Prav (Правь), Yav (Явь) and Nav (Навь) are the three dimensions or qualities of the cosmos as described in the first chapter of the Book of Light and in the Book of Veles of Slavic Native Faith (Rodnovery). Older sources mention only Nav and Yav concepts of ancient slavic cosmology, similar to Yin and Yang in Taoism, and Prav was not part of the concept. The literal meanings of the Prav, Yav, and Nav words, are, respectively, "Right", "actuality" and "probability". They are also symbolised as a unity by the god Triglav. Already Ebbo documented that the Triglav was seen as embodying the connection and mediation between Heaven, Earth and the underworld / humanity; these three dimensions were also respectively associated to the colours white, green and black as documented by Karel Jaromír Erben.
Slavic paganism, Slavic mythology, or Slavic religion is the religious beliefs, myths, and ritual practices of the Slavs before Christianisation, which occurred at various stages between the 8th and the 13th century.
Dazhbog, alternatively Daždźboh, Dazhboh, Dažbog, Dazhdbog, Dajbog, Daybog, Dabog, Dazibogu, or Dadźbóg, 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 tribes.
Svarog is a Slavic god who may be associated with fire and blacksmithing and who was once interpreted as a sky god on the basis of an etymology rejected by modern scholarship. He is mentioned in only one source, the Primary Chronicle, which is problematic in interpretation. He is presented there as the Slavic equivalent of the Greek god Hephaestus. The meaning of his name is associated with fire. He is the father of Dazhbog and Svarozhits.
Proto-Indo-European mythology is the body of myths and deities associated with the Proto-Indo-Europeans, speakers of the hypothesized Proto-Indo-European language. Although the mythological motifs are not directly attested – since Proto-Indo-European speakers lived in preliterate societies – scholars of comparative mythology have reconstructed details from inherited similarities found among Indo-European languages, based on the assumption that parts of the Proto-Indo-Europeans' original belief systems survived in the daughter traditions.
Mokosh is a Slavic goddess. No narratives survive to the present day about this deity and so scholars must rely on academic disciplines like philology to discern details about her.
Svetovit, also known as Sventovit and Svantovit amongst other variants, is the god of abundance and war, and the chief god of the Slavic tribe of the Rani, and later of all the Polabian Slavs. His organized cult was located on the island of Rügen, at Cape Arkona, where his main temple was also located. According to the descriptions of medieval chroniclers, the statue representing this god had four heads, a horn and a sword, and to the deity himself were dedicated a white horse, a saddle, a bit, a flag, and eagles. Once a year, after the harvest, a large festival was held in his honor. With the help of a horn and a horse belonging to the god, the priests carried out divinations, and at night the god himself rode a horse to fight his enemies. His name can be translated as "Strong Lord" or "Holy Lord". In the past it was often mistakenly believed that the cult of Svetovit originated from St. Vitus. Among scholars of Slavic mythology, Svetovit is often regarded as a Polabian hypostasis of Pan-Slavic god Perun. His cult was destroyed in 1168.
Simargl or Sěm and Rgel is an East Slavic god or gods often depicted as a winged dog, mentioned in two sources. The origin and etymology of this/these figure(s) is the subject of considerable debate. The dominant view is to interpret Simargl as a single deity who was borrowed from the Iranian Simurgh. However, this view is criticized, and some researchers propose that the existence of two deities, Sěm and Rgel, should be recognized.
Perkūnas was the common Baltic god of thunder, and the second most important deity in the Baltic pantheon after Dievas. In both Lithuanian and Latvian mythology, he is documented as the god of sky, thunder, lightning, storms, rain, fire, war, law, order, fertility, mountains, and oak trees.
Dodola and Perperuna are rainmaking pagan customs widespread among different peoples in Southeast Europe until the 20th century, found in Albania, Bulgaria, Croatia, Greece, Hungary, Kosovo, Moldova, Montenegro, North Macedonia, Romania, and Serbia. It is still practiced in remote Albanian ethnographic regions, but only in rare events, when the summer is dry and without atmospheric precipitation.
