Slavic Witchcraft: Spells and a Meditations to the Goddess & God

I second what @BryWisteria said - this is a heroic endeavor :clap: Thank you for putting it together! I’m always interested in other cultures and how they practice. It’ll be interesting to see what you share from this book via tranlsation.

I recently spoke with Carrie Ann of @Hearth_And_Besom on Instagram. She’s a Slavic American witch and we talked about her practices, culture, and the differences between Slavic practice and Slavic American practice (that podcast will come out in November…lol) and she shares some great information on her Instagram account!


They sound amazing! I just subscribed to their YouTube Channel. I’ll look forward to hearing your podcast together next month! :smiling_face_with_three_hearts:


I spent two weeks in Poland and my two favorite words were “tak” (yes) and “Uvaga” (danger)… I used to know how to say skeleton too… but I can’t remember now! I was doing archaeology work and those words seemed to come up a lot! :slight_smile:


I also enjoy learning “toilet” in as many languages as possible. :joy: Never know when you might urgently need one and sometimes they’re just fun to say. Like in Chinese, it’s cè suǒ (厕所). Sometimes my partner randomly exclaims it, totally out of nowhere, when we’re sitting at home. :joy:

:open_mouth: Fun! That used to be my dream when I was a little kid. :smiling_face_with_three_hearts: I would love to hear about your adventures, if you’re ever able and up for sharing! :black_heart:


“Yes”, “danger”, and “skeleton” - whether it’s for archeology or for Halloween, that sounds like all the words you need! :joy: :+1: :skull:

Yes, that’s a good one too! :grinning: It’s been a decade since I lived in South Korea and although they made me take a whole semester of Korean, now the only thing I can say is: “hwajang sil e eoudi e yo?” aka “where is the restroom?” (and don’t quote me on that- it might not be right anymore :joy:)

That being said, the only thing that stuck from a semester of Scottish Gaelic was “bundata” aka potato (also not guaranteed to be correct lol), so I guess my priorities differ depending on the language :potato: :face_with_hand_over_mouth:

Did I hear “archaeology story time with Ailey”? :heart_eyes: I’m with Katerina- if you’re ever up for sharing your travel adventure stories, @AileyGrey, you’ve got an eager audience here! :smiling_face_with_three_hearts:


Please note that this is a very loose translation, but nothing is intentionally skipped or had its meaning changed. I tried to prioritise an immersive feel over what I could directly translate. :bowing_woman: :black_heart:

The following is a meditation which will take you to visit the Goddess and (Horned) God. You will be given the opportunity to ask each a question; the first is more open and will result in advice, while the latter will directly pertain to any of your beloved departed.

Goddess and God Meditation

Take a moment to relax. Breathe naturally and calmly while finding a comfortable position.

Now, focus on your surroundings. Look closely at the room you’re in. Observe the shapes, colours, and how objects are arranged.

Close your eyes and recreate the mental image of the room in your mind.

Open your eyes and compare what you see with your imagination. Try to remember even more details for later recall.

Close your eyes again and bring back the image of the room.

Now, open your eyes one last time and look around.

Close your eyes and visualise your immediate surroundings.

In your imagination, stand up and walk towards the nearest door. As you approach, imagine the delicate scent of the forest and the earth, the sound of wind whistling through the cracks, and the rustling of leaves. Gently grasp the door handle and swing it open.

Through the door, you’ll find yourself in an autumn forest. The trees are shedding their leaves, which carpet the path with various shades of brown, red, yellow, and orange. Many trees are bare, twisted, and disturbingly exposed. Step through the door, and it vanishes into thin air. You’re now simply in the forest.

Weak, faint rays of the autumn sun shine through the half-bare branches of the trees — they are no longer as hot as in the summer, they only give a bit of warmth, slightly warming your face, which is at the same time exposed to the gusts of autumn wind that rises, moving the tree branches.

You continue your leisurely walk, taking in your surroundings.

With each step, the leaves beneath your shoes rustle, and you occasionally hear the crack of acorns beneath your feet as you traverse the narrow path. The distant calls of birds occasionally reach your ears. You move on, following the path as it leads you past small hills and uneven terrain. Now and then, you brush against delicate spiderwebs that hang in your way. As you walk, you breathe in the fragrant scent of the wind, mingled with the aroma of pine needles and decaying leaves. The beauty of this forest is mesmerising.

