We, Lithuanians and Latvians, living today and representing the only remaining Baltic peoples, are obliged to pass on the fire of the Balts’ life to future generations so that they are seen, heard, respected and supported among the 7 billion inhabitants of the Earth. This is an extremely responsible task...
I see you coming from the depths of ages...
With faces scorched by flames of fights.
The plundered hearth near Lielupe in pages,
Of history with exiles like dark nights!
Where are Mežuotne, Tervete, Sidabrė castles?
Where is Vieštartas with his riders today?
Tombs, barrows and a forgotten language
Annals with barely legible letters like trace...
The nation is not dead – it’s still alive,
Defeated though by knights on fields.
Tombs, forgotten language not survived...
But the blood of ancestors still flows in me.
Juozas Šliavas “Semigallians”
We, Lithuanians and Latvians, living today and representing the only remaining Baltic peoples, are obliged to pass on the fire of the Balts’ life to future generations so that they are seen, heard, respected and supported among the 7 billion inhabitants of the Earth. This is an extremely responsible task...
Looking through the prism of history, from the 13th century until the end of the 17th century, Lithuanians and Latvians maintained interrelations to a greater or lesser degree because they had inhabited one or different states. The Lithuanian-Latvian border, with a few minor exceptions, is the oldest in this region. The contacts of the inhabitants of border regions date back to the times when the established border between Lithuania and Latvia divided Curonians, Semigallians and Selonians, who lived here in the 14th century.
Since the 16th century, Balts had different main centres of education: Prussians, Prussian Lithuanians and Curonian Latvians had Karaliaučius; while Lithuanians and Latgalians, Vilnius; and Vidzeme’s Latvians had Dorpat. In the 19th century, the main educational centre for Balts in the Russian Empire was Petersburg. Later, after imperial divisions, Lithuanians and Latvians who were incorporated into Tsarist Russia, turned more towards each other as ethnically related peoples, oriented towards Western culture and as nations with a similar fate. It was during this period that the idea of Balts’ unity emerged and began to gain strength. The situation changed fundamentally in 1918, with the establishment of the national state of Latvia and the restoration of the national state of Lithuania. Although the development of the national statehood of Latvian and Lithuanian peoples was almost identical and its main stages and aspirations did not differ much, on the way to independence, each nation had its own peculiarities and different forms of activity.
How were the modern nations of Balts formed? What symbols did they choose and use to construct their nationalism? For Latvians, one of the symbolic pillars in the construction of their national identity along with the Song Festival is K. Barons’ “Songs of Latvians” and A. Pumpurs’ epic “Lačplėsis”. As stated by Prof. V. Muktupavels, Lačplėsis is indeed a heroised representative of pagan culture, and his fight with the black knight indirectly means hostility to European Christian culture and its development. “It was different in Lithuania. Here, medieval statehood – the Grand Duchy of Lithuania – became a symbolic basis for the construction of nationalism. Lithuanian leaders, especially Mindaugas and Vytautas, acquired the halo of mythologized heroes representing pagan and Christian culture; while the fundamental historical work of Teodor Narbutt “Dzieje starozytne parodu litewskiego”, the status of a national epic” (Muktupavels).
On the other hand, during the interwar period, people wanted to get to know the neighbouring country better and deeper, which is still felt nowadays. People maintained various relations, for example, a number of representatives of Lithuanian intelligentsia lived or worked in Riga, Lithuanians worked in Latvian industry and agriculture, but there was not much interest between the states at the official level. In the second half of the 20th century, during the Soviet years, relations between various organizations and residents of Lithuania and Latvia as brother nations sharing the same fate were quite intense, particularly among intellectuals. This created the conditions to actively support each other and later, pursue the main goal together – to restore independence of the states of Lithuania and Latvia.
After the reestablishment of independence, both states pursued the same goals: to consolidate their statehood, to integrate into the international community and solve internal political, economic, social and cultural problems. The internal emotional connection between both nations during this period was particularly strong. The Baltic Way will always remain the best expression of commonality and solidarity of people of Lithuania, Latvia, and Estonia.
DOTTED LINES IN ART SPACES
Culture is that area where bilateral cooperation between Lithuania and Latvia can and must be intensive. This is determined by the linguistic affinity and geographical proximity of the two Baltic nations as well as by a number of cultural and historical connections. It is symbolic that the words “we have one earth, one sun, the same sea” sound almost the same in both languages.
