| Romuva | |
|---|---|
 Flag of the Romuva religion | |
| High priestess (krivė) | Inija Trinkūnienė (2015–present) |
| Founder | Vydūnas |
| Origin | 20th century |
| Members | ~5,100 (2011) |
| Official website | romuva.lt |
Romuva is aneo-pagan religion derived from the traditionalmythology of theLithuanians,attempting to reconstruct thereligious rituals of the Lithuanians before theirChristianization in 1387. Practitioners of Romuva claim to continueBaltic pagan traditions which survived in folklore, customs and superstition.[1][2][3] Romuva is apolytheistic pagan faith which asserts the sanctity of nature andancestor worship. Practicing the Romuva faith is seen by many adherents as a form of cultural pride, along with celebrating traditional forms of art, retelling Baltic folklore, practicing traditional holidays, playing traditional Baltic music, singing traditionaldainos (songs), as well as ecological activism and stewarding sacred places.[4]
Romuva primarily exists in Lithuania but there are also congregations of adherents in Australia, Canada, Russia, the United States,[5] and England.[6][7][8] There arebelievers of Baltic pagan faiths in other nations, includingDievturība in Latvia.[9] According to the2001 census, there were approximately 1,200 people in Lithuania identifying with Romuva. That number jumped to around 5,100 in the 2011 census.[10]
The termsRomuva,Romovė, andRuomuva came from medieval written sources inEast Prussia mentioning the pagan Baltic templeRomowe.[11] The word has meanings of "temple" and "sanctuary", but, further, also "abode of inner peace".[12] TheBaltic rootram-/rām-, from whichRomuva derives,[13] has the meaning of 'calm, serene, quiet', stemming from the Proto-Indo-European*h₁rem-.[14]
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Whatever religion the original inhabitants of the Baltic region had predates recorded history.[15]Mesolithic hunters, gatherers, and anglers of the region practised a religion focused on their occupations.Marija Gimbutas controversially suggested that agrarian settlers of around 3500–2500 BCE were examples of Earth-worshippingOld Europeans. After this, Indo-Europeans entered the area and brought with them theirProto-Indo-European religion. This religion, including elements from the religious past of the region, evolved into the paganism which is attested in the Middle Ages and later.[15]
The adherents of this Baltic religion prospered relatively unhindered until the 9th century when they began to come under pressure from outside Christian forces.[16] TheAnnals of Quedlinburg mention a missionary,Bruno of Querfurt, who was killed along with 18 men byYotvingians while attempting to convert the pagans in the area of Lithuania and Prussia in 1009 CE.[17] This was the first time thename of Lithuania was mentioned in written sources.[18] Other sources suggest Bruno had been killed for violatingThe Holy Forest and destroying statues of gods.[19]
Beginning in 1199, the Roman Catholic Church declaredcrusades against Baltic pagans.[16] Grand DukeMindaugas was Christianized with his family and warriors in 1251 so that the Crusades might be ended by the Church.[20] But Mindaugas still worshiped pagan deities as theHypatian chronicle mentions. He sacrificed to the pagan Supreme god (*Andajus, laterDievas),Perkūnas,Teliavelis (god of smiths), and*Žvorūna (goddess of forests and hunters). Despite any insincerity andrealpolitik in his Christian faith, some subsidiary states of Mindaugas' Grand Duchy rebelled in protest. In 1261 Mindaugas renounced his Christian faith as his official conversion failed to placate the Crusaders.[21]
Even in the face of Crusaders, by the time of Grand DukeGediminas, theGrand Duchy of Lithuania expanded its influence until it formed the political centre of a vast and prosperous "pagan Empire".[22] Lithuanians thus survived late into history as appreciable representatives of ancient European paganism, preserving this tradition as the official, state religion until the late 14th and early 15th centuries when Christianity was finally accepted by the states of the Grand Duchy, again for political reasons.[23] Thus, for a time, Lithuanians were the last-known non-nomadic people in Europe practicing a Europeanethnic religion until the resurgence of paganism in Europe in the 20th and 21st centuries.[16][24] Unofficially, Lithuanians continued in their adherence to traditional paganism.[16]
TheRomantic epoch started in the 19th century. This led Lithuanians to look back to their past for both intellectual and spiritual inspiration. The national revival started and Lithuanian intelligentsia idealised ancient paganism and folklore.[25] Some historians wanted to prove the beauty of ancient polytheism and even started creating new aspects ofLithuanian mythology. One of the most famous of these wasTheodor Narbutt who editedAncient Greek myths and created new Lithuanian ones.[26]
In the beginning of the 20th century, ancient pagan traditions were still continued in folklore and customs.[27][28] People were celebrating ancient pagan festivals mixed with Christian traditions.[29][30] Such festivals includeVėlinės (day of dead souls, similar toCelticHalloween),Užgavėnės (festival when winter ends and spring begins), andRasa or Joninės.[29][31] For Užgavėnės, people inSamogitia may dress in costumes including masks and burn an idol of an old lady, calledMorė orGiltine, goddess of death.
The philosopherVydūnas is taken as a sort of founding father of Romuva.[32] He actively promoted awareness of and participation in pagan festivals.[32] Vydūnas saw Christianity as foreign to Lithuanians, and instead he brought his attention to what he saw as the spiritual vision of the adherents of the traditional Baltic religion. He ascribed to this a sense of awe in their cosmology, as they saw the universe as a great mystery, and respect for every living being as well as the earth in their morality, as they saw the whole world and every individual as a symbol of life as a whole.[33] The Divine was represented by fire, which was as such used ritually to worship the divine and itself held sacred. Vydūnas had given special treatment to this religion of the Lithuanians in his dramaAmžina ugnis (An Eternal Flame). Among this and other works, Vydūnas exalted the faith as being on the highest level of spiritual expression, along with other forms which he recognized.[34]
Domas Šidlauskas-Visuomis (1878–1944) began to create Vaidevutybė (Baltic paganism) in 1911. In the 1920s the Latvianfolk religion movementDievturība was started byErnests Brastiņš. The main problem was that the first movements were based on limited folklore sources and influenced by Far Eastern traditions such asHinduism andBuddhism. Even so, the idea of Romuva did not die during theSoviet occupation of Lithuania.
