relationship_id,subject_entity_id,relationship_type,object_entity_id,confidence,rationale,source_id,review_status,period_id
2283,ENT_BALT_PERKUNAS,opposes,ENT_BALT_VELNIAS,high,The central Baltic mythological narrative: Perkūnas (thunder) pursues Velnias (chthonic) who steals cattle or a solar being and hides below the earth or in trees. Perkūnas shatters hiding places with lightning. Attested in dozens of Lithuanian folk songs and reconstructed comparatively. Greimas (1992) pp. 77-120; Gimbutas (1963) p. 200.,SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2284,ENT_BALT_VELNIAS,opposed_by,ENT_BALT_PERKUNAS,high,"Velnias is the chthonic antagonist of Perkūnas in the cosmic battle myth; he flees into the earth, trees, and water to escape Perkūnas's lightning. Greimas (1992) pp. 121-150.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2285,ENT_BALT_DIEVAS,paired_with,ENT_BALT_LAIMA,medium,Dievas and Laima together dispense fate in the Lithuanian folk narrative; they are sometimes depicted as partners who decide human destiny. Greimas (1992) pp. 57-75; Gimbutas (1963) p. 202.,SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2286,ENT_BALT_SAULE,paired_with,ENT_BALT_MENESS,high,"Sun and moon are divine partners in the Baltic celestial myth; their marriage and subsequent troubled relationship (Meness's infidelity with the morning star) judged by Perkūnas, who splits Meness with his sword — explaining the moon's phases. Greimas (1992) pp. 188-250.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2287,ENT_BALT_MENESS,paired_with,ENT_BALT_SAULE,high,Moon is paired with the sun goddess Saulė in the celestial myth cycle; their separation is adjudicated by Perkūnas. Greimas (1992) pp. 221-250.,SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2288,ENT_BALT_PERKUNAS,judges,ENT_BALT_MENESS,high,"In the celestial myth, Perkūnas judges the moon guilty of unfaithfulness to Saulė and splits him with a sword, explaining the waning moon. This is one of the most widely attested narrative elements in Baltic folk song. Greimas (1992) pp. 221-250.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2289,ENT_BALT_GABIJA,embodies,ENT_FIRE,high,"Gabija is the personification of the sacred hearth fire; the fire IS Gabija, not merely her symbol. Gimbutas (1963) pp. 204-205.",SRC_GIMBUTAS_BALTS,reviewed,PER_BALT_PAGAN
2290,ENT_BALT_ZEMYNA,embodies,ENT_EARTH,high,Žemyna is the personification of the earth itself; libations poured on the ground go directly to her. Gimbutas (1963) p. 205.,SRC_GIMBUTAS_BALTS,reviewed,PER_BALT_PAGAN
2291,ENT_BALT_PERKUNAS,aligned_with,ENT_NOR_THOR,high,"Perkūnas and Thor are cognate thunder deities: both wield the thunder weapon against a serpentine or giant antagonist, both protect the ordered world from chthonic chaos. The PIE *perkʷ- (oak/thunder) root and the structural myth parallel are well established. Gimbutas (1963) p. 199; Greimas (1992) pp. 77-84.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2292,ENT_BALT_DIEVAS,aligned_with,ENT_ZEUS,high,Dievas and Zeus are cognate sky-father deities from PIE *Dyēus; both govern cosmic order and are the supreme divine rulers in their respective traditions. Gimbutas (1963) p. 197; comparative IE evidence.,SRC_GIMBUTAS_BALTS,reviewed,PER_BALT_PAGAN
2293,ENT_BALT_VELNIAS,aligned_with,ENT_NOR_HEL,medium,"Velnias governs the Baltic realm of the dead (vėlės) as a chthonic divine being, functionally parallel to Hel's underworld rule; the parallel is structural (lord of the dead) rather than etymological. Gimbutas (1963) p. 200.",SRC_GIMBUTAS_BALTS,reviewed,PER_BALT_PAGAN
2401,ENT_BALT_RAGANA,opposes,ENT_BALT_LAIMA,medium,"In Lithuanian folk religion and demonology, Ragana and Laima represent opposing principles of fate: Laima is the benevolent fate-goddess who determines the duration and fortune of a human life at birth, while Ragana embodies the dark, inversive principle — the witch who harms newborns, causes illness, curdles milk, and brings misfortune. This opposition is documented extensively in Lithuanian folk songs (dainos), folk tale collections, and in the post-Reformation Lithuanian ecclesiastical surveys that catalogue surviving pagan customs. The Ragana/Laima opposition is structurally parallel to the universal mythological contrast between beneficent fate goddess and malevolent death/illness spirit. Greimas, Of Gods and Men (1992) pp. 58-77.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN
2402,ENT_BALT_RAGANA,aligned_with,ENT_HECATE,medium,"Ragana and Hecate share a cluster of defining attributes that make them the clearest structural parallel across the Baltic and Greek traditions: both are nocturnal sorceress figures associated with crossroads, the moon, shape-shifting, death, and the ambiguous boundary between the living and the dead. Ragana appears in Lithuanian folklore as a shape-shifting witch who travels at night, transforms into animals (especially cats and birds), and is associated with harmful magic and infant death — parallels to Hecate as Chthonia (underworld goddess), Trioditis (crossroads deity), and the patron of witchcraft invoked in Greek magical papyri. Neither figure is a straightforward ""goddess of witches"" in her origin tradition (Hecate has a complex Titaness origin; Ragana may derive from an earlier supernatural female figure), but their convergent role in folk magic, nocturnal danger, and death boundary makes the alignment structurally sound. Confidence medium: the parallel is typological, not genetic; no direct historical connection exists between Lithuanian and Greek traditions. Greimas (1992) p. 73.",SRC_GREIMAS_LITHUANIAN,reviewed,PER_BALT_PAGAN