The early Slavs were a diverse group of tribal societies during the Migration period and early medieval Europe (ca. 5th to 10th centuries) whose tribal organizations indirectly created the foundations for today’s Slavic nations (via the Slavic states of the High Middle Ages).
The first mention of the name Slavs dates to the 6th century, by which time the Slavic tribes inhabited a vast area of central-eastern Europe. Over the following two centuries, the Slavs expanded further, towards the Balkans and the Alps in the south and west, and the Volga in the north and east. 
From the 9th century, the Slavs were gradually Christianised, and by the 12th century, they formed the population within a number of medieval Christian states, the East Slavs in the Kievan Rus' and Lithuania, the South Slavs in Bulgaria, Croatia and Serbia, and the West Slavs in Poland and the Holy Roman Empire (Pomerania, Bohemia).
Search for a Slavic "homeland" 
Modern Slavic languages, with around 300 million speakers in 2006, constitute a major branch within the Indo-European language family. All known Slavic languages share a number of common features, including a significant part of their vocabulary, which suggests that these idioms originated from mutually intelligible dialects spoken in a "relatively restricted core area" (Paul Barford). Although the one-time common language (consensually known as "Proto-Slavonic" or "Common Slavonic") is not attested in written sources, it can be reconstructed, primarily by studying the characteristics of its daughter languages. The remarkable similarities between the daughter languages also indicate that Common Slavonic was spoken in historic times, its disintegration only commenced in the 9th century AD.
However, linguistic research, including the study of the Common Slavic vocabulary in order to determine the natural features of the Slavic core area, did not produce a unanimously defined Slavic Urheimat ("homeland"). Nor could archaeologists, ethnographers or historians reach a consensus on the location of the homeland, as their research points to a number of different regions in Central and Eastern Europe. However, theories attempting to place the origins of the Slavic in the Near East or other faraway territories are now considered peripheral. Consequently, none of the proposed homelands reaches the Volga River to the east, none of them expands over the Dinaric Alps to the southwest and over the Balkan Mountains to the south, and Bohemia remained the westernmost region identified with a Slavic Urheimat.
As a plausible explanation of multiple homelands, Frederick Kortlandt points at a tendency to date "proto-languages farther back in time than is warranted by the linguistic evidence", since the features of a changing idiom can only be spotted when it starts to expand and develop into new languages. On the other hand, the very existence of an "original home" (Walter Goffart) is sometimes rejected, because even the earliest sources on the origin of peoples "always speak of origins and beginnings in a manner which presupposes earlier origins and beginnings" (Herwig Wolfram).
Linguistic evidence 
Proto-Slavonic started to develop among the languages emerging through the disintegration of Proto-Indo-European, the reconstructed language from which a number of idioms spoken in Eurasia originated. Slavic languages share a number of features with Baltic languages (including the putting of the objects of negative sentences into genitive case, and the similar development of Proto-Indoeuropean kʷ and other labialized velars), which may indicate a common "Proto-Balto-Slavic phase" in the development of the two branches of the Indo-European language family. Frederick Kortlandt even places the territory where this common language was spoken near the Indo-European homeland itself: "the Indo-Europeans who remained after the migrations became speakers of Balto-Slavic". However, "geographical contiguity, parallel development and interaction" may well explain the existence of these characteristics of the two language groups.
Proto-Slavonic developed into a separate language in the first half of the second millennium (between around 2000 and 1500) BC. Proto-Slavonic vocabulary inherited by its daughter languages was composed of words describing its speakers' physical and social environment, their feelings and needs. For instance, Proto-Slavonic had a developed vocabulary for family connections, including svekry ("husband's mother"), and zъly ("sister-in-law"). Inherited Common Slavic vocabulary does not include detailed terminology for physical surface features peculiar of the mountains or the steppe, nor any relating to the sea, to coastal features, littoral flora or fauna, or salt water fishes.
Proto-Slavonic hydronyms[examples needed] have been preserved in the territory between the region where the Vistula has its source and the middle basin of the Dnieper. Its northern regions are adjacent to the territory where river names of Baltic origin (Daugava, Nemunas and others) abound. From the south and east, it borders on the area of the rivers with a name of Iranian origin (including the Dniester, the Dnieper and the Don). A connection between Proto-Slavonic and Iranian languages is also proven by the earliest layer of loanwords in the former. For instance, the Proto-Slavonic words for god (*bogъ), demon (*divъ), house (*xata), axe (*toporъ) and dog (*sobaka) are of Scythian origin.
