The Lithuanian Indigenous Religion formed from the Baltic convergence of the Old European Chthonic and the Indo-European heavenly religions. This union occurred on the shores of the Baltic Sea, and is uniquely Baltic.
The Balts are exceptional among Indo-European groups in that they have maintained their language, folklore, pagan beliefs and customs in a remarkably pure state for so long. A deliberate effort to convert the native population to Christianity was begun only after Grand Prince Jogaila accepted baptism in 1386, together with the royal crown of Poland. But for a long time the new religions retained only a superficial hold on the population, which remained "stubbornly pagan" in some regions even to this century. To put it simply – we were the last pagans of Europe.
Romuva is the Lithuanian Expression of Baltic Faith. The name is a tribute to the fallen Prussians, who were also Balts – but their language and culture was assimilated by the early 1700s. Romuva is the name of the most important sanctuary of the Prussians, which was destroyed by crusaders in the 13th century. The symbol of Romuva is a stylised sacred oak tree with three pairs of branches, topped by a sacred flame. Underneath, the word romove (a cognate of Romuva, meaning a group of people who would worship at the ancient Baltic sanctuary Romuva) is written in runic letters.
Turning to the basics of the faith, the richest sources we have are the Liaudes Dainos – ancient folksongs.
As you may recall, I have stated that Lithuania was the last Pagan Empire (at one point stretching from the Baltic to the Black Sea, and encompassing much of what is present day Russia, Ukraine, Belarus and so forth). Much of the mythology, folk beliefs and practices have continued to this day. Lithuanians are an unusual amalgam of pagan beliefs and catholic faith. As an example, while visiting my mother’s family in Punsk Poland I had the good fortune to experience Zolines (Day of Žemyna) – which was led by the Parish Priest. The priest, along with the rest of the parish circled around the town, starting in the cemetery. The celebration continued next to a lake, where a huge town festival occurred – to celebrate the fertility of the land.
Lithuanian mythological beliefs can be divided into four categories, gods, spirits and demons (low mythology), worship of nature, and the worship of the dead. The lists are quite extensive, and instead of going through each possible deity, mythological creature, spirits and demons I would like to highlight some of the more prevalent throughout the region. Lithuanian faith was never a uniform system throughout the vast lands which Lithuania held influence over. Within the borders of present day Lithuania there were regional variations – where some particular deities were revered more than others. Therefore, I would like to look at those who are more “universal” to Lithuanian faith – for lack of a better term.
Dievas
The supreme god was called "Dievas", which quite literally means god. The variations for the Balts are: Prussian Deywis, Deiws, and Latvian Dievs. The name is derived from the Indo-European name of god Deivos. You can see the connections with the Hindi Devi, Greek Zeus, Latin Deus and so forth. Dievas appears as an old man – grey crooked, and clumsy. Though appearing nearly grotesque, Dievas is very powerful – he enjoys enormous creative power. This power is used as an explanation for the creation of certain “items” – for example, when Dievas washes himself, falling water droplets nourishes the ground, and man is born. Dievas is also very much involved in norms and ethics – and can be quite severe. His rigour closely resembles Varuna from the Rigveda period in India, also the highest and relentless god who portions punishments in compliance with the strictest code of law.
Another area of responsibility was as determiner of Fate – coming into contact with the human world through births, weddings and deaths. This parallels the influence of Laima, the triple goddess of Fate, who powers and functions were expropriated by Dievas. In certain dainos Dievas appears as the Father of Laima. The confrontation of Dievas and Laima results in limited, recurring folkloric strife between the two. Laima wins the argument in an overwhelming number of such clashes.
In later times the title "Dievas" was used to denote the Christian god, while the other Lithuanian deities were relegated to becoming lesser gods and goddesses. Sometimes the deities became demons -as in the case of Gabija, goddess of the hearth fire. The most important god, after Dievas, was Perkūnas (or Perkons in Latvian). He was master of the atmosphere and the waters of the sky, as well as the fecundity of flora, human morality and justice.
Perkūnas
The etymology of Perkūnas’s name is not completely clear. He is associated with the Latin “quercus” (oak tree), and also from “perti”, to strike. In Ipatij manuscripts Perkūnas is named also called Divirkis – the bishop of gods. Though Dievas is the most important in the pantheon, it is Perkūnas who is of greatest importance to a heavily agrarian society – which Lithuania was, well into the 20th century.
