List of Slavic deities

The pagan Slavs were polytheistic, which means that they worshipped many gods and goddesses. The gods of the Slavs are known primarily from a small number of chronicles and letopises, or not very accurate Christian sermons against paganism. Additionally, more numerous sources in which Slavic theonyms are preserved include names, proper names, place names, folk holidays, and language, including sayings.
Information about Slavic paganism, including the gods, is scarce because Christian missionaries were not very interested in the spiritual life of the Slavs. Also, no accounts written down directly by the pagan Slavs exist. During the Christianization missions, the deities, on the one hand, were demonized to deter from worshipping them, on the other hand, their characteristics and functions were assumed by the saints, which was supposed to make the new religion less alien.

Common Slavic deities

Because of the small number of sources, there is no consensus among scholars of Slavic mythology on the extent of the worship of even the most important deities. Listed in this paragraph are those whose Panslavic range is most often recognized. In addition to these, the East Slavic Mokosh, and the East Slavic Stribog are sometimes indicated.

Supreme deities

Based on the reconstructed myths around the figures of Perun and Veles, some scholars believe that both of these gods are chief deities. They are primarily found in the Slavic creation myth. According to some scholars, a pair of these gods prove "Slavic dualism", but there is no consensus on this either, and those who assume that such dualism in mythology may have existed, point out that Slavic dualism was probably not as extreme as in Christianity or Zoroastrianism.

Name	Image	Greek Myth	Details
Perun		Zeus	Perun is the god of lightning and thunder, as well as of war, and the patron of the druzhina. He is the etymological and functional continuator of the Proto-Indo-European thunder god Perkʷunos, and shares many characteristics with other thunder gods worshipped by Indo-Europeans. He is mentioned most notably in Primary Chronicle, where a grey-haired and golden-moustached statue of Perun is described in temple on Old Kyiv Hill, and Third Novogorod Chronicle*, where his statue is described in Peryn, and in many texts warning against paganism. His name survived in spells and in proper names. Armed usually with an axe, hammer, or spear, he fights chaos demons. His figure is preserved in folklore primarily in the form of saint Elijah and saint George.
Veles		Hades	Veles is a god of multiple functions, such complexity making comparison with other deities difficult. A chthonic deity, he rules over the underworld, to which, as psychopomp he conducts the souls of the dead, leading them out into the meadows of the beyond. As the god of wealth, he is associated with the care of cattle. Furthermore, like the Germanic Odin he is the patron deity of poets and other artists and also of those who practice magic. The etymology of his name likely connects it with Slavic words associated with death. Mentioned primarily in Primary Chronicle; his name also often appears in proper names. His animal incarnations are bull or ox, dragon or zmey. His figure is preserved in folklore primarily in the form of saint Nicholas and the devil.

