Mažvydo „Gesmes Chriksczoniskas“ ir „Geistliche Lieder“

LITHUANIAN KALBOTYROS QUESTIONS XXXIX (1998) Guido MICHELINI University of Parma, Italy MAŽVYDO GESMES CHRIKSCZONISKAS " IR SPIRITUAL LIEDER * The texts 4096 presented in Mažvydas’s 1566-1570 m. published hymn Gesmes Chriksczoniskas have their equivalents in the German hymn Geistliche Songs. This is a known thing, as can be seen iš Lietuvos TSR Bibliographies“, J. Lebedžio Old Lithuanian Literature“, Zinkevičiaus Z. "History of the Lithuanian language". But we do not have much more specific data about these correspondences, except at least D. Pociūte’s monograph XVI-XVII a. protestantų bažnytinės giesmės“; However, it cannot be considered as a complete and complete work, because there is no overview of the psalms and the relationship between Lithuanian texts and German sources is discussed only approximately. Therefore, an attempt will be made to look at the issue from more diverse perspectives. Twenty šį of the hymns in Mažvydas’ collection are translations of Luther’s texts from the book Geistliche Lieder. We will now give an overview of them, briefly presenting the German sources used by the translator and discussing the essential features of their relations. We will divide the hymns into two groups: the first group (13 hymns) consists of hymns in which all the stanzas have corresponding stanzas in the German source, and the second group (7 hymns) consists of hymns in which one or more stanzas have been added. A) Cases in which all stanzas of the work have corresponding stanzas in the German source. Jesus Christ son of God: Smerti pergaleia: Keles isch grabba (p. 268–270). Title in Mažvydo hymn: Giesme dienoije Prikelima Pona [...] Jesus Christus unser Heiland/der den Todt/& c. Luther's text opening stanza": The article quotes texts of Mažvydo hymn (Gesmes Chriksczoniskas) from Gerulis' publication Mažvydas. The oldest monuments of Lithuanian language up to 1570, Kaunas, 1922. * We quote (from the 1545 edition) using the photographic text Das Babstsche Gesangbuch von 1545, Kassel, 1966. * Vilnius, 1969, I, 243. * Vilnius, 1977, 49. 3 Vilnius, 1988, III, 46-47. * Vilnius, 1995, 26. 7 Spiritual songs, 47-48. Text — original work (cf. E. E. Koch, History of the Church Song and Church Singing of the Christian Church, in particular of the German Protestant Church, Stuttgart, 1866-76 (3-as leid.), I, 242). Jhesus Christ our Lord Savior/ who overcame death) Jst aufferstanden/ the sound has caught/ er Kyrieeleison (> Jesus Christ the Son Gods: Smerti pergaleia: Keles is a boy: Mus ghreschnus atwadawa: Kyrieleison) The Lithuanian text is not entirely pseudonymous Translation of Luther's work: how far away jo from the quoted initial stanza elsewhere, ir e.g. in the second stanza (Jesus be greek ufugime: Goddess nima nesche: We are united by: Malone's suffragette: Kyrieleison < The sin on was born/ carried for us God's wrath Has reconciled us/ that us God his honour goneth/ Kyrieeleison). Tenor melody iš essentially coincides su Clergy Lieder melody, only a fifth lower, the last five notes ir differ (the “lighter” sequence is selected). Kind to us Gods of Buu Jr tu You perfegnoki us yourself (p. 346-348). Title in Mažvydo giesmynas: PSALMAS LXVI God have mercy on us. Es wants us God be gracious. Luther's opening stanza: wolt uns Es God be gracious/ and give his blessing/ His face enlightens us with bright glow/ to eternal life/ That we recognize his work/ and what loves auff jm erden/ Unn Jhesus Christ, whole and strong, declared the heathen to be/ and they zu Good beer (> Kind to us Thieves of books/ Jr tu You perf3egnoki us: Weidu tawa mus apschwiesk/ Mouse pointer amphinam: Jeib paflintumbim ijo darbus/ kas ijem lub Jr est Pemie/ Bey Jesus Christ gelbetoys/Pafinstams