A more intensive and longer connection between Proto-Slavonic and Germanic languages can be assumed due to the great number of German loanwords. For instance, words like *duma ("thought"), *kupiti ("to buy"), *mĕčь ("sword"), *šelmъ ("helmet"), and *xļmъ ("hill") belong to this group. The Common Slavonic words for beech, larch and yew were also borrowed from Germanic, which led the Polish botanist Józef Rostafiński to search the Slavic homeland in the Pripet Marshes where these plants were missing. German languages also served as a mediator between Common Slavonic and other languages: for instance, the Proto-Slavonic word for emperor (*cĕsar'ь) was transmitted from Latin through a German idiom, similarly to the Common Slavonic word for church (*cr'ky) from the Greek language.
Common Slavic dialects existing before the 4th century AD cannot be detected, because all daughter languages emerged from later variants. On the other hand, word-stress based on tonal features, a linguistic change taking place in the 9th century is detectable in all Slavic languages. Consequently, the reconstructed form of Proto-Slavonic reflects the variant most likely spoken at the end of the 1st millennium.
Historical evidence 
Jordanes, Procopius and other late Roman authors provide the earliest indisputable references to the early Slavs in the second half of the 6th century AD. Jordanes completed his Gothic History in Constantinople in 550 or 551, a book which is basically an abridgement of Cassiodorus's much longer work. He undoubtedly also utilized additional sources, either books, maps or oral tradition.
Jordanes wrote of the "Venethi", the "Sclavenes" and the "Antes", adding that all three ethnonyms referred to the one and same people. His claim would be accepted more than a millennium later by Wawrzyniec Surowiecki, Pavel Jozef Šafárik and other historians. Accordingly, they have searched the Slavic Urheimat in the lands where the Venethi, a people in Tacitus's Germania lived in the last decades of the 1st century AD. In Ptolemy of Alexandria's 2nd-century description, the same territories (encompassing all the forested areas of Central Europe) were already inhabited by the "Stavanoi", thus they could also be identified with the early Slavs by the same modern historians.
However, Jordanes' reliability has seriously been questioned. Recently Paul Barford stated that his "account has little value in discussion of the origin of the Slavs", being "in fact a carbon-copy of a passage" of the Venethi in Tacitus's work. Similarly, Florin Curta maintains that "Jordanes built his image of the Slavs on the basis of earlier accounts and maps, without any concern for accurate description."
Procopius completed his three works on Emperor Justinian I's reign (Buildings, History of the Wars, and Secret History) in the 550s. Each book contains detailed information on the raids conducted by Sclavenes and Antes against the Eastern Roman Empire, but the History of the Wars provides a comprehensive description of the groups, including their beliefs, customs, and dwellings. Although not an eyewitness, Procopius had personal contacts with Sclavene mercenaries fighting on the Romans' side in Italy. Not in disagreement with Jordanes's report, he stated that the Sclavenes and Antes spoke the same languages, but did not trace their common origin back to the Venethi but to a people he called "Sporoi". The latter ethnonym can be originated from a reconstructed Proto-Slavic world for "multitute".[verification needed]
A similarly comprehensive description of the Sclavenes and Antes can be found in the Strategikon, a military handbook written between 592 and 602 by an unknown author. He was apparently an experienced officer who participated in the Eastern Roman campaigns against the Sclavenes on the Lower Danube at the end of the century. Likewise a member of the military staff was the source of Theophylact Simocatta's narration about the same military operations.
Bishop Martin of Braga was the first western author to make a (passing) reference, some years before 580, to a people called "Sclavus", but Jonas of Bobbio included the earliest longer record on the nearby Slavs in his Life of Saint Columbanus, written between 639 and 643. Jonas of Bobbio referred to the Slavs under the name "Veneti", but he immediately clarified that they were also called "Sclavi". The use of the first term may have "derived from bookish traditions" (Paul Barford) traceable to Tacitus and other ancient authors who placed the Venedi to the east of the Germans. Nevertheless, western authors, including Fredegar and Boniface, preserved this term.
