Polabian Gods Part III – Helmold on the Wagrii, Obotrites and Redarii

Helmold of Bosau (i.e., presbyter Bozoviensis) was a 12th century parish priest at, yes you guessed it, Bosau.  Bosau was in the Slavic country of Wagria and is in today’s Schleswig-Holstein (yes, that is how far (and further) did the Slavs reach).  It was while residing there, starting probably in 1164, that Helmold wrote his Chronicle of the Slavs (Chronica Slavorum) which was a continuation Adam of Bremen’s work (in effect since it included significant chunks of the latter’s Deeds of the Bishops of Hamburg) and detailed the events of the area through the year 1171.  It was later continued by Arnold of Luebeck through the year 1209.  A copy of Arnold’s chronicle resides now at, among other places, Trier.

In any event, Helmold’s Chronicle contains several interesting passages about Slavs’ reIigion.  We begin with a description of Helmold’s travel through Wagria – a region where Helmold’s own church at Bosau was located.  We note that already a few miles north of Bosau he mentions the town of Plön with its seat of the Slavic God Podaga (and later the seat of a German V1 factory).  In the below passages he also discusses the Sacred Grove of Prove (as the God of the Aldenburg country in Wagria) and mentions Ziva (as the God of the Polabians (terra Pelaborum)) and Cernobog (who, perhaps, was all the Slavs’ “bad” god).  The Wagrii were members of the Obotrite confederation (though perhaps not always).  The Polabians may also have fallen in with that group.

We note, however, that in a number of instances Helmold also brings ups Radegast of the Redarii whom we already know from Adam but Helmold calls Radegast the God of the Obotrites.  The Redarii who we think of as members of the Liutizi may have shared their God with the Obotrites apparently – or perhaps they changed confederations by the time of Helmold.  Further, since the Radegast passages appear to some extent to be copies of Adam of Bremen’s work, Helmold follows Adam with that name of the God – from the much earlier Thietmar we know the God’s name was, more likely, Svarozic.

In any event, the spellings cited above we retain in the English sections for consistency – the Latin version contains the original spellings which differ from time to time and we record them as they were in the text.

The only sections of Slavic religion that appear in Helmold and that we do not include here are the passages about the Ranii and their Rugian Svantovit – we will return to those later.

BTW We dedicate this to those Germans who are not really (just) Germans – so that they may know something about their ancestors (interestingly, someone recently thought it relevant to note that, on the male side only 20% of Germans have the “Slavic” R1a DNA – one might say, however, that, considering that even in Ukraine and Poland R1a is only about 50% of the male population, this could mean that as many as 40% of male Germans are direct lineal descendants of Slavs – the number is likely somewhere in between these two – of course, that does not include indirect Slavic descendants or those who can trace their ancestry to Slavs through the female line, etc).

Chronica Slavorum Book I Chapter 2 

(De Civitate Iumneta – Of the City of Iumneta [Wolin])

English:

“Beyond the calmly flowing Oder, and beyond various Pomeranian peoples, on the Western side we come to the country of the Winili, those namely that are called Dolenzii or Redarii.  Their city is named Rethra, a hive of idolatry.  There a great temple was built to honor idols, among whom the greatest is Radegast.  His statue has ornaments of gold and his bed is bedecked with scarlet. The town itself has nine gates and is surrounded by a deep lake.  A wooden bridge is used to traverse it but which is only made available to those who bring offerings or those seeking answers/oracular advice.”

Latin:

“Post Odere igitur lenem meatum et varios Pomeranorum populos ad occidentalem plagam occurrit Winulorum provincia, eorum qui Tholenzi sive Redarii dicuntur.  Civitas eorum vulgatissima Rethre, sedes ydolatrie.  Templum ibi magnum constructum demonibus, quorum princeps est Redegast. Simulacrum eius auro, lectus eius ostro paratus.  Civitas ipsa novem habet portas undique lacu profundo inclusas.  Pons ligneus transitum prebet, per quem tantum sacrificantibus aut responsa petentibus via conceditur.“

Chronica Slavorum Book I Chapter 21

(Pugna Tholenzorum – War of the Dolenzii)

English:

“Redarii or Dolenzii desired to rule other Slavic tribes on account of their ancient city and their famous temple, in which one can see the Radegast statue, ascribing to themselves the honor or leadership for other Slavic peoples often come to them to receive judgments [of the God] and to bring annual offerings.”

