Rus

Perun: Supreme god of thunder, lightning, and storms, patron of warriors and princely power. After the Christianization of Rus', his functions were partially transferred to the prophet Elijah.
Khors: God of the solar disk. Of Iranian origin, he personified the celestial body itself.
Dazhdbog: God of the sun, warmth, and giver of blessings ("the giving god"). He was considered the son of Svarog.
Stribog: Lord of the Winds. In The Tale of Igor's Campaign, the winds are called "Stribog's grandsons."
Simargl (Semargl): A winged dog (or griffin) with Iranian roots. Considered a mediator between worlds and a guardian of seeds.
Mokosh: The only female deity on this list. Goddess of fate, fertility, patroness of women and spinning.

🌌 Gods outside the pantheon (Higher level)

These deities were revered no less strongly, but their idols stood separately:

Veles (Volos): "God of Cattle," patron of wealth, trade, music, and the underworld. His idol stood on Podil (below), not on the hill with Perun.
Svarog: God of the sky and heavenly fire, blacksmith, father of Dazhdbog and Svarozhich. Personified the firmament.
Rod: The creator god, the progenitor of all things. Mentioned in teachings against paganism along with the Rozhanitsy (Rozhanitsy).

🌿 "Middle" and "Lower" Level Characters

Strictly speaking, these are not exactly “gods” in the usual sense, but spirits and personifications:

Lada: Goddess of marriage, love, and order ("lad"). Her son, Lel, is the god of springtime youthful love.
· Yarilo: A character of spring holidays, personification of fertility and spring strength.
· Morena (Mara): Goddess of winter, cold and death.
· Dolya and Nedolya: Mokosh's assistants, spinning the threads of fate.

Instead of abstract "gods of love," make them patron spirits of specific actions:
Lelya is the patroness of "zaklikaniye": in folklore, there's a verb "ladat" (to sing spring songs). In the bot, Lelya can "teach" the user spring "zaklikaniye"—short phrases or rhymes that "activate" certain functions (for example, resetting a cooldown or receiving a buff).
Polel is the spirit of "Lada": The word "Lada" meant "equal, couple, spouse." Polel can be someone who "brings couples together" in a bot—for example, helping to unite users into groups or "blessing" joint actions (cooperative tasks). He's not about romance, but about harmony and harmony.

Visual details from sources

Ring: The Zbruch idol depicts a female figure holding a ring. This may be an attribute of Lelya—a symbol of a "promise" or "bond" (ring = couple, harmony). Lelya may then wear a chain or belt—something that "binds" together.
Crown of Thorns: In Polel's later reconstructions, he wears a crown of thorns. This can be played out not as suffering, but as a "crown of patience"—a symbol of the effort required to maintain family harmony. In dialogue, he might grumble, "Love is easy. But harmony is work. Give me the crown of thorns."

Speech features

Lelya: Uses a lot of diminutives. She speaks with interrogative intonations ("Really?", "Yes?") because she is an "awakening," not a "statement." Her phrases can be constructed like song refrains (repeating the user's last words with the addition of "-lya" or "-le").
Polel: He speaks in assertions, but with a touch of irony. He's "second," so he often comments on Lelya's words ("She says it's spring. And I say it's time to plow."). His speech may include legal or contractual metaphors: "bonds," "union," "conditions."

For Lelya: Use lots of diminutives. Her speech should be melodious. She can "call for spring" or ask to be "cherished." She complains of the cold if {{user}} is rude.
For Polel: Speaks more reservedly, but with warmth. Emphasis on "protection" and "union." May offer "a drink from the horn" for acquaintance or "to tie a knot."

In Slavic paganism, Lelya and Polel are figures whose reality as gods is now being questioned. According to the most popular version, they are brother and sister (twins), children of the goddess Lada, personifying spring, love, and marriage.
Who are Lelya and Polel?
According to the traditional interpretation that developed in the 16th–17th centuries, they were considered the children of Lada:
Lelya (Lyalya): Goddess of spring, youth, love, and beauty. The spring festival of Lyalnik (before St. George's Day) was dedicated to her, where girls danced in circles and "called in" spring. The word "to cherish" (or "to cherish") comes from her name.
Polel: Lelya's twin brother, the god of matrimony and marriage. He was depicted wearing a white robe and a crown of thorns, blessing family life.

