Surinkimininkų repertuaro recepcija XIX a. antrosios pusės Prūsijos Lietuvos veikaluose

Acta Linguistica Lithuanica 2025, vol. 92, pp. 1–26 Contents link / Turinio nuoroda ISSN 2669-218X (online / elektroninis) RECEPTION OF THE SURINKIMININKAI REPERTOIRE IN THE PUBLICATIONS OF PRUSSIAN LITHUANIA IN THE SECOND HALF OF THE 19TH CENTURY Reception of Surinkimininkai Repertoire in Prussian Lithuanian Works of the Second Half of the 19th Century INGA STRUNGYTĖ-LIUGIENĖ Institute of the Lithuanian Language Email: [email protected] ORCID ID: https://orcid.org/0000-0003-1949-0874 Research areas: the written heritage of the Surinkimininkai and the Moravian movement in Lithuanian studies, the cultural and confessional context of Prussian Lithuania in the 18th–19th centuries, the history of Pietism. https://doi.org/10.35321/all92-09 ABSTRACT The aim of the article is to investigate the influence of the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai on publications of Prussian Lithuania in the second half of the 19th century and to reveal the attitudes of clergy and education workers in Lithuanian parishes toward the Surinkimininkai repertoire. The following sources were selected for analysis: Friedrich Kurschat’s hymnals Giefmių bey Maldū=Knygos Karališkojo Prūſų Wajko (1854, Königsberg) and Trečioji Dalis Giefmių Knygų (1857, Königsberg), Karl Wilhelm Otto Glogau’s school hymnal 64 Giefmes (1856, 1862, Tilsit), Karl Rudolph Jacoby’s chrestomathy Litauische Chrestomathie zum Schulgebrauch (1880, Memel), Maximilian Voelkel’s reader Litauisches elementarbuch (1898, Heidelberg), Karl Theodor Waldemar Hoffheinz’s collection of melodies Giefmių Balfai (1894, Heidelberg, Tilsit), and publications on hymnological topics published in the continuing scholarly work Mitteilungen der Litauischen litterarischen Gesellschaft. The study employs analytical, comparative, and textological methods. KEYWORDS: Surinkimininkai hymnal, church hymnal, soldiers’ hymnal, school chrestomathies, Society of Lithuanian Literature in Tilsit, Prussian Lithuania in the 19th century. ABSTRACT The article aims to investigate the influence of the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai on Prussian Lithuanian books of the second half of the 19th century and reveal the attitude of Copyright © 2025 Inga Strungytė-Liugienė. Published by the Institute of the Lithuanian Language. This is an Open Access article distributed under the terms of the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited. // Išleido Lietuvių kalbos institutas. Šis straipsnis yra atviros prieigos, platinamas pagal „Creative Commons“ priskyrimo licencijos sąlygas, leidžiančias neribotai naudoti, platinti ir atkurti turinį bet kokioje laikmenoje, nurodant autorių ir šaltinį. Received: 2024–12–22. Accepted: 2025–05–26. 1 clergy in Lithuanian parishes, as well as that of members of the Lithuanian Literary Society in Tilsit (which included representatives of the Lutheran Church and educators) towards the Surinkimininkai repertoire. The following sources were selected for analysis: the hymnals Giesmų̄ bey Maldū=Knygos Karališkojo Prūfų Waijko (1854, Königsberg) and Trečioji Dalis Giesmjų Knygų (1857, Königsberg) by Friedrich Kurschat, the school hymnal 64 Giesmes (1856, 1862, Tilsit) by Carl Wilhelm Otto Glogau, the anthology Litauische Chrestomathie zum Schulgebrauch (1880, Memel) by Carl Rudolph Jacoby, the reading book Litauisches elementarbuch (1898, Heidelberg) by Maximilian Voelkel, the collection of melodies Giesmių Balfai (1894, Heidelberg, Tilsit) by Carl Theodor Waldemar Hoffheinz, and the publications on hymnody in the scholarly periodical Mitteilungen der Litauischen litterarischen Gesellschaft. The analytical, comparative and textological methods were employed for the investigation. KEYWORDS: Hymnbook of Surinkimininkai, church hymnal, military and school hymnals, school anthologies, Lithuanian Literary Society in Tilsit, reception, Prussian Lithuania in the 19th century. INTRODUCTION “I almost feel obliged to bring this into the public sphere, so that the inspectors and pastors of Lithuania might take notice and seriously oppose such an undertaking, which hinders Lithuanians from becoming educated and cultivating themselves”¹—with these words, the cantor of Pillkallen, Christian Gottlieb Mielcke (Kristijonas Gotlybas Milkus, 1733–1807), received the first edition, published in Königsberg in 1800, of the Surinkimininkai² hymnal Visokios naujos giesmės arba evangeliški psalmai by Kristijonas Endrikis Mertikaitis (~1775–before 1856). Was the cantor’s criticism effective? What was the attitude of pastors in Lithuanian parishes toward the Surinkimininkai repertoire? Did they regard it as the creative output of a marginal group, or, conversely, as texts promoted by an influential community of worshippers, suitable for strengthening devotion, singing practice, and religious education? The Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai was a new phenomenon in the field of religious literature, altering the more ecclesiastical tradition of Lithuanian hymnological collections that had developed since the 16th century. The need for a special publication arose as the number of worshippers grew and religious gatherings known as surinkimai became increasingly popular and widespread in the parishes of Prussian Lithuania. From the outset, the collection of hymns stood apart from other Lutheran hymnals of Prussian Lithuania. Church, soldiers’, and school hymnals (the latter two appeared in the second half of the 19th century) were characterized by official approval, stability of content, and systematic publication³. The Surinkimininkai hymnal, by contrast, was an unofficial hymnological publication untouched by censorship. Its compilation was not controlled by the Königsberg Consistory or other state institutions. The hymnal was intended not for church services, but for private use at home and in surinkimai held outside the church. The translation and editorial work was performed not by an appointed group of pastors, but by laypeople from the lower social strata who had not completed university—leaders of household devotions, ¹ Mielcke 1806: XVI–XVII. ² The article uses the Lithuanian terms surinkimininkai or maldininkai that function in scholarly usage (cf. Gaigalatis 1905; Žostautaitė 1996; Barasa 2018; Strungytė-Liugienė 2019). They define a local community specifically of southern Prussian Lithuania and its members, emphasize linguistic, national, and regional affiliation, and better reflect the social aspect of the religious Surinkimininkai movement than the term pietistai. ³ Kaunas 1996: 61–63, 388. 2 called sakytojai and mokytojai (“šulmistrai”). The unofficial status of the hymnal gave its compilers (K. E. Mertikaitis and Johann Ferdinand Kelch (1801–1877)) freedom to shape the repertoire without restriction and independently determine the principles for selecting works by Lithuanian and German authors⁴. It is worth emphasizing that neither the qualitative criterion of translation nor requirements concerning versification and the Lithuanian language (in the case of the first editions)⁵ played an important role. The compilers were satisfied with work carried out by less literate authors and translators. Despite this, the collection attracted the interest of worshippers and achieved great publishing success. Therefore, an important factor in assessing the Surinkimininkai repertoire is the public statements in the press by the clergy of Lithuanian parishes, who were undoubtedly experts in Protestant (Evangelical Lutheran, Evangelical Reformed, and Moravian Church) hymnody. The adoption and publication of texts in publications they prepared could also serve as a measure of evaluation. The aim of this article is to analyze the influence of the Surinkimininkai hymnal repertoire on publications of Prussian Lithuania in the second half of the 19th century. The objectives are to reveal the position of representatives of the Prussian Lithuanian Church and education workers toward Surinkimininkai hymnody⁶ and to investigate the connections between the content of the books and publications they prepared and the Surinkimininkai hymnal. Publications differing in genre (hymn collections and school chrestomathies) were selected for analysis in order to identify tendencies in the dominance of Surinkimininkai texts during the period under discussion. The study employed analytical, comparative, and textological methods. It analyzes publications in which it is attested that a hymn was adopted from the Surinkimininkai hymnal. The attestations were found in German prefaces, registers, or commentaries to publications, where the Surinkimininkai hymnal is usually identified merely by its Lithuanian title psalmų knygos or the German Psalmbuch, without indicating a specific edition of the hymnal (with one exception). The adopted Surinkimininkai texts are compared with hymns from different editions of the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai. Editions of the Surinkimininkai hymnal chronologically closer to the source under analysis were selected for comparison. A study of the history of hymns would be incomplete without addressing the identification of authors and translators. In the sources under study, the hymns are presented anonymously. The problem of attribution is resolved with reference to Alberto Friedrich Wilhelm Fischer’s reference work Kirchenlieder-Lexicon (1967), Eduard Emil Koch’s history of hymns and hymnals Geschichte des Kirchenlieds und Kirchengesangs (4, 1868), and German Protestant hymnals from Königsberg and other lands of the Kingdom of Prussia (later the German Empire), in which authorship of the hymns is attested. Translators’ surnames are given on the basis of the author’s research⁷. ⁴ For the repertoire of the Surinkimininkai hymnal, see Michelini 2009b: 220–245; 2010; Strungytė–Liugienė 2009: 189–204; 2012: 83–101; 2016: 83–118. ⁵ Strungytė–Liugienė 2019: 158–168. ⁶ The concept surinkimininkų himnodija encompasses the body of hymns and defines their textual and/or musical form and adaptation. ⁷ Cf. Strungytė–Liugienė 2014: 31–34. 