After a while, the path leads you to a small clearing enclosed by trees. In its centre, you spot two unassuming stone statues. One portrays a woman with flowing hair and a crescent crown adorning her forehead, while the other depicts a bearded man with ox horns. Between them stands an altar, a simple stone table adorned with the gifts of autumn: pumpkins, mushrooms, nuts, and squashes. Candles and incense burn upon the altar.

While you look at the altar, you suddenly hear the sound of light, graceful footsteps behind you. Turning around, you are greeted by the sight of a beautiful woman. Her long hair features streaks of grey, and leaves are gently woven into her locks. She is neither young nor old, possessing all the attributes of feminine beauty while her face expresses the wisdom and experience of age. She wears a flowing dress in dark colours.

“I am the earth, yearning for respite after long, scorching days of relentless sunshine,” she says to you. "I am a tree, burned by the sun’s rays, relentlessly warming my branches for long hours, now seeking rest and rejuvenation. I am an animal, preparing to hibernate and gather strength for the coming summer. Delve into my soft earth and find rest, as others have done before you. The darkness of the night is upon us, but at its zenith, I shall birth to you the Sun, the invincible Sun — your God.”

The goddess looks seriously.

“You can now ask me anything you want to know, and I will answer your question and advise you.”

(Ask the Goddess a question).

“Lastly, I would like to bestow upon you a gift,” the Goddess adds, handing you a small, earthy chestnut. She then walks away towards the forest, finally merging with it into one whole.

You take a final glance at the altar, and now, you notice symbols associated with death and rebirth etched upon it — the skull of a horned animal, mushrooms, and a poppy. You recognise these as the markings of Forefathers’ Eve, also known as Samhain — a pivotal moment in the Wheel of the Year, marking the commencement of a new cycle.

It’s time to reflect on the elements in your life that you wish to leave behind. You may have needed them once, even found them necessary, but they have now outlived their purpose. Carrying them into the New Cycle would only become an obstacle, a hindrance, or even a source of adversity. It’s time to part ways with them.

You decide to move forward. Passing the altar, you continue beyond the stone statues. The forest appears denser — it’s colder, darker. In the distance, a thick fog looms. Suddenly, amidst the depths of the forest, you see a stone cave. Your steps lead you to its entrance, shrouded in inky blackness, concealing its secrets. The cave’s walls bear ancient symbols — spirals, handprints, horned animals, and scenes of prehistoric hunts.

With courage in your heart, you venture inside. The darkness envelops you. As you proceed, your feet make contact with a floor paved with both animal and human bones, which crumble beneath your feet, sending you deeper into the abyss. The sounds of dripping water, the echoing cries of bats, and undefined noises fill the void around you.

Suddenly, a glimmer of light captures your attention — a small, flickering point in the distance. You proceed with a measured pace, traversing a wet corridor until you arrive at a grotto in the heart of the cave. Here, a small fire burns, its wisps of smoke escaping through an imperceptible crevice in the cavern’s ceiling. Your gaze is drawn to a figure seated beside the fire.

It’s a man, in a meditative posture, draped in the pelts of animals. His long, dark hair is adorned with horns. Or perhaps they are tree branches after all, with leaves sticking out of them. You find it difficult to ascertain as a peculiar dizziness envelops you. Everything is shrouded in a dreamlike haze, and the figure is veiled in the acrid yet oddly fragrant smoke. It seems that the symbols painted on his body mirror those at the cave’s entrance.

“I am Death itself,” he declares. "I am the one who embraces those tired of a long, hard life, yearning for rest and regeneration within the Mother’s body. But, I am also new life. My seed remains in the womb of the earth, within the womb of women, in the womb of the Goddess, patiently awaiting winter’s end to bloom luxuriantly the next year. I am both destroyer and creator. I am the one who destroys unnecessary things in you, in your life, making room for the birth of the new. On this All Souls’ Day, accept my blessing, for without me, life cannot exist. The God and Goddess are one. Now, if you wish, you may inquire about your beloved departed ones who rest within my kingdom.”

(Ask the Horned God about the dead).

It’s time to begin your gradual return. God turns his attention back to the fire, and you retrace your steps toward the cave’s exit, navigating the long, damp corridor. The exit soon comes into view.

Emerging from the cave, you find that the day is fading away. One last lingering gaze at the stone statues of the God and Goddess, and the altar, and you retrace your steps along the familiar path that brought you here. You pass by autumnal trees, red squirrels darting along the trunks, and clusters of anthills. The wind caresses your face and envelops your body. In the distance, a massive door appears, seemingly suspended in the air, seamlessly integrated into the landscape. You reach it and swing it open.

