The list of Lithuanian gods is based on scarce written sources and late folklore. Many of them were outright invented. Lithuania converted to Christianity in 1387, but elements of Lithuanian mythology survived into the 19th century. The earliest written sources, authored by foreigners and Christians, only briefly mention the Lithuanian gods. Beginning in the 16th century, the pagan religion received more attention from authors, but often their accounts were confused, contradictory, and heavily influenced by various religious agendas. Collection and recording of folklore began in the 19th century, by which time the pagan mythology had become fragmented and mixed with Christian traditions. The cults of old deities transformed into folklore (individual tales, myths, songs, etc.) without associated rituals. Because of such difficulties in obtaining data, there is no accepted list of Lithuanian gods. Different authors present wildly contradictory reconstructions of the Lithuanian pantheon.

Names from folklore myths and legends This section includes the names of gods, divine or demonic beings, and other personages from Lithuanian myths, legends, folklore, and fairy-tales.

Gods and goddesses Ašvieniai: The divine twins who pulled the chariot of the Sun (the Vedic Ashwins). Aušrinė: The goddess of the Morning Star, a dievaitė (lit. 'daughter of God'). Alternatively her name is given as Aušra (lit. 'dawn'). Ushas in Vedism. Auštaras (Auštra): The god of the northeast wind, who stands at the gates of Paradise and lights the way for those going to the afterlife. This function makes him similar to Aušrinė; some consider him to be her cousin. Bangpūtys: The god of the seas and storms. He is two-faced like the Roman Janus. Dalia: The goddess of fate and weaving. Deivės Valdytojos: The seven sister goddesses who make garments from human lives (lit. 'Governing Goddesses'). They have similarities with the Fates of Greek mythology and the Norns of Norse mythology, and are associated with Dalia and Laima. They are: Verpiančioji: The spinner, who spins the threads of life. Metančioji: The warper, who prepares the threads of life on the loom. Audėja: The weaver of the threads of life. Gadintoja: The one who damages the weave (causing illness, bad luck, and so on). Sergėtoja: The one who scolds or hinders Gadintoja. Nukirpėja: The one who cuts the cloth of life. Išskalbėja: The laundress, who prepares the threads for what comes after life. Dievas: The supreme deity (lit. 'God'). Dievas Senelis: An epithet of Dievas, where he takes the aspect of a teacher of people and judge of their morality (lit. 'Old Man God'). He looks like an old traveling beggar. Dievas Senelis is proficient at magic and medicine. Gabija: The carer of the Holy Fire, another dievaitė. Indraja: Jupiter (Vedic Indra). Laima: The goddess of Fate and pregnant women. Mėnuo: The Moon, a dievaitis (lit. 'son of Dievas'). Perkūnas: The dievaitis of thunder (Parjanya/Indra in Vedism). Praamžius: An epithet of Dievas, probably of later literary origin. Also Praamžis, Pramšans, Pramžimas, or Praamžimas."Praamžius". Mitologijos enciklopedija, vol. 2. Vilnius. Vaga. 1999. 291 p. Saulė: The Sun Goddess (Surya in Vedic Hinduism). Sėlija: Saturn (Vedic shani). Vaivora: Mercury. Vakarinė: The goddess of the Evening Star. Also Vakarė. Vėjopatis: God of the wind and master of Dausos (paradise). Žemyna: Goddess of the deified soil.(Thracian Zemele; from Zamin, Persian and Hindi for 'land'). Žiezdrė: Mars. Žvaigždės: The stars. Children of Saulė (the Sun) and Mėnuo, including Aušrinė, Indraja, Sėlija, Vakarinė (who makes the bed for Saulė), Vaivora, and Žiezdrė. Singular: žvaigždė.

Heroes and heroines Pajauta, the legendary princess of Kernavė Jūratė and Kastytis are heroes of a Lithuanian legend, which subsequently became popular, mostly because of its modern poetic interpretation by Maironis. The queen of the amber palace Jūratė may be considered a manifestation of the goddess of Sea in this legend.