3 There are currently no studies of the reception of the Surinkimininkai repertoire. Worth mentioning is a publication by Guido Michelini, a researcher of the hymnals of Prussian Lithuania, entitled “The Hymn Collections Compiled by Jonas Pipiras in a German Context” (2009). In this work, the author touched on the origins of Lithuanian hymnals while analyzing the history of the hymn collection by the Lutheran pastor Jonas Pipiras (1833–1912) and its connection with German sources. G. Michelini revealed that J. Pipiras supplemented the booklet Pasiuntinýstės arpos (1890) with five texts from the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai. The pastor adopted one hymn each by the Halle Pietist Karl Heinrich von Bogatzky and the Reformed pastor Friedrich Wilhelm Krummacher, as well as several hymns by anonymous authors. According to G. Michelini, J. Pipiras modified some texts in terms of structure and content⁸. In his monograph The History of the Hymnals of Lithuania Minor: From Martynas Mažvydas to the End of the 19th Century (2009), the Italian scholar studied K. W. O. Glogau’s school hymnal, as well as the hymnals prepared by F. Kurschat and their repertoire. He mentioned the connection between the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai and the books of these clergymen. Nevertheless, G. Michelini’s studies contain some confusion, and the 1862 edition of K. W. O. Glogau’s school hymnal 64 Giefmes remained undiscussed⁹. In some cases, the author also failed to identify the authors of the German hymns¹⁰. 1. THE SURINKIMININKAI HYMN IN F. KURSCHAT’S HYMNALS The Surinkimininkai hymnal and its repertoire were known to the Königsberg pastor F. Kurschat (1806–1884). There is reason to believe that he took it into account when compiling the specialized hymnal Giesmių bey Maldū=Knygos Karališkojo Prūsų Waiſko (published in 1854, without music), intended for Lithuanian-speaking soldiers of Prussian Lithuania. This idea is suggested by a comment left by the compiler. At the end of the hymnal, F. Kurschat briefly presented the origin of the corpus of texts and mentioned that the hymn marked with number 92 had been taken from the Surinkimininkai hymnal (German littauſche Pfalmbuch): No. 92 is from the Lithuanian psalter, which, incidentally, was taken from the ordinary Lithuanian hymnal¹¹. It has been established that the compiler included in the soldiers’ hymnal a work by the Berthelsdorf Lutheran pastor and German religious author Johann Andreas Rothe (Johann Andreas Rothe, 1688–1758), “Radau, radau jau Gruntą ſawo,” translated anonymously from the original “Ich habe nun den Grund gefunden.” In his monograph, G. Michelini noted that F. Kurschat, when compiling the publication, drew on the hymnal issued in Königsberg for German soldiers Kirchenbuch für das Königliche Preußische ⁸ Michelini 2009a: 154. ⁹ Cf. Michelini 2009b: 209–212. ¹⁰ Cf. Michelini 2009b: 201. ¹¹ Kurschat 1854a: 154. 4 Krigsheer¹². Following the German model, he copied from the Surinkimininkai hymnal not the entire text by J. A. Rothe, but 5 stanzas instead of 10. J. A. Rothe’s hymn translation was first published in the second part of the Surinkimininkai hymnal, which was added as a supplement to the edition of the hymnal Visokios naujos giesmės arba evangeliški psalmai published in Tilsit in 1825¹³. Thus, when preparing the hymnal for soldiers, the edition lying on F. Kurschat’s desk had appeared sometime between 1825 and 1850. Compare J. A. Rothe’s hymn (stanzas 1–3, 5) in the Surinkimininkai hymnal with its variant in F. Kurschat’s hymnal: 1. I have found, I have found my Foundation.‖ It will hold the Anchor forever. ‖ It will not let me sink into the depths; it has found me. Here the Foundation was always firm. That Foundation is eternally firm, even if everything =‖ must perish. 2. That Foundation is eternal Bliss, passing through all Eternity; it is the Love of the Father, the Divine Grace which he grants to sinners; through it, without breaking, the Heart always remains steadfast, whether I go or stay. 3. God did not want you to perish. He truly desires that we be helped. Therefore the Son also came, therefore he ascended again to Heaven; therefore he still lovingly draws us to himself, into our hardened Hearts. =‖ =‖ 1. I have found, I have found‖ my Foundation,‖ that Anchor will hold forever,‖ for he has grasped the Rock;‖ here he lay always=‖. The Foundation will stand eternally,‖ when the whole World‖ is redeemed. ‖ 2. That Foundation is eternal‖ Grace, flowing through all eternity.‖ It is the Greatness of Your Love,‖ which You grant to sinners,=‖ without which every heart would break, whether I went‖ there or did not go at all. ‖ 3. So that he would not perish,‖ God desired; he desires that‖ we be saved. Therefore=‖ the Son also came, therefore‖ he again ascended to Heaven; therefore he still sends him again and again into our hardened hearts. ‖ ¹² Michelini 2009b: 195–207. ¹³ For the 1825 edition from the Tilsit printing house and the dating of the second part, see Strungytė–Liugienė 2019: 152–156. 5 5. Having plunged into that Depth, I trust completely in the Blood. Remembering my sins, I look into God’s Heart. For without the Law I find in Him Grace, Compassion= and Mercy14.¶ 5. Having plunged into that Depth,= I trust in Christ’s Blood=; remembering my sins,= I look into God’s Heart=. For without the Law I find in Him Grace, Compassion15.¶ It should be said that the Surinkimininkai collection did not have a major influence on F. Kurschat. Only the aforementioned text can be connected with the hymnal. However, as we will see below, J. A. Rothe’s hymn, which came from the worshippers’ book, became established in various-purpose publications in the second half of the 19th century and became a recognized and almost representative work of the Surinkimininkai repertoire. In the same year, F. Kurschat published an article, “The Soldiers’ Hymn and Prayer Book,” in the periodical Keleiwis iš Karaliaučiaus, reporting the appearance of a new hymnal specifically intended for Lithuanian soldiers of Prussian Lithuania. In the substantial article, the Königsberg pastor discussed singing practice and its importance for “Evangelical Christianity,” emphasizing the value of Old Testament psalms and new hymns centered on the history of the Savior Jesus Christ. The author focused on daily religious practice and self-discipline, stressing that every Christian must personally possess the books used for singing and must learn the hymn texts “pufėtìnay iß Galwôs mokėt[i]”16. Speaking about the hymns, he also expressed a positive opinion of the Surinkimininkai hymnal, although he acknowledged that some Lithuanian translations were inferior to the German originals: Taygi mums yra Giefmes did ey brangus Skarbas, kurį mufû ėwangelìßkoji Bažnyčia ney už kązin ką ne norėtu pardûti. Sßime Dalyke kaip ir daug kitûle yra ypaczey Wokėczey labai bagoti. Jie tur Tytweik daug gražių ir ßłow nû Giefmiû, wifokiơfa Knygofa randamû. Ale Diewui dėkuy! ir Lietuwininkai ne ſtokoj ßito Skarbo. Per Pono Diewo Meilingumą yra gers Dalykėlis gražiu Giefmiû iß Wokìßko i Lietuwißką ißwerftû, ir randasi taip mufû giedamofa Knygofa, kaip ir ewangelìßkûfe Pſalmûfe ſurinktos [author’s emphasis]. Rods kita Giefmė lietuwißkay ne taip gražey ißwerſta, kaip ta wokißkay randas, ale tacżiau mės ne norim nedėkingi buti, bet džiaugtis, kad mums Wießpats tiek suteikęs17. The Königsberg pastor returned to the Surinkimininkai repertoire later as well, when he prepared an independent supplement to the church hymnal Pagerintos Giefmių Knygos, Trecżioji Dalis Giefmių 14 Wiffokios naujos Giefmes arba Ewangelìßki Pſalmai 1850: 495. 15 Kurschat 1854a: 75, No. 92. 16 Kurschat 1854b: 87. 17 Kurschat 1854b: 87. 