Perkunism
| Perkunism | |
|---|---|
 Flag of Perkunism | |
| Vaidailų Tarybos Representative | Almunas Ugnis |
| Founder | Limbargas Vytunis |
| Origin | 1700 |
| Members | 3,812,512 |
Perkunism is a reformed pagan faith and movement, made up of traditional Baltican traditions and mythology. Perkunism was largely revitalized during the late 17th century, mostly due to the works of early Ras scholars, philosophers, and religious workers. Despite being based on what were once largely polytheistic Baltican early beliefs, Perkunism today is considered a monotheistic faith, with most of its followers adhering to Perkunas, the central deity of the faith.
History
Gintarian Polytheism
Before the creation of Perkunism, most of the Gintarian culture groups adhered to a selection of various pantheons and traditions that fall under the umbrella term of “Gintarian Polytheism.” This early form of religion was highly decentralized and regional, with no large clergy, and practices varying greatly between different areas and peoples. Although there was some cross-section between certain groups, it was not rare to see settlements only a few kilometers apart adhere to wholly different gods or groups of gods and to practice wildly different activities in adoration of those gods. Within what is now Baltica, however, the various ethnic groups of the region—the Ras, Kretina, Hermaitai, and the Aukshtaitis—although differing in their practices, all revered one central figure among themselves: Perkunas. Perkunas, in early sources, is described as being a “war god,” associated with power, ambition, and, most iconically, thunder. Many “cults” formed around Perkunas, especially within Raskija, from which Perkunism draws most of its modern-day inspirations.
In the largely chaotic society of early Baltica, fighting and war were commonplace, hence why gods such as Perkunas were held in such high regard by all groups. Some recently excavated evidence also suggests that Balticans would often make sacrifices to Perkunas, often in the form of animals but on occasion humans. Additionally, storms and rain were associated with Perkunas, and it is believed that during such times, communities would come together, seeing the weather as a sign of interference by Perkunas himself.Once the Dolch arrived and subsequently settled large parts of Baltica, Perkunas became an increasingly central figure in the fight against Dolch conquest and conversion but would ultimately fade as Catholicism became established within Baltica. By the 1500s, there existed very few actual practitioners of Gintarian Polytheism, and by the 16th century, it was expected that no followers of Gintarian Polytheism remained, a trend cemented by the conquest of Raskia in 1558.
Emergence of Perkunism
Perkunism would first emerge in the 17th century, not as a faith but as an ideology. Within the disgruntled western lands of the Kingdom of Baltica, many Ras found themselves discontent with the oppressive rule of the Dolch, awakening a large national movement among the native Ras. Perkunas became central to this awakening, viewed as a figure of rebellion and a symbol of struggle against the Catholic Dolch. The unity inspired by Perkunas was capitalized on by various political figures, who established de facto cults within Raskija. These cults were essential to the First Raskian Uprising in 1604, as well as the Second Raskian Uprising in 1609.
Various cults eventually united, creating a central cult that rapidly spread. Limbargas Vytunis (1570–1641) became a central figure in uniting the early primitive cults. An established lawyer and a key member of the Raskian Awakening, Limbargas rallied for the creation of a Ras faith as a response to Dolch Catholicism, hoping it would allow for the preservation of Ras cultural practices. In 1614, he, alongside Jutunis Nimbredas (1573–1633), held a grand meeting of various Ras activists and philosophers, ultimately resulting in the “Nauknyga,” a document detailing the proclamation of Perkunism and establishing laws and guidelines for the various cults dedicated to Perkunas. This was crucial for the early establishment of Perkunism, as it standardized practices and established a central “pagan church.” Early Perkunism spread quickly, and the Nauknyga became commonplace, despite the nobility's attempts to ban it. It helped spark another revolt in 1628, in which Jutunis actively participated but ultimately failed, leading to his execution in 1633. Jutunis’s death pushed Limbargas to continue working on Perkunism, solidifying its practices and establishing an underground network of Vaidaila (priests within Perkunism).
Firmly opposing the structural hierarchy of the Catholic Church, Limbargas refused all attempts to be elevated to the position of “Head Priest.” Instead, he advocated for a much less centralized pagan church led by a Council of Vaidaila rather than a single figure. Limbargas passed away in 1641 at the age of 71, but his death marked a significant growth in Perkunism, which came to embody the radical age of the 17th century.
Establishment of a Perkunian Church
Limbargas’s death saw him replaced by the Council of Vaidaila, which, for a time, upheld his vision of a decentralized pagan church. The Vaidaila introduced additional practices, primarily the practice of “fire worship,” with fire viewed as an embodiment of Perkunas himself. They standardized the clergy of the faith, defining criteria for becoming a Vaidaila and the qualities expected of them. Despite early Perkunist efforts to differentiate themselves from Christianity, especially Catholicism, some influences persisted. This included houses of worship inspired by Christian churches, which resembled their counterparts to some extent, partly to disguise Perkunist followers (Perkunism was illegal to practice publicly until 1938).
Over time, however, the Council became increasingly dominated by one figure: Rukys Verba (1621–1698). In 1653, he declared himself High Priest (Vyriausiasis Vaidaila), head of the Council of Vaidaila. Under his leadership, Perkunism grew significantly, particularly in eastern Baltica, where many Perkunists migrated as part of a “reclamation” movement. Rukys also introduced the faith to Kretia, where it gained traction due to the region's greater autonomy within the Kingdom. In 1678, Rukys passed the “New Law,” which officially elevated the Nauknyga as holy scripture. He also annotated Limbargas as the father of Perkunism and Jutunis as its first martyr. Under Rukys, Perkunism became increasingly monotheistic, absorbing the roles of other Gintarian gods into Perkunas. Critics likened this to creating another sect of Christianity centered on Perkunas. After Rukys’s death in 1698, the Council took back control of the faith, reintroducing traditional Gintarian polytheistic elements under the concept of “Rational Polytheism.” Perkunas was recognized as the central deity, with all others viewed as extensions of him. These reforms culminated in the “New Law Remade” in 1700, solidifying Perkunism’s doctrine and marking its official birth as a religion.
Doctrine
Sacred Texts
The sacred texts of Perkunism serve as the cornerstone of its spiritual and cultural practices. They are not only repositories of doctrine and ritual guidance but also serve to preserve the history, mythology, and philosophical underpinnings of the faith. The Nauknyga is the central scripture of Perkunism and is regarded as both a spiritual guide and a cultural artifact. In large part written and compiled in 1614 by Limbargas Vytunis and Jutunis Nimbredas, it marked the transition of Perkunism from a scattering of Individual cults, to an organised religion. Key components of the Nauknyga include...