Local and nature spirits Ežerinis, a spirit of lakes. Javinė, a household goddess who protects grain in barns. Jievaras, a household spirit who protects grain. Sacrifices to Jievaras are made after the rye harvest. While cutting grain, women would leave a few grain tufts uncut, which would later be braided into plaits. They would also leave some bread and salt under the plait, and would say: Davei manei, Žemele, duodame ir tau ([You] gave for us, Mother Earth, we are giving for you too), a request for the land to continue to be fruitful. Kupolė, the spirit of springtime vegetation and flowers. The Festival of Kupolė (Kupolinės) was associated with Feast of St. John the Baptist (Joninės). In this festival, women picked sacral herbs, danced and sang songs. Kupolinės is also known as Rasos. Compare this with Ziedu māte in Latvian mythology, Kupala in Polish mythology and Ivan Kupala in Russian mythology. Laukų dvasios, spirits who run through the fields. When crops waved in the wind, people saw it as the work of spirits. Laukų dvasios include Nuogalis, Kiškis (hare), Meška (bear), Lapė (fox), Katinas (tomcat), Bubis, Bubas, Bubė, Baubas, Babaužis, Bobas, Maumas (bugaboo), Raudongalvis (red-headed), Raudongerklis (red-throated), Žaliaakis (green-eyed), Paplėštakis, Guda, Dizikas, Smauglys (boa), Ruginis (spirit of rye), Papiokė, Pypalas, Žebris, Arklys (horse), Vilkas (wolf). Upinis, a spirit of rivers.

Various lower beings Kaukas, spirits similar to leprechauns. Laumė, a fairy-like female creature (pixies). Described as white and blue as the sky itself. Good spirit, very friendly with the Earth and Nature gods. However, if anyone tried to use them for personal gain, their punishment would be severe. Nykštukas, gnomes. Vėlės, spirits of dead human beings.

"Demonic" beings Aitvaras, a household spirit bringing both good and bad luck , an evil spirit with long lean arms, wrinkly fingers and red eyes. He harasses people and tears their hair or stifles them. To children, he is the equivalent of the boogeyman of the English-speaking countries. A misbehaving child could be told by the parents: "Behave, or baubas will come and get you". Also it could be described as a dark or black creature living under the carpet or in some dark spot of the house. – goddess of death, also The Reaper. Other names include Kaulinyčia, Maras (black death or the Plague), Maro mergos, Kolera, Pavietrė, Kapinių žmogus. Her sacred bird is the owl. Sometimes she was considered to be a sister of Laima (luck). , Lithuanian and Latvian word for witch. Slogutis means pain, misery or nightmare. Also can mean fear or bad feelings. Pinčiukas or Pinčukas; the word literally means "inhabitant of Pinsk" in Lithuanian (cf. "Pinchuk"). Bronislava Kerbelytė, in her work on classification of "devilish" beings in Lithuanian folklore remarks that often a stranger was seen as an evil being; on particular, "pinchuks" from Belarus were seen as strangers. She writes that in one East Lithuanian legend a pinčiukas is portrayed as a mischievous being.Bronislava Kerbelytė, "Velnias lietuvių liaudies sakmėse: nuo gamtos dvasios iki ponaičio / vokietuko" In: Lietuvių tautosakos kūrinių prasmės, 2011 English-language variant: "The Devil in Lithuanian Folk Legends. From Nature Spirits to Gentleman / German", In: Erzählen zwischen den Kulturen. Münchener Beiträge zur Interkulturellen Kommunikation / herausgegeben von K. Roth, A. Moosmüller. – Münster; New York; Berlin, 2004, Bd. 17, p. 219–225. p. 224 The devil Pinčiukas was popularized by the novel Baltaragis's Mill by Kazys Boruta, especially when it was turned into the first Soviet rock opera and musical film Devil's Bride. There Pinčiukas is a comic character: lazy, easily deceived, vengeful.Lietuvių literatūros istorija: Tarybinė lietuvių literatūra, Vaga Publisher, 1979, p. 178 , a scary forest spirit that appears as a phosphorescent skeleton.