6 Knygų (1857; without music). In this supplement F. Kurschat included the same hymn by the religious author J. A. Rothe, “Radau, radau jau Gruntą fawo.” Alongside it he also indicated the source: “Taken from the JB Psalm Book”18. In summary, it should be said that J. A. Rothe’s hymn selected from the worshippers’ repertoire was sung during Lutheran church services in the 1850s, and Lithuanian soldiers serving in the army of the Kingdom of Prussia also had the opportunity to become acquainted with its content. 2. THE SURINKIMININKAI REPERTOIRE IN SCHOOL BOOKS The Surinkimininkai repertoire gradually became established in school books. Surinkimininkai texts were viewed favorably by the superintendent of Tilsit, K. W. O. Glogau (1805–1875). This is shown by his efforts to supplement the hymnal 64 Giefmes Szuilems19 for primary schools (German Volksschulen) with texts from the Surinkimininkai hymnal and to present them with melodies in numerical notation20. It was established that the 1856 edition of the school hymnal included Heinrich Jonathan Werenberg’s (1651–1713) translation of the hymn „Unverfälchtes Chriftenthum“, „Ah, tikrafis Krikščionum’s“21, as well as the hymn „Tikt Swẽczias ał ant Swieto“ (original „Ich bin ein Gaft auf Erden“), translated by Kristijonas Lovynas, the pastor of Joneikiškiai (Naujoji), from the Baroque author Paul Gerhardt (1607–1676)22. In the hymn register „Prirodijimas Giefmjû“, K. W. O. Glogau noted that these hymns came from „Psalmû=Knygû“. The compiler did not indicate the specific edition on which he relied, but added the hymn numbering according to the source. The first stanza of the hymn „Krift aus Kraujas ir Teifybė“ (original „Chrifti Blut und Gerechtigkeit“) was transferred to the appendix. The register states that this hymn comes from „Psalmû=Knygû“, where it was assigned number 158. The 1862 edition of the school hymnal additionally printed five more hymns associated with the Surinkimininkai repertoire. The preface to the third edition, “Zur 3ten Auflage,” states that the number of hymns had risen to 80. This edition included 16 hymns from different books: the church hymnal (German Kirchengefangbuch), the hymnal intended for soldiers (German Militaĭrgefangbuch), the old part of the Surinkimininkai hymnal (German Pfalmbuch), and a translation by the compiler himself: The hinzugekommenen 16 Lieder wurden aus dem Kirchengefangbuch, aus dem ältern Theile des Pfalmbuchs und dem Militairgefangbuch entnommen, nur für das schöne Lied: „Wach auf du Geift der erften Zeugen“ (No 77.) fand ich keine angemeffene Ueberfetzung, weshalb fie vom Herausgeber fo treu und fließend, als es möglich war, angefertigt wurde23. 18 Kursatis 1857: 38, No. 45. 19 In describing the hymnal, copies from 1856 and 1862 (i.e. the second and fifth editions) were used, since copies of the 1855, 1858, and 1860 editions are unknown, see LB I 113–114, No. 300–303; LBP 26, No. 301; LB II(2) 127–128, No. 3262. 20 For more on the melodies in numerical notation in K. W. O. Glogau’s hymnal, see Strungytė-Liugienė 2023: 159–180. 21 Glogau 1856: 30, No. 38; cf. Wifókios naujos Giefmes arba Ewangelifki Pfalmai 1856: 533, No. 277. 22 Glogau 1856: 50, No. 63; cf. Wifókios naujos Giefmes arba Ewangelifki Pfalmai 1856: 219, No. 101. 23 Glogau 1862: [2]. 7 The study revealed that K. W. O. Glogau supplemented the hymnal’s appendix „Pridėjimas I“ with the following hymns: Johanno Mentzer’s (1658–1734) „Ak, jeib Liežuwjú ab turėczau“ (original „O, daß ich tausend Zungen hätte“), translated by K. Lovynas²⁴, and the anonymous translation of Johanno Eusebius Schmidt’s (1669–1745) „Žėngk toliaus:; Žion žėngk toliaus“ (original „Fahre fort:; Zion! fahre fort im Licht“)²⁶. In the hymn register, he noted that K. Lovynas’s translation came from „Pſalmų=Knygų“, where it was printed as number 54²⁷. The numbering of J. E. Schmidt’s hymn is indicated incorrectly in the register of the 1862 edition. The information was confused with the hymn „Žmogaus jau Kūną pakalkim“28 The second appendix, “Pridėjimas II,” also contains hymns adopted from the Surinkimininkai hymnal. It includes a modified version of the hymn “Ich will’s wagen” by the leader of the Moravian Church, Nikolaus Ludwig von Zinzendorf (1700–1760), beginning with the fifth stanza, “Pilnos Rankos”²⁹. A comment was left beside the hymn stating that it can be found in the Surinkimininkai hymnal under number 155: “[W]eiždek Pf. Knyg. Nr. 155: Ak tikt dryfu: 5 Perßelis: „Pilnos Rankos“³⁰. Also included was “Eikim Bėn, eikim Bėn” by the advocate of Christian missions Gustav Friedrich Ludwig Knak (1806–1878) (original “Laßt mich gehn”)³¹, together with a comment that the text is in the Surinkimininkai hymnal under number 348: “Weiždėk Pf. Knyg. Nr. 348”³². The publication of Surinkimininkai hymns in the hymnal testifies that pupils were introduced to the worshippers’ repertoire as early as the lowest grades of primary schools. It is important to emphasize that K. W. O. Glogau’s hymnal was a publication that had undergone approval and censorship; its content was coordinated by the compiler with the Königsberg Consistory and the authorities of the Gumbinnen district. The hymns did not raise objections among the reviewers and pastors of Lithuanian parishes, as indicated by the hymnal’s success and the appearance of more than one subsequent edition. Interestingly, the school hymnal did not have a fixed collection of texts. It was supplemented with new works, illustrating the flexibility of books of this kind with regard to their textual corpus. The pastor of the Memel Church and chairman of the Society of Lithuanian Literature in Tilsit, K. R. Jacoby (1817–1881), included hymns from the Surinkimininkai collection in the school chrestomathy Litauische Chrestomathie zum Schulgebrauch (1880, Memel). The need for such a teaching aid arose after a decision was made to include Lithuanian in the curriculum of the port city’s gymnasium 24 Glogau 1862: 67, No. 71; cf. Wifókios naujos Giefmės arba Ewangelifßki Pſalmai 1861: 106, No. 54. 25 The sign <;:> marks the repetition of a fragment or phrase of the text. It is frequent in the Surinkimininkai hymnal. 26 Glogau 1862: 68, No. 72; cf. Wifókios naujos Giefmės arba Ewangelifßki Pſalmai 1861: 606, No. 322. 27 Glogau 1862: 91. 28 Glogau 1862: 93. 29 Glogau 1862: 81, No. III; cf. Wifókios naujos Giefmės arba Ewangelifßki Pſalmai 1861: 314, No. 155. 30 Glogau 1862: 81. 31 Glogau 1862: 81, No. IV; cf. Wifókios naujos Giefmės arba Ewangelifßki Pſalmai 1861: 650, No. 348. 32 Glogau 1862: 81. 8 language instruction33. The chrestomathy compiled by K. R. Jacoby was in demand; it was used not only by the Memel gymnasium but also by other schools of Prussian Lithuania34. It should be noted that, when preparing the book, the compiler combined secular and religious works. Alongside Aesop’s fables, excerpts from Kristijonas Donelaitis’s Metų, Lithuanian folk songs, riddles, proverbs, tales, patriotic works praising the ruler of Prussia, he supplemented the book with fragments from the Old and New Testaments and hymns from the Surinkimininkai hymnal Wijókios naujos Giefmes arba Ewangelijbki Pfalmai35. The compiler devoted the second chapter of the chrestomathy, “Evangelische Psalmen,” to Surinkimininkai texts. For this chapter he selected four hymns (without music), which, according to K. R. Jacoby, are gladly sung at surinkimai to distinctive, very beautiful melodies: These hymns are sung alongside those found in the church hymnal at the surinkimai, i.e. private devotional meetings, to distinctive, usually very beautiful melodies36. The compiler copied the texts from the 1876 edition of the Surinkimininkai hymnal published in Memel. He referred to the specific edition at the beginning of the chapter: “Memel 1876, gedruckt und verlegt von Heinr. Holz”37. 33 Juška 2003: 693. 34 Juška 2003: 695. 35 In Juška’s book The Church of Lithuania Minor (16th–20th centuries) (1997), the author incorrectly states that the hymns for the chrestomathy were taken from “D. Hollaz’s book ‘Evangelical Presentation of Grace,’ published in Memel in 1876 (translated by K. Lovynas)” (Juška 1997: 282). In the author’s later monograph The School of Lithuania Minor (2003), this error was corrected (see Juška 2003: 694). 36 Jacoby 1880: 32. 37 Jacoby 1880: 32. 9 Figure 1. The Surinkimininkai hymn “Išzeik, duszélé, džiaugkisi” (author: P. Gerhardt) in K. R. Jacoby’s Litauische Chrestomathie zum Schulgebrauch (1880, Memel) 10 Figure 2. The Surinkimininkai hymn “Ißeik, Dubele, džiaugkiſi” (author: P. Gerhardt) in the hymnal Wiſókios naujos Gieſmės arba Ewangeliſki Pſalmai (1876, Memel) The analysis showed that the pastor included in the chrestomathy translations by Gottfried Oster meyer (1716–1800), who was active in the field of religious writing38: the Klaipėda native Simon Dach’s (1605–1659) “Be cė́so, Dė́we, tu esį” (original “Du Gott! bist außer aller Zeit”)39 and P. Gerhardt’s (1607–1676) “Iszeik, duszėlę, dzaúgkisi” (original “Geh’ aus, mein Herz, und suche Freud’”)40. Both hymns are from the old (first) part of the hymnal. For the chrestomathy, K. R. Jacoby selected two anonymous hymns from the second part of the hymnal: “Dė́we, juk ant iszgánimo”41 and “Vė́ną mùszant kad girdì”42. The compiler of the chrestomathy retained the same rubrics as in the Klaipėda edition. P. Gerhardt’s “Iszeik, duszėlę, dzaúgkisi” was assigned to the rubric “Apė liaúpsę ir dekawônę”, 38 Juška did not state G. Ostermejer’s number of translations entirely accurately: „<...