Influenced by the Baltic worldview, the artistic tradition has never been interrupted. Artistic symbols of Balts were passed down from generation to generation. Today, the heritage of old culture, the meaningful signs preserved in it inspire artists to rethink and reflect on this legacy, search for new content, purity of form, improvisation and aesthetic shape.
The appearance of archaeological objects in the artistic creation of the 19th century is to be associated with the beginning of the science of archaeology and its history in Latvia and Lithuania. The ideals of the Romantic worldview – veneration of the past, searches for identity, admiration and interest in the history of one’s own land – were also influential. The interpretations of the Baltic art of the 20th-21st centuries in artistic creation were already determined by other motives echoing the spirit of the time. They are a reflection of the artist’s intelligence, thinking grounded on the connection with human culture, sometimes an artistic metaphor, the development of plastic expression or simply stylization. Here B. Kutavičius’ oratories, P. Bruveris’ poetry can be mentioned as well as the works of folk artists and craftsmen at fairs or folklore festivals. The works of professional authors, amateurs, groups and individual performers are assignable to the Baltic art too.
Extremely broad are Baltic art spaces – they basically have no contours determined by age, institutions, kinds and forms of art, etc. They range from ordinary or unexpected miniature objects made from amber, clothing collections, straw sculptures to creative games with Balts’ ornaments in pre-school institutions or the pupils’ video clip competition about old songs of Balts. Today’s “big” and “small” artists adapt the ancestral heritage to different means of artistic expression, giving it a new meaning, relevant to the present day. It is likely that the heritage of the Baltic culture will continue to be an important part of our distinctiveness, national and personal identity.
HISTORICAL RECONSTRUCTION CLUBS
Nowadays, preservation of history and historical memory is no longer limited to traditional methods (books, museum exhibits). Groups of enthusiasts who are determined to restore and protect traditions, history as well as spread and present these traditions to the public emerge in an increasingly universal society.
One of such enthusiasts’ groups – the history club “Semigallia”, led by A. Bitaitis – was founded in Joniškis. This public organisation preserves, investigates, restores, fosters and represents the art of fighting, old crafts and ethno-culture of ancient Semigallia. Based on the examples of authentic archaeological finds, club members recreated clothes (based on clothing worn by Semigallians in Jauneikiai, Stungiai and Šukiniai (Pakruojis district) as well as weapons and jewellery themselves. When restoring clothes, club members consulted the archaeologist Dr E. Vasiliauskas. The club participates in various events in Joniškis district (commemorations of the Battle of Saulė in Jauniūnai) and promotes Joniškis region outside the district.
Similar clubs are also established in Latvia. The society “Latvių karys” (“Latvian soldier”) is engaged in a very wide range of activities. Their fields of interest include investigation, reconstruction and popularization of soldiers’ gear, weaponry, commemoration of fights, battle tactics, defensive fortifications in various periods of Latvian history, starting from the beginning of our era to the present day. This society participates in various festivals, commemorations, events of re-enactments of historical periods.
The organization “Tērvetes zemgaļi”, whose core consists of employees of Tervete Museum and young people interested in the country’s history, popularizes Latvia’s material and spiritual culture and pays special attention to the culture of Semigallians of the 5th-13th centuries. Members sew clothes, make tools, weapons and jewellery themselves. “Tērvetes zemgaļi” not only organizes the Semigallians’ festival but also takes part in other events as well as popularizes traditions and culture of Semiagallia outside Latvia.
Dvi vasaras Jūkainių miške, Raseinių rajone, vyko skulptorių plenerai. Po jų iš ąžuolo išdrožtos skulptūros papuošė taką. Dabar lankytojai čia gali susipažinti ne tik su augalais, bet ir su senovės lietuvių dievybėmis. Šis miškas svarbus ir istoriškai. Jame buvo įrengtas pagonių alkas. Prie jo net ir dabar susirenka šio senojo lietuvių tikėjimo išpažinėjai. Jūkainių pažintinio-rekreacinio tako aplinka suformuota siekiant parodyti įdomius reginius, išryškinti lankytinus objektus, kad lankytojai pajustų subtilų gamtos grožį. Tinkamumą rekreacijai nulėmė vyraujančių medžių rūšių ekologinės, biologinės bei morfologinės savybės, augimvietės sąlygos, amžius.
