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"Laumė/The Good Witch", 1980 wooden sculpture by Romas Venckus at the Hill of Witches

Latvian Lauma or Lithuanian Laumė, or Yotvingian Łauma is a fairy-like woodland spirit, and guardian spirit of orphans in Eastern Baltic mythology[1] or Yotvingian mythology. Originally a sky spirit, her compassion for human suffering brought her to earth to share our fate.[2]

In Lithuanian mythology

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Laumės are the very oldest goddesses of Lithuanian mythology. The image of these goddesses may have formed during the historical Mesolithic period, just after the Ice Age.[2] Laumės could appear in the form of animals, as mares or as female goats, bears and dogs. Later, Laumės had an anthropomorphic appearance: they usually had birds’ claws for feet and appeared as women with the head or lower body of a female goat. Other forms included half-human/half dog or half mare, similar to centaurs. Like cyclops, Laumės often had only one eye. They also had large breasts with stone nipples; pieces of belemnitida found on the ground were called "Laumės nipples."[3]

Laumės were dangerous to both men and women. If laumė lost her yarn, she may just use women's hair, entrails, or veins instead of it, firstly killing them with deadly tweaks and grinding their bones afterwards. For men, however, Laumės experienced deep lust. Luring them and loving them until men collapsed from exhaustion, and after eating their bodies. In this way, they were similar to Lamia of Greek mythology. The Lithuanian myth also claimed Laumės kept huge cows which could be milked by all people. However, after very cold weathers, the cows died; pieces of belemnitida were considered to be the remains of their udders. Laumės were afraid of tools made from iron.[3]

Laumės can be considered as atmospheric goddesses. It is said that Laumė was a beautiful goddess, who lived in clouds and had a diamond throne. Some myths claimed Laumė was a wife of thunder god Perkūnas. In other stories, the bride was stolen by the devil Velnias, named Tuolius. That's why Laumė liked moonshine. In other myth, the bride of Perkūnas was a Laumė called Vaiva. The rainbow was called the ribbon of Vaiva. Despite her marriage, she had a beloved singer named Straublys. Straublys had stolen the ribbon of Vaiva. During the rain, Straublys stretches the ribbon of Vaiva across the sky, while Perkūnas is angry and shouts in thunder.[3] It was believed it is the rainbow that causes the rain, while Lithuanian shepherds had a prayer or curse by which the rainbow had to turn to pieces and make the rain go away. The other myth claimed Laumė fell in love with a beautiful young man down on earth. They had a son named Meilius (name derived from word 'Meilė' - love). Laumė descended to the sky to breastfeed her son from time to time. However, the highest God found out about the son of sacrilegious love, smashed him into the highest place of the sky and gave him a place between stars. After that he cut Laumės breasts, and so, stone pieces of it can be found on Earth.

Laumės descended from the sky to Earth. They lived nearby lakes, abandoned bath-houses, in islands of lakes or dense forests. Many names of water pools in Lithuania are named after the word Laumė. Laumės liked to gather near rivers, lakes, swamps, in meadows, there dew fell in the night in New Moon or Full Moon. They danced and enjoyed themselves, leaving circles (like Fairy Ring) in the grass. Usually, Laumės were most powerful at Friday of New Moon, at the rainiest days of the month in Lithuania. Laumės could cause hail, storm or rain by singing, dancing or by curses. Laumės song was traditionally performed during weddings up until the 19th century. The song was performed by girls dancing in a circle, with one in the middle. The dance and song was also said to cause rain.[4]

The Rainbow was often called a ribbon lost by Laumės. That's how they were associated with weaving. Laumės usually appeared in groups of three. They were able to do women's work perfectly, as are especially skilled in weaving and spinning. They love children, respect industriousness and help those in need. They punish those who ridicule them, and those who are lazy. Following are two examples folk tales featuring Laumės:[2]

Laumės (fairies) and the baby

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A woman was harvesting a flower bed and had taken her child with her. She was so busy with her work that the child slept the day through, and she left the little one behind.[5]

The woman went home at the end of the day to milk the cows and make dinner. She served her husband, who asked her "Where’s my son?" With terror, she whispered, "I have forgotten him!" She ran as fast as she could to the place in which she left her son, hearing a Laumé speak: "Čiūčia liūlia, forgotten child." The mother, from the distance, asked the Laume for her child back. The fairie said, "Come, come, dear woman, take your child, we have done nothing to him. We know that you work very hard, at many jobs, and that you didn’t want to leave your child behind."

The fairies then went on to shower the babe with much treasure, enough gifts to raise several children upon. The mother went home with her precious baby and with her gifts; she was greeted with great joy.

Another woman, hearing of her good fortune, was taken over by jealousy. She took to thinking, "I shall do the same as her, and also be showered in gifts." The next evening, at dusk, she took her child, left him in the fields and went home. She ate dinner, thoughtlessly, before pausing to think of her child—and the treasure.