> there are <...> psalms from the Psalter printed by H. Holz in Klaipėda in 1876, four hymns translated by G. Ostermejer“, Juška 2003: 694. Two, not four, of his translations are printed in the chrestomathy. The other works are associated with anonymous authors. 39 Jacoby 1880: 37; cf. Wiſókios naujos Gieſmės arba Ewangeliſki Pſalmai 1876: 205, No. 99. 40 Jacoby 1880: 32; cf. Wiſókios naujos Gieſmės arba Ewangeliſki Pſalmai 1876: 92, No. 53. 41 Jacoby 1880: 34; cf. Wiſókios naujos Gieſmės arba Ewangeliſki Pſalmai 1876: 403, No. 211. 42 Jacoby 1880: 35; cf. Wiſókios naujos Gieſmės arba Ewangeliſki Pſalmai 1876: 588, No. 321. 11 S. Dach’s “Be czėsó, Dėwė, tu esi” was identified as “Gėsmė apė smertį⁴³,” “Dėwe, juk ant išgánimo” as “Apė Dėwo žodį,” and “Vėną mùszant kad girdį” as “Adýnų gėsmė.” The adopted hymns were transcribed in Latin characters and structurally modified; for example, in P. Gerhardt’s hymn stanzas 11, 12, and 15 were omitted, while in S. Dach’s four stanzas were omitted. It is entirely understandable that K. R. Jacoby, as a representative of the Church, decided to supplement the content of the chrestomathy with canonical texts important to the Christian community—fragments of Scripture. The decision to select hymns by Surinkimininkai shows that K. R. Jacoby was familiar with the repertoire they sang and valued some of their texts, despite the fact that the hymnal had never undergone official clerical approval. On the other hand, the German poets P. Gerhardt and S. Dach were well-known representatives of Protestant hymnody in the Baroque era; their works were included both in German Königsberg and Lithuanian church Lutheran hymnals. Almost two decades later, another publication of a similar kind was issued for schools, whose compiler decided to supplement it with Surinkimininkai hymns. In preparing the reading book Litauisches elementarbuch (1898, 2nd edition⁴⁴), Maximilian Voelkel (Voelkel, until the mid-nineteenth century—c. 1912), a senior teacher at the Tilsit Realgymnasium and an active member of the Lithuanian Literary Society, took the contents of the Surinkimininkai hymnal into account. M. Voelkel compiled the readings from Lithuanian belles-lettres, folklore, and fragments of the Old and New Testaments; he also used church hymns, hymns translated by pastor F. Kurschat, psalms, and included the prayer “Our Father.” M. Voelkel supplemented the fourth part, “Lesebuch,” with two hymns (without music) connected with the Surinkimininkai hymnal. The reading book included F. Kurschat’s favorably evaluated translation of J. A. Rothe’s hymn, “Radau, radau jau gruntą łáwo⁴⁵,” and G. F. L. Knako’s “Eikim Bėn, eikim Bėn”⁴⁶. Next to J. A. Rothe’s hymn he noted that he had taken it from the “Pſalmų Knygų”⁴⁷. Superintendent K. W. O. Glogau⁴⁸ encouraged M. Voelkel to prepare the readings. It is very likely that before undertaking the preparation of the book, Voelkel had become familiar with the contents of K. W. O. Glogau’s school hymnal. His decision to include a work by the famous German religious author G. F. L. Knako, then at the height of his popularity, may perhaps have been influenced by the prominence given to this hymn in K. W. O. Glogau’s hymnal, published earlier. It is worth emphasizing that hymns served not only a religious and educational function: by singing or reading hymns, pupils learned to pronounce words correctly and developed their linguistic skills. Both K. R. Jakoby and M. Voelkel graphically (through boldface or prosodic marks) distinguished the stressed syllable of words, thereby emphasizing the linguistic aspect of schoolbooks. ⁴³ direction corr. direction. ⁴⁴ There were no Surinkimininkai hymns in the first, 1879, edition. ⁴⁵ Voelkel 1898: 91; cf. Wifókios naujos Giefmės arba Ewangelijßki Pfalmai 1897: 479, No. 250. ⁴⁶ Voelkel, 1898: 92; cf. Wifókios naujos Giefmės arba Ewangelijßki Pfalmai 1897: 630, No. 348. ⁴⁷ Voelkel 1898: 92. ⁴⁸ Citavičiūtė 2004: 266. 12 3. THE LITHUANIAN LITERARY SOCIETY IN TILSIT AND THE HYMNS OF THE SURINKIMININKAI In the final decades of the nineteenth century, the hymnody of the Surinkimininkai became an object of interest for members of the Lithuanian Literary Society (German Litauische Literarische Gesellschaft, active 1879–c. 1923) in Tilsit⁴⁹. This is illustrated by K. R. Jakoby’s and M. Voelkelyo’s efforts to supplement schoolbooks with Surinkimininkai texts, as well as by public papers read by other Society members, publications on hymnological topics prepared for the Society’s continuing scholarly publication Mitteilungen der Litauischen litterarischen Gesellschaft, and the publication of the collection. On October 11, 1881, Bishop K. T. W. Hoffheínz (1823–1907), who was elected chairman of the Lithuanian Literary Society a year later, read a paper at the Society’s meeting in Tilsit on the history of Lithuanian Lutheran hymnals. The bishop drew attention to a handwritten collection of hymns by cantor K. G. Milkus found in a parish vicarage and also discussed, in chronological order beginning with Martynas Mažvydas, hymnals from the sixteenth to the nineteenth centuries. K. T. W. Hoffheínz also briefly presented the Surinkimininkai hymnal published in Priekulė, Wifokios naujos Giefmes arba Ewangelifki Pfalmai⁵⁰, which Lithuanians used in their homes and which, in the bishop’s observation, they valued considerably more highly than the official church Lutheran hymnal⁵¹. The books of Senofes Berentas, Glaferis, and Schimmelpfennig, with their 542 hymns, are still used today, repeatedly improved and repeatedly revised, most recently by Professor Kurβaitis in Königsberg and finally by Precentor Kelkis from Kretinga; yet they are still the old double books without any appropriate agreement of sections. Lithuanians never truly liked them, nor do they like them today; therefore, in their homes they use other hymnbooks, whose title is: “Wifokios naujos Giefmes arba Ewangelifki Pfalmai”⁵². K. T. W. Hoffheínz did not limit himself to the paper read at the Society’s meeting, but, together with his assistants, engaged in active work—recording and transcribing the melodies of Lutheran hymns and publishing them. K. T. W. Hoffheínz understood that in Prussian Lithuania there had to be ⁴⁹ For more on the nature of the scholarly society’s activities, see Milius 1993: 42–87; Banytė-Rowell 2018: 117–130. ⁵⁰ [Hoffheinz] 1883: 46. ⁵¹ A similar opinion was expressed by another member of the scholarly society, Johannes Sembrzycki. In 1889, he published in the newspaper Alpreussische Monatsschrift an article entitled “C. G. Mielcke’s verschollenes litauisches Gesangbuch,” which he concluded with the Latin saying “Habent sua fata libelli!” (“Books have their destinies”). With this saying, he summed up the fate of three Lithuanian hymnals from Prussian Lithuania (those of G. Ostermejer, K. G. Milkus, and K. E. Mertikaitis). The church hymnals of G. Ostermejer and K. G. Milkus met the same fate: having failed to receive favorable clerical assessments, they ended up as waste paper. The exception was the Lithuanian Surinkimininkai collection, which, according to Sembrzycki, is still highly esteemed today (“noch heute das in hohem Ansehen stehende Hausgesangbuch der Litauer”) (Sembrzycki 1889: 369). ⁵² [Hoffheinz] 1883: 46. 13 not only Lithuanian folk songs but also the melodies of religious hymns collected and transcribed. Like other Society members, he held the view that the Lithuanian nation might die out, and with it a valuable inheritance—the hymns. It was therefore necessary to hurry and, through joint efforts, transcribe and preserve this valuable material of the Lithuanians of Prussian Lithuania for scholarly purposes. The result of this undertaking was the publication in the Society’s monthly Mitteilungen der Litauischen litterarischen Gesellschaft in 1887 of the article “Proben litauischer Choralmelodien.” In the article, K. T. W. Hoffheinz emphasized Lithuanian religious devotion and piety, represented by a singing tradition that differed from German singing. He published 17 melodies recorded in various places in Prussian Lithuania. He added fragments of texts—the first stanzas of hymns—to the melodies. The study revealed that six of the 17 monophonic hymns are connected with the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai. In the article, K. T. W. Hoffheinz marked works from the Surinkimininkai hymnal with the German abbreviation “Pslmbch” (or “Pslbuch”), together with the source-text numbering (the edition of the Surinkimininkai hymnal was not specified). The following hymns with melodies from the Surinkimininkai hymnal were included in the publication: “Ak Iezau, kurs Dangu” (original “Ach alles, was Himmel und Erde umschließet”)53, “Ak jus Waikai Karalystės”54 (original by