Pseudo-mythology

A good deal of non-existing deities and spirits were invented by Pavel Shpilevsky (also alias P. Drevlyansky) in his writings about Belarusian mythology, in particular, in his work Belarusian Folk Legends (1st part: 1846, 2nd and 3rd: 1852), where he described 52 alleged Belarusian mythological characters, most of them are questioned by modern science. Despite the fact that his writings were heavily criticized by the contemporaries (e.g., by Alexander Potebnja), it has been treated as a trusted reference work by several generations of researchers. While Shpilevsky did collect Belarusian folklore, he liberally added his own interpretations without drawing distinction from authentic folklore.[6][7][8][9]

Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,[11] written c. 1582 and published in 1615) provides a a list of 78 deities and spirits. However he was criticized already in 19th century, e.g., by Antoni Julian Mierzyński, who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania.[12] Only a few of Łasicki's deities are considered authentic now.

After the abolition of serfdom in Latvia, a new national identity was forming and authors sought to prove that Baltic cultural traditions were as deep as those of other nations.[13] It was hoped that a grand epic could be constructed using pieces preserved in folklore. It was also thought that the ancient religion, forgotten during 700 years of oppression, could be reconstructed. However, folklore sources proved insufficient for the task.[14] Some attempted to reconstruct pantheons to be as impressive as in Greek mythology, which led to some deities being simply invented.[13] Besides the assumption that deities of other Baltic peoples must be Latvian as well but were simply lost over time, many new deities were modeled after Greek and Roman deities.[14] An example of the trend is the epic poem Lāčplēsis by Andrejs Pumpurs, which features a pantheon of Latvian and Prussian gods and some the author has invented himself. Similarly, works of Juris Alunāns and poet Miķelis Krogzemis feature pantheons of invented deities.

Aivar Põldvee writes that the Estonian pantheon started shaping in the 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.[15] 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.[16]