Slavic mythology – wikivisually

Slavic mythology - wikivisually It had been only through

Vladimir’s baptism, popular resistance and syncretism[edit]

In 988 CE, Vladimir of Kievan Rus’ rejected Slavic religion and that he and the subjects were formally baptised in to the Eastern Orthodox Church, then your condition religion from the Byzantine Empire. Based on legend, Vladimir sent delegates to foreign states to determine which was probably the most convincing religion to become adopted by Kiev.[1] Joyfulness and sweetness were the main characteristics of pre-Christian Slavic events, and also the delegates searched for for something able to matching these characteristics. These were crestfallen through the Islamic religion of Volga Bulgaria, where they found "no pleasure … but sorrow and great stench", by Western Christianity (then your Catholic Church) where they found "many worship services, but nowhere … beauty".[25] Individuals who visited Constantinople were rather astounded by the humanities and rituals of Byzantine Christianity.[1] Based on the Primary Chronicle, following the choice is made Vladimir commanded the Slavic temple around the Kievan hillsides be destroyed and also the effigies from the gods be burned or tossed in to the Dnieper. Slavic temples were destroyed through the lands of Kievan Rus’ and Christian places of worship were built-in their places.[1]

Based on Ivakhiv, Christianisation was more powerful with what is today western and central Ukraine, lands near to the capital Kiev. Slavic religion endured, however, particularly in northernmost parts of Slavic settlement, with what is today the central a part of European Russia, like the regions of Novgorod, Suzdal and Belozersk. Probably the most famous cases of popular resistant against Christianisation happened in the temple-stronghold of Cape Arkona, in Rugia. Within the core parts of Christianisation the common population continued to be connected to the volkhvs, Questionnable clergymen and shamans, who periodically, over centuries, brought popular rebellions from the central power and also the Christian church. Christianisation would be a very slow process one of the Slavs, and also the official Christian church adopted an insurance policy of co-optation of pre-Christian elements into Slavic Christianity. Christian saints were identified with Slavic gods — for example, the figure of Perun was overlapped with this of Saint Elias, Veles was identified with Saint Blasius, and Yarilo grew to become Saint George — and Christian festivals were set in the same dates as Questionnable ones.[1]

Another feature of early Slavic Christianity was the strong influence of apocryphal literature, which grew to become apparent through the thirteenth century using the rise of Bogomilism one of the South Slavs. South Slavic Bogomilism created a lot of apocryphal texts as well as their teachings later permeated into Russia, and might have influenced later Slavic folk religion. Bernshtam informs of the "ton" of apocryphal literature in eleventh- to fifteenth-centiry Russia, which may not be controlled through the still-weak Russian Orthodox Church.[26]

Continuity of Slavic religion to the 15th century[edit]

Scholars have highlighted the way the "conversion of Rus" required place a maximum of eight years after Vlardimir’s reform of Slavic religion in 980 based on them Christianity generally was without "any deep influence … within the formation from the ideology, culture and social psychology of archaic societies" and the development of Christianity in Kiev "didn’t produce a radical alternation in the awareness from the society over the span of early Russian history". It had been portrayed like a mass and conscious conversion only by fifty years later, through the scribes from the Christian establishment.[16] Based on scholars the substitute of Slavic temples with Christian places of worship and also the "baptism of Rus" needs to be understood in continuity using the foregoing chain of reforms of Slavic religion launched by Vladimir, instead of like a breaking point.[27]

V. G. Vlasov quotes the respected scholar of Slavic religion E. V. Anichkov, who, regarding Russia’s Christianisation, stated:[28]

Christianization from the countryside was the job, not from the eleventh and twelfth, but from the fifteenth and sixteenth or perhaps seventeenth century.

Based on Vlasov the ritual of baptism and mass conversion gone through by Vladimir in 988 never was repeated again within the following centuries, and mastery of Christian teachings never was accomplished around the popular level even within the beginning of the 20th century. Based on him, a nominal, superficial identification with Christianity was possible using the superimposition of the Christianised agrarian calendar ("Christian–Easter–Whitsunday") within the indigenous complex of festivals, "Koliada–Yarilo–Kupala". The research into the Christianised agrarian and ritual calendar, coupled with data from popular astronomy, results in determine the Julian calendar connected using the Orthodox Church was utilized by Russian peasants between your sixteenth and seventeenth century. It had been with this period much from the Russian population grew to become formally area of the Orthodox Church and for that reason nominally Christians.[29] This happened being an aftereffect of a wider complex of phenomena which Russia went through through the fifteenth century, in other words radical changes perfectly into a centralisation of condition power, which involved urbanisation, bureaucratisation and also the consolidation of serfdom from the peasantry.[30]

That most the Russian population wasn’t Christian during the fifteenth century could be proven by the archaeology of gortyn: based on Vlasov, mound (kurgan) burials, that do not reflect Christian norms, were "a universal phenomenon in Russia to the fifteenth century", and endured towards the 1530s.[31] Furthermore, chronicles from the period, like the Pskov Chronicle, and archaeological data collected by N. M. Nikolsky, testify that during the fifteenth century there have been still "no rural places of worship for that general utilisation of the populace places of worship existed limited to the curts of boyars and princes".[32] It had been only through the sixteenth century the Russian Orthodox Church increased like a effective, centralising institution using the Catholic Church of Rome like a model, and also the distinctiveness of the Slavic folk religion grew to become apparent. The church condemned "heresies" and attempted to eradicate the "false half-questionnable" folk religion from the common people, however these measures from the centres of church power were largely ineffective, as well as on the neighborhood level creative syntheses of people religious rituals and holidays ongoing to thrive.[33]

Sunwise Slavic religion, withershins Christianity, and Old Belief[edit]


Top 5 Slavic Folklore Creatures


Nenad Cairovic: im happy that im slav

Chinaman's Chance: Norwegian.

Mike Lcml5c: I missed hearing about Baba Yaga. She is the witch who flys around in a mortar and pestle. Her home is a house on chicken legs, large chicken legs. The house is surrounded by by a human boned fence. She's missing all of her teeth except for two huge tusks coming out from her jaw. Baba Yaga flys around looking for little lost children to take home and eat. Baba Yaga is from Russia and she's one scary witch.

The Mortal: In Croatia its called Baba Roga

Iva Ramljak: In Croatia we believe she lives in water wells and scares children and we call her baba roga

Loki: Nočná mora is Nightmare not only in Balkan Slavic countries but also in others, such as Slovakia or Czech Republic too.

Adam Herčík: slavic romanian folklore, language and habits are heavily influenced by each other

Rass Tie: Także naprzemiennie Nocnica lub Północnica

The Gaming Cathedral: This is particularly interesting as a Witcher 3 fan :D

Dávid Roman: Witcher really helped to spread slavic mythology :)