Brief
The briefs aim is to research thoroughly into the history of Lithuanian folklore and pagan traditions, and to then collate the information into a piece of graphics that would make this history accessible to an English speaking audience. The brief will be heavily focused on the research process, and therefore has kept the outcome/deliverable as open-ended, allowing for the research process to inform what the 'piece of graphics' that will meet the aims of the brief will be.
Research
Folklore in Lithuanian Literature
Source: http://www.lituanus.org/1990_4/90_4_06.htm
A remarkable type of folk poetry is the rauda, or lament, characterized by a monotonous and recitative melody expressing feelings of mourning and inconsolable grief. The rauda had a two fold function. On the one hand, it was an integral part of the funeral ceremonies which were supposed to influence favorably the deceased person's fate in the realm of the dead as well as to assure his continuous relationship with the living members of the family. On the other hand, the rauda served as a means of expressing the miserable conditions of those who were left to. live. The raudos are first mentioned in the 13th century chronicle and have survived up to the, middle of the twentieth century.
Another type of folklore which stands out among legends, ballads and folk tales in its originality and imagination is that of magic tales (stebuklingos pasakos). They present an enchanted world teeming with supernatural beings, magic things and miraculous happenings. Magic tales fed the imagination of writers and many elements of these tales were incorporated into their works. The most popular of them was, and still is, a tale about a girl becoming the wife of a serpent, known in literature and musical compositions by the name of Eglė, žalčių karalienė (Eglė, Queen of the Serpents). This tale is undoubtedly based on a pantheistic world view, characteristic of the pagan Lithuanian religion.
Lithuanian Folklore
Source: http://www.lituanus.org/1997/97_2_06.htm
The Lithuanians have preserved one of the oldest languages in the world, a unique culture, and unique customs. The earliest information we have about Lithuanians came from the writings of Pliny the Elder, Marcus Claudius Tacitus and Claudius Ptolemy. Although in the Quedlinburg Annals Lithuania is first mentioned in 1009, the beginning of the Lithuanian state is considered to be the year 1236 when Grand Duke Mindaugas united a large portion of the Baltic lands. The Grand Duchy of Lithuania survived for about 500 years, yet this country lost its independence because it found itself on the crossroads of never-ending wars among European states.
The Lithuanian nation and its traditional culture has managed to survive, for this tiny plot of land on the Baltic and its traditions have always been defended by at least 150 Baltic and 70 Lithuanian generations. Over the centuries, the Lithuanian language has had to struggle against foreign attempts to belittle, suppress, and annihilate it. Canon Mikalojus Daukša, the first author of Lithuania Proper, published his famous postile ("Postilla Catholicka") in 1599 in Vilnius. In the preface he addresses his readers as follows: "...Nations survive not because of their soil's fertility, the diversity of their clothing or the strength of their cities and fortresses, but primarily by preserving and using their own language which increases and sustains a common foundation, harmony and brotherly love." At all times the strongest support for the Lithuanian language has come from the common people, the Lithuanian rural population. It maintained undamaged the Lithuanian tongue and the national spirit. The enlightened intelligentsia, which rose from the Lithuanian peasantry, won the nation's freedom and independence especially during the period of National Rebirth (end of the 19th, beginning of the 20th centuries).
On the first page of his journal Aušra, published in 1883, Jonas Basanavičius, the heralder of the Lithuanian rebirth, characterized folk songs as a national wealth which is bound to call the nation to struggle for a better future. This is exactly what the Lithuanians did during the years of Soviet occupation. Folklore was one of the primary sources stimulating the rebirth of the nation for the second time.
Lithuanian Folklore as a source for Baltic Religion
Source: https://www.infinityfoundation.com/mandala/h_es/h_es_trink_i_fire_frameset.htm
Romuva – Old Baltic religion – is the revival of the Baltic spiritual tradition that expresses the religious world concept of Old Europe and the Indo-Europeans. This culture survived in many national cultures of the Baltic region. Historically, in the Middle Ages, Romuva was one of the last important European Pagan temples. Today, the place is located in the Kaliningrad region, formerly known as East Prussia, and originally – the ancient Baltic Prusa. Besides the central Romuva, there were many local Romuvas that thrived in the wide region of the Baltic.
The goal of the Romuva movement is reviving and continuing the ancient Lithuanian faith.