Perkūnas has five functions within the mythos cycle. He is first a fertility god. His name means, literally, Thunder. In addition, he is associated with rain, lightening and thunder. In 1610, a catholic cleric (D. Fabricius) wrote: "During a drought, when there hasn’t been rain, they worship Perkons in thick forests on hills and sacrifice to him a black calf, a black goat, and a black cock". When killed, the people would come together from all the surrounding countryside, to eat and drink. They would pay homage to their thunder god by first pouring him beer, which is then brought around the fire, and then poured it into this fire, asking Perkons for rain.
His second function was in the realm of morality. There was an ancient custom, which sought to preserve water, keep it unpolluted. This was associated with the belief that various deities lived in water: mermaids, spirits, and souls, especially those of the drowned. Juratė was the Queen of the Baltic Sea, but Perkūnas killed her for loving Kastytis, a son of earth.
Another set of myths surrounding Perkūnas’s responsibilities, vis-à-vis morality, was in his ongoing struggle with the devil. The word “devil” conjures up many images, but the Lithuanian devil is very different from what one would expect. When most people think of the Devil, the first image to pop into their minds is that of a cloven footed creature, a fallen angel excluded from God’s grace. The Devil is Yahweh’s polar opposite, equal in the continuing struggle between good and evil. On the other hand, the ancient Lithuanians’ conception of a devil was that of a mischievous, rather stupid and easily tricked creature.
Perkūnas is also a participant in the Heavenly Wedding, a Latvian tale of the Sun’s daughter’s wedding. Sometimes Perkūnas is a guest of the Sun or a guest of the Moon. In the story, the Moon kidnaps the Sun’s daughter’s bridegroom, Aukseklis’ (morning star). To my mind, this is the Latvian explanation for why the Sun and Moon refuse to see each other; there is another, which is Lithuanian. But as to Perkūnas, while on his way to the wedding he strikes a golden oak. Some theorise that this may mean that by striking the oak Perkūnas was performing an exorcism to repel evil spirits (Velnias frequently hides under the roots of an oak). In Latvian wedding songs, when a bride comes to her new home, the husband’s relatives cut a cross in the doorpost with the same intention.
His fourth function is that of the Heavenly Smith. There are two views on this topic: one, that the Heavenly Smith is an independent god, and a servant of Perkūnas; and two, that Perkūnas is the Heavenly Smith. It was the Smith who created the Sun and Moon, hammering them into existence (their eventual division).
Perkūnas’ fifth function is highly debated between academics, whether he is a war god. Though Perkūnas is well armed, he is not involved in war affairs. There is no true consensus on the issue, but there is agreement over his using his weaponry in creating thunder and lightening in his persecution of the devil.
Saulė ir Menulis
Since I have already mentioned the two main celestial bodies, it would seem to be apropos to discuss them. Within each culture, these two celestial bodies are portrayed in varying ways. In Lithuanian mythology, the Sun is feminine and the Moon is masculine.
The Heavenly Wedding is but one example of how the Sun and Moon came to a disagreement. The Sun accused the Moon of kidnapping her daughter’s bridegroom, according to Latvian myths. In Lithuania the Sun and Moon were not rivals, but husband and wife -and, their daughter was Žemyna, the Earth. The two were divorced, over the Moon’s inability to stay faithful to his wife.
In the "Liaudies Dainos" there is a folk-song, which tells of this:
Menuo Sauluže vede
Pirma pavasareli
Sauluže anksti keles
Menužis atsiskyre.
Menuo viens vaikštinejo
Aušrine pamylejo
Perkūns, didžiai supykes,
Jįi kardu perdalijo
-Ko Saulužes atsiskyrei?
Aušrine pamylejai?
Viens nakti vaikštinejai?
In the first blush of Spring Menulis and Saulė married.
Saulė rose early, leaving Menulis’s side.
Menulis went out on his own.
Menulis made love to Ausrine.
Perkūnas, with great anger,
Struck Menulis with his sword.
“Why did you leave Saulė?
Why did you make love to Ausrine?
Why did you wander about in the dark?”
This is why the Sun shines during the day and the Moon at night. Though divorced, both want to see their daughter.
The Sun is Saulė, and is one of the most powerful of the goddesses. She it is who provides the warmth of nature, and fertility. As well, Saulė is patroness of all misfortunates, especially orphans, since she is the only substitute of a mother’s warmth. The word for “world” is “pasaulis” and it is translated as “under the sun”. She is the universal mother.
