Gods, demons and customs of the ancient Slavs

Świętowit

Svęto-vitъ - from belonging to the so-called ~-: the words svętъ "holy" certified in all Slavic languages; svętъ, svjatoj/святой, holy etc., šventas (but svęts is a loan from Russian svjat-oj), Svente, spənta. An important term in the field of magic and religion, although originally non-religious. This non-religious meaning has been preserved in the Slavic *Sveto-pъlkъ (Polish , Russian Svjatopolk/Святополк), (Russian Svjatoslav/Святослав) and just *Sveto-vitъ (Svantevitus) with the second term *vitъ="pan", encountered in Slavic names: *Dobrovitъ, *Gostьvitъ, *Ljudьvitъ, *Vitomirъ, *Vitoslavъ etc. Alexander Brückner added: Świętit is a specialty; it was full of names similar to that (pagan Mars, worshipped in 1127 in , near, and in Pomerania); in Rui Sakso Grammar with seven faces, (Borzywita?) with five (and some?) [...] The sacred name is completely identical to Jarowitowa, cf. Świętopełk=etc..., and belongs to all other names on -wit, like ours, south - etc., so it is a kind of personal name and for this reason it cannot mean a general Slavic god, but only a local one, worshipped mainly on it, apparently named after it.

The form of Światowid, which is common in many unprofessional publications, comes from the one who, inspired by the appearance of the Svantevit discovered in 1848, mistakenly deciphered as Światowid, which meant "looking at the four corners of the world".

Destruction of an Arkona statue by a bishop - a painting by a 19th century Danish painter 

Following the first sentence of the statue description he came to the conclusion that Svantevit (Zvanthevith) from Arkona and colloquially/incorrectly called "The World Leader" the Zbruczański idol are two completely different deities.

He is considered to be the supreme god - Lord of the heavens, war, fertility and fertility. Like most Slavic researchers, they identify the Holy One with the Russian one. For a Slavic, the term "Holy Lord" was only, just as he rejected the identification with Perun, whom he considered to be the exile worshipped at. [...] all boundaries of the Holy One, the Three-head, etc. do not have the slightest factual basis: all this can be one and the same deity, worshipped in different places under different names and the main difference between the Holy One and the Three-head lies perhaps only in the fact that one in Arkona and the other in and overlaid with requests - he wrote in Slavonic Mythology, and in Polish Mythology he agreed with Szafrański's later remark: The Arkona saint had four heads and necks, two at the front and two at the back, without a cap; this statue of a cobblestone has four heads with one neck and one cap; its execution in the limestone is very primitive. Whatever the origin of this [....], with the Holy One, the idol of the Ruthenian Slavicism (the idols of these sides are characterized by a multitude of shapes, heads and crayfish), nothing but nothing is done.

He also writes about Saint John Paul II in

among the many deities of the Slavs, the god of the land of Rwanda, the Holy One, excels over others, namely as effective in oracles; in comparison with others, they consider them only as demigodes. Therefore, they usually make an annual sacrifice of Christianity in his honor, to which fate will point out. There, too, the sums donated from all countries were channelled to the victims. They are particularly respectful of the service to the deity; for they neither allow an oath, nor allow the desecration of the temple, nor profanation of enemies.

Helmold also twice explains the genesis of the cult of the Holy Father. According to him, monks from the 9th century who came to Rügen, converted Rügen and built a chapel of their patron (Sancti Viti), after Rügen they began to worship St. Vitus=Saint.

The Temple of St. Vitus in Arkona was covered with bas-reliefs and paintings, it also had its own branch of 300 horses. Inside there was a rich treasury. Access to the interior of the temple and the divine steed was only given to a long-haired priest, who was not allowed to scale the divine seat with his breath. The temple was burnt down on 12 June by order of the Danish king, who seized the Holy Trinity treasury as a war loot, consisting of the victims of many generations of believers. This sanctuary was the last pagan temple of the Slavs.