46 documented Baltic supernatural beings from the Evil Eye grimoire, including 23 lesser and 12 ancient in power tier.
Aitvaras is a Baltic (primarily Lithuanian) household/nature spirit that, according to available summaries, lodges in homes and provides its household with material goods—often described as stolen gold and grain—while also bringing misfortune or trouble. It is variously described as a rooster- or chicken-like bird indoors and as a dragon-like or serpentine bird outdoors, often with fiery/meteor imagery.
A sacred world-stone in East Slavic and wider Slavic folklore, described as the "father to all stones" and the "navel of the earth." Located at the world's center (often on Buyan island), it is associated with a miraculous spring, sacred letters, healing properties, and liminality between the human world and other realms.
Alka (plural alkas) is a class of sacred natural places in pre-Christian Baltic religion—Latvian and Lithuanian—functioning as set-apart cult sites where offerings and sacrifices were made. Treated as holy ground rather than a single anthropomorphic spirit, alkas served as loci connecting communities with ancestors and otherworldly realms and frequently appear in toponyms across the Baltic landscape.
Auseklis is a named youthful celestial being in Latvian folk-song tradition (dainas), associated with the dawn and a particular eight-pointed star emblem. He appears among the Dieva dēli (sons of Dievs) as an attendant of the Sun (Saule), a suitor in the mythic 'celestial wedding', and a participant in household-like sky rituals.
Aušrinė is the Lithuanian personification and deity of the morning star (planet Venus) in traditional Baltic cosmology. She is a feminine liminal figure associated with dawn, beauty, youth, love, health and renewal who appears each morning to prepare the way for Saulė (the Sun).
Ašvieniai are the paired divine twins of Baltic (particularly Lithuanian) tradition, horse-associated celestial beings who pull the chariot of Saulė (the Sun) across the sky and appear as protective little horses used as apotropaic motifs in vernacular architecture and household objects.
Bangpūtys is a reconstructed masculine sea-and-storm deity from Lithuanian mythology. Known from very scanty sources, modern mythologists portray him as an austere, vindictive master of winds and the sea and as the reconstructed father-figure of the cardinal wind-gods.
A domestic cat with black fur that functions both as an ordinary companion animal and as a versatile folkloric symbol. In many traditions it is an omen of good or bad fortune, is associated with witches and seafaring luck, and has been repurposed in modern political and cultural symbolism.
Dievas (Lithuanian; Dievs in Latvian; Diews in Old Prussian) is the primordial supreme sky deity in Baltic religion, understood as the luminous sky-dome, a creator and ruler of gods, and a god of light, prosperity and time. The lexeme is a Baltic reflex of Proto-Indo-European *Dyēus and, following Christianization, the same word came to denote the Christian God.
Dievs (Latvian Dievs; Lithuanian Dievas) is the primordial sky‑father of the Baltic traditional pantheon, presented in sources as a supreme luminous sky power, creator and ruler of the gods, and associated with light, prosperity, and cosmic order. The theonym survives in modern Latvian language and civic/religious usage but the supplied corpus gives little on specific myths, iconography, or ritual praxis tied to the pre‑Christian figure.
A central figure of a Lithuanian folktale in which a speaking serpentine ruler—called the grass-snake/serpent prince Žilvinas—marries the human maiden Eglė, keeps an underwater palace and household, can be summoned by a secret chant, and whose story culminates in human→tree metamorphoses after betrayal.
Gabija is the Lithuanian household fire spirit and protector of the hearth and family. Treated as a living presence in the home, she is cared for through routine domestic practices (feeding, covering embers, providing water) and is held responsible in folklore for wandering or destructive fires when offended or neglected.
Jumala is a divine name and concept in Finnic and some Volga‑Finnic language communities, referring both to pre‑Christian sky‑deity figures (often associated with sky, thunder, storms and fertility) and, after Christianization, to the Christian God as the ordinary word for 'God'. It functions variably as a proper name, a generic term for deity, or the designation of local sky gods in regional traditions.
Jumis is a Latvian/Baltic agrarian figure and decorative motif associated with prosperity, the fertility of crops, and the household well‑being tied to the harvest cycle. Attested in folk context as a prosperity emblem in material culture and situated within the seasonal rites of spring and midsummer, Jumis functions as a positive agricultural agency rather than a hostile spirit in the supplied sources.
Jūratė is a Lithuanian legendary sea‑woman variously described in sources as a sea‑goddess, mermaid, or undine who dwells beneath the Baltic in an amber palace. In the best‑known tale she falls in love with a mortal fisherman, Kastytis; a thunder god (Perkūnas) destroys her amber castle in anger, and the shattered amber or 'tears' are said to wash up on Baltic shores.