Dainos (chants) in Romuva rituals
Romuva rituals are often begun with a special type of song called sutartine. A Sutartine is a uniquely Baltic type of polyphonic canon, which produces unusual harmonies. It is a genre of ritualistic chants that often contains mystical texts, with archaic symbolism. Sometimes they include strange words of incantation, such as dobylio, tuta, lylio, chuta, chutyta, sadula, gadula. The manning of these words is not always known.
Holiness, worshipping ancestors – moral principles of faith
Holiness – is that unnamed vital power and spiritual strength, which occurs in people and nature. Baltic traditions preserved the ancient concept of holiness which differs considerably from the Christian concept. Holy are the rivers, springs, trees, stones and others – all part of the ancient prechristian legacy, connected primarily with nature and not so much with the people. The mysterious, creative strength is personified so that through visible feeling and understanding, it shapes man to draw him nearer to divinity.
The Fire Ritual
"To this very day fire is sacred to all Lithuanians. No other phenomenon fits religion so well as fire. Only the flame turns wisdom to the path of spirituality" wrote the prominent Lithuanian philosopher, Vydunas.
During every traditional Baltic holiday a fire (ugnis) is lit, whether such is in an altar or bonfire, or by candle. Fire is the most important symbol of Lithuanian traditions. During ancient times, the Baltic people were known as fire worshipers. The Eternal Flame burned at Sventaragis Valley at the very center of Vilnius. Every household had a hearth, which was particularly respected by each member of the family, but cared for and safeguarded by the mother. The fire had greater meaning than merely the source of light and warmth. It symbolized the unbroken lifeline of the family and its ancestry. The Eternal Flame of the community served to unify not only its immediate members, but was also the unifying link with ancestors who had long since died and were now with the Gods. It was believed that numerous generations of the dead continued to live on at the hearth of the fire.
"Throughout all of Lithuania, people held fire to be sacred. Thus it was required to honour it and behave before it with respect. Coals had to be closely accumulated. Fire could be extinguished only with cold and clean water. Fire was not to be insulted. It was not to be harmed nor polluted. People were not to spit into fire, nor was it permitted to kick it or to stomp upon it. All that was considered sinful, and any such actions were sure to invite punishment, either while the person was still alive or after their death" (J. Balys, Lietuviu Tautosakos Lobynas (Treasure Chest of Lithuanian Folklore), 1951, pg.39).
"No live coals nor smouldering ashes were to be extinguished on holiday days for that was considered a sin – it was necessary to wait until the fire burned out on its own accord."(Salakas). "When salt is sprinkled on the fire and it begins to crackle, it is said: 'Sacred Gabija, be nourished.' " The expression "to make the bed for the fire" – meant that it was to be carefully edged and ashes poured around delicately (Laukuva).
"When the fireplace was being lit at home, everyone had to remain quiet and were not to turn away, even in the event they were to hear someone calling" (1854 by A. Kirkoras). A cup of clean water was to be placed near to the fire, in order that "the beloved little fire would have the means to wash itself." Ugnis, the fire, is honored in all Lithuanian celebrations and rites. When Ugnis is fed salt, it is said: "Sacred Gabija, be satiated."
To "make a bed" for the fire – means to set her up nicely, surrounded by stones, and cover her in ashes – "Sacred Gabija, forged – may you lay, kindled – may you shine!" A cup of pure water is placed near the fire, so that "Ugnis may wash herself." "Ugnis Gabija, gathered – may you sleep, uncovered – may you shine, and always be a helper of mine." "Ugnele, Ramute, sacred Gabija, help us." (Marijampole) "Ugnute, Ramute, sacred Gabija, our calmer, be still, be rapid. For ages and forever." (Marijampole) Here are the words of prominent Lithuania phylospher Vydunas:
"Blessed is the man, who seeks the way to the eternal Romuva,
And desires, in the light of everlasting fire
To live forever. Naught will stand against him.
May we see, what is eternal and sacred.
Throughout the ages, it will bless us all!"
The sacred cult of Gabija (the fire Goddess) with its prehistoric roots has survived to our present day. She has evolved through ornithomorphic, zoomorphic (the cat) and anthropomorphic portrayals (a woman clothed in red, sometimes winged). She is tended solely by women, traditionally the head woman of the household or clan.
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 entreat her to "stay put" and not to wander. This was an important duty of the mistress of the home, each evening. Repeating the prayers taught to her by her mother, she would carefully and lovingly cover the coals. To be neglectful or careless in this task would mean disaster for her home and loved ones, for under no circumstances was Gabija to be treated with disrespect or neglected. If angered, she would go "for a walk" leaving destruction in her path.