FESTIVALS OF LIVING HISTORY
After the reestablishment of independence, Latvia and Lithuania started organizing living history festivals presenting a justified reconstruction of the lifestyle in a respective period, combined with educational elements, in the form of the experiment. Perhaps the most famous of them in Lithuania is the international festival of experimental archaeology “Days of Living Archaeology in Kernavė”. Festivals of old crafts are also held in many other places of Lithuania. These are old crafts days in Neringa; Varnupiai Kirvakalnis festival in Marijampolė district; ancient crafts, archaic music and warfare festivals “Jotvos vartai” in Alytus; “Apuolė” festival on Apuolė hillfort in Skuodas district; and many others. Living archaeology is a unique way to get acquainted with the results of archaeological investigations and at the same time to immerse oneself in the lifestyle of past eras and cultures. This is a great opportunity to get acquainted with the crafts of prohistoric and medieval times, try out archaic production technologies on one’s own, and compete in ancient competitions.
After many years of oblivion and calm, hillforts are now coming back to life. Every September (on the 22nd), “Kalnų sąšaukos” (“Mountain Convocations”) are held on the tops of hillforts to commemorate the Baltic Unity Day. This day is intended to symbolically remember the victory of the Battle of Saulė (commemorated since 2000 by the resolutions of the Seimas of Lithuania and Latvia).
Cities and towns also started organising their own traditional festivals, celebrating anniversaries important to the states and arranging festivals reviving the past and traditions of Balts’ tribes. For example, the foot of Sidabrė hillfort became an important place for Joniškis residents’ festivals. Sidabrė hillfort is associated with the last Semigallian castle Sidabrė. On 6 July 2008, the Union of Beautifying Lithuania together with municipalities and public organizations initiated the campaign – the convocation of unifying the nation “Piliakalnių šviesa” (“The light of hillforts”). Not only were fires lit on the hillfort but also a live lesson of history for young people was given along with songs and poetry. Exactly a year later, Joniškis Museum of History and Culture organized the event “Kuo prasidedi tu, Lietuva?” (“What do you begin with, Lithuania?”), where the gathered people were welcomed by youths dressed up in authentic Semigallian clothes. Verses, excerpts from old chronicles and J. Marcinkevičius’ drama “Mindaugas” were read. In 2010, the anniversary dates of the battles of Žalgiris (600 years) and Durbė (750 years) were commemorated on the hillfort with vaidilutės (pagan keepers of fire) dancing, bonfires burning, songs sung and poetry read. Thus, the old and new traditions are now combined on Sidabrė hillfort, giving meaning to Lithuanian festivals.
Just as Sidabrė hillfort is important to Joniškis, so is the historical Žvelgaitis hillfort to Žagarė. Žvelgaitis hillfort hosts the events of Žagarė town, operas are shown (B. Dvarionas’ opera “Dalia” for the first time was shown in 1960, and after a break of almost 50 years, the opera was shown again on the hillfort), bonfires are lit. Since the hillfort is popular both among local residents and tourists, the Directorate of Žagarė Regional Park initiated the development of a minimal tourism infrastructure at the foot of the hillfort (a parking lot, a detailed information stand introducing to the history of the hillfort).
A particularly important festival takes place in Latvia, Tervete. This hillfort is one of the most important and significant hillforts in the territories inhabited by Balts. It is also referred to as Semigallians’ main political, economic and cultural centre, whose political and economic independence lasted until the 9th decade of the 13th century. Since 2003, the Semigallians’ festival has been held at the foot of Tervete hillfort every year. Its purpose is to popularize the old lifestyle of Semigallians, spiritual and material cultural values. During those several years, the festival attracted great interest. Guests from Lithuania, Finland, Sweden, Estonia, Russia, Poland and Belarus take part in the festival. Traditional guests participating in the festival every year are folklore groups and historical reconstruction clubs: “Tērvetes zemgaļi”, “Excalibur”, “Senzeme”, “Ugunszīme”, “Vilkači”, “Laiva”, “Rodenpois”, “Komturia Vinda”, “Upmale”, “Trokšņu iela”, “Senās vides darbnīca” (Latvia), “Kovarnis”, “Vilkatlakai”, “Varingis”, “Švenčiausios Marijos vienuolyno riteriai” (“Knights of the Holy Mary Monastery”) (Lithuania), “Reas” (Estonia), “Maktig Korp”, “Unia Meča i Vorona”, “Orden Hrama” (Belarus), “Pelēkie vilki” (Finland).