Kalevanpojat, literally "Kaleva's sons," is a name attested within Baltic Finnic mythic/epic tradition. Available sources associate the name with the Finnic epic milieu (for example through the related figure Kalevipoeg) but do not provide detailed native cosmological classification, descriptions, or ritual roles for Kalevanpojat.
Kapu Māte (Latvian: 'Grave Mother') is a named instance of the Baltic/Lavtian category māte — an epithet applied to numerous discrete mother-figures each presiding over a specific domain. In the sources she is identified only by name and classificatory placement as the mother associated with graves/cemeteries; no independent myths, iconography, or rituals for Kapu Māte are recorded in the supplied materials.
Lithuanian term literally meaning 'mask' (kaukė), attested in Sudovian/East Baltic lexical material and in archival song titles. The supplied sources do not present Kaukė as an autonomous mythic being; instead the word functions as a cultural-linguistic token for masks and masking practices, with lexical links to a verbal root kauk- ('to howl').
A chief priest in the old Baltic religion, associated with the neo-pagan movement Romuva. (Note: 1. Power tier should be Primordial since it's a chief priest and the article implies a strong connection to the old Baltic religion. 2. The abilities and behaviors of Kriwe are not explicitly stated, )
Kullervo is a tragic heroic figure from Finnish and Estonian runic-song tradition and the Kalevala epic: a surviving scion of a destroyed clan whose life is marked by enslavement, mistreatment, latent magical powers, vengeance, and self-destruction.
Lauma (Lithuanian laumė; Latvian Lauma) is an Eastern Baltic female supernatural figure classed variously as an ancient sky-born goddess and as a fairy-like guardian spirit. She and her kin (laumės, plural) are associated with childbirth, mothers, children, women's crafts (weaving/spinning), liminal landscapes and atmospheric phenomena such as rain, hail and rainbows.
A young and good-looking hero in Finnish mythology, embodying the ideals and values of his culture. (Note: - Power tier should be changed to "Greater" since Lemminkäinen's abilities are not deity-level but rather that of a powerful regional hero. - Abilities section should be rewritten or removed, as it st)
A tutelary forest being in Slavic folklore; an embodied, territorial power of the woods that can protect, mislead, or punish humans depending on their behaviour toward the forest. Highly variable in form and described across many regional variants and names.
Lietuvēns is a harmful nocturnal spirit from Latvian folk belief: the restless soul of someone who died violently or an unbaptized child, said to ride and strangle sleeping people and domestic animals and to enter houses through small openings.
Linda is attested in the supplied sources only as a female given name and as various modern cultural uses (magazine, sculpture, place names) in Estonia. The provided material contains no description of a mythological or supernatural entity named Linda, nor any folklore traits, powers, or rituals associated with such an entity.
Maaemä (Finnish) / Maaema (Estonian) is the personification of the earth as a maternal, generative principle in Finnish and Estonian runic-song and folk-ritual material; she functions as the 'earth mother' who receives offerings and is invoked regarding fertility, harvest, and things that come from the ground.
Mustukene is attested in a literary source as the proper name of a dog listed among 'the dogs of the sons of Kalev.' The cited passage glosses the name as meaning 'Blackie' and notes a disputed alternative translation ('Throttler'). No supernatural status, actions, or rituals are provided in the source.
Māra is the highest-ranking goddess in Latvian mythology associated with domestic economy, fertility, livestock and the land; she is the female cosmological counterpart to Dievs and was honoured in an annual festival on August 15, a date reflecting later Christian syncretism.
Olevipoeg (also attested as Alevipoeg in some listings) is a named figure within the Kalevipoeg epic and related Estonian mythic/genealogical traditions. He functions as a kinship/companion figure — a son/brother-type persona in the heroic cycle rather than a standalone supernatural deity or spirit in the supplied sources.
Peko is a Baltic‑Finnic agrarian spirit and cult figure associated with barley, brewing, and field fertility, particularly attested in Seto, Estonian, and Finnish traditions. He appears in cult practice as a guardian of granaries and crops, a focus of seasonal feasts and offerings, and is invoked in rituals for rain, abundance, and certain soil‑related cures.
Perkwunos (reconstructed Proto-Indo-European *Perkʷūnos) is a scholarly reconstruction of a Proto-Indo-European thunder- and weather-deity hypothesized to preside over thunder, storms, lightning and fructifying rain. In comparative myth the reconstructed figure appears in a recurring Indo‑European pattern as a sky/thunder hero who combats a multi-headed water-serpent to free life-giving waters; direct PIE cultic texts or iconography are not attested and the reconstruction is inferred from descendant traditions (e.g., Slavic Perun, Baltic Perkūnas, Indic Indra, Norse parallels).