pagonims bus/ghie diewop priesiwers). ir The Lithuanian text is not entirely a pseudo-translation of Luther’s work: it is somewhat diverted from it in the quoted opening stanza and elsewhere, for example, in the last stanza (Czesti dūk Pmogau bei garbe/Diewui dobreme darbe. Swiets dust waissiju gerinasse/Schwents fPodis gerai waisose/PerBegnok mus Diewe Tiewe/Sunau ir schwenta Dwasse/Kurem wissas swiets dust schlowę Jr didzey ijo bijose/Linksmai tarikem Amen < I thank God and praise you/the people in good deeds/The land bears fruit and improves/your word is well received/We are blessed Father and Son/we are blessed God the Holy Spirit/to whom all the world the honor thu/fiir jm is most respected/nu speaks from the heart Amen). Macznus apgintos musu Diewas/Jr apginimas stipras (p. 394-396). Title in Mažvydo giesmynas: Psalmas XLVI. Deus noster refugium d virtus, etc. A strong fortress is our God. Luterio teksto pradinė strofa": Ein feste burg ist unser Gott] ein gute wehr und waffen/Er hilft uns frey aus aller not/die uns itzt hat betroffen/Der alt bose feind/mit ernst ers itzt meint/gros macht unn viel list/sein grausam riistung ist/auff erd ist nicht seins gleichen (> Macznus apgintos musu Diewas/Jr apgijnimas stijpras/Padest mums mijlei wargusu/Kurie “ Spiritual Songs, 115-17. Text — a reworking of the Latin Psalm Deus misereatur nostri Melodija sutampa su Geistliche Lieder. (cf. Koch, min. veik.., I, 241; VIII, 113-14). | * Spiritual songs, 112-14. Text — Latin psalm Deus noster refugium processing pule on mussu/Senas pikts neprietelius/Trokscht nor regionmai/Maczna kijtrasti zdrodiy ghis greitai/Anta swieta ijem nier ligaus). (cf. Koch, min. veik.., I, 241; VIII, 119-31). 4 The Lithuanian text is not completely pseudonymous Translation of Luther's work: how far away jo from the quoted initial stanza elsewhere, ir e.g. in the last stanza (Szodis tas testowij macnas/Jr swiets est newzdziencznas/Tas est mumis anta te lauka/Kariau su su Dwase schwenta/Teijm ghije kuna/lobij/waikus- /ir cziesti/Mote/wijs apleisk/naudos isch negaus/Mums atliks karalista to dangaus < The word they should leave stan) and no thanks to have/ is bey us wol auff dem plan/ Er with his Spirit and gifts/ Take the body/ Well/ ehr/ child and woman/ let faren there/ they haves no gewin/ that We must remain rich). The melody matches su Clergy Lieder only po twenty-second notes from the end of the chorus second interval replaced į by a third (correction error?). Garbinkem writes JESU Christu: Clean pan Marias Sunu (p. 177-180). Title in Mažvydo giesmyne: Hymnus A solis ortu cardine. Christ we are to praise already. Luther's opening stanza": Christum we shall praise already/ the pure handmaid Marien Son/ weit So die liebe sonne leucht/ und aller welt ende reicht (> an Garbinkem graflei JESU CHRISTU: Czistas pannas Marias Sunu: Kaip placzei p[a]schwietz Saule miela: Jr po wissus kraschtus scho swieta). The Lithuanian text is essentially a post hoc translation of Luther's work: it sometimes deviates slightly from it, for example in the third stanza from the end (Ant schena kaip ubags guleia/Edziu ketu nepibaiseia/Peneia ghi panna pienelu/- Ta kurs nemarin badu paukstelu < Er lag im hew mit armut gros/die Krippen hart jn nicht verdros/- Es ward ein kleine milch sein speis/der nie kein vėglin hungern lies). The melody has many similarities with Geistliche Lieder. It differs in many places, but in almost all cases slightly (sometimes one note corresponds to notes of the Geistliche Lieder that are two seconds apart, and sometimes the opposite- ); greater differences were observed in the thirty-third and thirty-fourth notes. Bairtas buk Jesu Christe/- Jog priemei Pmogiste (p. 180-183). Title in Mažvydo hymn: Garbinoghimas Pona Jesaus ul} io schwenta