Witchcraft in the Slavic world has a rich and complex history, deeply intertwined with the region’s cultural, religious, and social fabric. The perception and treatment of witches and witchcraft in Slavic countries have varied significantly over the centuries, influenced by local traditions, Christianization, and later, modern legal and social reforms. Understanding the nuances of these practices and attitudes offers a fascinating glimpse into Slavic folklore and societal norms.
Pre-Christian Traditions
In pre-Christian Slavic societies, witchcraft was often closely associated with folk healers, who practiced herbal medicine, midwifery, and divination. These individuals were typically respected members of the community, possessing deep knowledge of medicinal plants and ancient rituals that were believed to influence health, fertility, and livestock prosperity. They played pivotal roles in both daily life and spiritual practices, often serving as bridges between the material and the mystical world.
Marzanna, the Goddess of Winter, Witchcraft, and Death — A blog entry about witches of the Slavic world would not be complete without mentioning Marzanna, the Slavic goddess of winter, witchcraft, and Death. Her likeness is similar to the greek goddess Hecate, who was the goddess of darkness, the moon, and witchcraft. Marzanna was feared and vilified, but she was also a powerful and vengeful figure of Slavic folklore whom people could turn to when all other forms of help had failed them.
Veles, the God of Magic, Magicians, and the Underworld — Another important god in Slavic folklore was Veles, who was the god of the lowlands, of magic, or water, and the underworld. He is often seen with either with a dragon, or in the form of a dragon. Within Christian mythology, he was transformed into Saint Blaise of Sebaste, the patron saint of wool combers because of his concerns for livestock.
Impact of Christianization
The Christianization of the Slavic world brought significant changes to the perception of witchcraft. Christian doctrine, which viewed witchcraft as a manifestation of evil and a rebellion against God, heavily influenced these attitudes. This marked a shift from the earlier, more nuanced views of witchcraft as a part of natural and spiritual life. Over time, the church’s efforts to eradicate pagan beliefs led to the demonization of traditional practices, and the once-respected folk healers began to be seen suspiciously as servants of the devil.
Witch Trials and Persecutions
Unlike Western Europe, where the witch trials reached a frenetic peak resulting in thousands of executions, the Slavic regions experienced fewer formal persecutions. This is not to say that the Slavic world was devoid of witch trials, but they were less systematic and widespread. Where witch trials did occur, they often blended traditional Slavic legal practices with influences from Germanic or other nearby legal systems. In many Slavic territories, especially under the influence of neighboring non-Slavic regions, witch trials became more prevalent during the late medieval period.
Modern Perceptions and Folk Beliefs
In the modern era, the perception of witches and witchcraft in the Slavic world reflects a mix of old pagan traditions and Christian influences. In rural areas, especially, the legacy of the znahar (folk doctor) continues, with some individuals still sought out for their knowledge of traditional healing and ritual practices. Modern paganism and the revival of native Slavic religions have also led to a reevaluation and often a reclaimation of the term “witch” as a positive or neutral descriptor linked to wisdom and natural harmony rather than evil.
Regional Variations
The attitudes and beliefs about witchcraft can vary significantly from one Slavic country to another.
For example, in the Balkans, there is a strong tradition of fearing the “evil eye,” and protective practices against it are widespread.
In contrast, in the northern Slavic countries, such as Russia, the legends of Baba Yaga, who embodies both the nurturing and destructive aspects of witchcraft, highlight the dualistic nature of folk beliefs about magic and the supernatural.
In Poland, one of the word for witch was “Baba” or “Grandmother.” As stated earlier, the attitudes around Baba were that they were generally wise old women with knowledge of healing and herbs. However, there was also the contrasting attitudes of suspicion and fear towards these older women… especially from young children who might seek to cause these old women mischief.
Here are some examples of specific witches that parents might tell children about in order to scare them:
– The Berry Witch – An older woman who would hide in berry bushes and strangle naughty children who ate all her berries without permission.
– The Field Witch – Similar to the południca, a field witch might attack unsuspecting nappers who had fallen asleep near her fields.
– The Cemetery Witch – A woman who was seen wandering cemeteries at night, digging up shallow graves, and scattering bones. If you come across a cemetery witch at night, you’d better watch out or else she’ll grab you and drag you down into one of the graves.
– The Forest Witch – These were said to be demons who took the forms of young, beautiful women who would lure men into the forest… and eat them.
– The Water Witch – Similar to the rusałka in that they would hang out along rivers and lakes and seduce incautious passersby into watery graves.
Conclusion
The history and attitudes toward witchcraft in the Slavic world are marked by a rich mosaic of influences and transformations. From the venerated folk healers of pre-Christian times to the persecuted figures of the witch trials, and the modern-day revival of ancient practices, the concept of the witch in Slavic culture remains a powerful symbol of the interplay between fear, reverence, and the human quest for understanding the mysteries of the natural and supernatural world.
If you like what you’ve read so far, consider entering your email to join my FREE Reader’s Club. Reader’s Club members will receive a free ebook, and also monthly emails containing book reviews, the latest installments in my “Slavic Spirits” blog series, and updates on my works in progress, and much more!
—
This blog post includes text and images generated with the assistance of OpenAI’s models. I provided detailed prompts, curated the outputs, and made edits, but the majority of the content was created with AI assistance. This disclosure aligns with my commitment to transparency under the EU AI Act.
This work is licensed under a Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International License. Portions of this content were generated using OpenAI’s models, with significant curation, editing, and creative input by E. S. O. Martin. AI-generated portions may not be subject to copyright under current laws.