There are plenty of other places in Latvia and Lithuania where various festivals reflecting Baltic identity are celebrated and parks are created. The exposition of the History Museum in Tervete Nature Park tells about the ancient history of old Semigallians and Tervete. The museum exhibits an abundant collection of ancient metalwork, a model of Tervete castle, Semigallians’ weapons, household accessories, and reconstructed jewellery. Children are offered to combine recreation with the learning and cognitive process by traveling along the trails of Miško Motina (Mother of the Forest) and Pelkynai (Wetlands) in the park. The Mother of the Forest introduces children to the diversity of trees, plants, animals, and insects. Children are provided with tools and equipment necessary for the exploration of surroundings of the swamp as if they were real scientists.
Another place of this kind is the territory of Kernavė State Cultural Reserve, which includes the entire Pajauta valley with 5 nearby hillforts and part of the upper terrace of the Nėris River, where today’s town of Kernavė is located. There is J. Gižas’ homestead in Dreverna, which is a very old fishmen’s village mentioned as far back as 1253, located on the coast of the Curonian Lagoon, at the mouth of the Dreverna River. The name of Dreverna’s fishermen was made famous by a skilled builder of flat-bottomed boats of small draught kurėnas, wooden flat-bottomed sailboats vytinė, and fishing boats venterinė. Šeimyniškėliai hillfort (Voruta) and the wooden observation tower loom near Anykščiai, near Naujieji Elmininkai. The hillfort is located between two deep valleys, through which the rushing waters of the Vorelis and Volupis once flowed. Some historians believe that King Mindaugas’ castle Voruta stood here. Today, it is the best-studied hillfort in Lithuania and one of the best-studied hillforts in the entire eastern Baltic region.
Since 1997, the idea of turning Šeimyniškėliai hillfort, on which a wooden castle stood in the 13th-14th centuries, into a school of living history has been considered in Anykščiai, this way creating another original object of cultural tourism. The defensive towers of the castle will be equipped with historical expositions and various educational activities will be carried out. The expositions will contain items (numismatics, heraldry, portraits) reflecting the history of Lithuanian rulers and the state, castle residents’ household items, jewellery, ancient clothing, ancient weapons, fragments of weapons found on the hillfort, various types of exhibitions on historical themes will be organised. Visitors will be able to try sparking a fire, roasting meat or fish, modelling a cup, darning with a bone needle, making simple jewellery, try out ancient spinning and weaving techniques, shooting a bow, throwing a spear, etc. The important dates of the state will be solemnly commemorated in the inner courtyard of the castle (days of coronation of Lithuanian King Mindaugas, of Vytautas the Great, the Baltic Unity Day, the day of the Battle of Žalgiris, and other). In order to deepen the knowledge of the historical and cultural heritage, it is planned to prepare specialized educational programmes for pupils, reflecting the creation and strengthening of the Lithuanian state. Currently, educational and cognitive activities of the museum are carried out in the wooden observation tower built near the hillfort in the summer of 2004. Here visitors can familiarize themselves with the history of the former castle, inspect the model of the castle, examples of archaeological finds, test the accuracy of one’s eye and the strength of one’s hands by shooting bows, crossbows, throwing spears and this way feel the spirit of the inhabitants of the 13th century castle.
For two summers, sculptors’ plein air events took place in Jūkainai forest, in Raseiniai district. Sculptures carved from oak during the plain air decorated the path. Now, visitors can get acquainted not only with plants but also with ancient Lithuanian deities here. This forest is also important historically. There is a pagan sanctuary in it where confessors of this old Lithuanian faith gather even now. The environment of Jūkainiai educational-recreational trail has been formed in order to show interesting sights, highlight attractions so that visitors can feel the subtle beauty of nature. Its suitability for recreation was determined by the ecological, biological and morphological characteristics of prevailing tree species, the conditions and age of the habitat.
BALTIC CULTURE PARK:
FROM THE HISTORY AND CONCEPT TO THE FIRST RESULTS
Šiauliai region is a particularly distinctive centre of the Baltic culture, because this is where the borders of three Baltic tribes – Semigallians, Samogitians and Upland Lithuanians (aukštaičiai) – meet. Here, road intersections that have been important for centuries are still functioning, and hillforts commemorating the honorable past of Balts still loom among forests.