uschgimima [...] Gelobet seistu Jesu Christ. Luther's opening stanza is: Gelobet seistu Jhesu Christ/das du mensch geboren bist/von einer Jungfraw das ist war/des frewet sich der Engel schar/Kyrioleis (> praised be Jesus Christ/Jog priemei Pmogiste: Jsch mergas czistas Marias/Dzaugesi Angelu pulkas Kyrieeleison). The Lithuanian text is essentially a literal translation of Luther’s work: it sometimes deviates slightly from it, for example, in the third stanza from the end (Diews est tikras Sunus Diewa/Sweczu ant Swieta buwa/Tas wed mus isch didza warga/Bei dūst "0 Spiritual Songs, p. 19-23. The text is a free translation of the well-known hymn A solis ortus cardine Ad usgue terrae limitem (cf. Koch, min. act., I, 240). "" Spiritual songs, 23-25. Text —reprocessing of the old German translation from the Latin original ghis mums dangui wieta/ (cf. Koch, min. veik., I, 240-41; VIII, 18-21). Kyrieeleison < Der Sound of Father, God of art/ a guest who was made/ in And fyrt us out of the jamertal / makes us heirs er seim saal / in Kyrioleis). Melody has many similarities su Spiritual songs; since the fourth interval of the fifth po note of the fifth ir interval of the po twenty-third is abandoned, it can be assumed that this Clergy A simplified version of the Lieder melody. Thieves. Tiewe keep us safe, don't rob us (p. 237-238). Title in Mažvydo hymn: Giesmie graf3i ape ischgielbeghima nug wissa pikta [...] God of War Father live us bey &c. Luther's initial sequence of the text'': God of War Father won us bey/ and let us not perish/ Make us all sins frey/ and help us die blessed (>Thieves Tiewe protect us don't spoil us "Duk mums ghrieku be butifir ditk mums linxsmai nūmirti" (in Greek). The Lithuanian text is an almost parodical translation of Luther's work: from particularly distant in sequence jo Tau mes wissi mus dime wissais teiseis Chriksczoneis su isch wenkti Pabągu welna/Per apginima Gods Amen (<dir us let gantz unn gar/ with all right Christians/ flee devils tricks/ with weapons Gods tempt us/ Amen). No melody provided, o only reference on voice to How to sing wokischkal. Deschimts schwentu priesakmu/kurius dawe Pons God of the Mouse (p. 387-390). Title in Mažvydo hymn: DECEM PRAECEPTA These are the Heiligen Ten Commandment. Luther's opening stanza": These are the holy teens commandment/ which gave us our Lord God/ through Moses his servant faithful/ up on the mountain Sinai/ Kyrioleis (>Deschimts schwentu priesakamu/kurius dawe Pons Diews musi/ per Mayseschu tarna wernajant aukschta kalna Sinai/Kyrieleison). The Lithuanian text is not entirely a pseudo-translation of Luther’s work: from especially distant in the seventh stanza jo (Wenczawone turiek czista/womens negeiski artima) laikik wiepliba kuna/patogu beigi mierna/Kirieleison tu < Dein Before soltu keep pure/that also dein hertz kein andre mein/Unn keep chastity the life dein/with discipline and measure fine/Kyrioleis). Melody is not provided. Jsch dangaus ateimi aukschta/Neschu iums nu daug gera (p. 183-187). Title in Mažvydo hymn: Waikelu Gesme ape berneli JESU [...] Von Himel hoch da kom ich her. The opening verse of the Lutheran text is: Vom Himel hoch da kom ich her/ich bring euch gute newe mehr/der guten mehr bring ich so vil/ dauon ich singen und sagen will (>Jsch dangaus ateimi aukschta/Neschu iums nu daug gera/Taip daug gera asch neschu/Ape tatai asch gedosiu). 12 Geistliche Lieder, 62-64. The text is a reworking of an old German hymn (cf. Koch, min. act., I, 241; VIII, 100-104). 