Acta Historica Universitatis Klaipedensis

The way the Baltic region was viewed in Christian Europe during the High and Late Middle Ages was strongly characterised by the fact that it was the land of the last pagans. Beginning with the crusade against the Wends (Polabian Slavs) in 1147, attempts to convert them in the region took the form of the Northern Crusades, authorised by the Pope. The Teutonic Order became the driving force behind these crusades from the 13th to the 15th centuries, and secured support in Christian Europe, including France. The representation of the east Baltic region, on which this article focuses, was mainly related to these crusades. The author’s aim is to provide an overview of the attitude of the French-related nobility and intellectual elite towards the Christianisation of the Baltic from the tenth to the 15th centuries, with a special focus on Lithuania. In the first half of the 14th century, many crusaders from France and neighbouring countries backed the Teutonic Order’s struggle against Lithuania. These expeditions, mostly a derivative of the crusades in the Holy Land, were seen as the epitome of the chivalric lifestyle. This view changed slowly after Grand Duke Jogaila acceded to the Polish throne in 1386 and a year later baptised the grand duchy. With the evangelisation of Žemaitija (Samogitia) in 1417, Lithuania was definitely considered a part of Christendom.

In the late 14th and early 15th centuries, the region of Žemaitija (Samogitia) was still contested between the Teutonic Knights and the Grand Dukes of Lithuania. Its conquest and conversion were the final objective of the Teutonic Order’s campaigns in the southern Baltic region. The article assesses the language and ideology of crusading and holy war concerning the conquest of Žemaitija, as reflected in selected correspondence from the period by the Teutonic Order. It begins with a historical overview of the problem, along with a brief outline of the donations of Žemaitija to the Teutonic Knights at the end of the 14th and the beginning of the 15th century. Following this, the paper outlines the use of specific themes from the crusading movement in the 14th century in Prussia, before examining the presence (or lack thereof) of these elements concerning Žemaitija. Other specific themes are identified and discussed concerning the ideological expression of the Teutonic Order’s mission and image in its external correspondence, one being the depiction of Žemaitija as the end of Christendom (daz ende der cristenheit). This article suggests that this was an attempt to fit the conquests into a broader framework: Žemaitija was depicted as the successor to the Order’s earlier wars against the Prussians. Finally, the article discusses the presence of this imagery in the visual culture of the Ordensland, particularly in Königsberg Cathedral and its surrounding pilgrimage churches.

In his famous Annals, the 15th-century chronicler Jan Długosz provided a wealth of information on the way of life of the Lithuanians in pagan times, as well as in the period immediately following their conversion in 1387. In drawing attention to the consumption of material goods such as food, clothing and shelter, Długosz portrayed the pagan Lithuanians as a people who could not satisfy even their most basic material needs. After their conversion to Christianity, their faith nevertheless wavered for a long time, and so their needs were only met thanks to the help of the Polish king, Władysław II Jogaila (Jagiełło), whom the chronicler held up as the ‘apostle’ of Lithuania. Długosz’s description of the way of life of the Lithuanians is rich in theological themes, based on the Gospels and the writings of the Prophets. The author examines the reliability of Długosz’s account on the way of life of both pagan and converted Lithuanians.

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.

Built in 1252 by the Livonian Order and later passed over to the Teutonic Order, the Klaipėda castle (German – Memelburg) was the northernmost castle of the Order in Prussia. For both geographical and political reasons, it was separated from the hinterlands of the Order’s state, making its survival strategy here specific. This article analyses the zooarchaeological material found during the 1997-1999 archaeological excavations and dated to the 14th-17th centuries. The analysis of the historical data and zooarchaeological material showed that in the 14th-17th centuries, the inhabitants of the Klaipėda castle (the Order’s brothers, their servants, the outwork’s artisans, and the townspeople who hid in the outwork) reared and slaughtered domesticated animals, hunted large game and consumed its meat, processed cheese, ground grain, drank mead and ale. The bulk of the meat consisted of beef, mutton, and pork, as well as goats’ meat starting 1434. An examination of the species and number of bones of domestic and wild animals in Klaipėda’s castle shows that in all of the Klaipėda castle time periods analysed, differences were found between the historical source information and the zooarchaeological collection. Domestic animal bones dominated in the latter, especially that of ruminants (cattle, sheep, goats); pigs comprised the second group according to quantity. The growing quantity of small ruminants (sheep, goats) starting 1434 also is reflected in the zooarchaeological material; from the 16th to 17th centuries, the number of bones of these animals doubled. The amount of riding horses markedly grows in the inventory books starting the middle of the 15th century, and this also is confirmed by zooarchaeological material. When comparing the results of the zooarchaeological material’s analysis with the known 14th-16th century inventories of Klaipėda’s castle in which there are data regarding the domestic animals (cattle, sheep/ goats, horses, pigs) reared for the castle’s needs and the food eaten by the castle’s inhabitants, changes are observed in the faunal species and amounts of the zooarchaeological material that post-date 1521, when 31.25% consists of pig (Sus suis) bones, while the number of species and bone counts of large wild animals (aurochs/ European bison, elk, red deer) and fur-bearing animals (beaver, bear) grows significantly (from 5.5% to 22.92%). Various kinds of fish caught in the sea near Klaipėda and in the Curonian Lagoon held an important place in the diet of the castle’s garrison. Fowl comprised only a small part of the food.