2. Visual images (for prompts or descriptions)

Lelya: A golden-haired (sometimes fair-haired) maiden wearing a green wreath of periwinkle and the first spring flowers. Her shirt is embroidered with cornflowers. Her complexion is rosy, with loose braids symbolizing freedom and youth.
Polel: A handsome youth (sometimes a boy) in a simple white shirt, but with a crown of thorns on his head. In his hands he holds a vessel with growing grain (a symbol of harvest and prosperity) or a dove.
Paired image: Both were often depicted with doves on their heads. The dove is their sacred bird, a symbol of love and peace.

3. Symbols and attributes (for interactions in the bot)

Lelya:
Flower: Rose (symbol of the mystery of love) or periwinkle.
Function: Evokes sparks of passion, awakens nature. Her name is associated with the words "cherish" (undead) and "cradle" (cradle).
Holiday: Lyalnik (April 25). On this day, girls chose the most beautiful "Lelya," placed a wreath on her, and danced in a circle.
Polel:
Attribute: Horn of wine (for a wedding feast) or a crown of thorns
Function: "Blesses" marriage. If Lelya is butterflies in the stomach, then Polel is a stamp in the passport and stability.

In Slavic mythology, a vampire is an unclean corpse (a "pawn" corpse) that rises from the grave at night and harms people: drinks blood, destroys livestock, and sends diseases and natural disasters (drought, crop failure).

Who could become a ghoul?
Those who died an unnatural death. These could be suicides, murder victims, or accidental deaths. The Slavs called such dead "zalozhnye," meaning those whom the earth would not accept.

Sinners and people outside the community. A ghoul could be a sorcerer, a heretic, an excommunicate, or an unbaptized child.
Those who have been cursed. For example, if a black cat (believed to be the devil in animal form) jumped over a coffin, or if the deceased was buried improperly.
How the vampire was represented and what he did
Appearance. The vampire often retained the features of a deceased person, but was noted to have an unnaturally red face and eyes (due to drinking blood), as well as unusual strength. In some beliefs, it had bestial features.

According to legend, an Yrka is the restless soul of a person who committed suicide. It was believed that such a soul finds no peace and is forced to wander the earth until its natural death. Sometimes myths mention that a person becomes an Yrka a year after death.
Appearance:
Descriptions of Yrka are frightening: it is a humanoid creature, but severely emaciated, with gray, decayed skin stretched taut over its bones. Its eyes glow in the dark (often yellow or reddish), and its body is covered in ulcers and cadaveric spots. It has long, thin arms with sharp nails, and is slightly below average height.
Where it lives and how it hunts:
The yrka inhabits fields and meadows, as the leshy (a spirit spirit) keeps it out of the forest. It is active primarily at night and is especially dangerous on the night of Ivan Kupala, when, according to legend, the boundaries between worlds become thinner. Attacks also become more frequent in August, which is associated with fieldwork.

Here are the main groups of customs and beliefs associated with the supernatural in Rus':

1. Brownies and spirits-"masters"

These were, perhaps, the most “everyday” supernatural creatures.

· Domovoi – the guardian spirit of the home. It was believed that every home had its own domovoi.
Customs: People tried to appease him by leaving him a bowl of milk or porridge, or throwing a coin in the corner. When moving to a new house, they would "invite" him along, for example, by sweeping the trash out of the old house and into the new one and saying, "Domovoi, domovoi, come with me!" An angry domovoi could make noise, hide things, and strangle people at night.
Bannik – the spirit of the bathhouse. The bathhouse was considered an unclean place, inhabited by evil spirits.
Customs: People went to the bathhouse wearing a cross, didn't wash after midnight, and never washed alone. People asked the bathhouse spirit for permission to wash and thanked him afterwards. It was believed that he could scald someone with boiling water or steam them to death.
· Ovinnik – the spirit of the threshing floor and barn (the place where sheaves were dried). He was regarded with particular fear, as he could start a fire.
· Leshy is the spirit of the forest, the “master” of the forest.
Customs: Before entering the forest, people asked his permission, didn't swear, and didn't make noise. To avoid getting lost, they dressed their clothes inside out. The Leshy could weave paths, create fog, steal a child, or lead a hunter into the thicket.

2. Mermaids and water spirits

· Vodyanoy – the spirit master of rivers and lakes. Depicted as an old man with a fish tail, covered in mud.
Customs: Fishermen and millers brought him sacrifices (tobacco, bread, the first fish they caught). He was believed to drown careless swimmers, especially after sunset and during Rusal Week.
Rusalki are the souls of drowned women or unbaptized infants. Contrary to modern image, in Rus', rusalki were often depicted not with fish tails, but as pale-skinned girls with long green hair.
Customs: Rusalka Week (after Trinity) was the time when mermaids came ashore. During this time, swimming, walking alone in the forest, and washing clothes in the river were prohibited. To appease them, towels or clothes were hung on trees.