13 Spiritual songs, 67-70. Text—freely adapted from the Bible (cf. Koch, min. veik., I, 241; VIII, 420-23. '4 Spiritual songs, 26-30. The text is a free reworking of the Bible (see Koch, min. wirk., I, 241). the text is not entirely literal Translation of Luther's work: from particularly distant in the jo penultimate stanza (So asch linxmas nu busiu/Walnai pleschdams gedosiu/Jr rodas subdams tawe/Gedosiu saldze gesme < Dauon I always cheerful sey/ jump, zu sing imer frey/ the right Sussanne already / with heart lust the siissen thon. ). The melody is different from the one we used Clergy Lieder release, but quite similar į 1531 m. the release melody. The book is packed: ir Cursor is nu moving papeneies (p. 377-379). Title in Mažvydo giesmyne: Malonus dekawoghimas Ponui Diewui [...] ischwersta isch D. Mart. Luth. [...] God be praised and blessed/ & c. Luther's opening stanza": God be praised and blessed/ who has fed us himself/ With his flesh and with his blood/ that give us Herr God good| zu Kyrieleison (>Pagarbints buki ir paczestawotas: Kurs est nu mus papeneies: sawa kunu Su sawa brangu krauiu: Dūk "Kyrie Eleison" (in Japanese). The Lithuanian text is not entirely literal Translation of Luther's work; plg. stanza Pone per meile tawa dide: Schwentasis kraus tawa mus ischgane: The blame is on: Bei Kyrieleison (< Lord dein lieb gros you so forced has / that your blood us gros wonder an that / And pay our debt/ that us God has become hold/ Kyrieleison). The melody matches su Clergy Lieder, tik po SeSiasdeHundredth note second interval replaced by quart į (correction error?). Tewe musu danguiesis: us Tu wissiems/ you told us essi (p. 381-385). Title in Mažvydo giesmyne: Pateris giesmen sugulditas nig Dr. Martin Luther. Luther's text's initial stanza: "Father ours in heaven/ who calls us all du equal/ brothers be and call upon you/ and wants this prayer from us/ Give it not but the mouth alone)/ help that it go from the heart" (>Tewe musu danguiesis: Tu mums wissiems/liepes essi: Broleis buti tawesp schaukti- /Tawe wiena liepei melsti: Duk ieng musu kofina malda: Eis nig schirdes musu dugna). The Lithuanian text is not translated entirely literally": Luther is particularly diverted in the last stanza (Amen so stosis ischtiesos: Stiprink wiera musu duschas: Jeib an to neabeijosim: Ko prascham mes tai wijs gausim: Ant Rada tawa i warda: Amen kalbam stipra wiera < Amen/das ist/es werde war/sterck unsern glauben imerdar/- Auff das wir ja nicht zweiueln dran/ das wir hiemit gebeten han/Auff dein wort in dem namen dein/so sprechen wir das amen fein). The melody coincides with Geistliche Lieder. 100-102. The text is a reworking of an old German hymn (cf. Cook, min. veik., I, 241). '* Spiritual songs, 76-81. Text—freely adapted from the Bible (cf. Koch, min. veik., I, 241; VIII, 320-23. "7 The corresponding text of the Catechism (pp. 48-53) is based not on Luther's work, but on the Polish translation of Seklucian, as already observed by Stangas, Die Sprache des litauischen Katechismus von Mažvydas, Oslo, 1929, 32-35. Widui gerausa Piwata/ Death is catching us (p. 563-566). Title in Mažvydo giesmyne: MEDIA VITA In the middle we im live/ 4 c. Luther's opening stanza": In the midst of our lives/ im surrounded by death/ Whom do we seek the help thu/ that we gain grace/ Das bistu Mr. alleyne/ Uns rewet unser missethat/ die dich Mr. erziirnet has/ Saints Lord Good/ Saint Starcker Good Holy merciful Savior/ du eternal Good] Let us not sink/ of the bitter death need/ in Kyrieleison. (>Widui gerausa fiwata/ smertis us catches: Where help we will seek/Jeng grace we will receive: Nug Taves Jhesau wiena/Gailu mums nu ghrieku musu/ Kureis darem tawe narsu/ Schwentas Pone Thieves/ Schwentas macznus Thieves. Schwentas sumilstasis gelbetoijau/ Tui amphisbaena Diewe/ dūk mums Ne nugrimsti/Czesu karczosses smertis/Kyrieleison). The Lithuanian text is partly free iš Translation of Luther's work: the first stanza quoted elsewhere, ir e.g. at the beginning of the second stanza, is moved away (Widui smertis mums nu