Cthonic and Indo-European Elements

What is Lithuanian Paganism Like today?

In 1992, Audrius Dundzila, Romuva Elder for the United States, published in Romuva/USA an article, entitled "Lithuanian Paganism Today":

Lithuanian paganism seeks harmony, called Darna. First, darna aspires towards inner harmony: people at peace with themselves. Second, it endeavors towards harmony at home and in community. Third, it pursues harmony with the ancestors. Finally, it quests harmony with the universe, with life and with the divinities.

Lithuanian paganism differs from American Neo-paganism. Superficially, both dearly adhere to ages-old traditions, which are not set in stone. Lithuanian pagans adapt their traditions to their circumstances. They learn songs, practices, and the elements of ritual. Then they select the materials to create the appropriate ritual they need for the particular holiday each year. Everybody celebrates the same ritual, but everybody does it differently. What one group does this year, another group may have done a decade ago –or a century ago.

Lithuanian paganism relies on a vast heritage and wellspring of materials. It does not need to create much, but studies what it has. This includes songs, myths, dances, skills, practices, invocations, prayers and crafts. Learning does not involve memorization, but implementation and practice. It seeks not facts, but experience, intuition and comprehension. Ultimately, it seeks to invest a way of life.

Most Lithuanians accept Lithuanian Paganism and their festivals as something natural and folkloric. In spite of Lithuanians being predominantly Christian, they are staunchly proud of their Pagan past. When asked about religion, they always boast that they were the last Pagans in Europe to be Christianised. Most Lithuanians eagerly participate in ethnic Pagan festivals and rituals because they consider it part of their cultural heritage.

Historical Discussion Professor Dundzila’s article on Lithuanian Paganism is a starting point for our discussion today.

Lithuanians are a fiercely proud people. They are extremely proud of their cultural heritage, and the language is the most sacred element of the culture. To fully understand the rituals and the character of the Lithuanian people, you have to understand the language. Lithuanian and Latvian are the last remaining languages of the Baltic branch of the Indo-European languages. There was a third, Prussian, but through a steady stream of invaders; it was finally erased by the early 1700s. Most linguists state that Lithuanian and Latvian are the closest languages, extant, to Proto-Indo-European. This fact, coupled with the Pagan traditions and beliefs which survived well into this century, make the Baltics an important area of study for those interested in native European Paganism.

Lithuania was a considerable force in Eastern European relations, by the time it officially accepted Christianity, under the rule of Grand Duke Jogaila in 1387. Jogaila married the Queen of Poland, thereby uniting the two royal houses; Lithuania accepting Christianity was the one condition of union. Although Jogaila and Jadvyga married, Lithuania retained her administrative independence from that of the Polish court. Both kingdoms benefited from the union, joining forces to protect themselves from the Teutonic and Livonian Crusading Orders. It was under the rule of Vytautas, cousin to Jogaila, that Lithuania reached her zenith. By the time of Vytautas’ death in 1430, the borders of Lithuania stretched from the Baltic to the Black Sea. Within her borders were Ukraine, massive portions of modern day Western Russia, and Belarus. Lithuania was the large medieval kingdom.

It was under the decree of Grand Duke Gediminas, grandfather to both Jogaila and Vytautas, that all religions were protected and respected within the borders of Lithuanian territory. Vytautas continued this, by not imposing other religious beliefs upon those who he conquered.

In 1410, with his cousin Jogaila, Vytautas soundly trounced the Teutonic Order at the Battle of Tannenburg. Vytautas celebrated his victory with the building of Trakai. The Teutonic Order, on the other hand, was so soundly beaten that it never recovered.

The union of Lithuania and Poland lasted over two hundred years. During that time Polish priests entered Lithuania, hoping to convert the country folk. Because none of the priests had learned the language, it was not possible for them to communicate with the peasantry. What occurred was a strange hybrid, that of Christian and Pagan elements. This synthesis has existed to this very day.

During the 19^th Century the language nearly died out, since most educated people tended to speak Polish. However, scholars took an interest in the peasant culture, as did Mark Vovchuk in Ukraine, and started the revitalisation of the language and culture. The most active in this area was Vincas Kudirka.