Fredegar seems to have used the term "Venedi" and its variants exclusively when referring to a specific group among the Slavs subjugated to the Avars. In his narration, "Venedi" formed the state emerging from the revolt a Frankish merchant, Samo led against the Avars around 623. A comparably significant change in terminology, the appearance of Slavic tribal names in lieu of the so far uniform terms of "Sclavenes" and "Antes", took place at the end of the century. The first tribal names were recorded in the second book of the Miracles of Saint Demetrius around 690. Florin Curta argues that this change points at pre-existing differences among Slavic groups, which suggests that "Sclavene" (although may have originally been the self-designation of a particular ethnic group) was "a purelly Byzantine construct", "an umbrella term for various groups living north of the Danube frontier, which were neither 'Antes', nor 'Huns' or 'Avars'." Of the Slavic tribes of Central and Eastern Europe, an unknown author, the Bavarian Geographer completed a list within the Frankish Empire around 840. A detailed description of the 10th-century tribes of the Balkan Peninsula was compiled under the auspices of Emperor Constantine VII Porphyrogenitus in Constantinople around 950.
Archaeological evidence 
In the archaeological literature, attempts have been made to assign a Slavic, or proto-Slavic, ethnicity to several different archaeological cultures encompassing various time periods and territorial zones. The Prague-Korchak cultural complex is regarded[by whom?] as the "Slavic cultural model".
The Chernyakhov culture existed from the second to the 5th centuries, and it encompassed[when?] the territories of modern Ukraine, Moldova and Wallachia. Chernyakov finds are characterized by polished black pottery vessels, fine metal ornaments, and impressive iron tools. Soviet scholars such as Boris Rybakov saw it as the archaeological reflection of the proto-Slavs.
Today, the Chernyakov zone is recognized to represent a cultural interaction of a diversity of peoples, one rooted primarily in Scytho-Sarmatian traditions modified by an admixture of Germanic elements introduced by the Goths. The Chernyakov zone also consisted of Dacians and, quite possibly, early Slavs. In fact, one of the settlement types in the Chernyakov zone were semi-subterranean dwellings with hearths in one of the corners. This settlement type later became typical of early Slavic sites.". Volodymir Baran labelled it as the Slavic "ethnic badge". Baran therefore placed Slavic cultural origins in the Carpathian foothills of Podolia. Here, along the northwestern fringes of the Chernyakov zone, the Slavs gradually accreted into a culturally unified people,[unbalanced opinion] since the multiethnic environment of the Chernyakhov zone necessitated the “need for self-identification in order to manifest their differentiation from other groups”.
The Przeworsk culture lay to the northwest of the Chernyakov zone, and extended from the Dniester to the Tisza valley and northward to the Vistula and Oder rivers. It arose considerably earlier[when?] than the Chernyakov culture. During the early 20th century, Slavic, and in particular Polish, archaeologists[who?] argued that the Przeworsk culture represented the material remains of the Venethi, who were a proto-Slavic tribe. German archaeologists[who?] rather connected it to the Germanic Vandals and Burgundians. Such debates were influenced by the prevailing political climate of the time- namely German expansionism in Europe.[vague]
More accurately,[why?] the Przeworsk culture represents an amalgam of a series of localized cultures, most with roots in earlier traditions, modified by influences from the (Celtic) La Tene culture, (Germanic) Jastorf culture from beyond the Oder, and the local Bell-Grave culture of the Polish plain. It is impossible to believe that a single people could lay behind such a territorially wide and culturally varied zone. The Venethi may have played a part, but others included Vandals, Burguindians and even Sarmatians. To the east of the Przeworsk zone lay the Zarubinets culture, sometimes[when?] considered[by whom?] part of the Przeworsk complex. The area occupied by the Zarubinets culture is one where very ancient Slavic hydronyms are found, and where Irena Rusinova proposed that the most proto-typical examples of Prague-type pottery later arose. The Zarubinets culture is identified as either being proto-Slavic, or an ethnically mixed community which became Slavonicized.
As one looks even further back in pre-history,[vague] the confidence with which archaeological connections can be made to known historic groups regresses correspondingly. Much attention has been given[by whom?] to the Chernoles culture, which existed from 1050 to 725 BC[dubious ] in the forest-steppe zone. This area seems to correspond to where Herodotus placed his "Scythian ploughmen", postulated to represent proto-Slavic agriculturalists under the Scythian clientship. The Chernoles culture has been seen[by whom?][when?] to represent a stage in the evolution of Slavic stock. Gimbutas goes so far as identifying it as the proto-Slavic homeland. Others,[who?] instead have labelled the neighbouring Milogradi or Lusatian cultures as proto-Slavic. However, many[quantify] pre-historians[who?] argue that it is spurious to ascribe ethnic labels to the Iron Age peoples of Europe.[improper synthesis?]
