We all know that modern Halloween has come to us from America and that this celebration has its roots in the Irish festival of Samhain. But what does this mean in a broader Indo-European context? What do these festivals tell us about our forms of ancestor worship?
In this blog, we aim to place Dziady, the Slavic equivalent of Samhain, in a broader context in an accessible way.
Indo-European Ancestor Worship
Indo-European paganism is a dharmic nature-based religion; it is termed dharmic because it encompassed rules and prescriptions that maintained and supported the cosmic order.
In this belief system, ancestors played a crucial role. For thousands of years, the Proto-Indo-European peoples buried their high-ranking dead in burial mounds. These mounds were visible from afar on the steppes and served as sacred sites that emphasized the status of the ancestor. Tribes, which were predominantly nomadic, would regularly return to these sites to make offerings in honor of their ancestors. The individuals buried in these mounds were often seen as personifications of the semi-mythological ancestors of the tribe. Their heroic deeds and accomplishments were passed down and honored across generations, immortalized in the bardic oral traditions of the people. Peoples of Indo-European descent—such as the Greeks, Romans, Germans, Celts, Balto-Slavs, Indo-Iranians, and Indo-Aryans—continued to uphold this tradition.
It is within this context that we must understand the Celtic Samhain, the Slavic Dziady, and the Germanic Álfablót.
All of these festivals share a common feature: the commemoration of deceased ancestors. These could be both personal ancestors as well as the mythological ancestors of the tribe or clan. Ancestor worship was a significant practice in Indo-European cultures, as it bound the people together and created a sense of honor and pride.
What is Dziady?
The name Dziady literally means "grandparents" and comes from the Proto-Slavic word dědъ, meaning "ancestor." This festival was primarily celebrated in the East Slavic regions, including Poland, Belarus, Russia, and Ukraine.
Unlike Samhain and Álfablót, Dziady was celebrated at least twice a year: in the spring, around the end of April or early May, and in the autumn, around the end of October or early November.
During the spring celebration, which marked the transition to the warm season, the focus was less on direct contact with the spirits of deceased ancestors and more on the celebration of rebirth, fertility, and the cycles of nature. The autumn celebration, on the other hand, concentrated on contact with the dead. People honored the souls of deceased ancestors and sought their help and protection. These ancestors were not only family members but also the mythological ancestors of the entire tribe.
The Slavs believed that the spirits of ancestors could return to earth at specific times of the year. These spirits could help the living but could also cause problems if not treated properly. By making offerings and performing rituals, people hoped to maintain a good relationship with these ancestral souls.
The festival was often held in a family setting. Families would eat together and set aside a portion of their food for the ancestors. This was done by preparing a plate for the dead, intentionally spilling food, or going to a cemetery to offer food there. The food remained untouched for at least a day, allowing the spirits to partake. Traditional foods included bread, honey, grain (such as barley), eggs, nuts, and beverages. These offerings symbolized both prosperity and fertility. The offering of eggs may have even been the basis for the modern Easter egg.
To invite the deceased, families would leave windows and doors slightly open. They would light candles or fires at crossroads, by windows, or at cemeteries. Fire symbolized purification and served as a guiding light for the souls. It also prevented the souls of those who had died suddenly from becoming demons, as these souls were especially active during Dziady. Interestingly, the word for "demon" in Slavic languages also derives from the Proto-Slavic word dědъ, suggesting that people believed a soul could either become an ancestor or a demon after death.
In some Slavic regions, people also lit saunas so the spirits could warm themselves before returning to their own world. The Jewish traveler Ibrahim Ibn Ya'qub mentioned in the 10th century that the Slavs used log cabin saunas for this purpose.
Between the 9th and 12th centuries, the West Slavic tribes were Christianized. The Church discouraged the use of pagan rituals, but some traditions persisted, often blending with Christian practices. The Dziady festival eventually evolved into a form of remembrance that was absorbed into the Christian celebrations of All Saints' Day and All Souls' Day.
Get the Look: Gostislav
In this "Get the Look" series, we've put together two outfits. The male figure is named Gostislav, which means "glorious guest," a name rooted in the Indo-European principle of sacred hospitality. He celebrates Dziady together with his wife, Beleka. You can read the blog about her [here].
Gostislav and Beleka lived in what is now southern Poland, at a crossroads between the East, West, and South Slavic regions, in the Moravian Empire. They were farmers, raising livestock and growing grain.
Knife
The knife was an essential tool both in and around the household, used for various crafts and food preparation. In many graves, a sharpening stone was found alongside the knife, indicating the importance of maintaining its sharpness for daily use.
https://www.celticwebmerchant.com/en/11th-century-viking-knife-jorvik.html
Axe
The axe was also an indispensable tool in the household, used for chopping wood and various other tasks. It symbolized the god Perun, the god of thunder, much like the hammer symbolized the Viking god Thor. From the 11th century onward, miniature axes have been found in graves, often worn as jewelry or used as a clothing pin.
https://www.celticwebmerchant.com/en/viking-axe-hand-forged-steel-type-b.html
Undershirt and Tunic
Gostislav wears two tunics: an undyed undershirt and a more finely crafted over-tunic. The over-tunic could also be made of wool, providing additional warmth and a more refined appearance.
https://www.celticwebmerchant.com/en/tunic-leif-natural.html
https://www.celticwebmerchant.com/en/early-medieval-tunic-clovis-natural-brown.html
Cloak
Slavic men often wore a cloak, typically fastened over the right shoulder, leaving the right arm free for activities such as fighting. The cloak was usually made of wool, though there is also evidence of leather cloaks lined with fur for added warmth.
https://www.celticwebmerchant.com/en/medieval-cloak-karen-brown.html
Hat
Gostislav's hat is made of wool. Winter clothing was sometimes trimmed with fur for additional warmth, making it practical for colder months.
https://www.celticwebmerchant.com/en/wool-viking-hat-njal-brown.html
Trousers
Slavic trousers were loosely cut, providing comfort and ease of movement. They were secured at the ankles with leg wraps, known as puttees, for a more fitted and practical look.
https://www.celticwebmerchant.com/en/viking-rusvik-pants-brown.html
https://www.celticwebmerchant.com/en/viking-winingas-herringbone-motif-frode-orange.html
Belt
The belt helped to keep clothing in place and often served as a status symbol, featuring a beautifully decorated buckle and belt end. Interestingly, no buckles or belt ends have been found in women's graves, suggesting that women likely wore fabric belts instead.
https://www.celticwebmerchant.com/en/birka-belt-brown-silvered.html
Shoes
The recovered Slavic shoes are known as turnshoes. These shoes were simple to make and easy to repair, but they offered little ankle support compared to modern footwear.