kerschiy/Hell's hot fire: Kurs ijau isch tos peklas mukas/Padarijs duschas walnas/Tu gelbsi Jesau wienas/Nęs gail tawa sumilimas/Mussu wargu bei mukas < In the in midst of death challenges / us the bright rache / Who will make us free and free from such need? The thustu Lord alleyne/ laments thy es mercy/ our health and great sorrow). Melody iš essentially coincides su Clergy Lieder, slightly shifted in only three places: sixth note added (which repeats the fifth), the fourteenth corresponds to two terces away Geistliche Lieder note, three notes before the second from the end corresponds to two Geistliche Lieder notes (allows to change one third interval into two second intervals). Maybe it is a simplified version of the Geistliche Lieder melody? Herod's Angry Enemy/Who Fears Jesus Christ (pp. 222-224). The name in Mažvydo hymn: Hostis Herodes Impie. Was fyrchstu enendit Herod. The opening stanza of the Lutheran text is: Was furchstu feind Herodes seer/das uns geborn kompt Christ der Herr? He seeks no mortal kingdom/who brings his heavenly kingdom to us (>Herode piktas neprieteli/- Kam Jesaus Christaus bieisi/Tas neim swieta poniste/Kurs dust dggaus karaliste). The Lithuanian text is partly a free translation of Luther’s work, especially in the last stanza (Kada scheschis Kodzus akmens/Werte winan pilnus wandens/- Tę stoijose naus stebuklas/- Jsch wandens prasta/Wins raudenas < Ein wunderwerck da new geschach/- sechs steinern kriige man da sach/vol wassers das verlor sein art/roter wein durch sein wort draus ward). A possible thing is that the Lithuanian translation 5 Geistliche Lieder, p. 139-41. The text is a reworking of an old German translation from the Latin original (cf. Koch, min. wirk., I, 241; VIII, 573-79). “ Spiritual Songs, 34-35. The text is a free adaptation of the Latin hymn Hostis Herodes impie, Christum venire guid times (see Koch, min. act., I, 241). 8 relies on ir other sources. The melody is different from Clergy Lieder, but coincides with the Latin hymn su solisortus cardine. A We'll get some bedding. Shàng cziesu musu Thieves. (p. 390-392). Title in Mažvydo giesmyne: DA PACEM Lietuvischkai. The Lithuanian text du combines different works of Luther. The first stanza coincides su Da pacem Domine/Deutsch“" (Lend us peace gracefully/ Herr God, our zu times/ there is Es no other/ who ja kein could fight for us/ than ours du Got alone > Give us bedding for the grace/ Skiu cziesu musu Thieves/ Because the kidney does not die on SMEs/ Courses for us warriors/Only wiens tu Someone must). Subsequent stanzas are based on the hymn Receive us Lord bey your word” (> Laikik Pon mus prieg Podziui tawa). The Lithuanian text is not entirely a verbatim translation of the German sources: the last stanza is particularly distant from them (Linksmintoije dwasia schwenta/Dūk mums sąndara on swieta/Padek mums cziesu sunkibes/Wesk mus dangun schos smerties po < God is holy Geist du troster werd/gib deim volck einerley sinn auff erd/Steh bey uns in der letzten not/gleit uns ins leben aus dem tod). The melody of the first stanza has many similarities with the Geistliche Lieder hymn Da pacem Domine; Being one quint lower, it moves away at the sixteenth note (repeating the fifteenth), as well as from the twenty-- fifth to the twenty-- ninth (renouncing the quint interval, thus facilitating singing). The melodies of the other stanzas are basically the same as the Geistliche Lieder hymn Erhalt uns Herr bey deinem wort, with the addition of two notes (the sixth and twelfth). B) Cases where one or more stanzas are added. With alternate joy we go: Jsch swieta Diewa meilae (p. 224-227). The title in Mažvydo hymn: Laupsinimas Simeona schwentoia Senia [...] Luce. 2 With peace and joy I go there Now I'm gone & c. Luther's text's