After last week’s post about the Wodnik/Vodyanoy, a water spirit in Slavic mythology, this Slavic Saturday we’re discussing a spring goddess (or two goddesses, depending on your interpretation) whose name differs depending on the region. In the north, she was called Żywia (also Siwa, Živena, Živa, Zhiva, or Жива), and in the south, she was known as Vesna (Весна).
(June 2021 Updated) Note: If you enjoy Slavic mythology, check out A Dagger in the Winds, the first book in my Slavic fantasy series called The Frostmarked Chronicles. You can also join my monthly newsletter for updates and free novellas (such as the prequel, The Rider in the Night) set in the world of the series.
Żywia and Vesna are a situation that is somewhat common in Slavic mythology due to the range of cultures that fell (and still fall) under the Slavic umbrella. Many of the gods we’ve covered on this series were worshiped across tribes, but these two goddesses have a divide that is regional on top of their roles being ever-so-slightly different. Let’s dive into those similarities and differences and their responsibilities among the Slavic gods.
Roles
The number of gods attached to spring in Slavic mythology is plentiful. Myths varied not only by region but also by tribes within them. There are many differences between those spring deities, though, even if some of their roles overlapped.
Żywia and Vesna can be slotted into the families of the gods in many ways. None are overwhelmingly clear, but there are at least some claims that they would fill a role as sister(s) of Marzanna/Morana (goddess of winter and death), Dziewanna/Devana (goddess of the wilds and hunt), and Jaryło/Jarilo/Yarilo (god of spring, agriculture, and war). In this situation, it would be assumed their parents are Perun (god of thunder) and Mokosz/Mokosh (the Great Mother and goddess of women), but interpretations vary. They could also be children of Swarog/Svarog (god of creation, smithing, and sometimes sky) and Łada/Lada (goddess of love). Żywia, specifically, also could have been the wife of Dadźbóg/Dažbog/Dazhbog (god of the summer sun).
Like Dziewanna, Żywia and Vesna represent nature’s role in spring, compared to Jaryło’s agricultural focus (though he can sometimes represent nature too). In fact, some claim Dziewanna is just another form of the Żywia and Vesna, though I am personally less convinced due to Dziewanna’s focus on the untamed wilds versus Żywia and Vesna’s emphasis more on the positive, near nature. The wilds were often feared while the meadows and fields brought color and life.
As fertility goddesses, Żywia and Vesna both represented a woman’s traditional place as well. What is different, though, is that Vesna is typically pictured as a younger goddess, which comes through with her also being attached to the similarly named vesnas (associated with the wiła/vila nymphs) in Serbian and Croatian myths. Vesna and these “vesnas” were often joyous and thought of as dancers and singers, though the latter could have negative connotations as well if you followed the songs. Żywia, on the other hand, at least appears to be slightly older and focused on water, sometimes filling a motherly role (though the role of the “Great Mother” was filled by Mokosz/Mokosh among many tribes). This can form a, potential, contrast with her seeming to be the less flamboyant of the two.
The Sister Rivalry
In many regions, the end of winter at the spring equinox was celebrated as the death of Marzanna, “The Drowning of Marzanna.” You can read more about the festival itself in her linked article, but to put it simply, an effigy of the winter goddess was burned and/or drowned (depending on the region) and sent to the underworld of Nawia/Nav until autumn.
Żywia or Vesna plays an important part in the equinox. She was the one who actually slayed Marzanna with her power. Based on the the ritual with the effigy, there is some reason to connect either goddess with fire and water, but, regardless, she would be carried on the winds of Strzybóg/Stribog (god of, you guessed it, the winds) on her way to fight Marzanna. Jaryło would also protect her on the journey to kill his former lover (more about that story is in his article). The death of Marzanna officially ended winter, ushering in spring’s warmth and life.
Appearances
When it comes to appearance, both Żywia and Vesna are spring goddesses, so they are pictured often with long, flowing hair and dresses made of meadows or vibrant colors. Hair colors range, with Vesna’s being black, blonde, or red (due to her connection to fire at times) and Żywia’s being black or blonde. Their connection to fertility also comes through in obvious ways, as they take the form of what was considered the “ideal” woman. As bringers of life in the springtime, birds (such as swallows), apples, and flower wreaths are also representative with them.
Overall, this makes their appearances very similar, and this makes sense because of their shared roles. The only real difference seems to be Żywia potentially being slightly older than her southern Slavic counterpart.
In The Frostmarked Chronicles
It took me some time to decided how to address these two (or one) for my Slavic fantasy series, The Frostmarked Chronicles. In the end, I decided to include both Żywia and Vesna, splitting their characters to represent different elements of their somewhat shared deity in mythology. These two combine with the other spring deities to form the different pieces of spring’s coming. Żywia represents the calm, gentle life of nature in spring through water. Vesna represents the vibrant, burning growth through fire. Dziewanna, while existing beyond just springtime, protects the deepest wilds and the animals within. Jaryło brings success to crops and defense in wars. And Dadźbóg brings the heat of the summer sun, replacing his winter counterpart, Chors/Hors. Each will have their role to play with Marzanna’s plots threatening all they fight to protect.
That’s all for this week’s Slavic Saturday. Be sure to keep a lookout for more posts next week, and if you haven’t seen the full series of posts, be sure to check them out.
*As always just a quick disclaimer. Slavic mythology is broad and not written in many if any primary sources, so there’s a variety of interpretations. The interpretations I’m using here are from the sources I’ve found to be reliable and as well as some creative freedom for my book series.