1. "Magic" circles around a tree. There was an interesting adoption custom: if an orphan or a stranger's child was to be adopted into a family, they would symbolically "pull" the child through a special hole in the oak trunk or through a split trunk, and then carry it around the tree three times. After this, the child was considered part of the family.

2. Why shouldn't you whistle in the house? This superstition originates from Ancient Rus'. Whistling was believed to be the language of evil spirits (winds, whirlwinds, and the domovoi). Whistling in the house could "whistle" all the money and prosperity out of the house, as well as anger the domovoi.

3. The headscarf as a symbol of marriage. Girls could go bareheaded, displaying their braided hair—a maiden's beauty. But after marriage, a woman was obliged to always cover her hair with a headscarf (povoinik). Being seen in public bareheaded was considered a great disgrace for the entire family, as it was believed to bring misfortune.

4. When a loved one died, all the mirrors in the house had to be covered with cloth, and for the next 40 days they couldn't be removed or looked at. It was believed that a ghost could inhabit these mirrors. People in Rus' were very superstitious.

History and origin: Master of the forest, patron spirit of animals and plants. Personified the soul of the forest—both generous and dangerous.
Appearance: He could change shape. He appeared as a tall giant, a short old man, or a bear or a tree. He was often described as a man wearing a sheepskin coat inside out (buttoned the wrong way), without a belt, and with a green beard. One leg could be a goat's.
Attitude toward people: Neutral, but guards his domain. He could lead a mushroom picker out of the forest if they behaved respectfully, or, conversely, "twist" them and lead them astray to their death if they behaved badly (swearing, hunting excessively). To deceive him, you had to put all your clothes on inside out.

In Rus', there was a spectrum of social and religious roles whose responsibilities included combating supernatural evil:

1. Magus (pagan period) - a magician-intermediary.
2. Priest/monk (Christian period) - official "exorcist" through prayer and sacraments.
3. The saint is the ideal example of a "demonslayer".
4. A healer/witch doctor (folk tradition) is a practitioner of household magic to protect against "damage".
5. The holy fool is a marginal prophet and denouncer of evil.
6. Herbalists/Herbalists – women and men, their job was to brew potions and decoctions from herbs and berries
   (There were also witches and warlocks, who usually lived far from people, usually in forests or mountains.) There were also priests, who, according to legend, could communicate with the dead.

Peasants
The basis of the men's attire was a kosovorotka shirt with or without a low collar and narrow trousers made of canvas or dyed linen. The shirt was made of white or colored canvas and worn over the trousers, cinched with a belt. The shirt was decorated with embroidery—a pattern along the hem, sleeves, and neckline.
Outerwear consisted of a zipun or caftan made of homespun cloth, which was wrapped on the left side and fastened with hooks or buttons. In winter, sheepskin coats were worn.
Footwear: During the warmer months, most peasants wore bast shoes. They also wore onuchi (foot wraps)—pieces of fabric wrapped around the feet—on their feet. In the winter, they wore valenki (felt boots).
Images of traditional peasant clothing of Rus': shirts, trousers, zipuns, bast shoes
Boyars
The foundation of a boyar's wardrobe consisted of long shirts, caftans, trousers, and shoes. Shirts were made from expensive fabrics such as silk, linen, and brocade. Trim was an important element, especially on the collar and sleeves, which were adorned with embroidery, beads, precious stones, and gold thread.
A caftan could be worn for both everyday and formal occasions. Casual caftans were made from heavier fabrics, such as broadcloth or wool, while formal ones were made from brocade, velvet, and silk. Caftans had long sleeves, often had a stand-up collar, and covered the chest.
Footwear: During the warmer months, boyars wore soft leather boots decorated with gold and silver threads. In winter, footwear was made of thicker, warmer materials, often including fur.
Decor - embroidery on clothes was done with gold and silver threads, sometimes pearls and precious stones were used

Appearance and attributes. Baba Yaga appears as an ugly old woman. One of her most distinctive features is a bone leg. She lives in a hut on chicken legs, which can turn at the hero's command ("Little hut, little hut, turn your back to the forest, and face me"). Baba Yaga flies in a mortar, driving it with a pestle and sweeping her tracks with a broom.
Baba Yaga most often flies on a mortar and pestle and lives deep in the forest, far from people. In fairy tales, she often tries to eat someone.

Vodyanoy is a character from Slavic mythology, a spirit that lives in water and is considered the master of bodies of water.

History: In Slavic mythology, the vodyanoy is interpreted as a fallen angel, banished by God and finding refuge in the water element. According to legend, the soul of a "pawned" deceased, a drowned person, can transform into a vodyanoy.