Latin:

“Siquidem sive Riaduri Tholenzi propter antiquissimam urbem et celeberrimum illud fanum, in quo simulachrum Radigast ostenditur, regnare volebant, ascribentes sibi singularem nobilitatis honorem, eo quod ab omnibus populis Slavorum frequentarentur propter responsa et annuas sacrificiorum impensiones.“

Chronica Slavorum Book I Chapter 47

(De Penitenthia Northalbingorum – Of the Penitence of Northalbingians)

[Vicelin, a priest accompanying Bishop Adalbert on his trip to Hamburg arrives with the bishop in Meldorf; there finding that the Northalbingians [Nordalbingians] appear to be Christian in name only, the bishop sends Vicelin to fix things up]

English:

“There are three nations of the Northalbingians: Sturmarii (Sturmars), Holzatii (Dreviane) and Thetmarzii – and they do not differ from one another in their customs or their speech, and they follow Saxon laws and call themselves Christians, but by reason of their neighboring pagans/barbarians they began to thieve and rob…  When he [Vicelin] arrived at his destination, he saw the town and found the fields to be overgrown with useless bushes/weeds, and too the inhabitants to be wild and unenlightened, not knowing naught of religion aside from this that they were called Christians.  For there was among them the veneration of groves and streams and many other superstitions… In his pious carefulness he began to visit the local churches, teaching the people the knowledge of salvation, setting aright those who were lost, bringing together those who quarreled, and also destroying groves and other godless rites.”

Latin:

“Tres autem sunt Nordalbingorum populi, Sturmarii, Holzati, Thetmarzi, nec habitu nec lingua multum discrepantes, tenentes Saxonum iura et cristianum nomen, nisi quod propter barbarorum viciniam furtis et latrociniis operam dare consueverint… Cumque pervenissent ad locum destinatum, perspexit habitudinem loci campumque vasta et sterili mirica perorridum, preterea accolarum genus agreste et incultim, nichil de religione nisi nomen tantum Christianitabis habentes.  Nam lucorum et fontium ceterarumque supersticionum multiplex error apud eos habetur… Cepitque pia sollicitudine circumiacentes visitare ecclesias, prebens populis monita salutis, errantes corrigens, concilians dissidentes, preterea lucos et omnes ritus sacrilegos destruens.”

Chronica Slavorum Book I Chapter 52

(De Ritu Sclavorum – On Slavic customs)

English:

[In the year 1131] “When the Obotrite King Canute died who was called Lavardus, his place was taken by Pribislav and Niklot, who divided the country into two parts: one ruled the country of the Wagrii and the Polabians and the other of the Obotrites.  They were two terrible monsters and great persecutors of the Christians.  And there was in these days in all of Slavia a worship of idols and errors of various superstitions.  For other than sacred groves and home Gods [uboze, the later skshaty], the first and foremost worship was accorded to: Prove, the God of the Aldenburg country, Ziva the goddess of the Polabians and Radegast, the God of the land of the Obotrites.   Priests were consecrated to serve them, various offerings were brought to them and  all kinds of religious veneration was done onto them.  The priest according to the auguries determined when the ceremonies to honor these Gods should take place and on then came people with wives an children and made offerings to the Gods with cattle and sheep and many too with people who were Christians, for their blood, as they explained, was particularly pleasing to the Gods.   After killing the cattle, the priest tasted its blood so as to become better able to receive God’s judgment/decision/augury – for many of them believe that devilish spirits are more easily called forth when one uses blood.  After the offering/sacrifice the people begin to feast and party.  There is among the Slavs a strange superstition: during the feasts and drinking/debauchery, they carry a sacrificial skull and pour into it, in the name of the Gods, that is the good and the bad, words not to say of blessings but of curses – they believe namely that if fortune from the good God comes thus also does misfortune comes from the bad and, therefore, they name the bad one Diabol or Cernobog, that is black god.”