The Moon, called Menulis, her ex husband, receives prayers for healing. He is known alternatively as Young God or Prince. When the new moon is seen, there a few prayers which can be said, such as: "Moon, moon, dear moon, bright little god of the Heaven, you must become round and I remain healthy. Give him the fullness and me the realm of Perkūnas." Alternatively "I bless you, bright dear moon I wish brightness to you and beauty for myself; I wish you the qualities of a god, and give me the qualities of a man." The former used against all diseases and the latter for gaining beauty.
Žemyna
A child of Saulė and Menulis, Žemyna, the Earth, is the most important deity, next to Perkūnas. Since all life springs from her, she was honoured at the birth of every child. Her image was kissed reverently in the morning and in the evening. Food offerings were laid in front of stones, tied to tree branches, or flung into a flowing river to give her thanks for the new life.
Her name means "Earth" and the poetry exalts her productiveness by calling her "Bloomer", "Bud Raiser", and "Flower Giver". As her name implies, her main responsibility was plant life -not only agrarian, but weeds, trees, algae, and arctic lichen. Connected to Žemyna were trees with three leaves or nine branches, and the oak, linden and spruce were her favourites. It was believed that women were represented or personified by lindens and spruce; men by oaks, maples, and birches. Young virgins by lilies, and village ancestors would reside in fruit trees.
August 15th is the most important day, a day of triumph for Žemyna and all other "Earth Goddesses". It is the feast of herbs, flowers, a corn richly celebrated to this day throughout Europe. In Lithuania, bouquets of flowers and ears of corn are brought to church for the goddess to bless (or Mary).
The Earth is the holiest of holies for Lithuanians, and one cannot joke with her or give offerings at irregular intervals. In 1582, it was reported that a family member or farm animal in eastern Lithuania could become paralysed or a huge snake could obstruct the entrance to a household if one was lax in his offerings to the Earth.
Laima ir Giltinė
Laima is the Goddess of Destiny, Luck both good and bad. She is closely associated with Marša – luck for cows, and Dalia – giver and taker of goods.
She is a weaver, much like the Greek Fates. She weaves out the life for all creatures, and controls the most important events of a person’s life, such as birth, death and marriage. She is also the patron of pregnant women and a good pregnancy is assured so long as she is in the house.
Laima was already known during Žemyna’s era as either Žemyna’s sister or daughter of the pre-Baltic Mother Žemyna of the Marshes. It is likely that she was known to the pre-Balts as one of many divine manifestations of the Mother Goddess. In this early period Laima was a divine power, governing the metamorphosis of things in Mother Nature, especially of plants and animals – by arranging their births, life and death. Laima acquired the status of Goddess of Destiny. Eventually she rose even above the Gods, obtaining the aura of divinity. In this sense she can be viewed as the Baltic Counterpart to the Greek Moira. During Perkūnas’ era she played a significant and ever increasing role. Perkūnas was not able to turn aside the destinies placed by Laima upon the warrior and leaders of the Baltic Tribes.
According to Latvian myths Laima supervised mothers giving birth. Not only was individual happiness destined by Laima, but so too that of the farmstead, community and even the tribe.
Other than Dievas only Laima has functions of creativity.
The counterpart to Laima is Giltinė, goddess of death. When the time of death comes, she is there at the dying person’s head. Barriers of any kind cannot stop her. Appearance wise, she is visualised as being tall and slim, and with an insatiable appetite. Much like Kali, she has a poisonous tongue, which lolls about. Dressed in a white sheet, she collects poison from the bodies of the dead in graveyards. If she licks a person’s face, he or she will instantly die. "Giltinė" is derived from a root, which has a double meaning, that of stinging and the colour yellow. Yellow is the colour death since it is the colour of bone.
Returning to Laima, according to Marija Gimbutas, in her The Language of the Goddess, up until the second half of the nineteenth century, there was a birthing ritual practised in the sauna. It was presided over by the family matriarch, and only women were permitted to the ritual. "After the birth, a hen was sacrificed to.. Laima. The grandmother killed it with a wooden ladle. Kneeling down, the participants then ate the chicken." Gifts to Laima were linen towels, woven belts, and spindle whorls -quite similar to what a bride would receive on her wedding day.