Christoph August Spo leder, “O ihr auserwählten Kinder!,” translated by Kristijonas Demkis), “Ak kur kelauji tu”55 (anonymous), a modified version of N. L. von Zinzendorf’s “Aß tikt dryfū” (original “Ich will’s wagen”)56. All the works are from the first part of the hymnal. The collection was also supplemented with hymns from the second part: “Ar tai ne Džiaugsmas bus” (original “Wird dann57 nicht Freude sein”)58 and Benjamin Praetorius’s (1636–1674) “Triumph! Triumph! sżtay pergаlįs” (original “Triumph! Triumph! es kommt mit Pracht!”)59. The melodies of these hymns were recorded in Tilsit and Vilkyškiai. Interest in the hymns of the Surinkimininkai did not wane or end with the publication of a single article. K. T. W. Hoffheinz and his like-minded colleagues continued, as planned, to collect and transcribe melodies. Seven years later, his substantial work Giesmių Balfai (1894) was published with Society funds. It is a collection of 115 melodies of religious hymns recorded in various places in Prussian Lithuania, adapted for organ, and harmonized. Preparing such a collection was a carefully planned undertaking coordinated by several Society members. A large part of the hymns was harmonized by Wilhelm Wollf, organist of the Tilsit Lutheran church. Alexander Theodor Kuršaitis (Alexander Theodor 53 Hoffheinz 1887: 398; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 303, No. 156. 54 Hoffheinz 1887: 398; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 236, No. 113. 55 Hoffheinz 1887: 399; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 177, No. 79. 56 Hoffheinz 1887: 404; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 302, No. 155. 57 dann corr. das. 58 Hoffheinz 1887: 401; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 709, No. 389. 59 Hoffheinz 1887: 405; cf. Wifókios naujos Giefmės arba Ewangelifki Pfalmаi 1879: 383, No. 195. 14 Kurschat, 1857–1944), Franz Siemering, and Rudolf Schwedeʼ60, who, among other things, also undertook additional work—describing the Surinkimininkai hymnals scientifically. K. T. W. Hoffheinz began the collection with an Introduction, in which he emphasized the distinctiveness of Lithuanian hymns. He stressed the differences from the German singing tradition. According to him, the tone and rhythm possess regional nuances. Some melodies originated in Lithuanian folk songs, others are adaptations of old church melodies, while in some one can also recognize features of German melodies. Where did they get these melodies from? – who can still investigate that now? Certainly, many arose from old Dainos=melodies; many are, as good German chorale composers might say, completely altered, corrupted old church melodies; many have echoes of familiar German melodies61. K. T. W. Hoffheinz also noted that hymns might be performed with different melodies in different Lithuanian regions, or with different variants of the same melody: This also explains the fact that the same song is sung quite differently in different Lithuanian regions, in some places, while in others the same melody displays often very significant deviations62. It was established that 29 of the 115 recorded melodies are connected with the hymnal Visokios naujos giesmės arba evangeliški psalmai. The study showed that this book occupies the most important place in the reception of Surinkimininkai hymns. The collection was compiled according to a principle similar to that of the author’s earlier publication. The specific Surinkimininkai edition on which K. T. W. Hoffheinz relied is not mentioned in the book; only the German title (Pfalmbuch) and the hymn number in the Surinkimininkai hymnal are given. From the perspective of repertoire selection, K. T. W. Hoffheinz’s collection is characterized by variety. It contains texts reflecting the early stage of the development of Surinkimininkai hymnody, marked by translations into Lithuanian of works by eighteenth-century German Pietists. In number, the collection is surpassed by the hymns of the younger-generation Halle Pietist, pastor of Bunzlau (now Bolesławiec, Poland), Ernst Gottlieb Woltersdorf (1723–1761), five in total. Two of them were translated by the Surinkimininkai preacher and teacher Mikelis Jurkšaitis. The collection includes works by adherents of the Halle Pietist movement, such as K. H. von Bogatzky (1690–1774), C. A. Sporleder (1708–1763), Johann Ludwig Konrad Allendorf (1693–1773), and Joachim Lange (1670–1744). The melody collection includes “Amžę tu Dangaus63” by the compiler of the Surinkimininkai hymnal, K. E. Mertikaitis, as well as J. A. Rothe’s “Rādau, rādau jau Gruntą savo,” already established in Lithuanian worship. It was decided to select melodies recorded by K. T. W. Hoffheinz himself in Įsė and Skaisgiriai, according to which the hymn “Als likt 60 Hoffheinz 1894: [II]. 61 Hoffheinz 1894: [I]. 62 Hoffheinz 1894: [I]–[II]. 63 Hoffheinz 1894: 10–11, No. 14–15. dryfu” (“Ich will’s wagen”) is performed (see table). This hymn was especially popular among Lithuanians and, judging from its spread, dominant in relation to the other hymns. The table below presents the identified Surinkimininkai hymns in K. T. W. Hoffheinz’s (1894) collection. Data from the Surinkimininkai hymnal are given according to the 1893 edition published in Priekulė, Wifokios naujos Giesmės arba Ewangelißki Pfalmai. Table. Surinkimininkai hymns in K. T. W. Hoffheinz’s collection Giesmių Balƒai (1894) and the hymnal Wifokios naujos Giesmės arba Ewangelißki Pfalmai (1893) Hymn author | Hymn in K. T. W. Hoffheinz’s (1894) collection | Hymn (page and number) in the Surinkimininkai hymnal (1893, Priekulė) Allendorf, Johann Ludwig Konrad (1693–1773) | “Ißkank Dubia” (original “Einfт ruht die Seel’ in Ieƒu Armen”), 54, No. 59. | 693, No. 373 Bogatzky, Carl Heinrich von (1690–1774) | “Pon’ lėžau miels, atwerk man tawo Ronas” (original “Nun öffne mir, mein Ieƒu, deine Wunden”), 90, No. 95. | 258, No. 117 Connow, Christian Friedrich (1612–1682) | „Kas Ieƒų tur fawÿi“ (originalas „Wer Ieƒum bei fich hat“), 61, Nr. 66. | 523, Nr. 267 Lange, Joachim (1670–1744) | “Pone! kada budawofi” (original “Herr, wann wirft du Zion bauen”), 89, No. 94. | 603, No. 320 Meyfart, Johann Matthäus (1590–1642) | “Ieruſalę, aukßtais Dieẃ=Miefte” (original “Ierusalem, du hoch gebaute Stadt”), 51, No. 56. | 697, No. 376 Mertikaitis, Kristijonas Endrikis (~1775–before 1856) | “Amžę tu Dangaus”, 10–11, No. 14–15. | 673, No. 363 Praetorius, Benjamin (1636–1674) | “Triump! Triump! ßtay pergalis”⁶⁴ (original “Triumph! Triumph! Es kommt mit Pracht”), 103–104, No. 109–110. | 399, No. 195, 602, No. 319 Rist, Johann (1607–1667) | “Sielwartai manę apftojo” (original “Jammer hat mich ganz umgeben”), 2 melodies, 95–96, No. 100–101. | 470, No. 237 ⁶⁴ The translation of Praetorius’s hymn “Triump! Triump! ßtay pergalis” entered the second part of the Surinkimininkai hymnal incompletely; its continuation is in the hymn “Adoms jau kelaf,” marked number 319 (see Wifokios naujos Giesmės arba Ewangelißki Pfalmai 1893: 602). 16 Rothe, Johann Andreas (1688–1758) “Rådau, rådau jau Gruntą savo” (original “Ich habe nun den Grund gefunden”), 92, No. 97. 495, No. 250 Sinold von Schütz, Philipp Balthasar; Creutzberg, Amadeus (1657–1742) “Kas pergales, tam dėlī́u” (original “Wer überwindet, soll vom Holz genießen”), 62, No. 67. 658, No. 357 Sporleder, Christoph August (1708–1763) “Ak, jus Waikai Karalytės” (original “O ihr auserwählten Kinder”), translated by Kristijonas Demkis, 6, No. 9. 252, No. 113 Woltersdorf, Ernst Gottlieb (1723–1761) “Daug Gero Wießpats mums darė” (original “Der HErr hat viel an uns gethan”), 27, No. 31. 107, No. 52 Woltersdorf, Ernst Gottlieb (1723–1761) “Eikß­te, Kudikei mielieji!” (original “Kommt doch o ihr lieben Kinder”), 45, No. 49. 441, No. 228 Woltersdorf, Ernst Gottlieb (1723–1761) “Eikß­te mieli Waikái” (original “Kommt, o lieben Kinder”), translated by Mikelis Jurkšaitis, 46, No. 50. 41, No. 12 Woltersdorf, Ernst Gottlieb (1723–1761) “Grunte Szirdies manofės” (original “In meines Herzens Grunde”), 47, No. 51. 701, No. 378 Woltersdorf, Ernst Gottlieb (1723–1761) “Nekoks Garfas palinkimin” (original “Welch ein Schall erquickt mein Ohr”), translated by Mikelis Jurkšaitis, 80, No. 85. 245, No. 110 Zinzendorf, Nicolaus Ludwig von (1700–1760) “Aß tikt dryfu” (original “Ich will’s wagen”), beginning in the collection with stanza 5, “Pilnos Rankos,” 86–88, No. 91–93. 318, No. 155 Anonymous “Ar tai ne Džiaugfmas bus” (original “Wird das nicht Freude sein?”), 12–13, No. 16–17. 725, No. 389 Anonymous “Ak Jezau, kurs Dangų” (original “Ach alles, was Himmel und Erde umschließet”), 4, No. 6. 319, No. 156 Anonymous “Ak pabuk, pabuk Dußelė,” 4, No. 7. 212, No. 91 Anonymous “Ak kur kelauji tu,” 5, No. 8. 193, No. 79 Anonymous “Dabar jau Princas dangißkas”65, 22, No. 26. 385, No. 188; 669, No. 362 The hymn “Dabar jau Princas dangißkas” has two variants in the Surinkimininkai hymnal. An appended comment to the second variant (No. 362) states that it is not original but was translated by an anonymous person who had passed away 17 Anonymous “Dievą liaupinki, ak Dubią,” 30, No. 34. 