The Lithuanian pagan movement was stopped bySoviet occupation in 1940. Due to the nationalist nature of Romuva, the faith was suppressed during the Soviet occupation and many practitioners were executed ordeported to forced labor camps in Siberia. AfterJoseph Stalin's death the cultural life became more free.
A clandestine Romuva group is known to have existed within a labor camp inInta, Russia. After the members were released and returned to Lithuania around 1960, some of these practitioners, along withJonas Trinkūnas, formed theVilnius Ethnological Ramuva and began organizing public celebrations of traditional Lithuanian religious holidays, starting withRasa in 1967. In 1971 the Soviets expelled the members from the university they attended and exiled the leaders.[35] By 1988, when the power of the Soviet Union was waning and Lithuanian independence was on the horizon, Romuva groups began reorganizing in the Baltic nations and practicing their religion in the open.[9]
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After Lithuania regained independence in 1990, Romuva was recognised as an Ancient Baltic faith community in 1992. Under the auspices of theLaw on Religious Communities and Associations which was passed in Lithuania in 1995, Romuva gained recognition as a "non-traditional" religion. The law requires a minimum of 25 years of existence before such a religion can receive the state support reserved for "traditional" religions.
In 1990, Trinkūnas createdKūlgrinda, a band that performs in many Romuva festivals. The community was organized and led bykrivių krivaitis (high priest)Jonas Trinkūnas until his death in 2014. He was buried according to the old Baltic traditions.[36] His wifeInija Trinkūnienė was chosen as the newkrivė (high priestess) and her ordination was held on 31 May 2015, inVilnius on theGediminas Hill. She is the first woman to becomekrivė in the long pagan history.[37]
On 24 May 2018,Seimas passed a proposal for granting state recognition to Romuva and began discussing it in the parliamentary committees.[38] In June 2019, Seimas voted to reject Romuva's petition to be recognized as a "traditional" religion. The law provides that the petition could be resubmitted in ten years. The proposal was opposed mainly by the members of theHomeland Union, particularly byŽygimantas Pavilionis.[39] Romuva sued Lithuania in theEuropean Court of Human Rights and won an unanimous decision in June 2021 that the Seimas did not remain "neutral and impartial in exercising their regulatory powers". Romuva was allowed to reapply for recognition after three months of the ruling.[40] State recognition was granted in 2024.[41]
The Balticaukuras or "fire altar" is a stone altar in which a fire is ritually lit. Participants wash their hands and face before approaching theaukuras, and then they singdainos or ritual hymns as the fire is lit. Food, drink, grasses, and flowers are offered to the flame as the group sings thedainas. After the primary offering, participants offer their own verbal or silent prayers which are carried to the Gods with the smoke and sparks of the flame.
A Romuva priest is known as avaidila (pluralvaidilos), and a Romuva priestess is known as avaidilutė (pluralvaidilutės). As a recognised figure of authority in his or her community, the priest must have the proper skills and knowledge he or she needs to conduct religious ceremonies to honour the Gods.
A Romuva shrine is a field with one or several idols in front of a sacred fire where sacrifices are burned, known as analka.
Samogitian Sanctuary was originally planned to be rebuilt onBirutė hill inPalanga but was not agreed to by the mayor of Palanga. Instead, it was built on a hill nearŠventoji which also has 11 sculptures of pagan gods. There are four main festivals in a year:
The Romuva religion shares similarities with Hinduism. For example, inLithuanian, the worddarna means harmony and coherence, and for Lithuanian pagans, that is a religious tenet as well – the balance of the world. It also superficially resembles the worddharma,Hinduism's cosmic order. The linguistic similarity between darna and dharma is likely a coincidence – some scholars say the two do not necessarily share an etymology, while others point to a common Indo-European connection. But for Lithuania's Romuva community, which traces its traditions back to ancient folklore, it is evidence of a connection to India, Hinduism andSanskrit that has become a part of their Romuva identity, along with its pantheon of gods and fairly standard pagan rituals. Some believe that the connection between Hinduism and Romuva made Romuva to be more than a "primitive, shamanic religious tradition".[42]
Jonas Trinkūnas, a leading founder and priest of modern-day Romuva, performed marriages in the same manner as Hindu Vedic weddings. Mantras and chants were recited and the couple took vows after doing rounds of the fire.[43] Trinkūnas further claimed thatRajputs were the ancestors of a Romuva tribe that once ruled Lithuania for many years and some of their ancient practices are practiced today.[43]
Similarly Ašvieniai aredivine twins in theLithuanian mythology, counterparts ofVedicAshvins. TheAšvieniai are represented as pulling a carriage ofSaulė (the Sun) through the sky.[44] Ašvieniai, depicted asžirgeliai or little horses, are common motifs on Lithuanian rooftops.[44]
Romuva and Hindu groups have come together on numerous occasions to share prayers and participate in dialogue. These events have taken place in Lithuania,[45]Atlantic City, New Jersey,[46]Boston, Massachusetts,[21]Epping, New Hampshire,[21] and elsewhere.
Historical background
Other neopagan movements