Other deities

Personifications

West Slavic deities

Name	Image	Worshipped by	Greek Myth	Details
Svetovit		Rani		Svetovit is the chief god of the Slavic Rani. His cult is described by Helmold of Bosau and Saxo Grammaticus. Theonym comes from the word svęt "holy, sacred" with the suffix vit "lord". His main temple was located on Arkona. Inside the temple was his statue, described by Saxo as a four-headed statue holding an ornate horn in his right hand; there was also a large sword and other artifacts. The horn and white horse, dedicated to him, was used for divination. The theocratic rule of his priests limited the rule of knyaz.
Triglav		Polabians Pomeranians		Triglav is a god mentioned in the Life of St. Otto and in the chronicle describing the capture of Slavic Brenna. He had a golden statue whose eyes and mouth were covered. A black horse, which was used by preachers to foretell the future, and a holy oak were dedicated to him. The three heads may symbolize the tripartite division between heaven, earth, and the underworld.
Radegast		Polabians Redarians Moravians		Radegast is a god mentioned by Adam of Bremen, and the information is repeated by Helmold. He was to occupy the first place among the gods worshipped at Rethra. Earlier sources state that the main god of Rethra was Svarozhits, thus Radegast is considered to be a epithet of Svarozhits or a local variant of his cult. A white horse was dedicated to him, and he himself was depicted wearing armor and a helmet. It is generally believed that his name is composed of the words rad "glad" and gost "guest". A modern statue of him is standing on the mountain Radhošť, which is also named after him.
Yarovit		Circipanians Hobolians		Yarovit is a Polabian god mentioned in the Life of St. Otto, where a festival dedicated to him is described, for which the city was decorated. From the description and etymology, it is clear that he is a war god, and his temple contained a gold adorned shield. According to many researchers, Yarovit is identical to the East Slavic Yarylo.
Zhiva		Polabians		Zhiva is a goddess mentioned by Helmold. According to him, next to Radagast and Prone, she is the most important deity of the Slavs. Probably identical with the Polish deity Żywie mentioned by Jan Długosz. A theonym related to the word živeti "to live".
Prone or Prove		Polabians		Proue is a distorted name of a god mentioned by Helmold. This theonym is interpreted in several different ways: some scholars translate the name as Prove, while others translate the name as Prone, a local variant of Perun's name. Helmold makes it clear that Proue, unlike other deities, did not have a statue, but an oak grove near Starogard, where courts were held every monday, was dedicated to him.
Rugiaevit		Rani		Rugievit is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Porevit and Porenut. His statue was made of oak wood, had a head with seven faces, seven swords at his belt and an eighth in his hand. According to Saxo, he was a war deity, also associated with the sexual sphere. The interpretation of his name remains a matter of debate.
Porevit		Rani		Porevit is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Rugieavit and Porenut. Statue of him had five heads, and importantly did not have any weapons. The meaning of the name is unclear, perhaps meaning "Lord of strength".
Porenut		Rani		Porenut is a god mentioned by Saxo Grammaticus and in the Knýtlinga saga. He was worshipped in Gardec on Rügen, where his temple was located, as well as Rugiaevit and Porevit. His idol had four faces and a fifth on his chest, which he held up with his hands. The etymology is debated.
Chernoglav		Rani		Chernoglav is a god mentioned in the Knýtlinga saga. He is described there as a god of victory with a silver mustache.
Podaga		Wagri		Podaga is a god who, according to Helmold, had his image in Plön. Meaning of the theonym is explained as "power, might". It was suggested that the name Podaga is identical with Długosz's Pogoda.
Devana		Poles Lusatians		Devana is the goddess of wildlife, forests, the moon and hunting. Mentioned by Jan Długosz as a Polish equivalent of Diana. Devana, as Dživica, was also present in Lusatian folklore. She appears in Silesian customs together with Morana, which may indicate a double nature of these goddesses. Etymology of the name of the goddess is a subject of discussion. In Christian folklore, she may have been replaced by Our Lady of Thunder Candle.
Morana		Poles Czechs Slovaks Moravians		Morana is the goddess of vegetation, but also of death and winter. She was mentioned by Jan Długosz as a Polish equivalent of Ceres. Burning or drowning Morana's image in the river is supposed to chase away winter and bring back spring, and this tradition is still alive in modern Poland, Slovakia, Moravia and parts of Bohemia. She appears in Silesian customs together with Devana, which may indicate the dual nature of these goddesses.

East and South Slavic deities

Name	Image	Worshipped by	Greek Myth	Details
Stribog		East Slavs	Aeolus	Stribog is the god of the wind. Mentioned in the Primary Chronicle and The Tale of Igor's Campaign. He may also have been worshipped in Poland. His name is interpreted as the " spreading god".
Khors		East Slavs, West Slavs		Khors is a deity with unclear functions mentioned in the Primary Chronicle and The Tale of Igor's Campaign, as well as other minor sources. For many years he was interpreted as a sun god, supported by the theory that the name is a loan from one of the Iranian languages and means "Sun". In recent years, this etymology has come under strong criticism, and a native etymological link to fertility is suggested instead. His idol was allegedly located in Pskov.
Mokosh		East Slavs Poles Czechs Croats		Mokosh is a goddess mentioned in the Primary Chronicle and other minor texts. She is generally interpreted as Mother goddess. She appears in folklore as a creature with a large head and hands who shears sheep and spins flax, also associated in some way with masturbation. Etymologically related to the word mokrъ "wet". In Christianity she is continued by St. Paraskeva and St. Anastasia.
Simargl		East Slavs		Simargl is a deity mentioned in the Primary Chronicle, and mentioned in the Sermon by One Who Loves Christ in two entities: Sim and Rgl. Although the sources do not indicate any functions of this god it is believed that he is associated with the care of plants, as indicated by the god's name, which was borrowed by the Slavs from the Iranian Simurgh, a winged, dog-headed guardian of plants.
Svarog		South Slavs	Hephaestus.	Svarog is a god mentioned in the Primary Chronicle in a passage that is a Slavic translation of the Chronicle of John Malalas. This source depicts Svarog as the counterpart of the Greek Hephaestus, and the father of Dazhbog. The function and etymology of the god are unclear: according to some scholars he is related to the Slavic word svar meaning "quarrel", while according to others he is related to the Indian svar meaning "radiance", "sky", "sun". Based on etymology, interpreted as the smith god, or as the god of the sky.
Yarilo		East Slavs South Slavs	Demeter	East Slavic ritual and ritual figure attested since the 18th century Interpreted as a deity of vegetation.