320, No. 157 Anonymous “Eik, eik bėgk Danguna” (original “Fort, fort zum Himmel zu”), 44, No. 48. 303, No. 145 Anonymous “Kaip meilus ten Gywenimai” (“Wie lieblich ist die Wohnung dort”), translated by Mikelis Jurkšaitis, 58, No. 63. 247, No. 111 Anonymous “Kas lėzui nor pafi̇dūti” (original “Wer will ein Jünger Iesu sein”), 60, No. 65. 196, No. 81 Anonymous “Stebuklings mans launikėl,” 97–98, No. 102–103. 316, No. 154 Anonymous “Sɠlownas Džiaug͂mas! Ak Linkim̃bẏe!,” 100, No. 105. 502, No. 254 Anonymous “Trumps Cɜi̇ėžas Bis,” 106, No. 112. 740, No. 397 K. T. W. Hoffheinz’s collection was the largest, but not the only published work of this kind. Albert Niemann (1846–after 1913), cantor of the Katinava church, collected and transcribed 24 melodies (including Surinkimininkai hymns) in Tilsit, Priekulė, Lauksargiai, and other locations. The small collection, entitled 24 litthauische Choräle, was prepared for publication by Count Bülow von Dennewitz and printed in Königsberg in 190266. There is no evidence that this booklet was in any way connected with the scholarly Society in Tilsit (Niemann participated in the activities of the Birutė Society and directed its choir), but the compiler was undoubtedly influenced by the ideas disseminated by the scholarly Society and by the initiatives of K. T. W. Hoffheinz and those who assisted him. At the time when the melodies of Lithuanian religious hymns were being transcribed and collected, in 1891 the Society’s monthly published an article by Rudolph Schwede, who served as the Society’s librarian and as a school inspector, entitled “Zur Geschichte der litauischen Gefangbücher.” Schwede collected material and scientifically described the Lithuanian Lutheran hymnals of Prussian Lithuania in the publication, providing the first typological classification of these publications. The author divided the hymnals into four groups: church, school, soldiers’, and Surinkimininkai hymnals (German Pfalmbuch). Among the Surinkimininkai hymnals, he devoted most attention to an analysis of the hymnal Visokios naujos giesmės arba evangeliški psalmai. Schwede’s publication L. from T. In the collection Giefmių Balfai, the older version (No. 188) of the text is indicated (see Wifokios naujos Giefmes arba Ewangelifki Pfalmai 1893: 385). ⁶⁶ Of the 24 melodies, 4 are connected with texts from the Surinkimininkai hymnal. In the collection they are marked with the abbreviation L. Ps. (from German litauische Psalmbuch). Niemann’s collection includes two melodies of C. F. Connow’s hymn “Kas Iezu tur sawy” (“Wer Iesum bei sich hat”), recorded in Kintai and Būdviečiai; the melody of N. L. von Zinzendorf’s “Pilnos rankos,” recorded in Saugos; and J. A. Rothe’s melody “Radau, radau, jau Grünta sawo,” recorded in Priekulė. The collection also contains versions of Praetorius’s “Triump! triump! stai pergalys” (“Triumph! Triumph! Es kommt mit Pracht”) melodies heard in Lauksargiai and Tilsit, Niemann 1902: 15, No. 13a–13b; 19, No. 19; 20, No. 21; 22–23, No. 23a–23b. 18 mentioned several editions of the Surinkimininkai hymnal—those of 1825, 1856, and 1876. Judging from the description, he had become more thoroughly acquainted with the latter two. He discussed the structure of the hymnal and its changes, the supplement with melodies in numerical notation⁶⁷, and singled out several publishers—Post in Tilsit, Heinrich Holz, and Martynas Šernius in Klaipėda. The author noted that some hymns were translations from German, while others were original. He spoke only briefly about the non-Lithuanian sources of the hymnal. Apparently, the third part of the hymnal contains hymns from the Latvian hymnal (“aus dem kurischen Gefangbuch”); a large number of texts come from the Lithuanian source, the periodical “Nūdidawimai apie Ewangelijos Praplatinimą tarp žydų ir Pagonų”⁶⁸. Schwede’s publication also touched on questions of attribution. Among the translators and Lithuanian authors he mentioned K. E. Mertikaitis, K. Demkis, M. Jurkšaitis, G. Ostermejer, and K. Lovynas. He guessed that in more recent times J. F. Kelchis had translated some hymns from German. The following are named as translators or poets: E. Mertikaitis, a teacher, Christian Demke, Michel Jurkšat, Gottlieb Oster meyer, and Christian Lovin. From more recent times, many translations are marked with K (Kelch?)⁶⁹. However, Schwede was not interested in the authorship of the German originals. He was more concerned with the Lithuanian aspect. Thus, Schwede distinguished and highlighted the popular collection, well regarded by Lithuanians, among the other nineteenth-century Lithuanian hymnals of Prussian Lithuania and showed its place in the overall panorama of publications in this genre. He was the first author to bring the Surinkimininkai hymnal into scholarly circulation. CONCLUSION The study revealed that the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai was an influential publication in the second half of the nineteenth century. Its repertoire influenced the church and soldiers’ hymnals of Prussian Lithuania, books adapted for school use, and the hymnological works of members of the Lithuanian Literary Society in Tilsit. This was not prevented by the fact that the hymnal lacked official institutional approval. The value of the hymnal was enhanced by its popularity, the positive attitude of Lithuanians themselves toward the book, and their evaluative voice, which representatives of the Prussian Lithuanian Church and educators could not disregard. Connections with the Surinkimininkai repertoire can be seen in the Königsberg pastor F. Kurschat’s hymnal Giefmijų bey Maldū=Knygos Karalißkojo Prufų Waifko (1854, Königsberg). From the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai came the work “Rądau, rądau jau Gruntą ſawo” by the Lutheran pastor of Berthelsdorf, J. A. Rothe. Several years later, F. Kurschat returned to this text. He published it in the supplement to the church hymnal Trecźioji Dalis Giefmijų Knygų (1857, Königsberg). The school curriculum was also renewed with Surinkimininkai hymns. The superintendent of Tilsit, K. W. O. Glogau, saw to it that the hymnal 64 Giesmės for elementary schools ⁶⁷ Schwede 1891: 404–405. ⁶⁸ Schwede 1891: 404. ⁶⁹ Schwede 1891: 405. (1856, 1862, Tilsit) would be supplemented with hymns from the Surinkimininkai repertoire together with melodies in numerical notation. K. W. O. Glogau’s plan to rely on an unofficial hymnal did not encounter opposition from the Königsberg consistory or the Gumbinnen district authorities, with whose approval the collection was published. The pastor of the Memel church, K. R. Jacoby, selected texts from the Surinkimininkai hymnal for the school chrestomathy Litauische Chrestomathie zum Schulgebrauch (1880, Memel), and the Tilsit teacher M. Voelkel for the reading book Litauisches elementarbuch (1898, Heidelberg). K. R. Jacoby’s and M. Voelkel’s selections were not identical; the compilers’ views on this matter differed. K. R. Jacoby considered G. Ostermejer’s translations of works by the Baroque authors S. Dach and P. Gerhardt, as well as anonymous, perhaps originally Lithuanian texts, worthy of attention, whereas M. Voelkel selected translations of hymns by J. A. Rothe and his contemporary G. F. L. Knako. K. R. Jacoby indicated the specific Surinkimininkai edition on which he relied. He copied the texts from the 1876 edition of the Memel printing house. In the final decades of the 19th century, the hymnody of the Surinkimininkai was also within the field of interest of the Lithuanian Literary Society in Tilsit. The society’s chairman and church bishop K. T. W. Hoffheinz, together with his assistants, published recorded melodies of Surinkimininkai hymns in the society’s scholarly serial Mitteilungen der Litauischen literarischen Gesellschaft and in the collection Giesmių Balfai (1894, Heidelberg, Tilsit), published under the society’s auspices. The collection included 29 Surinkimininkai hymns with harmonized melodies adapted for the organ. The initiatives of the society’s members and their concerted efforts to record hymn melodies and publish them in print demonstrate that Surinkimininkai hymnody was regarded as valuable material that could serve scholarly purposes. An examination of the adoption and publication of Surinkimininkai hymns in the publications under discussion reveals tendencies in the dominance of works from the period under consideration. J. A. Rothe’s “Radau, radau jau Gruntą ławo,” N. L. von Zinzendorf’s modified version of “Aß tikt dryfu,” beginning with the stanza “Pilnos Rankos,” the works of the religious poet of the period G. F. L. Knako, “Eikim Bėn, eikim Bėn,” and works by the younger-generation Halle Pietist E. G. Woltersdorf stand out. Among Lithuanian authors, one could single out the preacher, hymn author, and first compiler of the Surinkimininkai hymnal K. E. Mertikaitis and his work “Amžę tu Dangaus.” LITERATURE AND SOURCES Citavičiūtė Liucija 2004: Karaliaučiaus universiteto Lietuvių kalbos seminaras [Lithuanian Language Seminar at the University of Königsberg], Vilnius: Lietuvių literatūros ir tautosakos institutas. Banytė-Rowell Rasa 2018: Lietuvių literatūros draugija Tilžėje ir archeologija [Lithuanian Literary Society in Tilsit and Archaeology]. – Kultūros paminklai 22, 117–130. Barasa Darius 2018: Maldininkai Prūsijos Lietuvoje: masiškumas, išplitimas ir įvaizdis XIX a. 3-iajame dešimtmetyje [Worshippers in Prussian Lithuania: the Scale of the Movement, its Spread, and its Image in the 1820s]. – Senoji Lietuvos literatūra 46: Pietizmo idėjos ir surinkimininkų raštija Prūsijos Lietuvoje, editorial board: M. Čiurinskas (senior editor), O. Daukšienė, D. Dilytė, P. U. Dini, J. Gelumbeckaitė, D. Kuolys et al.; compiled and prepared by Ž. Sidabraitė, Vilnius: Lietuvių literatūros ir tautosakos institutas, 140–169. 