opening stanza: With peace and joy I go there/in God's will/My heart and mind are secure/soft and quiet/As God promised me/Death has become my weakness (>Su pakaiu dzauksmu eimi: Jsch swieta Diewa meilae/Schirdis ir humai iau est linksmi: Gawa atilsu Kaip Diewas man apfadeia- /Smertis man miegu saldu stoiha). The last stanza of the Lithuanian translation does not correspond to Geistliche Lieder; it is markedly different from the last stanza of the Spangenberger hymn version (Ehr sei Gott Vater und dem Son/und dem Heiligen Geist/Der uns in dieser argen Welt/sein gnade leiste/Wie * Spiritual songs, 129. Strophe —Greek antiphons Da pacem, Domine, in diebus nostris... Alleluia. Ouia non est alius gui pugnet pro nobis, nisi tu Deus noster... Alleluia vertimas (see Koch, min veik., VIII, 159-161). *! Spiritual songs, 127-28. The text is an original work (cf. Koch, min. veik., I, 242). 2 Spiritual songs, 35-38. Text—freely adapted from the Bible (cf. Koch, min veik., I, 241; VIII, 579-85. es was and tztund is/ and remains constantly. AMEN). The Lithuanian text is not completely literally translated iš Luther, plg. the third stanza (Ghi wissiems isch meiles dawei/ Sussimiles mums didei/ Dangun wissa swieta tu liepei/ Wadinti mielei/Per brangu ir schwenta Szodi/Schem swietui apreikstąghi <Thou hast all set forth/ with great grace/ to his Zu kingdom the whole world/ invited/ Through your tewer healing word/in all places erschollen). Melody iš essentially coincides su Clergy Songs. Ji slightly diverges in two places: the ninth note corresponds to notes within two seconds of each other, o po thirty-fifth note is missing a repeating note. ją Ach The thief is the sky's keeper Jr (p. 348-351). Title in Mažvydo hymn: PSALMAS II. Salvum me make. Oh God of Heaven get into it. Luther's text's initial strophe: "Oh God of heaven, take in/and let you have mercy/How few are the holy ones of yours/we are abandoned poor/Your word we read was not to have/the faith is also extinguished even/between all men's children (>Ach Diewe isch Himmels weisdek/ Jr schito passigailek/Kaip maf} ijr schwentuiju tawa/Mus siratas prastoija. The last stanza of the Lithuanian translation does not correspond to Geistliche Lieder; it differs markedly from the last stanza of the variant in other hymns (Ehr sey Got vatter allezeyt/- auch Christ dem eyngeboren/Und dem trėster heyligen geyst/gar hoch in hymells koren/Wie es im anfang unnd auch yetzt/ gewesen ist und bleibet stetz/in der wellt der wellt. Amen). The Lithuanian text is not entirely literally translated from Luther: it diverges from it, for example, in the second stanza (Mokin ghie neteisos zdrodas/- Jsch piktoses būklistas: Schirdis iju est besandara/Prieg grunta Diewa Podza/Wiens taip ir kits kitaip saka/Befliedna miera mus draska/- Jr schwentais sawe dara < Sie leren eitel falsche list/was eigen witz erfindet- /Jr hertz nicht eines sinnes ist/in Gottes wort gegriindet/Der wehlet dis/der ander das/sie trennen uns on alle mas/und gleissen schén von aussen). Melodija sutampa su Geistliche Lieder. Christus Jordanop ateiha/Kaip io Tewas noreiha (p. 231-236). Title in Mažvydo giesmyne: Giesme duchawna [...] suguldita nug D. Mart. Luthera Christ our Lord came to the Jordan. Luterio teksto pradinė strofa®- *: Christ our Lord came to the Jordan/after his father's will/Von S. John's die Tauffe nam/ his work and ampt to feel/Da wilt he stifften us a bath/to wash us of sins/erseuffen also the bitter death/by his self blood and wounds/- it was a new life (> Christ Jordanop ateiha/Kaip io Tewas noreiha/- Prieme 23 106–109. The text is an adaptation of the Latin psalm Salvum me fac, Domine (cf. Koch, min veik., I, 241; VIII, 521-26. ** Spiritual songs, 85-89. Text—freely adapted from the Bible (cf. Koch, min. veik., I, 241; VIII, 142-46. 