*Perkʷūnos is the reconstructed name of the weather god in Proto-Indo-European mythology. The deity was connected with fructifying rains, and his name was probably invoked in times of drought. In a widespread Indo-European myth, the thunder-deity fights a multi-headed water-serpent during an epic battle in order to release torrents of water that had previously been pent up. The name of his weapon, *mel-d-(n)-, which denoted both "lightning" and "hammer", can be reconstructed from the attested traditions.
Kresnik is a Slavic god associated with fire, the summer solstice, and storms. His mythical home, a sacred mountain at the top of the world, represents the axis mundi.
In Slavic mythology, Perun is the highest god of the pantheon and the god of sky, thunder, lightning, storms, rain, law, war, fertility and oak trees. His other attributes were fire, mountains, wind, iris, eagle, firmament, horses and carts, and weapons. The supreme god in the Kievan Rus' during the 9th-10th centuries, Perun was first associated with weapons made of stone and later with those of metal.
Nav is a phrase used to denote the souls of the dead in Slavic mythology. The singular form is also used as a name for an underworld, over which Veles exercises custody—it is often interpreted as another name for the underground variant of the Vyraj.
Slavic Native Faith (Rodnovery) has a theology that is generally monistic, consisting in the vision of a transcendental, supreme God which begets the universe and lives immanentised as the universe itself, present in decentralised and autonomous way in all its phenomena, generated by a multiplicity of deities which are independent hypostases, facets, particles or energies of the consciousness and will of the supreme God itself.
The Slavic creation myth is a cosmogonic myth in Slavic mythology that explains how the world was created, who created it, and what principles guide it. This myth, in its Christianized form, survived until the nineteenth and twentieth century in various parts of the Slavdom in chronicles or folklore. In the Slavic mythology there are three versions of this myth: the first version is the so-called earth-diver myth, which intertwines two main motifs: the dualistic motif – the cooperation of God and the Devil is required to create the world, and the oceanic motif – the pre-existence water, where the seed of the Earth comes from; the second version speaks about the origin of the universe and the world from the Cosmic Egg and the World Tree; the third one about creation from a dismemberment of a primordial being.
Interpretatio slavica is the practice by the Slavic peoples to identify the gods of neighboring peoples and the names of Christian saints with the names of Slavic deities.
Svarozhits, Svarozhich is a Slavic god of fire, son of Svarog. One of the few Pan-Slavic gods. He is most likely identical with Radegast, less often identified with Dazhbog.
*Trito is a significant figure in Proto-Indo-European mythology, representing the first warrior and acting as a culture hero. He is connected to other prominent characters, such as Manu and Yemo, and is recognized as the protagonist of the myth of the warrior function, establishing the model for all later men of arms. In the legend, Trito is offered cattle as a divine gift by celestial gods, which is later stolen by a three-headed serpent named *H₂n̥gʷʰis ('serpent'). Despite initial defeat, Trito, fortified by an intoxicating drink and aided by the Sky-Father, or alternatively the Storm-God or *H₂nḗr, 'Man', together they go to a cave or a mountain, and the hero overcomes the monster and returns the recovered cattle to a priest for it to be properly sacrificed. He is now the first warrior, maintaining through his heroic deeds the cycle of mutual giving between gods and mortals. Scholars have interpreted the story of Trito either as a cosmic conflict between the heavenly hero and the earthly serpent or as an Indo-European victory over non-Indo-European people, with the monster symbolizing the aboriginal thief or usurper. Trito's character served as a model for later cattle-raiding epic myths and was seen as providing moral justification for cattle raiding. The legend of Trito is generally accepted among scholars and is recognized as an essential part of Proto-Indo-European mythology, although not to the level of Manu and Yemo.