Latin:

“Invaluitque in diebus illis per universam Slaviam multiplex ydolorum cultura errorque supersticionum.  Nam preter lucos et penates, quibus agri et opida redundabant, primiet precipui erant Prove deus Aldenburgensis terrae, Siwa dea Pelaborum, Radigast deus terrae Obotritorum.  His dicati erant flamines et sacrificiorum libamenta multiplexque religionis cultus.  Porro sollemptnitates diis dicandas sacerdos iuxta sortium nutum denuntiat, conveniuntque viri et mulieres cum parvulis mactantque diis suis hostias de bobus et ovibus, plerique etiam de hominibus Christianis, quorum sanguine deos suos oblectari iactitant.  Post cesam hostiam sacerdos de cruore libat, ut sit efficacior oraculis capescendis.  Nam demonia sanguine facilius invitari multorum opinio est. Consummatis iuxta morem sacrificii populus ad epulas et plausus convertitur.  Est autem Slavorum mirabilis error; nam in conviviis et compotacionibus suis pateram circumferunt, in quam conferunt, non dicam consecracionis, sed execracionis verba sub nomine deorum, boni scilicet atque mali, omnem prosperam fortunam a bono deo, adversam a malo dirigi profitentes.  Unde etiam malum deum lingua sua Diabol sive Zcerneboch, id est nigrum deum, appellant.  

English:

“Further, do the Slavs have an inborn cruelty which cannot be sated.  They are impatient at peace and for that reason do they cause a constant turmoil in nearby countries on land and sea.  And Christians do they execute in a multitude of ways that it is even difficult to report on this.  For some of them they would rip out their innards and twist around a pole, others they crucified, mocking the symbol of our salvation.  For the greatest criminals they condemn to a death on the cross while those that they take prisoner for ransom they torment with such tortures and bind so tightly that who does not know of this, would scarcely believe it/give faith to this.”

Latin:

“Fuit preterea Sclavorum genti crudelitas ingenita, saturari nescia, impatiens ocii, vexans regionum adiacentia terra marique.  Quanta enim mortium genera cristicolis intulerint, relatu difficile est, cum his quidem viscera extorserint, palo circumducentes, hos cruci affixerint, irridentes signum redemptionis nostre.  Sceleratissimos enim cruci subfigendos autumant; eos autem quos custodie mancipant pecunia redimendos, tantis torturis et cinculorum nodis plectunt, ut ignoranti vix opinabile sit.”

Chronica Slavorum Book I Chapter 69

(De Hartwico Archiepiscopo – Of Archbishop Hartvig)

English:

“From there [the new town Luebeck!] he [Bishop Hartvig] went to Aldenburg [Stargard], where there was once the seat of the bishopric and he was received by the people ofof this country who worshipped Prove as a God.  The name of the priest who was the head of these superstitions was Mike, and the duke of the country was Rochel who was from the line of Cruto [or Cruco…], an idolater and a great pirate.  So the God’s bishop began to show the pagans the path to salvation, that is Christ, telling them to abandon their idols and hurried to the bath of rebirth.” [presumably, he meant baptism but with these priests who knows…]”

Latin:

“Inde progrendies visitavit Aldenburg, ubi sedes quondam episcopalis fuerat, et receptus et a barbaris habitatoribus terrae illius, quorum deus erat Prove.  Porro nomen flaminis, qui preerat supersticioni eorum, erat Mike.  Sed et princeps terrae vocabatur Rochel, qui fuerat de semine Crutonis, ydolatra et pirata maximus.  Cepit igitur pontifex Dei proponere barbaris viam veritatis, quae Christus est, adhortans eos, ut relictis ydolis suis festinarent ad lavacrum regeneracionis.”

 Chronica Slavorum Book I Chapter 71

(De Nicloto – Of Niklot)

English:

“In those days, when the duke was absent, there arrived at Lunenburg Niklot, duke of the Obotrites and met the duchess Clementia and complained to her and to the duke’s friends that Kicini and Circipani were beginning to slowly rise against him and refuse to pay even the most basic tribute.  Therefore, count Adolf was selected to ride with Holzati and Sturmari [other Slavic tribes] to help Niklot and to halt the arrogance of the rebels.  So the count went out there with over two thousand elite warriors.  Niklot also brought forth the armies of the Obotrites and together they went to the country of the Kicini and the Circipanni and plundered all of the enemy’s lands, destroying everything with fire and sword.  There was famous temple there too and it together with all the Gods and all that belonged to the veneration of idols, they destroyed.  The locals seeing that they did not have the strength to resist this, bought themselves out/bought their freedom with a great amount of money, and the unpaid tribute they made up in full and then some.”