As to what is known about the ancient Lithuanian religion, it is very sketchy and difficult to research thoroughly. But, mostly through folktales, songs, laments and legends academics have been able to reconstruct some aspects of the religion. It is important to note that the deities which were extant in highland Lithuania were not necessarily the same as those in the lowlands. The religion was not a state religion, but varied from region to region and from tribe to tribe.

Chthonic Vs Indo-European

Once academic, Prane Dundaliene, writes:

The history of Lithuanian faith and mythology can be subdivided into three epochs. The first epoch is that of the early matriarchal tribal system, during which religious imagery connected with feminine supernatural beings appeared in the hunters’ and gatherers’ society. The second epoch was that of the late matriarchal tribal system, based on hoe agriculture, during which religious imagery connected with the cult of feminine deities and the Sun, the Moon, the Earth developed as well as those representing fertility and water. The third epoch was the period of the patriarchal tribal system and its disintegration, followed by the formation of a class society.
The first two epochs occurred before the fourth millennium BC, which is the estimated period in which the Proto-Indo-European tribes invaded Eastern Europe. It was a period, which witnessed important historical processes. First, in the steppes of Eastern Europe (river basins of the Donn, Dnieper and Dniester) appeared the Kurgan tribes, mobile and warlike horsemen, stockbreeders and nomads, who assimilated the Charpathian-Balkan culture of Old Europeans. A thousand years later, another wave of invaders came to the Danube area and Central Europe, reaching the Baltic Sea area around 2500BC.

Marija Gimbutas, states in the opening preface to "The Language of the Goddess" that "comparative studies show Indo-European mythology and society as consisting of three classes: sovereign, warrior, and pastoral-agricultural; these relate to divine functions in the three realms of the sacred, of physical force, and of prosperity. Typically, Old European goddesses were relegated to the third function, prosperity or fertility, and thus became grouped as "lowest gods". However, this was not the total case with the Lithuanian pantheon, as well as other European goddesses, such as Athena, Artemis, Morrigan, and Baba Yaga. What occurred was an amalgam of the Old European, or chthonic, with that of the invading Indo-European. There were many goddesses, which did not get relegated to the ranks of lesser deities.

In a paper prepared by Vytautas Straizys, of the Institute of Theoretical Physics and Astronomy and Libertas Klimka of Vilnius University, state that: "female deities of the Balts originate from the peaceful Nemunas and Narva cultures; they are characterised by their chthonic nature, close relation with water, earth and the Moon and have life-generating powers. Male divinities show predominantly the elements of the war oriented Indo-European culture. They represent fire, light, thunder and heavenly bodies."

In the case of male deities being identified with the aspects of fire, light, thunder and heavenly bodies, two of these aspects are actually feminine. Fire is the goddess Gabija and one of the heavenly bodies is Saule, the Sun Goddess. While the Moon is the masculine Menulis.

Following this order, the most important deities in Lithuanian mythology are Dievas (light or sky), Perkunas (Thunder), Zemyna (Earth), Gabija (Fire), and the Heavenly bodies, Saule and Menulis (Sun and Moon). The two deities closest associated with life are Laima and Giltine, while the chthonic deities are Velona and Velnias.

Deities

Dievas: The word "Dievas" has IE connections, since it is similar to such words as –Dyaus in Indo-Aryan, Zeus in Greek, Deus in Latin and Devi in Hindi. Dievas is the "Father" and in later times was amalgamated into Christianity, his name being used for the Christian god in Lithuanian.

Perkunas: His name means Thunder and he is the God of Thunder. He has five functions in the mythic cycle, that of fertility, morality, ongoing battle with the devil (Velnias), Heavenly Smith and war (though this last function is greatly debated). As the god of Thunder, it was he who provided the thunderstorms, which watered the fields. As the arbiter in disputes, he sided with the just. There are stories of wronged women calling on Perkunas to avenge them against unfaithful spouses.

There is a story of Jurate, Goddess of the Baltic Sea, falling in love with Kastytis, son of Earth (human). Perkunas killed Kastytis, because he could not allow water to become impure. To this day, Jurate sheds tears of amber in remembrance of her lost love. But the point in this short story is that water, along with fire, is sacred and must be kept pure.