'Traditional' theories explain the changes seen in 6th century eastern Europe in terms of a demographic expansion of Slavic people, carrying with them their customs and language. Although there has been no consensus regarding the precise location of the Slavic homeland, scholars generally looked somewhere north of the Carpathian Mountains. For example, the Russian archaeologist Valentin Sedov, using the Herderian concept of a nation, proposed that the Venethi were the proto-Slavic bearers of the Przeworsk culture. Their expansion began in the 2nd century AD, having come to occupy a large area of eastern Europe, from the Vistula to the middle Dneiper. By the 4th century, they had slowly expanded southward and eastward, assimilating the neighbouring Zarubinec culture (which he perceived to have been partly Baltic), and continuing southeast to become a constituent population of the Chernyakhov culture. The Antes then separated themselves from the Venethic block by 300, followed by the Sclaveni by 500, in the areas which neatly coincided with the distribution of the Pen’kovka and Prague-Korchak cultures, respectively.
The hypothesis of an ancient Slavic people that spread through migration had always appealed Slav nationalists, and is still widely held, but there is little sound evidence to recommend it. Most of all, it fails to make plausible why a regional and hitherto virtually unknown group could take over almost the whole of eastern and east central Europe in a relatively short period from c. 500 to c. 650 A.D.—Pohl (2003, p. 582)
Marija Gimbutas envisaged a Slavic cultural continuity spanning two millennia, centred on the Chernoles, and the preceding Komarov cultures. In the 7th century BC, people who belonged to the Chernoles culture were governed by the Scythians, but relatively loosely via trade: There was limited interaction between the Slavs, who served as tribute-paying Scythian ploughmen, and the nomads. Moreover, the protection afforded by their homeland in the forest steppe enabled them to preserve their language, except for phonetic and some lexical constituents (i.e. Satemisation), and their patrilineal, agricultural customs. After a millennium, when the Hun Empire collapsed, a distinct Slavic culture - at least the then eastern constituent of the then entire Slavic world - re-emerged and spread rapidly in the and south- and central-eastern Europe. Gimbutas wrote, "Neither Bulgars nor Avars colonized the Balkan Peninsula; after storming Thrace, Illyria and Greece they went back to their territory north of the Danube. It was the Slavs who did the colonizing; . . . entire families or even whole tribes infiltrated lands. As an agricultural people, they constantly sought an outlet for the population surplus. Suppressed for over a millennium by foreign rule of Scythians, Sarmatians and Goths, they had been restricted to a small territory; now the barriers were down and they poured out”. In addition to sheer numbers, the relative depopulation of eastern Europe (due in part to the outmigration of Germani), and the lack of imperial defences further catalyzed Slavic expansion.
Commencing with the processual archaeology movement in the 1960s, some scholars began to assert that "there was no need to explain culture change exclusively in terms of migration and population replacement". Historical linguist Johanna Nichols argued that "Ethnic spreads can involve either the spread of a language to speakers of other languages or the spread of a population. Massive population spread or demographic replacement has probably been a rarity in human history.... [T]here is no reason to assume that the Slavic expansion was a primarily demographic event. Some migration took place, but the parsimonious assumption is the Slavic expansion was primarily a linguistic spread". Renfrew proposed the ideas of Elite Dominance and System collapse to explain scenarios of language replacement.
Dolukhanov suggests that their experience with nomads enabled the Slavs to gain substantial political and military experience, emerging as a “dominant force and establishing a new socio-political network in the entire area of central and southeastern Europe”.
Apart from military successes, Paul Barford has suggested that “the spartan and egalitarian (Slavic) culture . . . clearly had something attractive for great numbers of the populations living over considerable areas of central Europe”, resulting in their assimilation. “The analysis of Slav material culture (especially South Slavs) and results of anthropological investigations, as well as the loan-words in philological studies, clearly demonstrate the contribution of the previous populations of these territories in the make-up of some of the Slav populations".
Byzantine chroniclers also noted that Roman prisoners captured by the Sclavenes were soon able to become free members of Slav society, if they wished. Horace Lunt attributed the spread of Slavic to the "success and mobility of the Slavic 'special border guards' of the Avar khanate", military elites who used Slavic as a lingua franca within the Avar Khanate. He argued that only as a lingua franca could Slavic have spread, obliterating other languages and dialects, whilst at the same time remaining remarkably uniform. Whilst explaining the formation of specific regional Slavic groups within the Balkans, eastern Alps and the Morava-Danube basin, Lunt's theory fails to explain how Slavic spread to the Baltic region and to the territories of the Eastern Slavs, areas which had no historical links with the Avar Khanate.