Latin:

“In diebus autem, quibus dux aberat, venit Niclotus, princeps terre Obotritorum, ad domnam Clementiam ductricem Lunenburg, et conquestus est in facie eius et amicorum ducis, quia Kicini et Circipani paulatim rebellare ceperint et obniti tributis iuxta morem persolvendis.  Et destinatus est comes Adolfus et populus Holzatorum et Sturmariorum, ut adiuvarent Niclotum et coercerent rebellionem contumacium.  Abiitque comes cum duobus milibus et amplius electorum.  Niclotus quoque contraxit exercitum de Obotritis, et abierunt pariter in terram Kicinorum et Circipanorum, et pervagati sunt terram hostilem, omnia vastantes igne et gladio.  Fanum quoque celeberrimum cum ydolis et omni superstitione demoliti sunt.  Videntes autem indigene, quia non essent eis vires resistendi, redemerunt se immensa pecunia, defectumque vectigalium integraverunt cum cumulo.“

Chronica Slavorum Book I Chapter 83/84

(Conversio Pribizlai – Conversion of Pribislav)

English:

“At this duke’s [Pribislav/Przybyslaw of Aldenburg of (?) the Wagrii tribe] house we [Helmold is traveling with a Bishop and other company] stayed that night and also the next day and night and thereafter we set out deeper into Sclavonia to visit a noble by the name Thessemar, who had invited us.  It happened then that on our way there we came to a wood which was the only one in this country; the country otherwise being a great plain.  There we saw among very old trees holy oaks dedicated to the God of this land Prove, surrounded by a courtyard that was ring fenced by a wooden fence which had two gates.  For in addition to house Gods [most likely Helmold is referring to the house spirits such as uboze] and idols, which all the towns had, this was the holiest place in the country and it had an archpriest, holidays and many different sacrificial rites.  There on the second day of each week the people of that country together with the priest and the duke assembled for judgments.  Entrance into the courtyard was forbidden to all except for the priest and those who brought sacrifices or those that were in danger of death [presumably meaning the gravelly ill], those they never forbade from entering.”

Latin:

“Manentes autem apud regulum nocte illa cum die ac nocte subsequenti transivismus in ulteriorem Slaviam, hospitaturi apud potentem quendam, cui nomen Thessemar; is enim nos accersierat.  Accidit autem, ut in transitu veniremus in nemus, quod unicum est in terra illa, tota enim in planiciem sternitur.  Illic inter vetustissimas arbores vidimus sacras quercus, quae dicatae fuerant deo terrae illius Proven, quas ambiebat atrium et sepes accuratior lignis constructa, continens duas portas.  Preter penates enim et ydola, quibus singula oppida redundabant, locus ille sanctimonium fuit universae terrae, cui flamen feriaciones et sacrificiorum varii ritus deputati fuerant.  Illic omni secunda feria populus terrae cum regulo et flamine convenire solebant propter iudicia.  Ingressus atrii omnibus inhibitus nisi sacerdoti tantum et sacrificare volentibus, vel quos mortis urgebat periculum, his enim minime negabatur asilum.”

English:

“The Slavs have such great veneration for their holly relics that the temple surroundings may not be tarnished by blood, even at times of war.  Oaths they only reluctantly permit, for the making of an oath for the Slavs is the same as in effect deceiving.  The Slavs worship their Gods in different ways, for not all agree to the same pagan rites.  Some place idols in temples of fantastic shapes as, for example, the Ploen idol that is called Podaga; other Gods live in woods and groves as, for example, Prove the Aldenburg God and of such Gods there is also many an effigy.  Many they carve with two, three or more heads.”

Latin:

“Tantam enim sacris suis Slavi exhibent reverentiam, ut ambitum fani nec in hostibus sanguine pollui sinant.  Uraciones difficillime admittunt, name iurare apud Slavos quasi periurare est ob vindicem deorum iram.  Est autem Slavis multiplex ydolatriae modus, non enim omnes in eandem supersticionis consuetudinem consentiut.  Hii enim simulachrorum ymaginarias formas pretendunt de templis, veluti Plunense ydolum, cui nomen Podaga, alii silvas vel lucos imhabitant, ut est Prove deus Aldenburg, quibus nullae sunt effigies expressae.  Multos etiam duobus vel tribus vel eo amplius capitibus exsculpunt.”

