Latvian Mythology - Afterlife

Afterlife

The world of the dead is called Aizsaule or Viņsaule. It is related to various mother deities (or perhaps one referred to by several names) - Zemes māte (mother of Earth), Veļu māte (Mother of Veļi), Kapu māte ("Graveyard mother"), and Smilšu māte – (Mother of Sands). Also related is deity later identified with the Christian devil. All pagan deities were referred to as "devils" by some Christian sorces, thus it is possible that this image is merger of several deities, first of all chtonic gods, and folklore does indeed refer to there being several devils, though occasionally there is one main entity identified. In Latvian fairy tales and legends the Devil is hardly ever evil. Rather he is physically strong, but somewhat lazy and easily fooled by Dievs and humans alike. He also is said to have taken part in the creation of world and living things. His realm, unlike the Christian Hell, is depicted as similar to the world of living. Its entrances are located in forests, swamps, rivers, graveyards, caves, under rocks and in the sea. The devil steals people away to take them to his world. In this he is similar to other spirits who kill people, including the dead who were believed to sometimes come back to claim a life of a person they knew in their lifetime. The dead called Veļi (also Iļģi, Dieviņi, Pauri) were considered to be visiting their old homes during autumn from Miķeļi (September 29) to Mārtiņi (November 10). A Jesuit report from the end of 16th century suggests that historically a funeral procession was led by a person waving the axe to protect the deceased from other souls coming to him too fast. The deceased was buried with items of trade to be able to secure livelihood in the afterlife. Bread and beer was also given. In autumn the souls were invited back home for a feast. The house would be clean and table with foods set. At beginning of the feast an elder would invite the souls by calling the names of all the dead who once lived in the house the living could remember. He would then give a speech scolding them for not having protected the house well enough, ask them to do better next year and then invite them to eat. After the meal was done the souls would be chased out and house would be carefully cleaned to ensure no one had stayed behind and the dirt would be thrown in water. The dead could also be invited to chaste themselves in the bathhouse. The food could also be brought to the graveyard or left in the bathhouse, barn or granary. In that case it would be checked next morning to see if the dead had touched it, to figure out if they were benevolent to the living. In this case a candle would be lit so the dead could see the food. In some regions pails of milk and water along with a clean towel would also be left so the dead could wash themselves. Those who did not honour the dead were said to have a poor harvest. In modern Latvia a form of ancestor worship has been preserved in celebrating the Remembrance day of the dead in late November and in graveyard celebrations which are held in late summer.