A related concept to elite dominance is system collapse, whereby the power vacuum associated with the demise of the Hun Empire on the one hand and the Roman Empire on the other allowed certain minority groups to take control and impose their customs and language (Renfrew 1987). Paul Barford suggests that Slavic groups might have existed in a wide area of central-eastern Europe (the territories lying within the abovementioned Chernyakov and Zarubintsy-Przeworsk culture zones), even prior to the historically documented 'Slavic migrations' of the 6th to 9th centuries. Serving as auxiliaries in Sarmatian, Goth and Hun armies, small numbers of Slavic speakers might have even reached the Balkans prior to the 6th century: These scattered groups then served as multiple foci for the creation of a consolidated Slavic cultural identity, when conditions favoured this, assimilating or passing on their material culture and language onto other ethnies.
A similar idea is proposed by Florin Curta. Seeing no clear evidence for a migration from the Polesie, or elsewhere north, he suggests that southeastern Europe witnessed the development of a "broad area of common economic and cultural traditions". "Whether living within the same region or widely scattered, adherence to this style helped to integrate isolated individuals within a group whose social boundaries criss-crossed those of local communities". "During the early 600s, however, at the time of the general collapse of the Byzantine administration in the Balkans, access to and manipulation of such (Slavic) artifacts may have been strategies for creating a new sense of identity for local elites". Curta suggests that the gretest impetus for the creation of this identity originated from the Danubian frontier.
Recent scholarship acknowledges that it may be simplistic to attempt to define a localized Slavic homeland. Although proto-Slavic language may have developed in a localized area, Slavic ethnogenesis occurred in a large area stretching from the Oder in the west to the Dnieper in the east, and south to the Danube river. It was a complex process fueled by changes within barbaricum and as well as within the Roman Empire. Despite the remarkable cultural uniformity, Slavic development appears to have been less politically consolidated compared to the Germani.
Patrick Geary points out that the Slavic expansion was a decentralized, yet often forceful process resulting in the assimilation of great numbers of people. The assimilating power was carried by small groups of "soldier-farmers" who carried common traditions and language. "Without kings or large –scales chieftains to bribe or defeat, the Byzantine Empire had little hope of either destroying them or coopting them into the imperial system". Pohl agrees: “Avars and Bulgars conformed to the rules of the game established by the Romans. They built up a concentration of military power that was paid, in the last resort, from Roman tax revenues. Therefore they paradoxically depended on the functioning of the Byzantine state. The Slavs managed to keep up their agriculture (and a rather efficient kind of agriculture, by the standards of the time), even in times when they took their part in plundering Roman provinces. The booty they won apparently did not (at least initially) create a new military class with the greed for more and a contempt for peasant's work, as it did with the Germans. Thus the Slavic model proved an attractive alternative . . . which proved practically indestructible. Slav traditions, language, and culture shaped, or at least influenced, innumerable local and regional communities: a surprising similarity that developed without any central institution to promote it. These regional ethnogeneses inspired by Slavic tradition incorporated considerable remnants of Roman or Germanic population ready enough to give up ethnic identities that had lost their cohesion”.
Early Slavs 
Physical appearance 
Procopius stated the Slavs "are tall and especially strong, their skin is not very white, and their hair is neither blond nor black, but all have reddish hair’’. They are neither dishonourable nor spiteful, but simple in their ways, like the Huns (Avars)”. "Some of them do not have either a tunic or cloak, but only wear a kind of breeches pulled up to the groin”.
Anthropological investigation of prehistoric Slav sites appears to support the historical literature, suggesting that Early Slavs were dolicocephalic and fair-haired. Today, physical anthropology, especially cranial indices, has fallen out of favour. As Luca Cavalli-Sforza states, there is no guarantee that anthropological observations reflect genetic differences rather than socio-economic, nutritional, environmental, or other historic factors.
Early Slav society is often said[by whom?] to have been egalitarian and based around family clans, as noted by Procopius description of Slavic “democracy”. No individual held permanent power; however, brave and influential chiefs would arise during periods of conflict. When the conditions which brought them to power subsided, so too did their power. A slow process of consolidation occurred between the 7th and 9th centuries. During this period, the previously uniform Slav cultural area formed into more discrete zones. Various Slavic groups were to be influenced by more 'advanced' neighbouring cultures such as Byzantium, the Khazars, Vikings and the Carolingians, although these processes should not be necessarily thought to be unidirectional.