Gabija is "fed" traditionally with salt and numerous food offerings. If a bit of salt or food falls into fire while woman is cooking, she will say: "Gabija, be satisfied".
Prayers ask Gabija to live with us in peace and to stay put. It is customary to leave a bowl of clean water by the hearth, in case Gabija feels inclined to wash, saying: "Bathe and rest, Fiery One".
Should it be necessary to extinguish the flames, it can only be done by using clean water. Fire has eyes; thus no impurities can be thrown into the flames. Much folklore attests to the dire consequences for those who spit or stomp on her. Stray coals must be carefully retrieved and placed again in the hearth or stove.
The hearth fire was the focus of all family rituals and rites of passage with the head woman or male elder presiding. Lithuanians begin each ritual invoking her presence without which the rites would not be possible. She accepts the sacrifices and acts as a mediator and messenger to other deities. Her healing, protective and purifying powers are well documented in many other Indo-European societies. Here is not the reserved, passive, maiden aunt archetype of Vesta or Heslia. Gabija is the vital centre if each temple, grove and home. She is the flaming symbol of all that is truly alive on that planet and a deity and power to be treated with the utmost respect.
As population grew, a class of priestesses, known as vaidilutes, attended to the sacred eternal flame that burned for the family, for the tribe and, entirely, for the nation.
A set of days at the beginning of February are dedicated to the Goddess and the renewal of fire, the awakening of homestead gods.
February 2nd is the day of Perkunas. Visinski wrote about the Samogitian customs on this day. They would wrap a small wax candle, "perkunine", (candle of Perkunas), made with a thick linen thread with wax, wrapping it about the peace of wood. This type of "wrapped candle" can be made by simple wrapping a linen thread. It symbolizes the life (the linen thread), the power of the everlasting fire. The candle of Perkunas is lit near dying person, during funerals, or for protection from thunderstorms and other perils.
February 5th is the day of Gabija. Gabija is the guardian of the home hearth. Sacrifices of power to Gabija are bread, salt, water. To bless by fire – a "Perkunine" candle is carried thrice around the table and around the hearth. Then each family member is blessed with fire in the shape of a cross (sign of Perkunas) – holding it at the forehead, the back of the head, and under each ear. Such a ritual is known as strengthening by fire.
The fire for rituals was lit either on a hearth of stone or on an altar. Good oak logs were to be selected with care for the fire. A sutartine (archaic round refrain song) was chanted while lighting the fire:
The Fire is burning, tuta tuta
Gabija is burning …
On the mound
On the high hill
Fire Gabia
Shine as lit
Moulder as covered
Zemynele, dear earth
We are your children
Saule – sun, dear mother
We are your daughters
Menuo – moon, dear father
We are your sons
Stars, dear sisters
We are your sisters
Fire, Gabia
Shine as lit
Smoulder as covered
Give us strength
Unite us
Zemynele, dear earth
Help us prosper
Laima, destiny-giver
Bless us
The words can be improvised to express both desires, as well as wishes for others. All the participants to the ritual can approach the fire one by one, express their good will and offer their Contact with Gods and with one's ancestors is sought through the fire. Sacrificial donations to the fire can be bread, grains, beer grasses and flowers. Circling the Fire clockwise, three times, strengthens the ritual. All those who have gathered can also walk in a circle around the hearth.
Cosmology of the Ancient Balts
Source: http://www.lithuanian.net/mitai/cosmos/baltai.htm
The World-Tree
Along with myths describing the origin of the world, its schematic symbolic representation appears. Many nations, especially Indo-Europeans, have the notion of the World-Tree. Some nations call it the Cosmic Tree or the Life-Tree. The vertical structure of the World-Tree, and thence the world model, as represented in the Lithuanian folk painting, was analysed in detail by Dundulienė, and Vėlius. The World-Tree usually is shown as a powerful tree with wide spread branches, with its top reaching heaven and its roots going deep into the earth. The tree-top is the dwelling place of heavenly bodies and eagles, while in its branches other birds live; under the tree are men and animals and, still lower, is the dwelling place of snakes and other reptiles. From under the roots spurt springs of life and wisdom. Thus, the World-Tree represents the world as an indivisible entity, uniting the three spheres: the heaven, the earth and the underground. The mythical imagery of the Baltic World-Tree is probably a reflection of the holly oaks and ash-trees, as it may be concluded from the falk-tales.
