The art of Lithuanian spellscasting

The traditional Lithuanian community was not unlike many other communities across the world. Every person had their role in the community. Being a successful community depended on how skilled and organised people were. Every community had mid wives, herbalists, farmers, Warriors, Shepherds, beer and mead makers, carpenters, blacksmiths Diviners, home makers and some were spell casters.

Lithuanian Spells are an archaic form of the national folklore that is practiced by a relatively small number of people in Lithuanian communities across the country but Spellcasters could be found in every town, village and community. Collections of Lithuanian spells were compiled in the 20th century by ethnographers Jonas Balys, Mannsikka, Stukenaite-Decikiene among others, some German and Polish writers also published articles of traditional spells. In pre war decades, there was clearly public interest in Spells and this form of folklore evidenced by articles on collections of spells published in various periodicals in this period. During Russian occupation, post war, collections of spells became a taboo subject because it related to the nationalistic folk identity. 

Lithuanian Spells can be better understood by a brief study of the world view of ancient Baltic peoples. Ancient Lithuanians believed that all things, animate and inanimate, had life and breathe and so were considered to be sacred. All beings were personified and assigned gender and role. The Earth was seen as mother as was the Sun. The Moon was a shinning prince of the heavens and brother. Trees, Rocks, Waters, Sun, Moon and Stars were also considered to be living entities. All these living beings could participate in carrying out the spell casters commands and requests. all had a spark of life that a spell caster could be conjure to assist the spell caster when required. The traditional belief was that everything had free will and independence and that includes people and those casting the spell. Lithuanians traditionally did not believe that people were sub ordinate to any other spirit, entity, God or Goddess unlike foreign Christian beliefs. Lithuanians traditionally had the belief that they were able to command, coerce and acquire the co operation of all beings to assist the Spellcaster.

Morality should be considered before casting spells. Morality and harmony, (Dora and Darna), are main tenets of Lithuanian traditional world feeling which is now formalised as the movement in Lithuania called Romuva. The democratically elected Krivas or Krive, (High Priest or High Priestess) of Romuva do not try to enforce their own view of morality but simply point back to the old ways for guidance. i agree that there are many beliefs of what morality is exactly. The concept of morality maybe similar dependent on which country we reside and our geographic location but essentially each of us has a different view of morality and concept of right and wrong. it is important that your own morality is in harmony with the universe lest dire consequences will await those who practice disharmonious spell casting. most of my readers will know about the reality of the three fold law, I'm sure, and I've seen the reality of it, myself for other people, I'd never want that kind of divine retribution for myself. I believe that all people should take into account their own Dora/morality when planning to cast spells, whether it be in the traditional Lithuanian fashion or any other traditional way.

A Spellcasters' aim, is to actively add to, restore or create harmony in the world and in people. These living entities were no considered to be superior to humankind but help mates who could assist if treated properly. We all know what may happen if these beings are disrespected*. It is believed that, If we nurture and sustain all living things of nature then they will nurture and sustain us.

Now that you have some background to Lithuanian traditional worldview, you will have a better understanding of the thought process behind Lithuanian traditional spell casting. The traditional spells are used as examples are written in English and the Lithuanian version can be found in the resource reference. Spells that don't have a resource reference are versions of personal spells that I use.

There are many types of Lithuanian charms, spells and incantations that cover a plethora of instances from snake bite charms, protection spells for animals and crops, spells to Fire and those to a burning house, spells to return health to remedy misadventure. There are many spells that command Gods, Goddesses and any chosen being, to assist the spell caster such as spells against fire and a burning house, which can be simply grouped as pre christian and christian or in other words archaic and new.

Understanding the mindset of the Lithuanian spell caster is to understand that they are able to actively fight the often personified affliction with many threats, curses and physical actions. Examples are:
-Arthritis, I gnaw you, like a mouse gnaws cheese. I eat you up. (A spellcaster may gnaw at the offending joint while saying the spell.)

-Illness, I bind you with this knot. (spoken while tying a knot) I tie you up with this knot, I bind you with this thread/rope that cannot be broken.

-(I am tying a knot, not the first, not the second, not the third, not the fourth, not the fifth, not the sixth, not the seventh, not the eighth, I am tying the ninth. As I have tied knots on this band so I am tying up you, the blood of (enter name)...). (Krėvė-Mickevičius. Kerai, p. 504, N IV)

-I am driving away evil spirits, nightmares and all that is evil from NN (name) with the help of three times nine powers, with the help of three (nine) angels. You shall wane like a crescent moon, you shall shrink like a reed in a marsh) (Balys, p. 81, N 525).