20 editor), O. Daukšienė, D. Dilytė, P. U. Dini, J. Gelumbeckaitė, D. Kuolys et al.; compiled and prepared by Ž. Sidabraitė, Vilnius: Lietuvių literatūros ir tautosakos institutas, 140–169. DOI: https://doi.org/10.51554/SLL.2018.28801. [Hoffheinz Karl Theodor W.] 1883: Iß Nuſidawimû lietuwiſkûjų „Giefmjų Knygû“ [From the History of Lithuanian “Hymn Books”]. – Naujafis Keleiwis 5, 32–33; 6, 39–40; 7, 46–47. [Hoffheinz Karl Theodor W.] 1887: Proben litauiſcher Choralmelodien [Samples of Lithuanian choral melodies]. – Mittheilungen der Litauischen litterarischen Gesellschaft 2(12), [393]–406. [Hoffheinz Karl Theodor W.] 1894: Giefmiu Balfai. Litauiſche Kirchen-Gefänge [Hymn Melodies. Lithuanian Church Hymns] geſammelt durch W. Hoffheinz, Superintendent a. D. in Tilfit. <...>, Heidelberg: Carl Winters Universitäts-Buchhandlung. Gedruckt bei Otto v. Mauderode, Tilsit. Fischer A[lbert] F[riedrich] W. 1967: Kirchenlieder–Lexikon [Hymns lexicon], reprofraf. Nachdr. der Ausg. Gotha, 1878–1879, Hildesheim: Olms. [Gaigəlatis Wilijus] 1905: Ewangelijſki Surinkimai Lietuwoje, Ißtyrinėjimai apie jû Pradžią, Augimą bey dabartinį Bu wį [Evangelical Surinkimai in Lithuania, Studies on Their Origin, Growth and Present], sutaifė Kunigas Dr. W. Gaigalatis, Priekulė. [Glogau Karl Wilhelm O.] 1856: 64 Giefmes Szuilėms [64 Hymns for Schools] iß Giefmjų=Knygų iškirtos per Karališką Prowincôs=Szuil Kollėgijį Karaliaučiuje Sutarimė su Karališkuoju Konfiftoriju bey Karališkomfions Regierungenoms, o lietuwiſkay išleistos per C. W. O. Glogau, Tilžės Wyfku pą, (Antrą Kart’ Raštais išspauftos, ir wėl perweizdėtos.) Tilžėje. Raštais išspauftos prie I. Reylenderio. (Druck und Verlag von I. Reyländer.); LNMMB: mikrofilmas 299. [Glogau Karl Wilhelm O.] 1862: 64 Giefmes [64 Hymns <...> for Schools], prie kuriu dar 16 pridėtos yra, taip, kad iß wifū 80 Giefmes, pagal karališką Regulatiwą, fuftatytos yra, Szuilėms iß Giefmjų=Knygų iškirtos per Karališką Prowincôs Szuil= Kollėgijį Karaliaučiuje Sutarimė su Karališkuoju Konfiftoriju bey Karališkomfions Regierungenoms, o lietuwiſkay išleistos per C. W. O. Glogau, Tilžės Wyfku pą, (Penkta Kart’ Raštais išspauftos, ir wėl perweizdėtos.) (Fünfte Auflage). Tilžėje. Raštais išspauftos prie I. Reylenderio. (Druck und Verlag von I. Reyländer.); KTUB: Cs 9745. [Jacoby Karl Rudolf] 1880: Litauische Chrestomathie zum Schulgebrauch [Lithuanian Chrestomathy for School Use], mit dem XX. Jahresberichte des Gymnasiums in Memel herausgegeben von Rudolph Jacoby, Pfarrer an der Landkirche in Memel, Leipzig, Kommissionsverlag von B. G. Teubner. [Gedruckt bei F. W. Siebert in Memel]. Juška Albertas 1997: Mažosios Lietuvos bažnyčia [Church of Lithuania Minor], Klaipėda: Klaipėdos universiteto leidykla. 21 Juška Albertas 2003: Mažosios Lietuvos mokykla [School of Lithuania Minor], Klaipėda: Klaipėdos universiteto leidykla. Kaunas Domas 1996: Mažosios Lietuvos knyga: lietuviškos knygos raida 1547–1940 [The Book of Lithuania Minor: The Development of the Lithuanian Book 1547–1940], Vilnius: Baltos lankos. [Koch Eduard Emil] 1868: Geſchichte des Kirchenlieds und Kirchengesangs der chr iftlichen [History of Hymns and Church Singing of the Christian], insbesondere der deutchen evangelifchen Kirche. <...>, Vierter Band <...> Stuttgart: Druck und Verlag der Chr. Belferſchen Verlagshandlung. [Kuršaitis Frydrichas] 1854a: Giesmjų bey Maldū Knygos Karaliszkojo Prusų Waisko [Hymns and Prayers Books of the Royal Prussian Army], Karaliaucziuje: Druck und Verlag der Schulzen Hofbuchdruckerei. VUB LR 1267 (without title page). [Kuršaitis Frydrichas] 1854b: Zalnieriszkosios Giesmjų bey Maldū Knygos [Soldiers’ Hymns and Prayer Books]. – Keleiwis iš Karaliaučiaus 22, 86–88. [Kuršatis Frydrichas] 1857: Treczioji Dalis Giesmjų Knygų [The Third Part of the Hymnal], kurioje randas geroks Skaitlius naujų krikščioniškų Giesmjų. Tąfes iš wokikiškos Kalbos ßwiežey išwerdams sutaifė F. Kurbatis, Lietuwininkų Kunigs Karaliaucziuje (Suglaudimas wijų ßwiežiujų Giesmjų, kurios zalnieriszkosa Giesmjų Knygoſa bey tarp anų 64 Giesmjų, Szuilėms paskirtųjų, randasi.), Königsberg: Druck und Verlag der Hartungſchen Buchdruckerei. LNMMB: 593939–593941. LB I: Lietuvos TSR bibliografija. Serija A. Knygos lietuvių kalba [The Bibliography of Lithuania. Series A. Books in Lithuanian] 1: 1547–1861, Vilnius: Mintis, 1969. LB II(2): Lietuvos TSR bibliografija. Serija A. Knygos lietuvių kalba [The Bibliography of Lithuania. Series A. Books in Lithuanian] 2: 1862–1904, 2: R–Ž, Vilnius: Mintis, 1988. LBP 1990: Lietuvos bibliografija. Serija A. Knygos lietuvių kalba 1: 1547–1861. Papildymai [The Bibliography of Lithuania. Series A. Books in Lithuanian 1: 1547–1861. Additions], Vilnius: Mintis. Michelini Guido 2009a: Jono Pipiro sudaryti giesmių rinkinėliai vokiškame kontekste [Hymn collections compiled by Jonas Pipiras in a German context]. – Res humanitariae 5, 142–159. Michelini Guido 2009b: Mažosios Lietuvos giesmynų istorija: nuo Martyno Mažvydo iki XIX a. pabaigos [History of hymnals of Lithuania Minor: from Martynas Mažvydas to the end of the 19th century], Klaipėda: Klaipėdos universiteto leidykla. Michelini Guido 2010: Pietistų „Psalmіų knygos“ istorinis kontekstas [The Historical Context of the “Book of Psalms” of the Pietists], Klaipėda: Klaipėdos universiteto leidykla. Milius Vacys 1993: Mokslo draugijos ir lietuvių etnografija (XIX a. antroji pusė – XX a. pirmoji pusė) [Scientific societies and Lithuanian ethnography (second half of the 19th century – first half of the 20th century)], Vilnius: Mokslo ir enciklopedijų leidykla. 22 Mielcke C[hristian] G[ottlieb] 1806: Vorrede, Sė́nos ir naujos krikβčioniškos Giesmės [Old and New Christian Hymns], уpacзey Sennienſiems ant Gėroʃu didelėis Raβtais iβpáuſtos draug ʃu naujom’s Maldū Knŷgėlėmis, Karalauczuje: Knygdrukawonej’ Lebrekto Eringo, IX–XVII. VUB RSS: Lᵣ 777–778. [Niemann Albert] 1902: 24 litauische Choräle [24 Lithuanian Chorales] nach einer handschriftlichen Sammlung von Niemann Cantor in Katt enau ausgewählt und bearbeitet von C. Graf Bülow von Dennewitz. <...> Königsberg: Gräfe & Unzer, Buchhandlung. Semb rzycki Johannes 1889: C. G. Mielcke’s verschollenes litauisches Gesangbuch [C. G. Mielcke’s Lost Lithuanian Hymnal]. – Altpreussische Monatsschrift 26, Königsberg: Verlag von Ferd. Beyer’s Buchhandlung, [366]–369. Schwede R[udolph] 1891: Zur Geschichte der Litauischen Gesangbücher [The History of Lithuanian Hymnals]. – Mitteilungen der Litauischen litterarischen Gesellschaft 16, Heidelberg: Carl Winters Universitätsbuchhandlung, 396–406. Strungytė Inga 2006: Surinkimininkų raiška Kristijono Endrikio Mertikaičio giesmyne „Wiffokies Naujas Giefmes arba Ewangel iški Pfalmai“ (1817) [The Expression of the Surinkimininkai in Kristijonas Endrikis Mertikaitis’ Hymnal “Wiffokies Naujas Giefmes arba Ewangel iški Pfalmai” (1817)]. – Archivum Lithuanicum 8, 187–210. Strungytė–Liugienė Inga 2009: Kristijono Endrikio Mertikaičio giesmynų „Wissokies Naujes Giesmes arba Ewangeliszk i Psalmai“ (1817) ir „Mažos Giesmju Knygeles“ (1819) sąsajos su Frantz[o] Alberto Schultzo giesmynu „Kern Alter und Neuer geistreicher Lieder, Als der Zweyte Theil“ [Relation of Kristijonas Endrikis Mertikaitis’s Hymn Book “Wissokies Naujes Giesmes arba Ewangeliszk i Psalmai” (1817) and “Mažos Giesmju Knygeles” (1819) to Frantz Albert Schultz’s Hymnbook “Kern Alter und Neuer geistreicher Lieder, Als der Zweyte Theil”]. – Archivum Lithuanicum 11, 189–204. Strungytė–Liugienė Inga 2012: Jaunųjų Halės pietistų giesmės Kristijono Endrikio Mertikaičio giesmynuose Wissokies Naujes Giesmes arba Ewangeliszki Psalmai (1817) ir Mažos Giesmju Knygeles (1819) [Hymns of the Young Halle Pietists in the Hymnals of Kristijonas Endrikis Mertikaitis “Wissokies Naujes Giesmes or Ewangeliszki Psalmai” (1817) and “Mažos Giesmju Knygeles” (1819)]. – Res humanitariae 11, 83–101. Strungytė–Liugienė Inga 2014: XIX amžiaus pirmosios pusės surinkimininkų giesmynų istorija (genezė ir kalba): daktaro disertacija [The History of the Hymn Books from the 19ᵗʰ Century Fellowship Movement (Language and Genesis): Doctoral Dissertation], Vilnius: Vilniaus universiteto leidykla. Strungytė–Liugienė Inga 2016: Gotfrydo Ostermejerio giesmyno (1781) šaltinių ir repertuaro klausimas [The Problem of Sources and Repertoire of Gottfried Ostermeyer’s Hymnal (1781)]. – Senoji Lietuvos literatūra 42: Gotfrydo Ostermejerio lituanistinio paveldo tyrimai, d. 2, editorial board: M. Čiurinskas (senior editor), D. Dilytė, P. U. Dini, J. Gelumbeckaitė, D. Kuolys et al.; compiled by L. Citavičiūtė and O. Aleknavičienė, prepared and edited by O. Aleknavičienė, Vilnius: Lietuvių literatūros ir tautosakos institutas, 83–118. 