Holy places and things or Dangus ("heaven"), the home of good souls. Dausos is on a high mountain (Latvian Debeskalns, or Norse Valhalla), between two rivers. Like the Greek Garden of the Hesperides, the garden of Dausos contains trees which bear golden apples. Day in the garden is perpetual but outside its confines lies perpetual night. Master of Dausos is Vėjopatis (Lord of the wind) or Vėjas (Wind) who is also one of the oldest gods in Lithuanian mythology. Vėjas is identical to Vayu of Hinduism. Auštaras and Vėjopatis are the gatekeepers of Dausos (Dausų Vartai). While Auštaras acts as the psychopomp of good souls, Vėjas (Vėjopatis) blows bad souls into oblivion.

Names by written sources

Earliest Rus' chronicles Some names from Lithuanian mythology are also found in Kievan Rus' chronicles of the 13th century. These deities were secretly worshiped by King of Lithuania Mindaugas after his baptism. Rus' chronicles are considered the best source of information about the ancient Lithuanian pantheon worshiped by nobles and the military.

Sovijus in 13th-century Rus' chronicles was a person who introduced the pagan custom of burning bodies after death, according to studies by Gintaras Beresnevičius. Žvoruna (Zvoruna) was a euphemism for the hunting and forest goddess like Roman Diana. Her name is connected with wild animals. There was mentioned in chronicle that she is a bitch, it means that her zoomorphic shape is female dog. Medeina (Medeinė) is another euphemism of the hunting and forest goddess. Medeina also was mentioned in the 16th century by J. Lasicki. She was worshiped by King Mindaugas and represented military interest of warriors. Teliavelis (Televelis) was a powerful smith who made the sun and threw it to the sky. This myth survived in folk tales in the beginning of the 20th century. Some scholars, like K. Būga, tried to prove that Televelis is incorrectly written Kalvelis (smith diminutive in Lithuanian). Teliavelis has connections with Finnish Ilmarinen. Andajus (Andajas, Andojas, etc.) was mentioned in medieval chronicles as the supreme deity. It may be euphemism for Dievas. It is mentioned in chronicle that warriors invoke Andajus in battle. Nonadievis (Nunadievis; etimologized by some scholars as Numadievis) is an incorrectly written name of the supreme god or just another euphemism. Perkūnas was the god of thunder, one of the most powerful deities. Perkūnas survived in popular belief and folk tales until the 20th century. Diviriks is thought to be one of Perkūnas' euphemisms, meaning "leader of gods".

Martynas Mažvydas Martynas Mažvydas in his Latin introduction to Catechismusa Prasty Szadei (1547) urged the people to abandon their pagan ways and mentioned the following gods: Perkūnas (Percuno) – god of thunder Laukosargas (Laucosargus) – god of grains and other agricultural plants Žemėpatis (Semepates) – god of cattle and other farm animals Aitvaras and kaukas (Eithuaros and Caucos) – evil spirits

Maciej Stryjkowski Maciej Stryjkowski (1547–1593) – Polish–Lithuanian historian and author of Chronicle of Poland, Lithuania, Samogitia and all Russia. In this work, Stryjkowski provided two lists of gods, one Old Prussian and another Lithuanian. He listed 16 Lithuanian gods:

Prakorimas (Prokorimos) – the supreme deity. Stryjkowski elaborated that people used to sacrifice white cocks to Prakorimas. Their flesh was divided into three pieces: one for peasants, another for pagan priests (Lithuanian: žynys), and a third for burning. Stryjkowski pointed out that Prakorimas was similar to the Prussian supreme god Okopirmas. Rūgutis (Ruguczis) – god of fermentation and fermented foods Žemininkas (Ziemennik) – god of land and agriculture. The cult of the žaltys (grass snake) is associated with the cult of Žemininkas. Krūminė (Kruminie Pradziu Warpu) – deity of ears, provider of crops Lietuvonis (Lituwanis) – god of rain