English:

“However, among all the differently shaped Gods to whom they offer their fields, forests, sadness and their happiness, they believe too that there is one God, who in the heavens rules other Gods, that He exceeds the Others with his might, that he troubles Himself only with heavenly matters, that the Others fulfill only the tasks appointed by Him, that they come from His blood and that each is the greater the close He is to that God of Gods.”

Latin:

“Inter multiformia vero deorum numina, quibus arva, silvas, tristicias atque voluptates attribunt, non diffitentur unum deum in celis ceteris imperitantem, ilum prepotentem celestia tantum curare, hos vero distributis officiis obsequentes de sanguine eius processisse et unumqueque eo prestantiorem, quo proximioren illi deo deorum.”

English:

“When we arrived at this grove and place of godlessness, the Bishop convinced us that we bravely should destroy this grove.  Therefore, jumping off the horse, I cracked open with a rod the embroidery/trinkets/insignia on the front gates and when we entered the courtyard we destroyed the entire fence around these holy trees and from this pile of wood we made a pyre, set it on fire, though fearful that we should be assaulted by the locals, though god watched over us.  Thereafter, we set out on our way to the house of Thessemar who received us with great splendor.”

Latin:

“Venientibus autem nobis ad nemus illud et profanacionis locum adhortatus est nos episcopus, ut valenter accederemus ad destruendum lucum.  Ipse quoque desiliens equo contrivit de conto insignes portarum frontes, et ingressi atrium omnia septa atrii congessimus circum sacras illas arbores et destrue lignorum iniecto igne fecimus pyram, non tamen sine metu, ne forte tumultu incolarum [lapidibus] obrueremur. Post hec divertimus ad hospitium, ubi Thessemar suscepit nos cum grandi apparatu.]”

English:

“Yet the cups of the Slavs were neither sweet nor pleasant to us for we saw chains and all kinds of tortures meted out to Christians brought from Dennmark.  We saw there God’s priests [i.e., Christian priests] who were so famished on account of their imprisonment and whom the bishop neither with force nor pleading could help.”

Latin:

“Nec tamen dulcia vel iocunda nobis fuerant Sclavorum pocula, eo quod videremus compedes et diversa tormentorum genera, que inferebantur christicolis de Dania asvectis.  Aspeximus illic sacerdotes Domini captivitatis diutina detentione maceratos, quibus episcopus nec vi nce prece subvenire poterat.”

English:

“Next Sunday all the people in the country gathered together for a market day at Luebeck and the bishop arriving there taught the people to throw away the idols and to honor the only God who is in the Heavens and accepting the grace of the holy baptism to give up bad acts that is the robbery and murder of Christians.  When he concluded his speech to the people, Pribislav [came forth and], speaking for all of them said as follows: ‘Your words honorable bishop are God’s words and they lead to us our salvation.  But how can we enter upon this path when we are surrounded by so much evil?  If you truly wish to understand our sad plight, listen patiently to my words: for the people who you see here are your people and it is only right that we should tell you of our terrible plight and then it will be incumbent upon you to suffer with us.  For our dukes are so strict with us/mistreat us so, that on account of exploitation by taxes/tribute and servitude, we prefer death to this life.  For even in this year we the denizens of this small piece of land have paid the duke 1000 marks and then to the count [of Holstein] we paid the same and even that is not enough  for every day they persecute us and exploit us until our complete ruination.  How can we then adopt this new religion so as to build churches and accept baptism when everyday we dream of escaping?  But if only we could flee!  Should we cross the Trave [Travna] – there the same tragedies [befall people], should we walk towards the river Peene [Pena/Piana], there the same thing [happens].  What is then left to us, but to leave our lands and to move towards the sea and to live in fishermen’s huts?  Or will it be our fault, when expelled from our fatherland, we should disturb matters on the sea and take from the Danes or merchants sailing on the sea that which is necessary to keep us alive?  Will this not be the fault of the dukes who force us to do this?’  And the bishop answered so: ‘That our dukes till now have poorly treated your people, therein lies nothing strange.  For they do not believe it to be a great sin to deal so with idolaters and people who do not honor God, so why don’t you escape to Christianity and surrender to your Maker, to whom [even] the great ones who carry the [matters of the] world do bend their necks.  Do not the Saxons and other peoples who are called Christian live their lives in peace happy with their lawful taxes? You alone, different from others in faith, from others too suffer robbery.’  And Pribislav answered so ‘if the duke and  you so desire that we should along with the count the same religion possess, then give us the rights that the Saxons enjoy as to our lands and taxes, and then will we eagerly become Christians, build churches and pay the due Peter’s Pence.'”