It was conceived to establish Baltic Culture Park in Salduvė Forest Park, located within the boundaries of Šiauliai city, where Žuvininkai hillfort, also called Salduvė hill, commemorating the centuries-old history, stands. The essence of the concept of Baltic Culture Park is grounded on tangible and intangible cultural heritage, preservation, revitalization of nature, creation and adaptation to the public needs not only at the national but also at the international level – in the Baltic region and the world. Baltic Culture Park is unique and does not have analogues in the world. It is a park of historical heritage, natural, material and spiritual culture of Batic tribes (Upland Lithuanians, Samogitians, Semigallians, Curonians, Latgalians, Lithuanians, Selonians, Yotvingians, Skalvians) that lived in the 10th-13th centuries (14th century) in the territories of the present-day Lithuania, Latvia, Russia, Belarus, Poland, Germany. The concept of the park is based on the following aspects of content and expression: uniqueness, ethnic identity; civic spirit, education; the relation between commemorativeness and creativity; intersection of localism and globality; interdisciplinarity; knowledge reserve; a spectacle and event, etc. The overall goal of the project is to revive Salduvė Forest Park with Žuvininkai hillfort and adapt it to public needs by establishing Baltic Culture Park.
The analysis of European cultural and amusement parks shows that their activities include cultural, educational, entertainment and other functions, developing themes characterising a specific country or region and fostering cultural, natural, and geographical identity, but the aspect of Balts’ cultural identity is not touched on in any of the analysed objects. The analysis of the most famous recreational objects in Lithuania shows that the existing cultural parks develop various themes related to Lithuania’s history and Europe’s geographical identity; however, they do not mention the themes of the historical identity, development, and distinctiveness of Baltic tribes.
For these reasons, the multi-stage project “Revitalization of Salduvė Park with Žuvininkai hillfort and adapting it to the public needs by establishing Baltic Culture Park” was initiated. The applicant of the project is the administration of Šiauliai city municipality, which according to its activity regulations is responsible for the city’s strategic planning, making proposals for the implementation of the strategy.
The massif of Salduvė Forest Park and Lake Talkša is one of the most important elements of the natural framework of the city of Šiauliai. It is distinctive in that pine forests located in dry forest habitats are concentrated here, around Šiauliai Žuvininkai hillfort. One of the main environmental goals is the preservation of the natural environment as well as historical and cultural heritage, their adaptation for tourism; protection of the massif from the expansion of the city’s urbanized areas into it; ensuring permanent and qualified maintenance and protection (topography of bark beetle foci, unexplained unauthorised tree felling, risk of fires during the dry period of the year).
Šiauliai Žuvininkai hillfort with a settlement, called Salduvė hill, is included in the real estate register of the Republic of Lithuania (unique code 1806). The hillfort is equipped on the highest part of a separate large hillock. The levelled summit is circular, 20 m in diameter, surrounded on all sides by a rampart, which is 1,7 m high and 20 m wide on the western side; in other places, 0,5 m high and 10 m wide. A 10-30 m wide, 1-4 m deep ditch was dug in the southern, western and northern foothills (the widest and deepest is on the western side, where the bottom width reaches 10 m), behind which a 185 m long, 3 m high, 11 m wide rampart with a 2 m high outer slope is built. There is a 10 m wide terrace in the northern and eastern foothills at the site of the ditch and rampart. The slopes are steep, 10-15 m high. To the southeast of the hillfort, there is a foothill settlement located on the area of 1 ha. The hillfort was destroyed by trenches in 1915, 1941 and 1944 and geodetic markers erected in 1930-1931. The western part of the foothill rampart was dug off in 1977, during the construction of the monument to the Soviet Army. The levelled summit is partially destroyed.
Detailed archaeological investigations of Šiauliai Žuvininkai hillfort and its surroundings have not been carried out, only exploratory investigations. According to external signs, the hillfort can be dated back to the 11th-14th centuries. In 1957, J. Naudužas, an archaeologist of Šiauliai Aušra Museum, found several potsherds in the surroundings of the hillfort. In 1991, B. Dakanis, an archaeologist of the Cultural Heritage Centre, found a cultural layer of an ancient settlement to the southeast of the hillfort. In 1999, when levelling the excavated hilltop, scorched stones and the remains of the cultural layer that crumbled off from the hilltop were found. Several finds are stored in the Aušra Museum in Šiauliai. It is noted in their metrics that they come from Šiauliai Žuvininkai hillfort – these are an iron spearhead, a mouthpiece of a snaffle bit, and a brass coil.
The most thorough archaeological investigations were carried out in 2001, led by A. Šapaitė, the head of the Archeology Department of Šiauliai Aušra Museum. Then, the area of 57 m² was explored.
