Latvia 5 Lati Silver Coin 1931 Milda
Obverse: The large coat of arms of the Republic of Latvia is placed in the centre. The numeral 5, topped with the year 1931, is inscribed beneath the central motif. The inscriptions PIECI and LATI, arranged in a semicircle, are placed to the left and right of the central motif respectively.
Lettering: LATVIJAS REPUBLIKA
Reverse: The central motif is a Latvian folk-maid in profile, viewed from the right side. The girl has ears of corn on her shoulder. The inscriptions LATVIJAS and REPUBLIKA, arranged in a semicircle, are placed to the left and right of the central motif respectively.
The image of the maiden on the coin is colloquially known as Milda (a Latvian female name). The model was Zelma Brauere (1900-1977).
Edge: The inscriptions DIEVS, SVĒTĪ and LATVIJU, separated by three hexagonal stars.
Engraver: Rihards Zariņš
Country: Latvia.
Years: 1929-1932.
Face value: 5 Lati.
Metal: Silver (.835).
Weight: 25 g.
Diameter: 37 mm.
Shape: Round.
References: KM# 9.
Milda
Milda, in Lithuanian mythology, is the goddess of love. However, her authenticity is debated by scholars. Despite the uncertainty, Milda became a popular female given name in Lithuania. Neo-pagan societies and communities, including Romuva, organize various events in honor of goddess Milda in May. The Milda Mons, a mountain on Venus, is named after her. The female figure at the top of the Freedom Monument in Riga is affectionately called Milda.
Milda was first mentioned by Teodor Narbutt in his 1835 work on the history of Lithuania. According to Narbutt, Milda was also known as Aleksota. Her temples stood in Aleksotas, Kaunas and in Antakalnis, Vilnius, where the Church of St. Peter and St. Paul now stands. The month of March was dedicated to Milda and her figurine was found in Kaunas. According to Vėlius, Narbutt invented Milda borrowing the idea of a beautiful Roman nymph Alexothe from the writings of Dominik Szybiński. As one of Kaunas' suburbs is Aleksotas, it was only natural that Milda's temple stood there. There is no evidence, either in written documents, archaeological research, or folklore, to support Narbutt's claims.
Narbutt's information was later repeated and popularized by many other writers and historians, including Dionizas Poška, Jonas Totoraitis, Pranė Dundulienė. However, other authors, including Aleksander Brückner, Norbertas Vėlius, Gintaras Beresnevičius, expressed serious doubts whether such goddess actually existed due to lack of evidence. Milda owes her popularity to Józef Ignacy Kraszewski. In 1840, he wrote Anafielas, a three-part epic poem in Polish. The first part, Witolorauda, mentioned Milda and her festival in early May. The poem was translated into Lithuanian and published several times popularizing the goddess. Its Polish publication in 1846 was illustrated with 50 woodcuts by Wincenty Smokowski. His image of Milda continues to influence Milda's representations. In 1918, Petras Vaičiūnas wrote a poetic play dedicated to Milda.