Baltic mythology Lithuania Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,De diis Samagitarum... at the internet archive written and published in 1615) provides a a list of 78 deities and spirits. However he was criticized already in 19th century, e.g., by , who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania..<ref>, 'Jan Łasicki : źródło do mytologii litewskiej, Krakow, 1870 (book review, in Polish)</ref> Only a few of Łasicki's deities are considered authentic now.   See also Fakelore Demogorgon Mythopoeia Further reading Зубов Н.И. Научные фантомы славянского Олимпа (Scientific Fantoms of Slavic Olympus), Живая старина. 1995. № 3. С. 46-48; Топорков А. Л. Теория мифа в русской филологической науке XIX века. М., 1997. Nikolai Mikhailov, Traktat o slovanskih bogovih iz XVII. stol.: M. Fren(t)zel, Dissertationes historicae tres de idolis Slavorum, STUDIA MYTHOLOGICA SLAVICA 4, 2001, pp.17-24Author's summary: "The paper examines a mythological tractate of the Lusatian researcher Michael Frenzel (Fren{t}zel) on Slavic deities from the 17th century. The tractate (“three dissertations”), which contains an eclectic description of the Slavic and the Lusatian pantheons, is a typical case of the so-called “cabinet mythology”. This kind of literature, nevertheless, also needs to be analyzed: in part as a monument to scientific thought, partly (although with a large dose of caution) as a secondary source for the reconstruction of local - in this case Lusatian - mythological tradition.} H. J. Rose, Mythology and Pseudo-mythology: Presidential Address  , 1935 , "The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract) "Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North'', pp.449-474 ,
Baltic states Lithuania Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,De diis Samagitarum... at the internet archive written and published in 1615) provides a a list of 78 deities and spirits. However he was criticized already in 19th century, e.g., by , who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania..<ref>, 'Jan Łasicki : źródło do mytologii litewskiej, Krakow, 1870 (book review, in Polish)</ref> Only a few of Łasicki's deities are considered authentic now. Estonia writes that the Estonian pantheon started shaping in 19th century during the period of national awakening. The older sources about ancient Estonian deities are scarce and ambiguous, while the 19th century research was uncritical. Still, 19th century writings shaped the modern interpretation of Estonian mythology. Therefore Põldvee writes that the term "pseudo-mythology" is applicable here. ,"Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North, pp.449-474, . Quote: "It is appropriate to use the term pseudo-mythology here, as older information about the ancient gods and beliefs of the Estonians is very scarce and ambiguous, while the nineteenth century records are in most cases uncritical and also too late. A large proportion of the materials representing Estonian mythology is at best characterized with the term fakelore" In particular, it is traceable how the Estonian god Vanemuine was reconstructed by Estonian intellectuals from Finnish Väinämöinen, whose authenticity (at least the whole mythology around him) has also been questioned.Aivar Põldvee, "The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract) See also Fakelore Demogorgon Mythopoeia Further reading Зубов Н.И. Научные фантомы славянского Олимпа (Scientific Fantoms of Slavic Olympus), Живая старина. 1995. № 3. С. 46-48; Топорков А. Л. Теория мифа в русской филологической науке XIX века. М., 1997. Nikolai Mikhailov, Traktat o slovanskih bogovih iz XVII. stol.: M. Fren(t)zel, Dissertationes historicae tres de idolis Slavorum, STUDIA MYTHOLOGICA SLAVICA 4, 2001, pp.17-24Author's summary: "The paper examines a mythological tractate of the Lusatian researcher Michael Frenzel (Fren{t}zel) on Slavic deities from the 17th century. The tractate (“three dissertations”), which contains an eclectic description of the Slavic and the Lusatian pantheons, is a typical case of the so-called “cabinet mythology”. This kind of literature, nevertheless, also needs to be analyzed: in part as a monument to scientific thought, partly (although with a large dose of caution) as a secondary source for the reconstruction of local - in this case Lusatian - mythological tradition.} H. J. Rose, Mythology and Pseudo-mythology: Presidential Address '' , 1935 ,
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writes that the Estonian pantheon started shaping in 19th century during the period of national awakening. The older sources about ancient Estonian deities are scarce and ambiguous, while the 19th century research was uncritical. Still, 19th century writings shaped the modern interpretation of Estonian mythology. Therefore Põldvee writes that the term "pseudo-mythology" is applicable here. ,"Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North, pp.449-474, . Quote: "It is appropriate to use the term pseudo-mythology here, as older information about the ancient gods and beliefs of the Estonians is very scarce and ambiguous, while the nineteenth century records are in most cases uncritical and also too late. A large proportion of the materials representing Estonian mythology is at best characterized with the term fakelore" In particular, it is traceable how the Estonian god Vanemuine was reconstructed by Estonian intellectuals from Finnish Väinämöinen, whose authenticity (at least the whole mythology around him) has also been questioned.Aivar Põldvee, "The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract)
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"The Birth of Vanemuine. Additions to the History of Estonian Pseudo-Mythology" (abstract) "Agricola’s List (1551) and the Formation of the Estonian Pantheon", In: Re-Forming Texts, Music, and Church Art in the Early Modern North'', pp.449-474