The World-Tree is a widely spread image in the Lithuanian folk painting, and some hint of it is also found in the Lithuanian and Latvian folklore. It is frequently engraved or painted on the objects of daily use among peasants: dowry chests, cupboards, towel holders, distaffs, laundry beaters, crochet works, etc. Wood engravings of the World-Tree sometimes contain two segmental symbols of the Sun, surrounded by a circle of stroked squares, triangles and rhombs. The latter are symbolic imagery of tilled earth and sowed fields. The upper Sun shines in the daytime and gives warmths, while the lower one was believed to cross the underground lagoon from the west to the east in a small boat, bringing dew to grass and crops.
Symbolism
Symbolic representation of the Sun, Moon,
stars and other celestial phenomena can also be identified in folk-art
artifacts of wood and crochet pieces. The same archetypes
have been preserved throughout millennia, which is confirmed by grave
finds of amber, bronze and iron artifacts and also ornaments and
crochet works used in the attire of the dead. The symbolic
representation of some heavenly bodies and atmospheric phenomena is
shown.
Symbolic representation of heavenly bodies and atmospheric phenomena used by the Balts. The symbols of the Moon and its phases in the ornaments of wooden, metallic and crochet artifacts imply the flow of time and are a first step to the calendar. Of particular interest is the cyclic repetition of the three phases of the Moon alongside other symbols, observed in the Baltic woven patterned sashes. These sashes were used to girdle an infant at christening or an adult on certain occasions when the individual was extending the best wishes for the other member of the community. The sash symbolizes the continuous flow of time and offers wishes for a long life. A Lithuanian version of such a sash exists, with 12 symbols. The sequence of symbols in a sash in Lithuanian is called _raštas_. The same word is used to denote the idea of "writing". Therefore, the ornament of a sash can also be understood as the remains of a pictographic writing which might have been used long ago.
Ancient Gods and Goddesses
In the Grand Duchy of Lithuania pantheistic religion was preserved till the end of the 14th century which means that Lithuanians were the last pagans in Europe. Due to this fact, many Baltic gods are described in folklore, chronicles and books which allows us to reconstruct details of the religion of ancient Balts. The mythology of the ancient Balts and the pantheon of their gods are important coomparative sources for better understanding other pantheistic Indo-European religions.
Historical records and folklore survivals have preserved the names and functions of about 120 Baltic gods and goddesses, part of them related to heavenly bodies and phenomena. The highest Lithuanian god, the creator of the world, was called Praamžius, Satvaras or Prakurimas, and sometimes simply Dievas (the God). The word Dievas has Indo-European connections since similar words can be found in other Indo-European languages: Dyaus in Indo-Aryan, Zeus in Greek, Deus in Latin, etc. The highest god of Old Prussians was Okopirmas. Probably, as early as in the Neolithic, the personified heavenly bodies appear: Saulė (the Sun) and Mėnulis (the Moon) as well as the planets, the Sun's daughters: Aušrinė (the morning Venus), Vakarinė (the evening Venus), Indraja (Jupiter), Selija (Saturn), Ziezdrė (Mars) and Vaivora (Mercury). Interpretation of names of the last four planets has been done by Slavėnas on the basis of mythological materials. Moreover, several folk-tales and songs say that Žemė (the Earth) is the Sun's eldest daughter. It should be noted that, in contrast to many nations, the Lithuanians had mythical imagery of the Sun as a goddess and the Moon as a male god. The same applies to gender usage in modern Lithuanian: the Sun is feminine and the Moon masculine. For all the planets are given feminine names. In some folk-tales, Venus is called Marių Žvaigždė (the Sea Star) and Mercury is Aušrinės Tarnas (Morning Star's Servant).
Saulė (the Sun) was imagined as a beautiful goddess of the sky who lived in a palace somewhere far east. Every morning she drives into the sky in a brilliant chariot of gold, copper or fire pulled by two white horses. In the evening the chariot goes down into the Baltic sea and Saulė changes the chariot into a golden boat which takes her across the sea. The boat is steered by the goddess Perkūnėlė who bathes the tired and dusty Saulė and sees her off, the next morning, refreshed and shining for a new journey through the sky.
