Despite the fact that his writings were heavily criticized by his contemporaries (e.g., by Alexander Potebnja), they have been treated as a trusted reference work by several generations of researchers.
[5][6][7][8] Jan Łasicki in his Concerning the gods of Samagitians, and other Sarmatians and false Christians (De diis Samagitarum caeterorumque Sarmatarum et falsorum Christianorum,[9] 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 [pl], who also questioned the authenticity of the mythology of Teodor Narbutt, who was popular during the national awakening of Lithuania.
[12] 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.
Aivar Põldvee [et] writes that the Estonian pantheon started shaping in the 19th century during the period of national awakening.