Gradually, there developed increasing evidence of differentiations of status within the organizations, leading to class divisions and the development of centralized socio-political organizations. Perhaps, the first rudiments of higher organizations were temporary pan-tribal warrior associations. We have the greatest evidence for this in the Danubian area, where various barbarian elements organized around military chiefs for the purpose of raiding Byzantine territory and defending themselves against Avars. Gradually, a higher degree of social stratification developed- that of a chiefdom, associated with the development of inherited inequality in personal status and centralisation of power. Chiefdoms often contained fortified sites to back up their authority, a feature first seen in west Slavic areas. The chief was supported by a retinue of high-status warriors who owed their positions to the chief. As chiefdoms grew powerful and expanded, centres of subsidiary power were created, ruled by lesser chiefs. It is difficult to draw the line between the powerful chiefs of "developed chiefdoms" and the princes who ruled centralized Medieval "states".
By the mid-9th century, Slavic elite attained a high level of sophistication. They wore luxurious clothing, rode on horseback, hunted with falcons and travelled with a retinue of soldiers.
Early Slavic settlements were no larger than 0.5 to 2 hectares. Settlements were often temporary, perhaps a reflection of the itinerant form agriculture they practiced. Settlements were often located on river terraces. The largest proportion of settlement features were the sunken buildings, called Grubenhäuser in German, or poluzemlianki in Russian. They were erected over a rectangular pit and varied from four to twenty square meters of floor area, which could accommodate a typical nuclear family. Each house contained a stone or clay oven in one of the corners, a defining feature of the dwellings throughout Eastern Europe. On average, each settlement consisted of fifty to seventy individuals. Settlements were structured in specific manner; there was a central, open area which served as a "communal front" where communal activities and ceremonies were conducted. The settlement was polarized, divided into a production zone and settlement zone.
Strongholds appeared later, in the 9th century, especially in the territories of Western Slavs. They were often found in the centre of settlement cells. In contrast, South Slavs did not form enclosed strongholds. Instead they lived in open rural settlements adopted from the social models of the indigenous populations they came across.
Tribal and territorial organization 
Settlements were not uniformly distributed, but tended to form clusters separated by areas where settlement density falls. The clustering was a result of the expansion of single settlements. These 'settlement cells' were therefore linked by family or clan relationships. Settlement cells formed the basis of the simplest form of territorial organization, known as a zupa in South Slavic, or opole in Polish. For example, Primary Chronicle noted that “the men of the Polanie lived each with his own clan in his own place”. There were several such zupa containing the territorial confines of individual clans, which together formed the known tribes. “The complex processes initiated by the Slav expansion and subsequent demographic and ethnic consolidation culminated in the formation of tribal groups, which later coalesced to create state which form the framework of the ethnic make-up of modern eastern Europe”.
The root of many tribal names denotes their territory which they inhabited, such as the Milczanie (on the areas covered by měl' - loess), the Moravians (along the Morava rivers), the Diokletians (near the former Roman city of Doclea) and Severiani (northern-folk), to mention a few. Others names derive from more general meanings, such as the Polanes (pola, field), Drevlyans (drevo, tree). Others appear to have a non-Slavic, possibly Iranic, roots such as the Antes, Serbs, and Croats. Some geographically distant tribes appear to share names. The Dregoviti appear north of the Pripet river as well as in the Vardar valley, the Croats in Galicia and northern Dalmatia, the Obodrites near Lubeck and their namesake further south in Panonia. Historically, three groups retained the root Slav in their names- Slovenes, Slovaks, and the historical East Slavic Slovene tribe. Although much has been made of supposed migratory links between tribes sharing the same names, the evidence in support of such a theory is very scarce at present. The occurrence of common names may merely be a reflection of how historians named the various tribes, or appreciation of a common tongue as a distinction mark between 'us' (slovo = word, letter) and 'others', such as 'Nemci' (mutes), which is a common Slavic name for Germans.