Perkūnas is the principal Baltic thunder deity attested in Lithuanian, Latvian and Old Prussian/Sudovian traditions, described as the common Baltic god of thunder and cited as the second most important deity in the Baltic pantheon after Dievas. He is associated with sky and storm phenomena as well as social and landscape markers such as law, war, fertility, oak trees, and mountains.
Pikker (also attested as Pikne) is the Estonian supernatural personification or god of lightning. Attested sources identify the name as referring to lightning and note a likely relation to taboo-euphemism naming practices in the Baltic-Finnic area; beyond this identification, few traditional narratives, iconography, or ritual details are preserved in the supplied materials.
Pikne is the Estonian supernatural figure associated with lightning and thunder; treated in tradition as a weather-personification who could be petitioned by priests and farmers for rain and whose name functioned as a taboo euphemism for the dangerous phenomenon of lightning.
The available sources do not document a Baltic supernatural being named Pūkas. References found in the provided material treat Pūkas as a modern Lithuanian proper name used for a privately owned broadcasting company (founded 1991; radio since 1996; television since 2001; based in Kaunas) and as a surname borne by contemporary individuals mentioned in news reports. No folkloric origin, appearance, powers, rituals, or cosmological placement are attested in the supplied sources.
Oral poetry and national epic representing the collective cultural heritage of Baltic Finnic peoples. (Note: - Power tier: Primordial (it's a national epic representing collective cultural heritage, implying a significant impact on the culture and identity of the Baltic Finnic peoples) - Appearance: missing )
Rõugutaja is a term referenced in some modern mentions of Estonian folklore contexts but is not attested or described in the provided source excerpt; the available excerpt on Estonian mythology does not mention or document any entity named Rõugutaja. The entity must therefore be treated as insufficiently attested in the cited material and requires consultation of primary Estonian folklore collections for verification.
Saulė is the personified Sun in Baltic (Lithuanian and Latvian) traditional cosmology, treated as a living solar goddess who rises, travels, and rests and who is central to seasonal festivals and life-giving imagery.
A place‑bound guardian or household spirit associated with the sauna in Finnish cultural accounts and modern popular materials; portrayed in contemporary media and retail as a named 'sauna elf' or 'sauna guardian' and linked to the sauna's role as a liminal, ritualized space for cleansing body and soul.
Sulevipoeg is an Estonian runic‑song and literary character presented as a son within the mythic family of Kalev. Attested in runic songs (notably the song 'Suisa suud') and later literature, he appears as a mortal member of a kin-group tradition rather than an explicitly cosmological or supernatural being.
Tharapita, often rendered Taara in Estonian sources, is presented in the provided materials as a prominent deity in Estonian mythology associated with sacred groves (hiis) and invoked in funerary context. Modern summaries compare Tharapita to northern European high gods such as the Finnish Ukko and the Germanic Thor, though the supplied texts do not record detailed myths, iconography, or ritual formulas.
A Baltic and adjacent folktale figure: a swan or goose that becomes a woman by shedding a feathered skin and lives among humans until she regains or is restored her swanskin. The motif is classed in folktale catalogs as the Swan Maiden (ATU/AaTh 400* / 404* in local indexing) and appears in Lithuanian and neighboring Mari (Cheremis) traditions.
Vanatühi, also called Vanapagan, is a figure from Estonian folk tradition described in available sources as a giant farmer and characterized as a devil or god of the underworld who is portrayed as more foolish than malevolent. The character appears in Estonian folk tales rather than in documented organized religious practice.
Vanemuine is an Estonian cultural institution — originally the Vanemuine Society (Vanemuise Selts) founded in Tartu in 1865 — that gave rise to the first Estonian-language theatre and later a multi-genre theatre company and concert organization. It played a foundational role in staging Estonian-language drama, organising song festivals, and training theatre practitioners during the late 19th and 20th centuries.
Velnias (also attested as Veles in Slavic sources and Velinas/Velinas in Baltic references) is a chthonic figure associated with the underworld, cattle and animals, the boundary between life and death, and domains of magic, knowledge, divination and poetry. In pre-Christian contexts he functions as a powerful underworld deity and guarantor of oaths; in later Christianized materials he is sometimes reinterpreted in demonological terms.
A household spirit in Lithuanian mythology embodied by the grass snake; sacred to the sun goddess Saulė, kept near the stove as a guardian of the home and a symbol of fertility, and believed to bring good harvest and wealth while bringing misfortune if killed.