You step into the room where your physical body has remained all along. Making your way back to it, you gradually reopen your eyes.


Done! :white_check_mark:

This is a beautiful meditation, too. Thank you for sharing it and going through the work of translating it from the book! :clap:


Thank you, @MeganB! :black_heart:

I noticed we have a few Goddess and Horned God workers, so I thought it might be helpful. :bowing_woman: :black_heart:

If I have the energy, I’ll try to do the preparation one before Samhain arrives and leave it at that. It feels a little strange to have two of the rituals and none of the preparatory instructions. :joy:


You’re very welcome!

We do have several people who work with those entities and it’s very kind of you to put these out there for everyone!

No worries if you can’t get the preparation one out before Samhain. You’re doing a lot, and it’s already very generous of you to spend your time doing this for the coven :smiling_face_with_three_hearts:


Well golly, I’m always up for travel stories! I’m on the way to the orthopedist with the 9 year old (hello buckle fracture the FIRST day of Fall break), but when I sit down at my desktop later, I’ll hash it all out. It was such a fabulous trip!


excellent meditation! thank you very much!


Another gift from the wonderful Katerina- thank you so much for taking the time to translate and share this! It’s a beautiful meditation :triple_moon_goddess: :pray: :heart:

Oh no! I hope they are okay and that the appointment went well :pray: No worries and no rush on story time- feel free to share whenever you have the time and energy! Wishing all the best to your kiddo :mending_heart: :sparkles:


@BryWisteria Thank you! He is good! He fell off a bike while he was staying at a friends house. He has a handlebar bruise on his stomach, a pretty skint up knee, and a buckle fracture on his arm. It’s weird… it’s a fracture because the bone compressed in on itself, but it’s not really a fracture fracture? Anyway, he’s in a brace for four weeks with no lifting, spots, pe, or general “fun stuff”. His birthday next week was supposed to be at the trampoline park, so we are postponing that til he’s all healed up! It’s a rite of childhood, he’ll soon mend!


That sounds like a smart idea- the trampoline park will be much more fun once he can bounce around freely! Wishing him a speedy recovery and a happy birthday :partying_face: :birthday: :heart:


Alright, here we go… Apologies in advance. This one was rough and I probably butchered half of it.

A Private Ritual for Dziadów (Forefathers’ Eve)

  • Reference for Dziadów: Dziady - Wikipedia. From here, we will call it “Forefathers’ Eve.”

When preparing an altar for the ritual, you can place photos of your dead on it. They can also be people you didn’t know personally but had a great influence on your life: spiritual masters, teachers, those who inspired you and have already passed on to the afterlife. Place the image of Welesa[1] and Marzanny[2] on the altar, as well as food for souls.

Before the ritual, take a cleansing bath. You can do it in the dark by burning only a few candles in the bathroom. Meditate on the ancestors, on how everything must go and that even the gods die and are reborn in the great circle of life, death and rebirth. Understanding and accepting this is the true Mystery[3].

After bathing, put on a ritual robe, put on a mask[4] and take a candle or torch in your hand. First, walk around the entire room with the fire in one hand and the rattle in the other. Make some noise with it. This way you will scare away all uninvited guests that night. Then, make a circle using the ritual knife. Say at the same time:

I cut out the door, without the door key,
To let the old people in here today,
I open the gates of Nawii[5],
May souls come to Jawii[6] today!

Then, put the dagger aside and light the fire in the ritual cauldron, placing the torch you carried around the room there. Into the burning fire, start pouring honey, saying:

My ancestors, my grandfathers!
My ancestors, great-grandmothers and ancestors!
Food for you today—food and honey!
Come to me tonight! Feast with me!
I cordially invite you to my home!
You, thanks to whom I exist today,
Look after me from above!
Keep an eye on me!
Glory to the ancestors!

Now pour poppy seeds, groats and grain into the fire as a symbolic offering. Leave the rest of the soul food on the bowls and plates — do not burn them.

Then take the bone and the horn with the honey and make a sacrifice of them, saying:

Mighty Welesie!
It is because of your will that souls visit the living today!
You are the one who takes care of us,
Who rests enthroned among the roots of the Cosmic Tree[7],
Who teaches me the secrets of magic and death.
Glory to Welesowi!