Apparently ethnicity operated on at least two levels: the "common Slavic" identity, and the identity of single Slavic groups, tribes, or peoples of different sizes that gradually developed, very often taking their name from the territory they lived in. These regional ethnogeneses inspired by Slavic tradition incorporated considerable remnants of Roman and Germanic population ready enough to give up ethnic identities that had lost their cohesion.—Pohl (1998, p. 20)
Typical early barbarian warrior bands contained only up to two hundred warriors. Such small bands were intended for fast penetration into enemy territory, and an equally quick withdrawal. In Wars VII.14, 25, Procopius tells us that the Slavs "fight on foot, advancing on the enemy; in their hands they carry small shields and spears, but they never wear body armour". According to the Strategikon, the Slavs favoured ambush and guerrilla tactics, often attacking the enemy's flanks. It mentions "they are armed with short spears, each man carries two, one of them with a large shield". Sources also mention the use of Slavic cavalry. Theophylact Simocatta described how in the course of a raid, the Slavs "dismounted from their horses in order to cool themselves". Procopius mentions that Slav and "Hun" horsemen served as mercenaries in the Byzantine army. In their dealings with Sarmatians and Huns, it is not inconceivable that the Slavs became skilled horsemen, a feature which might explain their successful expansion.
As the Slavic tribes enlarged, raids became larger and more organized, capable of permanently occupying newly gained territory. Armies were composed of specialist divisions including cavalry, archers and infantry, and even siege machines.
The Strategikon (XI.4.I-45) mentions that the Slavs were a hospitable people who did not keep prisoners indefinitely, "but lay down a certain period after which they can decide for themselves if they want to return to their former homelands after paying a ransom, or to stay amongst the Slavs as free men and friends".
During the 5th to 9th centuries, most Slavs practised cremation burials. The funeral pyre was seen as a means of freeing the soul from the body in a rapid, visible and public manner.[not in citation given]
Archaeological evidence suggests that the South Slavs quickly adopted inhumation practiced by the post-Roman Balkan natives. In areas under Avar control, Slavs practiced Avar-type burials.
Little is known about Slavic pre-Christian religion because of the scarcity of evidence and artifacts dating to the period before the Christianization of Kievan Rus’. After the Slavs’ conversion to Christianity, the Christian authorities wiped out many records of the old religion. Some evidence remains, though, including evidence found in apocryphal and devotional texts, the etymology of Slavic religious terms, and the Primary Chronicle. The existing evidence allows scholars to piece together information about the early Slavs’ pre-Christian religion.
The early Slavs were relatively uniform in their religion. The religion was animistic, anthropomorphic and nature-inspired. Often Slavs developed cults around natural objects – such as springs, trees, or stones – in reverence to the spirit, or demon, within. The Slavic pre-Christian religion was polytheistic with no organized pantheon, though this changed over time. The earliest Slavs seemed to have a weak concept of “god” but the concept developed until the Slavs had a variation of monotheism, where a “supreme god [ruled] in heaven over the others”. They also had no concept of fate or predestination. And although the pre-Christian Slavs did believe in an afterlife – as evidenced by their burial practices – their religion did not include a concept of heaven and hell as Christianity would.
The pre-Christian Slavs believed in spirits and demons, both of which could be the spirits of the deceased or their own entities, of home or of nature. Forest spirits, though, were almost exclusively not spirits of the dead; instead, they were their own entities and served as the wild and highly-venerated counterparts of home spirits. Pre-Christian Slavic demons and spirits could be either good or evil, suggesting that the Slavs’ pre-Christian religion had the concept of dualism. All spirits and demons were revered, and were often given sacrifices and gifts.
The pre-Christian religion of the Early Slavs was syncretistic, combining and sharing with a variety of other religions. Aspects shared with Teutonic religions can be found in the Slavs’ pre-Christian beliefs. Also, linguistics show that part of the Slavic pre-Christian religion developed when Baltic and Slavic languages were the same; thus, pre-Christian Slavic beliefs contained elements of Baltic religions. After Slavic and Baltic languages diverged – also evidenced by etymology – the Early Slavs interacted with Iranian Indo-Europeans and acquired elements of Iranian spirituality. For example, both Early Iranian and Slavic supreme gods were considered givers of wealth, unlike the supreme thunder gods in many other European religions. Also, both Slavs and Iranians had demons – given names from similar linguistic roots, Daêva (Iranian) and Divŭ (Slavic) – and had a concept of dualism, of good and evil.
