for when the gods were needed most. The space for ritual cannot be clouded with conflict.

Fire and Sacred Spaces

Insofar that sacred spaces in many religions mirror a mythical “center of the world” [1] and a repeated cosmogony [2], it would make sense that fire holds a central position in the sacred space in Slavic ritual. Any fire on an altar hearkens back to the flames of Svarog’s celestial forge. However, the presence of fire in the core of Slavic ritual can be understood both symbolically and materially.

Beyond mythical allusions, the hearth fire held a central position in the home of ancient peoples. It also held a central position in the worship of the ancient Slavs. This can be observed in ancestor veneration during “Koleda” which survived Christianization in folk practices [3]. Offerings to the ancestors were left on the fireplace, or thrown into the fire. Historical manuscripts also allude to the significance of the hearth flames to the household cult; the Hypatian Codex mentions as a punishment for those who break familial bonds being thrown into the hearth flames [4]. This would not be out of place in Indo-European household cults which surround the hearth fire, as has been emphasized in Heathen reconstruction but can also be observed in Vedic practice of taking possession of land through establishing a fire altar for Agni [5].

Seeing that the sacred space marks the mythical center of the world, we can understand why Arab travelers noted that the Slavs built their temples focusing on the sun, allowing the sun to shine through an open roof. The suns rays, to the ancient Slavs, showed the connection between the heavens (Svarog and his sons) and the earth.

Fire is a central piece of a sacred space in Slavic reconstructionism. It makes the gods present. While a lit candle outside a sacred space may have no significance, within the sacred space, that flame is a single spark from Svarog’s forge, the point of impact from Perun’s lightning strike, and the presence of Khors-Dazhbog.

The Sacred Corner

It is common for Slavic folk practices to revolve around the corner where icons are hung. For example, Machal explains that after the table has been set for the Koleda feast, “[t]he master of the house then says grace and brings to remembrance those of the family who happen not to be present, after which all sit down, the head of the household taking his place in a corner under the icons” [7] The icon corner, or ‘red corner’ (Красный угол) as it is sometimes called, occupies a primary position the feast. This is only one example of how ancestor veneration is deeply tied to the sacred corner.

While Machal hints at the “remembrance [of] those of the family” who have passed away, Eliade observes the connection of highly archaic ancestor veneration with the sacred corner. After talking about the similarities between Slavic customs and those of the Finno-Ugric tribes, he states that

“[a] pan-Slavic custom, unknown among the Indo-Europeans, is the double-sepulcher. After three, five, or seven years, one disinters the bones, washes them, and wraps them in a napkin (ubrus); the napkin is brought into the house and places provisionally in the “sacred corner”, in the place where the icons are hung. The magico-religious value accorded to this napkin is due to its contact with the skull and bones of the dead. Originally, a portion of the exhumed bones was deposited in the “sacred corner”. This extremely archaic custom (attested in Africa and Asia) is also found among the Finns.” [8]

While many of the archaic customs tied to ancestor worship have become watered down over centuries, veneration in an icon corner is still actively practiced by Orthodox Christians today [6].

We can learn from the emphasis placed on the sacred corner and on fire some practical considerations in Slavic hearth cult. Constructing an altar requires fire to make the place sacred and to make the gods present. The hearth is the symbolic center of the family in Slavic religion. Further, ancestral veneration should be focused in a corner within the home. It involves bringing something of the dead, in the ancient case the exhumed bones or ubrus, to the sacred corner for the purpose of worship.

Invocation

The first division in Austfeld and Versnel’s view of ancient religious prayer is the invocation, which refers to the process of calling the god or spirit through their name, epithets and descriptions [9]. Baltic prayers to Perkunas, closely related to Slavic Perun, show that this can be as simple as stating “O Perkunas” before an intention [12]. However, Calling on a god or spirit this way can also be more than descriptive; invocation can involve praising the being in question.