Zemyna: Her name means Earth and she is the Earth Goddess. In terms of importance, she is second to that of Perkunas. She is the daughter of Saule and Menulis. Since all life springs from Zemyna, she is honoured at the birth of every child. Her image was kissed reverently in the morning and in the evening. Connected to Zemyna 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. Zemyna is a deity who is taken seriously, no joking can be done at her expense nor could someone be lax in his or her offerings to her. One of her biggest days is August 15, Gelines.

Gabija: Gabija is Goddess of the Hearth fire. She is tended by women only, given offerings by women only and banked at night by women only. She was one of several deities in which a large collection of women-only rituals exists. Just as Zemyna, 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, and Gabija was banked with pure water. It was believed that any impurities would get into Gabija’s eyes, therefore the water had to be as pure as possible, to keep from hurting her. As well, if she were hurt, she would retaliate, by burning the house.

A fire could 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. During the period of Rasa, the sacred fire must be gotten from the spiritual centre of Lithuania. Long human chains existed, carrying the fire around the Lithuanian countryside.

Saule and Menulis: Once, Saule and Menulis were married but due to the Moon’s infidelities, Perkunas punished him. To this day, each of the parents walks the heavens alone, so that each would have equal opportunity to view their eldest child, Zemyna. Saule is the patron of orphans, since she provides the warmth that only a mother can. The Moon provides healing, to those who pray to him. Both celestial deities divide the day up for the ancient Lithuanians.

Laima: Laima is the goddess of fate and luck, both good and bad. She is a weaver, much like the Greek Fates. She weaves out the life of each creature, and controls the most important events in 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.

Giltine: Sister to Laima, Giltine is the goddess of death. When the time of death is upon a person, Giltine arrives –no barriers can 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 white, she collects the poisons from the dead in graveyards. If she licks a person’s face, they will die. Giltine’s purpose to make sure that there is a balance. Her name is derived from a word, which has a double meaning, that of stinging and the colour yellow. Yellow is the colour death, for it is the colour of bones.

Velona and Velnias: Both are deities of the dead and associated with the Veles, shadows of the ancestors. Velnias eventually became the devil, and in constant struggle with Perkunas. Though theorising, I suspect that it is a battle that rages between the Old European, Chthonic pantheon and that of the Sky deities of the Indo-Europeans. In all the folktales, Velnias is portrayed as being rather stupid and easy to trick. However, Perkunas has to be on constant vigilance. When a couple get married, a cross is slashed in the doorposts, to ward off the devil and all evil. This goes back to an old story about Perkunas striking an oak tree, while on his way to The Heavenly Wedding.

In many ways, the chthonic deities of Lithuania still managed to retain their hold upon the psyche of the Lithuanian people, even with the advent of Christianity. Many of the deities became either lesser gods, as in the case of Perkunas, Saule and Zemyna, while others were demonized, like Velnias, the Veles, and Gabija.

But the Lithuanians did hold onto their deities. Perkunas no longer carries an axe, but a rifle. Saule and Menulis are now divorced, having shared custody of Zemnya. Laima, Gabija, and Jurate are popular names for girls.

The best sources for the old Lithuanian religion can be found in the folktales, legends and songs called Liaudes Dianos. One of the most important legends is that of Egle, Zalciu Karaliene. The story is about the sacredness of serpents and why trees are so important, for they house the souls of our ancestors and newly dead.

In many parts of Europe the infiltration of the Indo-European outlook on life and the universe was nearly complete. Lithuania, along with other North-Central regions, retained her chthonic deities, by merging the old gods with new gods of the Indo-Europeans. One academic, JP Mallory, in his book "In Search of the Indo-Europeans" states that myths express certain social and cultural realities. "The myths of a people were not only to some extent ciphers of their social structures, but they also reinforced social behaviour and served as divine charters for political realities." The head of the Lithuanian pantheon, Dievas, eventually became associated with the Christian God. Velnias, god of the dead became the devil. Before Christianisation, Lithuanians did not fear death for Velona and Velnias were not terrifying deities, they guarded the shades of the ancestors (Veles). Life was cyclical, and all life returned to the trees. Whether it was the Indo-European influences or the Christian, it is difficult to say, but death became something to fear, as something outside of life.

	Shortcuts: Table of Contents Send me comments
Unless otherwise indicated, all pages and images copyright ©2000 Marija Kuncaitis.