When she approached the field, she heard the fairies, "Čiūčia liūlia, you left your child in greed." And the child screamed with such great pain, for he was pinched and tortured mercilessly. They continued their torture until the mother came. The fairies tossed the child at her feet. The babe was dead.

The Fairies foretell a newborn's future

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A Laumė would come to a window and would yell, "Hundreds born, hundreds died, what of his fate?" Another would answer back, "Birth at night, death at night." And again they would yell and moan at the window. From within another would answer, "This nightly birth is a big work smarter not harder, to live well whole life long." Again, yelling at the window, "Hundreds born, hundreds dead, what of his fate?” Another answer: "Morning time born will be a strong worker". And again, after some time, begins the same questioning. The answer was "Noontime born is a very happy child, full of bubbles and envy for what is not strictly in accordance with wealth."

In Latvian mythology

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In Latvian mythology Lauma is an assistant at birth, assuring the health and welfare of both mother and child. If the mother does not survive or gives the child up, she takes on the role of spiritual foster mother for the child. She spins the cloth of life for the child but weeps at the fate of some. The fact that the cloth can, to a degree, weave itself, indicates a higher power than Lauma.[6]

Over the years, her image has gradually degraded. Accused of baby-snatching by disrespectful husbands (since she is unable to bear children of her own), her looks and sweetness were lost, turning her into an evil old hag. She weeps at her destined fate, hoping for the day when she will return to her former beautiful self.

In Yotvingian mythology

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In Karol Kalinowski's comic book Łauma the main protagonist is guarded by Łauma, Yotvingian version of Lauma. Łauma appears also on the cover.[7][8]

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Lauma

View on Grokipedia
from Grokipedia
Lauma, also known as Laumė in Lithuanian or Łauma in Yotvingian, is a woodland spirit and fairy-like figure in Eastern , revered as a guardian of orphans and associated with nature's protective forces. Originating from ancient Baltic traditions, Lauma embodies an ambivalent nature spirit, often depicted as a beautiful, seductive maiden linked to forests, bodies, and , where she serves as both a benevolent protector and a potentially threatening entity. In Lithuanian , Laumės are characterized as or nature guardians who interact with humans, sometimes aiding the vulnerable while punishing wrongdoers, reflecting their deep ties to elemental forces like air, earth, and . Latvian traditions portray Laumas similarly but with regional evolutions, particularly in western areas like Kurzeme, where they became intertwined with beliefs during the 16th–18th centuries, transforming into figures associated with dairy production and household harms amid European witch persecutions. Etymologically rooted in —such as Lithuanian laumė and Latvian lauma—the term suggests connections to broader Indo-European archetypes of and fate spirits, underscoring Lauma's role in as a mediator between the human and natural worlds. Recorded in 19th- and 20th-century texts, including legends, belief records, and folk songs from Latvian archives, Lauma's narratives highlight her for the motherless, often stepping in as a to orphaned children born of tragic births.

General Description

Etymology and Linguistic Roots

The term "Lauma" originates from the Baltic root *laume, denoting a supernatural being in . This linguistic form manifests across Eastern Baltic languages as Lithuanian laumė, referring to a mythological nature spirit, and Latvian lauma or laume, which evolved to signify both a and, later, a human witch capable of influencing production or human affairs. In West Baltic Prussian, the laume appears indirectly in historical place names, underscoring the term's deep roots in Baltic for otherworldly females. The precise etymology of the term remains uncertain, though it is clearly of Baltic origin. Historical documentation of these terms emerged prominently in 19th-century folklore collections, preserving oral traditions amid . Lithuanian scholar , a key figure in the national revival, compiled extensive narratives on laumės in his six-volume series of folk tales published between 1898 and 1910, featuring approximately 150 texts that attest to the spirit's enduring presence in rural lore. In , Krišjānis Barons, renowned for editing the comprehensive Latvju Dainas (Latvian Folk Songs) from 1894 to 1915, incorporated references to lauma in documented songs and legends, highlighting its role as a guardian figure tied to traditional beliefs. These collections provide the earliest systematic attestations, bridging pre-Christian Baltic with modern ethnographic study.