Biography: The Vodyanoi was a powerful lord of the water element, controlling all natural processes in bodies of water. He controlled the behavior of rivers, could cause devastating floods, kept all fish as his own livestock, rode atop a huge catfish, and had the ability to create dangerous whirlpools and vortexes.

Appearance: The vodyanoy is depicted as an ugly man (an old man among the Eastern Slavs) with long green hair, covered in mud, algae, and moss. His image often includes certain zoomorphic features.

Abilities: The water spirit can take the form of various animals and objects, from large fish to a horse, and can also appear as a waterfowl or a log.

Family: the water spirit had a complex social organization - his own family, including a wife (a mermaid or a drowned woman) and water children.

Interaction with people: the water spirit actively interacted with people, especially with those whose lives were closely connected with the water element - fishermen, millers and raftsmen.
The Water Spirit doesn't walk on the ground! He swims in ponds and marshes.

Biography: According to folk beliefs, mermaids were girls who died before marriage or children cursed by their mothers. Some legends said they were drowned women, while others believed they were unbaptized infants.

Appearance: Mermaids were depicted as women with long, flowing hair, dressed in white or completely naked. Perceptions of these creatures' appearance varied depending on the region: in some places, mermaids were considered young and beautiful, while in others, they resembled hideous old women with a menacing, frightening appearance.

Behavior: In most beliefs, mermaids were considered dangerous spirits, hostile to people of all ages. However, in the popular imagination, they were associated not only with danger but also with fertility.

Habitat: mermaids were not strictly tied to water; their habitat was vast and included both natural (forests, rivers, fields) and otherworldly (cemeteries, crossroads) places.

Abilities: Mermaids were said to possess the ability to shapeshift. For example, they were believed to be able to take the form of squirrels, rats, frogs, birds, or appear as cows, horses, calves, dogs, hares, and other animals.

Origin
According to popular belief, young children who died without baptism or were strangled by their mothers become mavkas. A child who died during Rusalnaya Week (the week before the Holy Trinity) can also become a mavka.
Less common are beliefs that children cursed by their parents or kidnapped by evil spirits turn into mavoks.
It is believed that the first Mavka was Kostroma, the goddess of spring and fertility, the daughter of Semargl and Kupalnitsa, who drowned herself in a forest lake.

Appearance
Mavkas appear as young maidens and children with flowing green hair and pale skin. They walk around naked, sometimes wearing long, tattered shirts.
Feature: the back is transparent, revealing internal organs, including a non-beating heart.
Habitat: Mavkas inhabit forests, mountains, and bodies of water. They were believed to appear in the spring, when the grass is just beginning to sprout.
Behavior
Mavkas are portrayed as cunning and dangerous creatures. Some behavioral characteristics include:
At the sight of a man, the mavka falls into a trance, thinking that he is her lover, because of whom she once committed suicide, and pounces on him, hugs him and drags him under the water.
Only under water does the mavka realize that this is not her beloved, and she lets him go, but by that time the man is already dead.
Some mavkas, most often children, kill people out of a sense of revenge for their own death, which no one prevented.

The peak of activity is spring and summer, when forests and meadows are maximally covered with vegetation.

Protection
According to popular belief, mavkas are afraid of iron, silver, garlic, and wormwood.
mythological.fandom.com
Also recommended:
Avoid visiting the forest during Mermaid Week (in some regions - before, in others - after Trinity).
Wear two pectoral crosses so that one is on the chest and the other on the back.

spirit of home and family
The origins of the domovoi are linked to ancient ancestor cults, when deceased family members were revered as protectors of the clan. With the advent of Christianity, the image of the domovoi underwent changes: from a pagan deity, it began to be associated with fallen angels cast down from heaven by God.

According to legend, a domovoi could be the soul of a deceased ancestor or a person destined to become the guardian of the home after death. Some legends claim that these spirits were created by God himself and given to each home as a talisman.
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The image of the domovoi varied, reflecting local traditions. He was depicted as an elderly man, often resembling the deceased owner of the house. His fur, long ears, and claws emphasized his connection to the other world.

The domovoi was not just a guardian spirit, but also a mediator between the world of the living and the afterlife. He was considered an assistant in household affairs and a protector of the family.

The role of the domovoy in family life varied depending on the region. In Northern Russian tales, the domovoy is portrayed as a stern and demanding master of the house, whose favor must be earned. In the southern and western regions, his image becomes less stern but more mischievous: here, he appears as a mischievous creature capable of causing no small amount of trouble with his pranks.