First, the technology used for making of the ritual bread served to give them a certain shape and characteristic marks that distinguished them from the daily bread. Although these marks are not regionally specific, they are optimally applied. Above all, this is a testimony about the developed culture of bread in the Bulgarian ritual and festive tradition. Secondly, the variety of the ritual breads, used in the implementation of various events of the life and calendar cycle in the ritual and festive system of the population of North-western Bulgaria, acquired impressive dimensions. One of the proofs of this is the number of approximately 85 names of such ritual breads. Another proof of this is both the Christmas Eve breads, whose number in some places and families reached to 13 pieces, and the funeral and memorial breads, whose number –according to the local tradition in some villages– reached up to 23 pieces. In order to gain a clearer idea of the dimensions of this diversity, one must take into account the fact that the father of Bulgarian ethnology Dimitar Marinov published in 1914 about 415 variants of ritual breads that were collected from all over the Bulgarian territory, while I was able to document 320 variants in North-western Bulgaria only. This fact is sufficiently indicative of the primary place, role and importance of the ritual breads in the ritual and festive system of the population of North-western Bulgaria. Thirdly, the great variety of ritual breads provoked the creation of a rich set of shapes and, above all, an abundance of ornaments, some of which were specific only to North-western Bulgaria. Such, for example, are the shapes of the wedding breads, called rak and made in two variants: a male and a female rak, respectively. It was also true for the ritual breads made for young brides on St. George’s day. Such were also the anthropomorphic bread forms, called mladentche, as well as the decorative flowers that were very characteristic ornaments in the decoration of almost all the ritual breads. The rich set of shapes and ornaments is an evidence of a developed but non-specialized plastic culture, which, despite the vicissitudes of time, managed to survive until the last quarter of the last century. Fourth, depending on the different purposes of ritual bread-making and situations in which the ritual breads were included, they had various functions, containing the following two main ideas: socialization and prosperity.