A 2,4 m wide and 7 m long stone pavement was recorded on the north-western slope of the hillock located to the west from the hillock. This allowed archaeologists to assume that the hillock was a rampart whose slope was reinforced with stones. This could only be confirmed by detailed examination of the supposed rampart itself and the adjacent elevations.
Poor knowledge of written sources of the 13th and 14th centuries about the land of Šiauliai was several times discussed by historians and linguists when explaining the origin of Šiauliai city and arguing about the location of the Battle of Saulė in 1236. Knowledge has been obtained about almost 20 former barrows or places where jewellery and other items characteristic of graves of the 1st- 4th centuries were found in the upper basin of the Dubysa River and in the divide between the Dubysa and the Mūša River or in the eastern part of the present-day Šiauliai district. Hence, at that time, the surroundings of Šiauliai were more densely populated and small communities lived there. There were also homesteads in the current territory of Šiauliai city. It is likely that around the 4th-5th centuries, the centre of Šiauliai and surrounding areas was a wooden castle built on Salduvė hillock, which is more difficult to reach and partly surrounded by swamps, and a settlement sheltered on its slope. According to A. Tautavičius, the existence of this settlement could be proved by the nearby old cemetery of Lepšiai, which was transformed into Šiauliai cemetery in 1937-1939. Finds from the cemetery, dating back to the 6th-16th centuries, came to Šiauliai Aušra Museum. Perhaps this settlement, which grew over time, became the political centre of that time, and the entire northeastern land of Samogitia was started to be called after it. According to J. Naudužas, Šiauliai settlement was a strong centre of resistance to the swordsmen invading the depths of Lithuania. The archaeologist believes that Žuvininkai hillfort functioned as a hiding place, where the inhabitants of a wide area would run to hide in case of danger. There were 3 kūlgrinos (hidden underwater stony roads across the swamp) leading to the hill through swamps: from Aleksandrija (i.e., from the south), from the village of Malavėnai (from the northeast), and somewhere between Lake Ginkūnai and Lake Talkša (from the northwest). According to J. Naudužas, the first road through swamps was made from logs laid next to each other and pressed with stones (width was 4-5 m; length, about 200 m); the second, much longer kūlgrinda was also equipped this way. The importance of the defensive function of the analyzed object is shown by the equipment of the hillfort, which distinguishes itself by a large defensive rampart at the foothill. The historian R. Batūra, who wrote a study about the Battle of Saulė, in many cases agrees with A. Tautavičius’ and J. Naudužas’ statements that in the 5th-6th centuries, Šiauliai castle was a defensive centre of surrounding areas. R. Batūra grounds on B. Hioneke’s chronicle, which mentions the fourth Lithuanian castle Ceila, which was destroyed during the attack of the Livonian Order in 1348. R. Batūra associates it with Šiauliai Žuvininkai castle.
The northern edge of Šiauliai land was defended by a large castle of Luponiai, which most likely stood near the road to Žagarė land inhabited by Semigallians. The sherds of molded pots with coarse surface and the sherds of wheel thrown pottery found near Luponiai hillfort show that there was a settlement and probably a castle here at least from the middle of the 1st millennium to the 12th-13th centuries.
A much smaller castle, which stood on Jurgaičiai hillock, was near the road from Šiauliai to Sidabrė; further on, this road led to the centre of Semigallia – Mežotne and to the Lielupe River. This castle defended the northeastern edge of Šiauliai land.
The largest castle in Šiauliai land stood on the bank of the Dubysa, on the hillock near Bubiai. It is believed that the German chronicler H. Vartberge called this castle “Dubysa castle in Šiauliai land”. According to his data, in 1348, the castle was burned down by swordsmen, soon after it was rebuilt by Samogitians, and on 24 January 1358, it was burned down again after persistent fighting.
Most likely, a slightly smaller castle, judging by fortifications corresponding to the 10th-14th centuries, stood on the southeastern edge of Šiauliai, on Kudinai hillfort near Šiaulėnai. Two other less fortified castlets (hiding places) in the 1st and early 2nd millennium stood on Normančiai hillfort near Pakapė and Velžiai hillfort near Lake Arimaičiai.
It can be seen from the archaeological monuments that there were at least 6 or 7 castles of various sizes and several dozen larger or smaller farmsteads in the land of Šiauliai. At least four of them were in the current territory of Šiauliai city.