Gabija
Gabija is the Hearth Fire Goddess – and all rituals start with offerings made to Gabija. She is tended by women only, given offerings by women only and banked at night by women only. She is one of several deities in which a large collection of women-only rituals exist. Just as Žemyna, Gabija must be carefully tended, since she provides the heat for cooking and the warmth for the house. Fire was one of the most sacred of elements to Lithuanians (the Greeks called us Fire-Worshippers). Gabija is always to be banked with pure water. It is believed that any impurities would get into Gabija’s eyes, therefore the water has to be as pure as possible, to keep from hurting her. If hurt Gabija would retaliate, by burning down the house.
A fire can never go out in the hearth, just quietly banked for the night. Only once a year could the fire be put out, during the time of Rasa or Jonines. During the Summer Solstice the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.
The sacred cult of Gabija with its prehistoric roots has survived to this present. She has evolved through ornithomorphic, zoomorphic (cat) and anthropomorphic portrayals (red clothed woman, sometimes winged).
The name Gabija is derived from the verb “apgaubti”, to cover up. This refers to the process of putting Gabija to bed by carefully banking the coals and ashes for the night and uttering prayers that ask her to “stay put” and not wander. This was an important duty of the Lady of the House to perform.
Traditionally she is fed with salt and food. If a bit of salt or food falls into the fire while the woman is cooking she will say “Gabija buk pasotinta” – Gabija be satiated.
The Hearth Fire is the focus of all family rituals and rites of passage. Each ritual begins with invoking her presence without which rites would be possible. She accepts the sacrifices and acts as a mediator and messenger to the Other Deities. Gabija is not the reserved, passive maiden aunt archetype of Vesta or Hestia. Gabija is the vital centre of each temple, grove and home. She is the flaming symbol of all that which is truly alive, and deity and power to be treated with the utmost respect.
As the population grew a class of priestesses arose – Vaidelutės. They tended the sacred flame that burned for the “tauta”. Relieved of family duties and working in pairs, they tended the fire, as well as fed and cared for the Sacred Serpents (Zalciai).
Velnias ir Velona
And for those of you who are interested in more chthonic deities, the two most prevalent are Velnias and Velona. Both of them are deities of the dead and are associated with Veles, shades of the ancestors. Velnias eventually became the devil, and in constant struggle with Perkūnas. This struggle between the sky god Perkūnas, who represents the Indo-Europeans and Velnias who represents old Europe, is the symbolic struggle between the Old Europeans and the Proto-Indo-Europeans. In the folktales Velnias is portrayed as being rather stupid and easy to trick. However, Perkūnas has to be on constant watch.
(tell story of how the first witch came to be – Ragana)
There are a whole slew of other deities, such as Medeine, whose name means Lady of the Trees, goddess of the woods and hares; and her twin, Meiden, god of animals and of the forest -rather similar to Herne. This brings to mind the Vanir twins in Norse myths, Freya and Freyr.
Žaltys
The grass snake, Žaltys, was also a symbol of good fortune, and it was bad luck to kill a snake -and they were the beloved creatures of Saulė. This explains what happens to the children in the story, Eglė Žalciu Karaliene.
The symbolic awakening of the snakes was on January 25th, The Day of Serpents in Lithuania, Kirmeline, when the serpents come out of the forests and return to the houses. On that day, the people would shake the apple trees in the orchard so that they would more fruitful and knock on beehives, waking the bees from the winter slumber.
Other
The ancient Lithuanians also practised a form of Ancestor Worship. Formerly, the Lithuanians did not fear the dead. The living and the dead were parts of a society within the frame of a big family. The dead were thought of as living in the grave with many of the same needs as the living. The dead were feasted at burial, one year later and at big feasts. The Lithuanians’ belief in reincarnation is similar to that of the rest of the ancient world. The dead could be reborn into any form, be it human or vegetable matter or animal. The dead must climb a high mountain and thus it was of great value to have long fingernails. There is no underworld in Lithuanian mythology. Purgatory or Hell was where a spirit would be trapped, be it a rock or a flower. Today, we plant trees on the graves of our recently dead. My sister’s grave, because she was a child when she died, has a small rose bush on it. My grandmother’s grave in Australia has a eucalyptus.
Now that we have explored some of the mythology behind Baltic Faith, let us now turn to a more detailed study as to what is Baltic Faith.
Lithuanian Paganism
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Originally Posted by Volh Vseslavich
Also, copypasting much is boring, please offer us at least an intriguing, unique point of view instead of google-copypasting. 
at me. o__O