23 Strungytė-Liugienė Inga 2019: Moderniųjų iniciatyvų ir tradicijos dialogas: surinkimininkų judėjimas Prūsijos Lietuvoje: straipsnių rinkinys [Dialogue Between Modern Initiatives and Tradition: The ‘Surinkimininkai’ Movement in Prussian Lithuania: A Collection of Articles], prepared by I. Strungytė-Liugienė, Vilnius: Lietuvių kalbos institutas. Strungytė-Liugienė Inga 2023: XIX a. antrosios pusės Prūsijos Lietuvos protestantų knygos su giesmių melodijomis skaitmenimis [Protestant Books with the Melodies of Hymns in Numerical Notation in Prussian Lithuania in the Second Half of the Nineteenth Century]. – Archivum Lithuanicum 25, 159–180. [Voelkel Maximilian] 1898: Litauisches Elementarbuch von Maxim J. A. Voelkel [Lithuanian Elementary Book by Maxim J. A. Voelkel], zweite neu bearb. und vermehrte Aufl., Heidelberg: Carl Winter’s Universitätsbuchhandlung. Wifſokios naujos Gieſmės arba Ewangelijſki Pſalmai 1850: Wifſokios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kurios ikßolei taipo po wieną kaip ir po kelles, į mažas Knygeles ſuraßytos buwo. <...>, Szęſtą Kartą Raßtais ißſpaustos Tilżėje, prie Endrikio Poſt. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1856: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirmó taipo po wieną kaip ir po keles į mažás Knygelės ſuraßytos buwo <...>, Septinta Karta Raßtais ißſpaustos Tilżėje prie Endrikio Poſto. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1861: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirm to taipo po wieną kaip ir po keles į mažás Knygelės ſuraßytos buwo <...>, Aßtuonta Karta Raßtais ißſpaustos Tilżėje, prie Endrikio Poſto. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1876: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirm to taipo po wieną kaip ir po keles į mažás Knygelės ſuraßytos buwo <...>, Memel: Gedruckt und verlegt von Heinr. Holz. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1879: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirm to taipo po wieną kaip ir po keles į mažás Knygelės ſuraßytos buwo <...>, Memel: Gedruckt und verlegt von Holz & Sžernus. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1893: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirm to taipo po wieną kaip ir po keles į mažás Knygelės ſuraßytos buwo <...>, Priekulėj: Gedruckt bei G. Traufchies. Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai 1897: Wifókios naujos Gieſmės arba Ewangelijſki Pſalmai [Various New Hymns or Evangelical Psalms], kuriós pirm to taipo 24 partly individually and partly in groups in small Booklets <...>, Memel: Printed and published by Holz & Szernus’s Successor. Žostautaitė Petronėlė 1996: Evangeliniai surinkimai Prūsų Lietuvoje [Evangelical Surinkimai in Prussian Lithuania]. – Liaudies kultūra 4, 29–34. Reception of Surinkimininkai Repertoire in Prussian Lithuanian Works of the Second Half of the 19th Century SUMMARY The Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai was a new phenomenon in religious literature, transforming the tradition of Prussian Lithuanian hymn​​odic publications that had existed since the 16th century. The need for a special collection arose as the number of worshippers increased and religious gatherings (in Lith. surinkimai) became more popular in Lithuanian parishes. From the beginning, the collection of hymns under discussion differed from other Lutheran hymnals of Prussian Lithuania. Its compilation was not controlled by the Königsberg Consistory or state authorities. Translation and editing were carried out not by an appointed group of priests but by conductors from lower social strata and without university education, the so-called sakytojai and teachers. The unofficial status of the hymnal granted its compilers the freedom to shape the repertoire without constraints and independently decide on the selection of hymns by Lithuanian and German authors. It is important to note that the quality of translation, as well as requirements for versification and the Lithuanian language, played a secondary role. The compilers were satisfied with the work carried out by less skilled translators. The publication was intended not for Lutheran Church services but for private use at home and in gatherings (surinkimai) held outside the Church. This article aims to analyse the influence of the Surinkimininkai hymnal repertoire on publications from the second half of the 19th century. The objectives include revealing the attitude of compilers of official Lithuanian hymnals, school anthologies, and members of the Lithuanian Literary Society in Tilsit (which included high-ranking clergy and educators from Prussian Lithuania’s education system) towards Surinkimininkai hymnody, as well as investigating the links between the content of the books and publications they prepared and the Surinkimininkai hymnal. Publications of different genres (hymn collections and school anthologies) were selected for the analysis to identify the dominant tendencies of Surinkimininkai hymns during the period in question. The investigation revealed that the Surinkimininkai hymnal Visokios naujos giesmės arba evangeliški psalmai was an influential publication in the second half of the 19th century. The repertoire influenced the compilers of Lithuanian church and military hymnals, school anthologies in Prussian Lithuania, and the hymnodic works by the members of the Lithuanian Literary Society in Tilsit. This was not hindered by the fact that the hymnal lacked official institutional approval. Its value was elevated by Lithuanians’ attitude toward the book and 25 their evaluative voice, which could not be ignored by the representatives of the Church and educators. The analysis showed that for the priest from Königsberg, F. Kurschat, the Surinkimininkai hymnal was a resource while compiling the military hymnal Giełmõ bej Maldū=Knygos Karališkojo Prūſū Waiſko (1854, Königsberg). From the Surinkimininkai hymnal, he took the hymn of J. A. Rothe „Rądau, rądau jau Gruntą ſawo“, which was later included in the independent addendum Trečioji Dalis Giełmū Knygū (1857, Königsberg) to the Church hymnal Pagėrintos Giełmū=Knygos. The Surinkimininkai repertoire also permeated school textbooks. Tilsit superintendent C. W. O. Glogau ensured that the school hymnal 64 Giełmes (1856, 1862, Tilsit) was supplemented with seven hymns from the Surinkimininkai repertoire, along with melodies in numerical notation. C. W. O. Glogau’s idea was not opposed by the Königsberg Consistory or the authorities of the Gumbinnen district, who approved the collection. Texts from the Surinkimininkai hymnal were selected by C. R. Jacoby, a priest of Memel Church (a total of 4), for the school anthology Litauische Chrestomathie zum Schulgebrauch (1880, Memel), and by M. Voelkel, a teacher from Tilsit (a total of 2), for the reading book Litauisches elementarbuch (1898, Heidelberg). The text selection by C. R. Jacoby and M. Voelkel was not based on the same criteria; the compilers’ attitudes on this matter differed. For C. R. Jacoby, the works of Baroque authors S. Dach and P. Gerhardt, translated by G. Ostermeyer, and possibly original Lithuanian texts, seemed noteworthy, whereas M. Voelkel preferred the translated hymns by J. A. Rothe and his contemporary G. F. L. Knak. The members of the Lithuanian Literary Society in Tilsit were interested in the Surinkimininkai singing tradition and their hymnal, giving attention to those topics in the last decades of the 19th century. The chairman of the Society, C. T. W. Hoffheinz, together with his collaborators, included melodies of Surinkimininkai hymns in the Society’s scientific periodical Mitteilungen der Litauischen litterarischen Gesellschaft and in the collection Giełmū Balſai (1894, Heidelberg, Tilsit), published under the Society’s auspices, which featured 29 Surinkimininkai hymns with harmonised melodies adapted for the organ. The initiatives of the members of the Society reveal that Surinkimininkai hymnody was regarded as having lasting value and being useful for scientific purposes. Having investigated the adoption of Surinkimininkai hymns and their appearance in the discussed publications, the dominant tendencies of certain hymns during the period in question emerge. The following hymns stand out: „Rądau, rądau jau Gruntą ſawo“ by J. A. Rothe, „Aß tikt dryſū“ by N. L. von Zinzendorf, G. F. L. Knak’s „Eikim Bėn, eikim Bėn“, the hymns of a Halle Pietist of the younger generation, E. G. Woltersdorf, and „Amžę tu Dangaus“ by the first compiler of the Surinkimininkai hymnal Viſokios naujos giesmės arba evangeliški psalmai, K. E. Mertikaitis. 26