According to A. Tautavičius, first of all, these could have been Salduvė castle and a settlement next to it as well as the 6th-16th century Lepšiai graves on the city’s southeastern outskirts. The second settlement was in the present city centre. This is evidenced by the old graves dating back to the 7th-15th centuries, located about 300 metres north of the city centre. This village grew up at the intersection of the most important roads of Šiauliai land. The road that went from Salduvė via Jurgaičiai to Sidabrė and to Mežuotne, the centre of Semigallia, intersected here. Another road went to the west – to Luponiai castle and via it, further to Žagarė, and its branch went to the surroundings of Kuršėnai near Venta, to the land of Knituva, located there. The third road turned to the south, to Dubysa castle in Bubiai. Two more small farmseteads were established near these roads. One of them was near the road to Luponiai and Knituva. This is evidenced by ancient graves of the 6th-12th centuries, about 1,5 km west of the city centre. Another settlement was on the road to Bubiai, on the city’s southern outskirts, where graves from the 8th-13th centuries were found.
In 1983, a burial ground of the 5th-8th centuries and two settlements of the same period were discovered in Lieporiai. According to archaeologist B. Salatkienė’s examination data, unique finds, unknown from other Lithuanian archaeological monuments, were also found here. These include a special place for burial and for rites to commemorate the dead in the cemetery, where about 70 pillar bases and 45 hearths were discovered; a well-preserved site of an iron smelting business from ore extraction to tools and weapons found in the burial ground as well as the attributes of this business – wooden wells and linden bark bucketlets.
A. Tautavičius believes that the settlement that was formerly located near Salduvė castle was called Šiauliai, and in the long run, the entire surrounding territory inhabited by Samogitians started to be called Šiauliai land. At the end of the 13th century, after enslaving Semigallians and destroying their last castles in Sidabrė and Žagarė, in the 14th century, swordbearers especially often ravaged the regions of Šiauliai and Upytė, tried to push south and to cut off Samogitia from the rest of Lithuania. During the attacks, castles and villages were looted and burned, their inhabitants were killed or driven into captivity. In the 14th century, Salduvė castle was destroyed. After the crusaders were crushed in 1410, fighting with the Livonian Brothers of the Sword subsided, but Salduvė castle was never rebuilt. Šiauliai settlement that grew up at the crossroad of the old roads, in a more convenient and important place, in the current city centre, overshadowed the one that stood near Salduvė. In the first half of the 15th century, it became a town and eventually, a city.
According to scientists, the significance of Šiauliai Žuvininkai hillfort and the castle that stood there as well as other castles in the region for the history of Lithuania is undoubtedly considerable because their presence and people’s courage determined that the enemy from the north was stopped, it could not penetrate through the land of Šiauliai further into Lithuania. The wide territory on both sides of the Mūša River remained the interfront between Lithuania and Livonia still for quite a long time. Written sources, archaeological research data allow us to state that the mentioned and unmentioned castles whose hillforts survived together with natural obstacles, tree barriers near the most important roads, with secret roads kūlgrindos – the system of transmitting information about the danger of the enemy – formed the defensive whole of Šiauliai land.
These archaeological and historical reasons gave rise to the idea to establish Baltic Culture Park. In 2008, Šiauliai Region Development Agency, which won the competition, convened a team of scientists and wrote a feasibility study “Revitalization of Salduvė Park with Žuvininkai hillfort and adapting it to the public needs by establishing Baltic Culture Park”. Later, the agency submitted a design for initial works. The first revitalization works began in 2011.
On August 22-26 of the same year, Šiauliai Region Development Agency organized a carvers’ plein air workshop in Šiauliai, during which carvers from Latvia and Lithuania carved 9 roofed pillar type sculptures for Baltic tribes, which were unveiled at the foot of Salduvė hillfort while commemorating the Baltic Unity Day. At the same time, the festival “Baltų vienybės ugnys” (“Fires of Baltic Unity”) was organized, involving about 200 folklore performers from Latvia and Lithuania.
This virtual Baltic Culture Park is one of the activities in Šiauliai Region Development Agency’s project. So far, you can only virtually “walk” in Baltic Culture Park, but we, today’s Balts, hope that in the near future, we will see all this live near Šiauliai, at Salduvė hillfort.
Source of information: project of Latvia-Lithuania cross-border cooperation programme 2007-2013 “Baltic Culture Park” (Šiauliai Region Development Agency).