A possibly significant difference is that Svantevit had a white horse whilst Triglav had a black one, and Svantevit was represented with four heads whilst Triglav (whose name simply means Various hypotheses about them were proposed: that they are in fact one and the same deity, being somewhat similar; that they are not gods at all but compounds of three or four gods, a kind of mini-pantheons. Without her husband, god of fertility and vegetation, Morana — and all of nature with her — withers and freezes in the upcoming winter; she turns into a terrible, old, and dangerous goddess of darkness and frost, and eventually dies by the end of the year. Slavic mythology and Slavic religion evolved over more than 3,000 years. Unfortunately, Slavic mythology originated in the days when writing was not a norm, and because of this it has never been recorded officially by Slavs but rather by Christian Chroniclers. Gods such as Koleda and Kupala were constructed from misinterpreted names of popular Slavic folk festivals; Koledo was the Slavic name for Misinterpretation of Thiethmar's historic description of Wendish Even more questionable than confusions or misinterpretations are deliberate forgeries. The two of them stand in opposition in almost every way. Cults of old deities were mixed with worship of new Christian saints, and old rituals blended among new Christian holidays.
However these ‘pagan churches’ are attested primarily as late as 11th and 12th centuries and are limited to Polabia and Pomerania. The two creators started an argument which ended with God withdrawing to the Heavens, and the Devil being precipitated into the abyss by God’s thunderbolts.As Aleksander Gieysztor, one of the most accomplished scholars of Slavic religion, observed, this cosmogonic myth weaves together two motifs typical of Indo-European mythology: one is the oceanic origin of all Being, from which all life originates, the other is the dualistic aspect of creation, a result of the collaboration of the two otherwise antagonistic mythical figures.These figures in the story told to ethnographers by a 19th-century Polish peasant are represented by God and the Devil, but as Gieysztor suggests, they maybe only names behind which much more ancient deities hide, like, why not, Perun and Veles (compare the thunderbolts).The radically dualistic aspect of this myth, known best from Iranian mythology (compare Ahur Mazda and Ariman) is further explained by the long-time close relations which connected Slavs and Iranian tribes (like the Sarmatians) living in the northern Black Sea area. Woman Scorned: In aforementioned reconstruction. One of the best examples of overall confusion and complete misinterpretation is a fake deity of love, Lada or Lado, constructed from meaningless exclamations in Slavic wedding songs. Another Medieval scribe depicts in detail the gory martyrdom in 1066 of a Mecklemburg bishop, John, whose head was sacrificed to the god Radegost. Venerated in Wolgast (in Pomerania) and Havelberg (inhabited by the Polabian tribe of Brezani) he was compared by the Medieval Christian scribes to Mars, Roman god of war. Attacking with his lightning bolts from the sky, Perun pursues his The enmity of the two gods was explained by Veles' theft of Perun's Katicic and Belaj continued down the path laid by Ivanov and Toporov and reconstructed the myth revolving around the fertility and vegetation god, Jarilo, and his sister and wife, Morana, After the harvest, however, Jarilo is unfaitfhul to his wife, and she vengefully slays him (returns him into the underworld), renewing the enmity between Perun and Veles.
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