Prussian mythology

The Teutonic Order, a crusading military order, began the Prussian Crusade in the 1220s. Their goal was to conquer and convert pagan Prussians to Christianity. The Knights built log and stone fortresses, which proved to be impregnable to the Prussians. Despite five Prussian uprisings, the conquest of Prussia was complete by the 1280s. German, Lithuanian, Latvian, and Polish colonists repopulated the decimated region. It is estimated that by around 1400, Prussians numbered 100,000 and comprised about half of the total population in Prussia. The Prussians were subject to Germanization and assimilation and eventually became extinct sometime after the 16th century. The Knights regarded paganism as evil, worthy of complete eradication and not study. Therefore they showed no interest in local customs and produced no detailed accounts of Prussian mythology. Bits and pieces of reliable but accidental and fragmentary mentions of gods and traditions can be found in official Teutonic documents and chronicles, such as the 1248 Treaty of Christburg, Chronicle of Peter von Dusburg, or correspondence with the Pope.

Affected by the Protestant Reformation, the former Catholic stronghold the Monastic State of the Teutonic Knights was transformed into the Lutheran Duchy of Prussia in 1525. Religious disputes brought new interest in the pagan Prussian religion. Right about that time two fundamental studies of Prussian culture were produced: the Sudovian Book and Chronicle of Simon Grunau. There is considerable academic debate on the authorship, dating, and reliability of the Sudovian Book. Most modern Lithuanian scholars follow Wilhelm Mannhardt and treat it as a reliable and independent source, which was used to prepare Constitutiones Synodales, a book of ceremonies prepared by a church synod and published in 1530.[1] Another school of thought claims that it was the opposite: the Sudovian Book was a distorted copy of Synodales, which in turn was prepared based on Grunau, and that they all should be rejected as "invention" and "forgery".[2]

Simon Grunau (died ca. 1530) is much-criticized for using dubious and falsified sources and often augmenting facts with his own imagination. Modern scholars often dismiss the chronicle as a work of fiction, though Lithuanian researchers tend to be more careful and attempt to find its redeeming qualities. The work is responsible for the introduction and popularization of several major legends: 6th-century King Widewuto, the temple of Romuva, the pagan trinity (Peckols, Potrimpo, and Perkūnas), the pagan high priest (Kriwe-Kriwajto), and female waidelinns (similar to Roman vestales).

Various later authors simply copied information from Grunau and the Sudovian Book adding no or very little new information.