There are various methods employed in casting in the Lithuanian fashion, both in the physical delivery and in the formulation of the spell itself. The delivery of the spell is important. Spells is usually done at sunrise or sunset. I also find special places where nature, sacred waters and rock combine to form a vortex of power. These are powerful places and at sunset and sunrise are preferred times to give prayers and cast spells for healing, change, divination for guidance and good fortune,etc.

Objects such as bread, salt, honey, mead etc may be imbued with the intentions of the Spellcaster using spells or incantations. These things may be consumed by the person for whom the spell is intended at a later date. Spells and incantations may also be spoken to the air so that the winds can carry them to the intended person.

Spells should be written down, memorised and repeated 3,7,9 or 12 times preferably in a single breath and whispered so not even the person having the spell done to them can hear the words spoken. A good set of lungs are required for long spells that need repeating so think about being succinct. Spells can be as short as a single word and many spells have a rhythmic rhyme to them so they almost sound like short songs or poems.

A spell caster may command the Gods or Goddess to act on their behalf and may also threaten or send other beings to punish the illness, disease or misfortune. Eg.

-I command Perkunas, the Thunderer to strike you down. May the Suns rays dry you up. By fire Gabija be burnt to a cinder.

-Water, you who run and pause, you who wash yourself from East to West, you who clean the winding banks and the yellow sands, stop and wash my son Jonas) (Dundulienė, Akys, p. 55);

-Moon the Bright God of the Heaven, give him a circle, give me health, give him completeness, give me the kingdom of Perkūnas the Thunderer (Balys, p. 17, N 1)

-I am uttering words against ........The sun hates you, the moon hates you, the stars hate you, my mother hates you, my father hates you, my sister hates you, my brother hates you and me, I hate you. Leave (enter name) before I drown you in the endless ocean.

While holding a piece of bread, commanding, "by Gabija, fire stop! By saint Agnes, fire stop!" (This is an example of using the Pagan Goddess Gabija and her Catholic counterpart/replacement being used in the same spell.)

Spells with Catholic characters and themes pervade the more recent spells which shows a real amalgamation of pagan and Catholic customs within the hearts and minds of Lithuanian people.

(The heaven, O Jesus, the sun, O Jesus, the earth, O Jesus, the dew, O Jesus. Amen, O Jesus Christ) (Mansikka, p. 82, N 82)

I hope you have found this article interesting. Lithuanian spells are a unique way to connect with the world and all the living entities in it. Study in Lithuanian spells is recommended for students of magic and those who want to be a more active participant in life of this world and universe.


Footnote

* A few examples of what happens when living entities are not treated respectfully:

- Blowing up nuclear bombs in the Earths crust, makes the Earth respond with earthquakes, Tsunamis and destruction.

-Deforestation of habitats often leads to environmental disaster and threaten the food source on many creatures, humans included.

-It is believed that the introduction of pesticides have threaten Bee colonies across the world that affect food production for many species of animals, including humans.

References

Balys - Balys J. Liaudies magija ir medicina. Bloomington, Indiana, 1951

Dundulienė:

Dundulienė P. Akys lietuvių pasaulėjautoje. Vilnius, 1992

Dundulienė P. Ugnis lietuvių liaudies pasaulėjautoje. Vilnius, 1985

Dundulienė P. Žalčiai lietuvių liaudies pasaulėjautoje ir dailėje. Vilnius, 1996

Krėvė - Mickevičius:

Krėvė - Mickevičius V. Burtai Sedos parapijoje// Tauta ir žodis, Kaunas, 1925

Krėvė - Mickevičius V. Marcinkonių burtai ir prietarai// Tauta ir žodis, Kaunas, 1925 N 3, 1926 N 4

Krėvė - Mickevičius V. Aitvaras // Gimtasai kraštas 1941 - Vim N 1-2 (28 - 29)

Krėvė - Mickevičius V. Kerai // Tauta ir žodis, IV, 1926

Mansikka - Mansikka V. Litauische Zauberspruche. Helsinki, 1929

Stukėnaitė - Stukėnaitė P. Šis tas apie Vilniaus kaimo prietarus ir burtus // Gimtasai kraštas, 1940 N 124

Stukėnaitė - Decikienė - Stukėnaitė - Decikienė Pr. Užkalbėjimai Švenčionių apskrity. // Gimtasai kraštas, 1941 - VIII m. 1-2 (28-29 nr.)

A big thanks to Marija Zavjalova for many of the references.