Baltic religion is reconstructed from three uneven bodies of evidence: the reports of chroniclers and missionaries hostile to it, the records of church and court prosecutions, and an enormous corpus of folk song, the Latvian dainas among them, collected from the nineteenth century onward. Endre Bojtar's cultural history is careful about what that mixture can and cannot support, and the atlas follows him in treating the reconstruction as partial.
What is reasonably clear is a sky god, Dievas in Lithuanian and Dievs in Latvian, whose name is the direct inheritance of the Indo-European word for god and who appears in the songs as a farmer walking his fields. Beside him stands a thunder god, Perkunas or Perkons, whose name is cognate with other Indo-European thunderers and who is associated with the oak, and a female earth power, Zemyna or Zemes mate, who receives the first and the last of anything taken from the ground. Laima, who allots fate at birth, and the sun, Saule, drive much of the song material.
Worship was conducted in groves and at particular oaks, springs and stones rather than in built temples, and the perpetual fire tended at Vilnius before the conversion is the detail the chroniclers return to most often. Because the sanctuary was a place rather than a building, its suppression required the felling of trees, which is what those accounts describe.