While evidence of pre-Christian Slavic worship is scarce – leading scholars to suspect that the Slavic pre-Christian religion was aniconic – religious sites and idols exist; they seem most plentiful in Ukraine and Poland. Slavic temples and indoor places of worship seem rare. Outdoor places of worship are more common especially in Kievan Rus’. These outdoor cult sites were often situated on hills and included ringed ditches. Indoor shrines did exist, though. “Early Russian sources…refer to pagan shrines or altars known as kapishcha”; these were small and enclosed structures with an altar inside. One was found in Kiev, surrounded by the bones of sacrificed animals. Written records tell of pagan temples being destroyed during Christianization.
Records of pre-Christian Slavic priests, like the pagan temples, appeared later. No explicit earlier evidence of priests among the pre-Christian Slavs has been found, but the prevalence of sorcerers and magicians after Christianization suggests that the pre-Christian Slavs did, in fact, have religious leaders. Slavic pagan priests were known to commune with the gods, being able to predict the future, and to make preparations for religious rituals. The pagan priests or magicians – called volkhvy by the Rus’ – resisted Christianity, even after Christianization. The Russian Primary Chronicles discuss a campaign against Christianity in 1071, during a time of famine. The volkhvy were well-received nearly one-hundred years after Christianization, suggesting that pagan priests held an esteemed position – both in 1071 and in pre-Christian times.
Christianization began in the 9th century, and was not complete until the second half of the 12th century. The Christianization of Bulgaria was a result of the khan's shifting political alliances with the kingdom of the East Franks and the Byzantine Empire, as well as his reception by the Pope of the Roman Church. Because of Bulgaria's strategic position, both the Greek East and the Latin West wanted Bulgaria's people to adhere to their respective liturgies and be aligned with them politically. After some overtures to each side, the khan aligned with Eastern Orthodox Christianity.[dubious ] Through them, he achieved his goal of gaining an independent Bulgarian national church and having an archbishop appointed to head it. There is some evidence of early Christianization of the East Slavs, but the Kievan Rus' remained largely pagan, or relapsed into paganism, until the baptism of Vladimir the Great in the 980s. Also in the 10th century, the Baptism of Poland began with the baptism of Mieszko I of Poland in 966. The last remnants of Slavic paganism persisted into the 12th century, on the north-western fringe of the Slavic world, in Pomerania. Here, Christianization took place in the wake of the establishment of the Duchy of Pomerania within the Holy Roman Empire, in 1121. This process was mostly completed with the Wendish Crusade of 1147. The final stronghold of Slavic paganism were the Rani, with a temple to their god Svantevit on Cape Arkona, which was finally taken in a campaign by Valdemar I of Denmark in 1168.
Development of the medieval Slavic states 
The first historical state of Slavs is Samo's realm (7th century), it was situated in present-day Bohemia, Moravia, Slovakia, Germany, Austria and Slovenia. It soon evolved into Great Moravia and Carantania. In Balkans formed Duchy of Pannonia and Duchy of Dalmatia and Bulgaria. In the north the first states are formed by Obodrites and Wieletes.
Further development of Slavic states in High Middle Ages 
After Christianisation, the Slavic nations established a number of kingdoms or feudal principalities which persisted during the High Middle Ages. The East Slavs after the death of Yaroslav the Wise (1054) fragmented in a number of principalities, of which Muscovy would eventually (after 1300) emerge as the most powerful. The western principalities of the former Kievan Rus became parts of the Grand Duchy of Lithuania. The South Slavs consolidated the Principality of Serbia, the Kingdom of Croatia and the Bulgarian Empire. The West Slavs were distributed between the Poland, the Kingdom of Hungary (Slovakia) and the Holy Roman Empire (f.g. Bohemia).
See also 
- Barford (2001, p. vii, Preface)
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- cf. Novotná & Blažek:2007 with references. "Classical glottochronology" conducted by Czech Slavist M. Čejka in 1974 dates the Balto-Slavic split to -910±340 BCE, Sergei Starostin in 1994 dates it to 1210 BCE, and "recalibrated glottochronology" conducted by Novotná & Blažek dates it to 1400-1340 BCE. This agrees well with Trziniec-Komarov culture, localized from Silesia to Central Ukraine and dated to the period 1500–1200 BCE.
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- Barford (2001, p. 43) "An indirect piece of evidence might be the Slavic word strava, which was used to describe Attila’s funerary feast". Priscus also noted that within the Hun confederacy there existed communities which had their own language and customs, separate from Gothic, Hun or Latin. They drank medos, and could sail in boats crafted from hollowed out trees (monoxyla).
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