Mėnulis (the Moon) was a young god, dressed in silver attire, Saulė's husband. He had fecund, vitality-giving functions and was the guardian of night and time. Rich mythological imagery was connected with the four phases of the Moon, being considered of vital importance to animals, plants and the weather. One interesting tale tries to explain the solar eclipses: the Sun and the Moon are kissing each other; they cover themselves with a wrap, trying not to be seen by their daughter, the Earth.
One of the most important sky gods was the god of thunder and all storms Perkūnas (the Thunder), fecundator and cleaner of the earth from the power of evil. He was imagined as a stern, bearded and powerfully-built man who traversed the sky in a fiery chariot, drawn by swift horses or as riding a fiery horse. His head was surrounded by a wreath of flames. In one hand he held lightning bolts and, in another, a heavy stone axe. Nine festivals devoted to Perkūnas were celebrated throughout the year starting in the early spring. Figurines of Perkūnas have been found in the Kernavė settlement, in the so-called Perkūnas house in Kaunas, etc.
An interesting folk-song involves the Sun, the Moon, their daughter Aušrinė (the Morning Star) and the god Perkūnas. We present it as written by Balys. Today the Sun and the Moon, the heavenly couple, are divorced and they never rise and set together. The cause of their enmity is explained in the following myth. The Moon married the Sun in the primeval spring. Because the Sun rose early, the Moon separated and walked alone. He met the Morning Star and fell in love with her. Then Thundergod Perkūnas became angry and punished the Moon by striking him with his sword. The Moon's face, therefore, often appears as cut in two pieces. The Perkūnas's word probably is a comet.
Myths speak of Vakarinė (the Evening star) who made the bed for Saulė, and about Aušrinė (the Morning star) who burnt the fire for Saulė and made her ready for another day's journey. Aušrinė was a maiden of remarkable beauty with golden hair and an image of the Sun on her crown. She wore a starry mantle with a moon-shaped brooch on her shoulder and was often considered to be even more beautiful than the Sun herself.
Astronomy
Since the Zodiac is now viewed as the product of the Indo-European culture, it is quite probable that the Balts were familiar with it from a very early date. Lithuanians were well acquainted with the 12 Zodiacal constellations throughout which the Sun makes its annual journey. The Rivius chronicle says that in the 13th century in the Šventaragis valley, at the confluence of the Neris and Vilnia rivers, there stood a Perkūnas temple which had 12 steps, each with an altar. Every month in succsession, holly fire was burnt on one of the 12 altars. The latest archaeological excavations in the basements of the Vilnius Cathedral completely confirm this information. However, the ancient Lithuanian names of the Zodiacal constellations probably did not survive to our days. Their names, recorded in the 17th century by M. Sarbiewski, resemble translation from Latin. It is interesting to note that in Lithuanian the planets are called žvėrynės (from žvėris, the beast). This probably means that planets always move along the Zodiac, the beast circle.| Lithuanian name and translation | Latin name |
|---|---|
| Grįžulo Ratai (Big Cart) | Ursa Major |
| Perkūno Ratai (Thunder's Cart) | Ursa Major |
| Kaušas (Dipper) | Ursa Major |
| Grįžulo Rateliai (Small Cart) | Ursa Minor |
| Juostandis (Belt) | Cassiopeia |
| Kūlėjai ir Spragilas (Threshers and Flail) | Perseus? |
| Kelias į Bažnyčią (Path to Church) | Andromeda |
| Bažnyčia or Stalas (Church or Table) | Pegasus |
| Grėbėjos (Rakers) | Taurus and Auriga? |
| Sietynas or Sietas (Lustre or Bolter) | Pleiades |
| Dievo Darželis (God's Garden) | Hyades |
| Šienpjoviai (Haymakers) | Orion |
| Trys Sesutės (Three Sisters) | Orion Belt |
| Artojas (Ploughman) ir Jaučiai (Oxen) | Leo and Gemini? |
| Žagrė (Plough) | Cancer? |
| Bičių Spiečius (Swarm of Bees) | Praesepe |
| Valgio Nešėja (Food-bearer, faminine) | Virgo |
| Sėjikas (Sower) | Bootes and Coma Berenices? |
| Darželis (Flower Garden) | Corona Borealis |
| Dangaus Svarstykles (Heavenly Scales) | Lyra-Cygnus-Aquila |
| Paukščių Takas (Way of Birds) | Milky Way |
| Gervių, Žąsų Takas (Way of Cranes, Geese) | Milky Way |
| Vėlių Kelias (Road of Souls) | Milky Way |
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