Invocation applies to all forms of Slavic ritual, even those offering to spirits rather than gods. Russian peasants often addressed their domovoi simply by calling out to it: “Grandfather Domovoi!” or, “Domovoi! Domovoi! Don’t stay here, but come with our family!” when moving out of a home [13]. This might hint at a difference between divine invocation and lesser spirit or ancestor invocation. The latter may not require an elaborate process of invocation. In invoking these spirits, we go to their home and ask them to be present; the domovoi lived within the home, the leshy in the forests, the rusalky in the rivers, etc. The distance between gods and men is qualitatively greater than the distance between the spirits and men, and this is reflected in invocation.

We see in veneration in sacred corners the need for something of the ancestor to be the object of veneration. We bring something to the sacred space that belongs to the ancestor we worship. In a different context, the Rus swore their oaths to Perun before his idol. In both cases, an icon, idol, or symbol of the invoked spirit or deity is present in the ritual. However, invocation does not require a symbol of the invoked. This is historically seen in the grove at Oldenburg, which had no idols. It it up to the worshiper to decide what is appropriate.

Invocation most simply is how we address the being to which we give offerings. It can be simple or elaborate, with idols and icons or without, depending on the being addressed. However, it must always be done within a sacred space, a space demarcated for the being.

The Offering and the Intention

After the being has been invoked within a sacred space, the gift is given to them. An gift is given reciprocally in Slavic religion: the worshiper offers to a god so that the god will return the favor, with their own gifts in the forms of blessings. Much like other Indo-European religions, do ut des or “I give, so that you may give” describes the mindset behind offerings.

The Rus idol worship observed by Ahmad ibn Fadlan reveals many significant aspects of Slavic ritual:

“As soon as [the Rus] boats arrive at this port, each of [the Rus] disembarks, taking with him bread and meat, onions, milk and [wine], and he walks until he comes to a great wooden post stuck in the ground with a face like that of a man, and around it are little figures. Behind these images there are long wooden stakes driven into the ground. Each of them prostrates himself before the great idol, saying to it: “Oh my Lord, I have come from a far country and have with me such a such a number of young slave girls, and such and such a number of sable skins …” and so on, until he has listed all the trade goods he has bought. [Then he adds:] “I have brought you this gift.” Then he leaves what he has with him in front of the wooden post [and says:] “I would like you to do the favour of sending me a merchant who has large quantities of dinars and dirhams and who will buy everything that I want and not argue with me over my price.” The he departs. If he has difficulty selling and his stay becomes long drawn out, he returns with another present a second and even a third time. If he cannot get what he wants, he brings a present to each of the little idols and asks them to intercede, saying “These are the wives of our Lord and his daughters and sons.” Then he continues to make his request to each idol in turn, begging their intercession and abasing himself before them. Sometimes the sale is easy and after having sold his goods he says: “My Lord has satisfied my needs and it is fitting that I should reward him for it.” Then he takes a certain number of sheep or cows and slaughters them, distributing part of the meat as gifts and carrying off the rest to set before the great idol and the little figures that surround it. Then he hands the heads of the sheep or cows on the wooden stakes which have been driven into the ground. When night falls, the dogs come and eat all of this, and the man who has made the offering says: “My Lord is pleased with me and has eaten the gift that I brought him.” [14]

The offering being given before the intention is declared characterizes Slavic ritual succinctly. The Russian enters the sacred space before the idol. Then, he invokes the deity and describes his situation. Next, he gives the offering to the deity. Lastly, he states what he wishes the deity to do. The offering being made before stating an intention allows the gift to be given without an explicit attachment. The worshiper could easily have left that offering at the foot of the idol and not asked for anything in return.

The gift must be given before the intention is declared. Otherwise, the ritual cycle of gift giving is no longer about sharing, about presenting the deity with a gift. Instead, it becomes an economic exchange where prices are negotiated for commodities, my offering for your blessing. A ritual conducted through this conception of exchange does not break from profane space. It does not alter our mentality or our mode of being from everyday living, because this is the cultural logic of our contemporary, non-pagan world. The common way to describe this mentality is “baggage”.

Another aspect of the offerings we can observe in this passage is the outcome of the offerings after the ritual. They stay at the foot of the idol until night, when animals can eat from the offering. The Rus celebrate that a god has taken the offerings. It seems that, outside of the ritual, the offering should remain for a length of time. However, this does not mean indefinitely, and for practical considerations of a modern, indoor altar, it would be appropriate to leave the offering on the altar for a short time after the ritual while still disposing of it.