Latin:

“Proxima die dominica convenit universus populus terre ad forum Lubicense, et veniens ldomnus episcopus habuit verbum exhortationis ad plebem, ut relictis ydolis, colerent unum Deum, qui est in celis, et percepta baptismatis gratia, renunciarent operibus malignis, predis scilicet et interfectionibus christianorum.  Cumque perorasset ad plebem, innuentibus ceteris, ait Pribizlavus: ‘Verba tua, o verabilis pontifex, verba Dei sunt et saluti nostre congrua.  Sed qualiter ingrediemur hanc viam, tantis malis irretiti?  Ut enim intelligere possis afflictionem nostram, accipe patienter verba mea; populus enim quem aspicis, populus tuus est, et iustum est nos tibi pandere necessitatem nostram.  Porro tui iurus erit compati nobis.  Principes enim nostri tanta severitate grassantur in nos, ut propter vectigalia et servitutem durissimam melior sit nobis mors quam vita.  Ecce hoc anno nos, habitatores brevisiimi anguli huius, has mille marcas duci pesolvimus, porro comiti tot centenaria, et necdum evicimus, sed cotidie emungimur et premimur usque ad exinamnitionem.  Quomodo ergo vacabimus huic religioni novi, ut edificemus ecclesias, et percipiamus baptisma, quibus cotidiana indicitur fuga?  Si tamen locus esset quo diffugere possemus.  Transeuntibus enim Travenam, ecce similis calamitas illic est, venientibus ad Penem fluvium, nichilominus adest. Quid igitur restat, quam ut omissis terris feramur in mare, et habitemus cum gurgitibus?  Aut que culpa nostra, si pulsi patria, turbaverimus mare, et accepermius viaticum a Danis sive institoribus, qui mare remigant?  Nonne principum erit hec noxa, qui nos propellunt?’  Ad hec domnus episcopus ait: ‘Quod principes nostri hactenus abusi sunt gente vestra, non est mirandum, non enim multum se delinquere arbitantur in ydololatris et in hiis qui sunt sine Deo.  Quin potius recurrite ad ritum christianitatis, et subicite vos Creatori vestro, sub quo curvantur qui portant orbem.  Nonne Saxones et cetere gentes que christianum nomen habent, degunt cum tranquillitate, contenti legitimis suis? Vos vero soli, sicut ab omnium discrepatis cultura, sic omnium patetis direptioni.  Et ait Pribizlavus: ‘Si domno duci et tibi placet, ut nobis cum comite eadem sit culture ratio, dentur nobis iura Saxonum in prediis et reditibus, et libenter erimus christiani, edificabimus ecclesias, et dabimus decimas nostras.‘”

English:

“As soon as he [priest Bruno] arrived at Aldenburg, he began God’s work with great fervor and he called the Slavic people to the grace of rebirth, throwing down the groves and wiping out unholy rituals… The Slavs were also forbidden to give oaths under trees, streams or stones and to bring those who were accused of crimes to the priest to examine him [his guilt] using iron or a plowshare.”

[refers to trial by fire – European laws recognized truth seeking trials by fire, water and, of course, by having the two parties just whack each other – this is in response to the Slavs having crucified a certain Dane accused of something, which the priest was witness to]

Latin:

“Statim enim, ut venit Aldenburg, aggressus est opus Dei cum magno fervore et vocavit gentem Slavorum ad regenerationis gratiam, succidens lucos et destruens ritus sacrilegos…  Et inhibiti sunt Slavi de ceto iurare in arboribus, fontibus, et lapidibus, sed offerebant criminibus pulsatos sacerdoti, ferro vel vomeribus examinandos.”

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