Physical Appearance and Attributes

In Baltic mythology, Lauma (or Laumė in Lithuanian) is commonly depicted as a beautiful, sexually attractive woman with superhuman features, including long hair and pendulous breasts, often appearing naked or in minimal attire that emphasizes her fertility and allure. Alternative portrayals present her as an old woman, particularly during times of calamity like plagues, sometimes associated with a sash adorned with rainbow-like signs, reflecting her dual nature as both benevolent and menacing. These visual traits, including exaggerated feminine forms like very large chests and buttocks, evoke prehistoric fertility symbols and underscore her ancient origins as a life-giving entity. Lauma possesses remarkable shape-shifting abilities, allowing her to transform into animals such as birds (particularly hens), goats, mares, or even bears and dogs, or to adopt hybrid forms like an anthropomorphic woman with bird feet. She can also shift into an elderly human guise during times of calamity, such as plagues, to interact with the mortal world. These transformations enable her to move fluidly between realms, often appearing in groups of three or singly to embody her multifaceted presence. Her powers include control over , particularly drawing from lakes, rivers, and clouds via her symbolic sash, which ties her to atmospheric and regenerative cycles. Lauma wields influence over fertility as the spinner and weaver of human life, associated with a "cow of plenty" symbolizing abundance and guiding cosmic births through unions with earthly elements like giants. Additionally, she can unleash diseases like upon humanity and engage in mischievous acts, such as rapidly spinning or exhausting from , highlighting her dominion over natural productivity. Lauma is deeply tied to natural elements, dwelling near or emerging from water bodies like springs, wells, lakes, and rivers, which serve as portals for her nocturnal activities and life-sustaining powers. She frequents forests and fields, where her shape-shifted forms interact with the environment, and is linked to sky phenomena such as rainbows and mists, as well as earthly features like trees. These associations reinforce her role as a guardian of ecological and vital forces across Baltic traditions.

Role in Lithuanian Mythology

Associations with Forests and Fertility

In Lithuanian , Laumė is closely associated with woodlands, often depicted as dwelling in forested areas near bodies of or sacred stones, which symbolize the of the and parallel themes of . These natural locales underscore her role as a spirit bridging the wild environment and life's generative forces, where forests represent abundance and renewal. Ethnographic accounts from the describe her habitats as enchanted spaces, such as groves or riverbanks, evoking the vitality of the land. Laumė plays a pivotal role in fostering agricultural prosperity and women's , believed to influence the productivity of the and the success of through her dominion over natural elements. In traditional beliefs, she promotes bountiful crops by drawing from lakes and rivers, ensuring the land's fecundity, while her presence aids barren women in . Rituals involving offerings, such as or cloth, were performed at forest shrines or stone altars to invoke her favor, particularly during seasonal transitions like , when symbols of rebirth—such as flax pulling—honored her generative powers. These practices highlight her as a benevolent force in agrarian life, tied to the cycles of growth and reproduction. Folklore records from 19th- and 20th-century ethnographic studies portray Laumės engaging in circular dances within clearings to summon and guarantee plentiful harvests, reinforcing their connection to seasonal . These dances, often performed under the , were seen as magical invocations that mimicked the earth's rhythms, drawing from ancient Indo-European traditions adapted in Lithuanian oral narratives. Collectors like documented such beliefs in over 150 legends, preserving them as remnants of pre-Christian reverence for nature's bounty.

Interactions with Children and Fate

In , Laumės are depicted as supernatural beings who actively engage with human newborns to determine and announce their futures. These spirits often visit infants shortly after birth, particularly during christenings, where they appear as elderly women to forecast the child's destiny, sometimes through songs that invoke celestial elements and communal preparations. This prophetic role underscores their connection to fate-weaving, though Laumės are often confused with or akin to , the goddess of fate; they are frequently portrayed as spinners who use distaffs and spindles to symbolically thread the threads of human lives, akin to Indo-European fate figures. Such interactions emphasize the vulnerability of newborns and the Laumės' authority over life's trajectory in traditions. Laumės exhibit an ambivalent relationship with children, capable of both blessing and endangering them. In various legends, they protect vulnerable infants from harm, such as by guarding forgotten children left in fields or offering aid to the just against threats like plagues. Conversely, tales describe Laumės kidnapping children or swapping newborns with changelings made of straw, known as laumiukai, to satisfy their own longing for offspring as eternal maidens. Parents traditionally warded off these swaps by lighting candles beside the cradle until baptism, a practice rooted in folklore to safeguard the child from such supernatural exchanges. These narratives highlight the Laumės' dual nature as both nurturers and disruptors. A prominent folktale illustrating these dynamics is "The Laumės and the Baby," where a hardworking accidentally leaves her in the fields, prompting the Laumės to intervene. The spirits test the parents' and love by tempting them with gifts if they pretend to forget the child, but they punish deceitful individuals—such as jealous farmwives who feign neglect for personal gain—while rewarding genuine and . This story, collected in Lithuanian oral traditions, imparts lessons on parental devotion, , and the consequences of , reinforcing the Laumės' role as enforcers of ethical behavior in human-fairy encounters. Similar motifs appear in accounts from scholars like , who documented over 150 such narratives emphasizing compassion toward the vulnerable.

