By Leszek Pawel Slupecki
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They kill oxen and sheep as oblation to their gods, some even kill Christians, claiming that the gods relish Christian blood. Having killed the sacrificed animal, the priest tastes its blood in order to become more sensitive to oracular inspiration. When the sacrifice is fulfilled in the customary way, the people begin to eat and dance. The Slavs have this strange superstition: during feasts they send around a into which with the name of the god of Good and Evil they put words, I will not call sacrifices but swears.
Ebo's mention (Ill, I) about "burning the temples of idols" seems a fantasy, as setting fire to a temple in the middle of a wooden town would have been insane, which everybody realised (Ebo, II, 1). But he also says that after the burning (which should be interpreted as 'destroying') the temples "two churches were built, one, whose patron was St Adalbert, on Triglav's hill, the other, under the invocation of St Peter, outside the town walls, (The Life from Priifening, II, 13, mentiones the Saints Peter and Paul).
84; Engel, 1969, p. 101) confirm this record, dating the campaign to the winter of 1068/1069 after Christmas, but do not mention any temples. 6 temple about 1068, although slightly modified, is rooted in the sources. Emil Schwartz (1926, p. 210), however, showed its weak points. Annales Augustiani do not say that the horse worshiped in Reda was captured there, it may have been seized by Burhardt in the battlefield. Annales Weissenburgenses inform about Henry IV's campaign rather schematically and without details such as the location of burnt temples.