Now offer some of the cake, a bit of flour and honey to Marzanny (Morana):

Marzanno! Morano!
Lady of winter and death!
You, who holds the keys to Nawii and the golden apple!
You who lead souls to the other side!
Let the dead back into this world today!
Let them come back for this one night of the year,
So that they can enjoy food and drink
And seeing your loved ones!
Glory to Marzannie!

After the burial, you can perform various spells and fortune-telling related to the time of Forefathers’ Eve.

Note 1: In many Slavic languages, ending a word in -a makes it feminine and singular, while -i often refers to a masculine word and plurals. Hence, we see karaboszki and karaboszką for plural and singular respectively. Similarly, the masculine version of my last name is Atanasov, whilst I use Atanasova.

Note 2: The same entities have different spellings in the one piece. It’s likely a feature of grammar, the noun being modified based on usage.

[1] Welesa:

[2] Marzanny:

[3] “Misterium.” While not directly related, see Misterium – Wikipedia, wolna encyklopedia. There’s a section under “Plot, place, and time of action” that says something like: Time in the mystery had a sacred character – it showed not the linear sequence of things, but the eternity and simultaneity of the most important aspects of the entire history of salvation.

[4] Karaboszki are masks typically made of wood, placed around the ceremonial circle or worn on the faces of participants in the Forefathers’ Eve ritual. On one hand, they symbolised ancestral spirits, and on the other, they served a protective, magical function. The malevolent spirits roaming the earth on this day left those who wore masks in peace. Additionally, they were not supposed to hear the voices of the living from under their masks. By hiding your face under the karaboszką, you remain safe.


[5] Nawii: Nawia is the world of human ancestors, the sphere of the spirit, encompassing the memory of the past and the vision of the future, thus ensuring the continuity of time. - Prawia, Jawia i Nawia – Wikipedia, wolna encyklopedia

[6] Jawii: Jawia is the sphere of matter and happening, here and now, where things appear, connect, but also fall apart in a random way. - Prawia, Jawia i Nawia – Wikipedia, wolna encyklopedia

[7] The Cosmic Tree is called “Kosmicznego Drzewa,” and is much like Yggdrasil. - Axis mundi – Wikipedia, wolna encyklopedia

If someone could edit the main post to link to this, that would be much appreciated. :pray:

- [A Private Ritual for Dziadów (Forefathers’ Eve)](

Dziady!!! :heart_eyes: Although many of the old traditions in Poland have been lost in the face of Christianity, I really enjoyed seeing the traces of traditional culture still alive- and Dziady was one such occasion!

We were told not to leave candles in the windows of the home around this time of year, as it would attract the spirits who were out wandering. Instead, the spirits are supposed to go to the cemeteries- which are fully decorated with lanterns, lights, and beautiful colors- or to the places where people built Diazy fires (much like this ritual!) :fire: :candle: (pictures in an old post here)

Love, love, love the notes- I had (correction: still have!) a tough time with the grammatical gender in Slavic languages and all of the conjugations it causes :sweat_smile:

On that note, if I can add another little tip that helped me, when a feminine name (ending in -a) is changed to ending in -o (for example, Marzanna —> Marzanno) in Polish, it means you are directly addressing (calling) the person in question. In this ritual, you are calling straight to the Goddess, addressing Her directly.

Really awesome work here, Katerina- this was so neat to read! Your translation work is awe-inspiring. Thank you for sharing this ritual for everyone to enjoy! :heart: :pray: :blush:


Oh my stars, that’s such an amazingly beautiful sight. :heart_eyes:

I’m realising in my earlier translations, I just replaced it with Samhain so I didn’t have to explain that. But when I got to this one, I left it and now, I feel bad about changing the earlier one. :sweat_smile:

But the entire chapter is on Dziady. It just lists the names from other cultures next to it for context, I guess.

And then when you’ve mastered a language by the textbook standards, there’s the native speaker “knowing when to break the rules” stuff! And all the funny terms and phrases that mean totally different things! :face_with_spiral_eyes:

There’s a funny one in my language that means “I don’t care” basically, but the actual phrase is “my asshole is itchy.” :joy:

Aww, you’re too kind. Thank you. :black_heart: :blush:


Ooooo, this is so nice!


I don’t think there’s any reason to feel bad about it! It helps to give context, especially for those who are unfamiliar with Dizady. And just as you said, the book itself lists various names for the holiday at the start of each segment- no harm done! :blush:


Shame I can’t start using that in English- that’s hilarious :laughing: :+1:

:hugs: :heart:


Right?! :rofl: I don’t think anyone would appreciate that at all.