Role in Latvian Mythology

Guardianship of Orphans and Mothers

In Latvian , Lauma is revered as a protective spirit who assumes the of a to orphans, particularly those who lose their mothers during , safeguarding the child's survival, , and future . This underscores Lauma's function as a spiritual foster , stepping in to guide and nurture the vulnerable when human family structures fail. Such guardianship reflects her broader embodiment of benevolent maternal forces in Baltic traditions, where she intervenes to ensure continuity of life amid . Lauma's associations with motherhood extend to active support during labor, where she is invoked to ease delivery and protect both and infant, sometimes depicted in legends as offering sustenance directly from her breasts to feed the newborn. These narratives highlight her as a nurturer of the motherless, blending compassion with supernatural aid to foster growth and well-being. These protective qualities are vividly captured in Latvian dainas, traditional folk songs collected in the by scholars like Krišjānis Barons and Henrijs Visendorfs in their seminal Latvju dainas (1894–1915), which preserves over 1.2 million verses. Lauma appears in approximately 3,100 texts within the collection, often portraying her as a compassionate figure aiding orphans and the bereaved, such as in verses related to fate-weaving that comfort the childless and ensure the orphan's path to adulthood. These recordings, drawn from oral traditions across , illustrate Lauma's enduring image as a guardian who transforms hardship into hope for the unprotected.

Legends of Protection and Transformation

In Latvian folklore, Lauma features in legends where her transformative abilities play a key role in interactions with humans, particularly children facing peril. Although less prevalent than other attributes, beliefs describe Lauma assuming forms such as animals or birds to navigate dangers or intervene in mortal affairs, reflecting her dual nature as both guardian and potential threat. For instance, early records portray Lauma releasing souls in animal guises, like a adorned with a silver bell, symbolizing her ethereal mobility and influence over fate-bound individuals. A prominent protective motif involves Lauma's intervention to safeguard orphans or vulnerable youth, often through metamorphic acts that shield them from harm. In one documented tale from mid-19th-century sources, Lauma swaps children to avert misfortune, effectively rescuing those endangered by neglectful or abusive circumstances and relocating them to safer environs. This act underscores her role as a maternal protector, rewarding toward the weak while punishing parental failings, such as through retaliatory harm like drying livestock milk or inflicting torment on wrongdoers. Lauma's witch-like interpretations appear in rare narratives, with only six recorded legends and beliefs depicting her as a malevolent figure capable of flight and shape-shifting for punitive ends. These accounts, drawn from 19th-century collections, portray her harnessing devilish tools, such as reins forged by infernal forces, to exact vengeance on the unkind, blending her protective instincts with darker, transformative reprisals. Within Latvian epic folklore, Lauma integrates with themes of sky guardianship and fate, often appearing in dainas—short, rhythmic folksongs—as a luminous flyer akin to celestial omens. Krišjānis Barons' comprehensive archives in Latvju Dainas (1894–1915) preserve over 31 such songs, including examples like LD 34060, where Lauma employs supernatural reins to traverse realms, linking her to broader cosmic forces that oversee human destiny and natural abundance. These poetic fragments emphasize her evolution from benevolent spirit to a more ambivalent entity, rewarding the compassionate with prosperity while transforming against those who defy communal harmony.

Role in Yotvingian Mythology

Depictions as Woodland Spirits

, a Western Baltic tribe inhabiting regions of ancient (modern northeastern and southern ), preserved pre-Christian animistic beliefs centered on nature, but their mythology is sparsely documented due to assimilation into Lithuanian and Slavic cultures between the 16th and 17th centuries. No specific records of Łauma as a woodland spirit survive in Yotvingian folklore, though as Western Balts, their traditions likely shared elements with neighboring Lithuanian Laumė, such as reverence for forests as sacred spaces. General Baltic motifs of ethereal nature guardians may have been present, but direct evidence is absent, with surviving accounts limited to broader Prussian noted by 19th-century scholars like Wilhelm Mannhardt and in comparative studies. Yotvingian forests were viewed as liminal realms intertwined with forces, where encounters with spirits could signify luck or omens for hunters and travelers, reflecting a ethos and respect for the wild. However, without dedicated collections, these beliefs remain inferred from archaeological and historical sources rather than explicit narratives.

Unique Beliefs and Comparisons

Due to the Yotvingians' gradual assimilation, distinct beliefs about Łauma are not recorded, likely blending into Lithuanian traditions where Laumė functions as a guardian tied to and fate. Modern cultural works, such as Karol Kalinowski's comic "Łauma," draw on Yotvingian-inspired legends to portray her as a solitary spirit, but these are fictional rather than historical. Comparatively, any Yotvingian-influenced views would align more closely with Lithuanian Laumė's sylvan and prophetic roles than the maternal guardianship emphasized in Latvian Lauma traditions, though the lack of sources prevents firm distinctions. This scarcity underscores the challenges in reconstructing Western amid historical pressures.
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