Solntsa Roshcha Interpration

Slavic ritual consists of four steps. Consecrating a sacred space by means of fire and prayer to Khors Dazhbog or Perun sets the stage for the ritual. Invoking the the deities or spirits to which a gift will be given can take a number of forms and is a very personal way to communicate with them. The offering consists of declaring a gift and giving it to the deity or spirit, placing it on the altar or before the idol. The last step is stating an intention, asking for a gift in return. It would also be appropriate to thank the deity or spirit for hearing your call and coming to your sacred space.

Rituals are cyclical. They repeat. Just as the worshiper gives to the god so that the god might give in return, the god does the same. One ritual leads to another, and another, and a relationship between the worshiper and the deity is built through continual, reciprocal gift giving.

Sample Ritual Format to Veles

Consecration: (Light Candles, Walk around or wave a candle around the altar) Khors Dazhbog, shining sun, bless this place. Set it aside from the rest of the world. Tether it to the heavens, the home of your father.

Invocation: (Incense optional) Veles, come to me and receive my gift. Wandering bear, god of the dead, grandfather of music and magic, hear my call. Glory to you, serpent, who fights thunder without fear. Glory to you, Veles.

Offering: (Place gift on altar) I give this [gift] to you, Veles. Please accept it and enjoy.

Intention: Veles, I thank you for hearing my prayer and accepting my gift. I ask that you [do x/give y].

Slava Velesu! Слава Велесу!

Sources

[1] “The Center of the World.” The Sacred and the Profane: The Nature of Religion. Mircea Eliade. Harper & Row Publishers, 1958. pp. 36

[2] “Consecration of a Place = Repetition of the Cosmogony.” The Sacred and the Profane: The Nature of Religion. Mircea Eliade. Harper & Row Publishers, 1958. pp. 32

[3] “Before sunrise the head of the house or some other member of the family goes to the forest in search of a tree…..after all the preparations have been made for the dinner, doffing his cap, he carries the badnjak [log] into the room. … Then he lays the badnjak and a ploughshare by the fireside, together with some honey, butter, and wine, as well as a portion of every dish prepared for supper; and finally he addresses the log with the words, “Welcome! Come and eat your supper!” Sometimes, the badnjak is dressed… After all this, the householder lays the badnjak on the hearth, where a fire has been kindled, and adds some more logs of wood which likewise are often called badnjaki or badnjarice.” “The Koleda.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. pp. 307-309

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

[5] “Chaos and Cosmos.” The Sacred and the Profane: The Nature of Religion. Mircea Eliade. Harper & Row Publishers, 1958. pp. 30

[6] For a contemporary Orthodox example: http://www.pravmir.com/how-to-sep-up-an-icon-corner-at-home/

[7] “The Koleda.” Mythology of All Races, Volume 3: Celtic and Slavic. Jan Machal. Cooper Square Publishers, 1964. pp. 308

[8] “Rites, Myths and Beliefs of the Old Slavs.” 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. 33-34

[9] “Religious Mentality in Ancient Prayer.” Faith, Hope and Worship: Aspects of Religious Mentality in the Ancient World. H.S. Versnel. Leiden, 1981. p. 2

[10] Chronicle of the Slavs. Helmold. Translated by Francis Joseph Tschan. Columbia University Press, 1935. pp. 218

[11] Russian Primary Chronicle. Translated by Samuel Hazzard Cross. Edited by Olgerd P. Sherbowizt-Wetzor. The Medieval Academy of America, 1953 pp. 77

[12] “Baltic Mythology.” Mythology of All Races, Volume 3: Celtic and Slavic. Louis Herbert Gray. Cooper Square Publishers, 1964.

[13] “Spirits of the House and Farmstead.” Russian Folk Belief. Linda J. Ivantis. M.E. Sharpe, Inc, 1989. pp. 55

[14] “The Book of Ahmad ibn Fadlan 921-922”. Ibn Fadlan and the Land of Darkness: Arab Travellers in the Far North. Translated by Paul Lunde and Caroline Stone. Penguin Classics, 2012. Pp. 47-48