Acta Historica Universitatis Klaipedensis

Although Janusz Radziwiłł (1612–1655), the Voivode of Vilnius and Grand Hetman of Lithuania, managed to acquire the Tauragė estate on the Lithuanian border with Prussia in the early 1650s, it was just before his death. His granddaughter Ludwika Karolina (1667–1695), who inherited the titles from his daughter Anna Maria (she passed away at an early age), was raised in Berlin and married the son of the Elector Friedrich Wilhelm (1620–1688) there in 1681. The Elector of Brandenburg decided to use this connection to renew his claim to the Tauragė estate (his father Georg Wilhelm had sold it in 1639). In 1688, Ludwika Karolina signed a document in Potsdam renouncing her inheritance rights to the Tauragė estate in favour of the Elector, and this was confirmed in 1691 by a court in Lithuania. Manfred Hellmann, who published a study on Prussian control of Tauragė in 1940, revealed the ambiguity that arose as a result: although Tauragė continued to belong to the Polish-Lithuanian Commonwealth, it was in fact controlled by Prussia, whose monarch became the owner of private land in the Commonwealth and had to pay the usual taxes and duties there. The article examines whether or not this political ambiguity was reflected in the depiction of the Tauragė estate on 18th-century maps. The research shows that this depiction was equally ambiguous: while some maps showed Tauragė as a part of Prussia, others did not emphasise the connection at all, continuing to show that the estate belonged to the Grand Duchy of Lithuania.

More than a hundred years of fighting between the Teutonic Order and the Grand Duchy of Lithuania have left us with a considerable amount of narrative sources that allow researchers today to imagine the language of the Christians who fought against the pagans, and to understand their beliefs and propaganda measures. One little-studied question in this regard is how the Christian narrative tradition of the 14th century portrayed miracles and divine intervention during the struggle between the Teutonic Order and Lithuania. To address this question, the author of the article focuses on the chronicles of the Teutonic Order, which represented the idea of the Crusade to the Lithuanian lands, and therefore showed a strong need to emphasise the religious aspect of the whole military conflict. At the same time, however, she also draws on other surviving documents for comparison, including Lithuanian and Ruthenian narrative sources. The author argues that the accounts of miracles and divine intervention in sources from the Teutonic Order were influenced by the nature of the Order as a religious military corporation and the chroniclers’ need to explain the campaigns to Lithuania as a holy war. It was this need that led them to place a great emphasis on the depiction of divine intervention in the campaigns of the crusaders to help them.

With the Christianisation of the Lithuanians in the Middle Ages, fundamental changes brought new Christian images of the Otherworld and entry to it. The image of souls being raised to heaven by angels is one of the images that emerged in the wake of changes in burial rituals. Based on Medieval historical sources, the article examines the image of the angel ascending to heaven that emerged in Balt and Finno-Ugric countries during their Christianisation. It explains how it is related to the Christian image of the Otherworld, and how it changed the pre-Christian Balt and Finno-Ugric mythical perception of the world beyond. It also explores the question of whether, in the Balt and Finno-Ugric mythical world-view, there may have been companions that conducted the soul in the Otherworld (psychopomps), which are seen as angels in Christianity. The research shows that in the earliest written sources describing ancient Balt and Finno-Ugric burials, there is no mention of spirits or deities acting as psychopomps, or of deities in charge of the deceased. The article argues that converts may have learned about angels raising souls to heaven because burial rituals and the concept of life after death changed in the course of Christianisation in Livonia and Prussia.

Chronicles of the 13th-century Crusades in Livonia and Prussia are full of descriptions of the Catholic conquerors demanding hostages from local elites, but the fate of these hostages and the influence they may have had on the processes of religious conversion and societal change in the east Baltic has attracted little attention. This paper explores the lives of Livonian and Prussian hostages, and argues that they may have functioned as vessels of acculturation, who furthered the Christianisation and ‘Europeanisation’ of their homelands, and cemented new power relations and world-views.

The conditions and the environment of the mendicant religious orders (Dominicans, Franciscan Conventuals, Franciscan Observants, Carmelites, and Augustinians) in the holdings of the Teutonic Order in Prussia differed from those in Western Europe. In newly built castles and newly founded cities, German and Polish-speaking communities predominated; while Prussians, unfamiliar with the basics of Christianity, prevailed in rural territories. The network of parish churches declined towards the eastern and northern boundaries of the state. Therefore, the mendicant orders operated there on a different model. An examination of its characteristics is carried out by means of an analysis of the stages, development and dynamics of the settlement of mendicant orders in Prussia. An attempt is made to identify the organisation of their provision and the supporting milieu. Particular attention is paid to the impact of mendicant orders on the deepening of the faith of the local Prussian population in the eastern part of the Teutonic Order’s holdings.