10 chriksta nig Jana/Fildams sawa ureda/Here we are Chrikschta pastiprina/ Ant ghreku apmasgoghimal/Jr smertis paskandinima/ Krauihu faisdomis sawa/Dudams ir mums nauihe giwata). Added the last stanza in the English translation: Diewui Tewui schlowe ditkem Jr Jhesu Christu glorinkem Bei Dwasse schwenta laupsinkem. Wienam Diewui dekawokem The current state is Christima On Greek aptzistighima. Bei amflina ischganima/Nug Christaus apfadeta/ I'm eating an amphibian garba. Amen. English text that repeats the be changes Form Chrikstima at the end of the printed hymn, is almost literally translated iš Luther, only sometimes slightly diverted, for example, in the sixth stanza (Malonei tai kurs netiki/Amfšinai giwens ghreki/Ras ghis amflinąie smerti/Tur peklas ugnie dekti/Jo schwentibae ghi negelbaes/nei wissi io darbai iem padaes/Usch nieka priegimts ghreks dara. Szmogaus darbus ir giwata/Sau smogus negelbt nieslaka < Whoever does not believe this great grace/the remains in his sins/And is vaporized to eternal death/deep in the bright ground/Nothing helps his own holiness/all his doing is lost/the inheritance makes it to nothingness/in it he is born/can not help himself). The melody coincides with Geistliche Lieder. "Christus kente smerties rischus: Jschduts est usch musu ghrekus" (in Greek). The title in Mazvydas's hymn: APE CHRISTAUS isch numirusu priekelima [...] Christ lag in Todes banden d c. Luther's opening stanza: Christ lag in todes banden/fiir unser sund gegeben/Der ist wider erstanden/unn hat uns bracht das leben/Des wir séllen frolich sein/Gott loben unn danckbar sein/und singen Haleluia/Haleluia (>Christus kente smerties rischus: Jschdiits est usch musu ghrekus: Keles isch smerties Christus: Atwere mums dangaus wartus: Jeng mes linksmi niwatim: Diewui garbe dutumbim: Jr gedotumbim Halleluia: Halleluja). In the Lithuanian translation the last stanza is added: Diewe tau nu buki garba: Jog Christus mus atpirka: Chwala tau su Dwasse Schwenta: Jog Christus kele nūg smercza: Ghrekus musu apmazgok: teisibe mums tawa prieditk: Dangaus dzauksma mums dowanok: Halleluja. The Lithuanian text is not entirely a pseudonymous translation of Luther's work: it is particularly detached from it in the third stanza (Ponas Jesus Sunus Diewa: Musu wieton ateija: Nug ghreku mus atwadawa: Taip Smerti nuflawina: Su wissoke ijos sila: Scheschulis wiens ijas atlika: Nes geloni pateroija: Halleluja) < Jhesus Christus Gottes Son/an unser stat ist kommen/Und hat die sunde abgethan/damit dem tod genommenen/All sein recht unn sein gewalt/ da bleibt nichts denn tods gestalt/den stachel hat er verloren/Haleluja). The melody coincides with Geistliche Lieder. Jsch giluma schauku tawesp: Balsa mana Pon ischklausik (p. 340-343). Title in Mažvydo hymn: PSALMOS CXXX De profundis clamavi ad te 3 Geistliche Lieder, 44-47. The text is an adaptation of the old German hymn Christ erstanden Von der marter aller (see Koch, min veik., I, 241). 11 translation could have relied on other sources. Lithuanian melody taken from iš Latin hymn Ave Hierarchia coelestis & piaTM. O Diewe kurss dangui essi/ O Jesau ir schwenta Dwasse (p. 567-74). The title in Mažvydo hymn: Litania Nauiey suguldita nig M. Georgiusa Zablotiusa. [...] O Gott Vater im Himelreich/& c. Geistliche Lieder textTM opening verse: O Gott Vatter im hymelreich, Gott Son, Gott heylger geyst zugleich, Du heylige drifaltigkeyt, du einger Gott in Ewigkeyt, Auff dein ziisag wir bitten dich, wolst uns erhoren gnediglich (> O Diewe kurs dangui essi/O Jesau ir schwenta Dwasse/O traice Diewa schwentagi/Wenib[e] Diewa amfinagi/- Prascham tawe kaip fadeiei/lschklausai tu mus malonei). The source of this hymn, reprinted from the CatechismTM (by omitting the stanza Mussu atpent dok kunigiei/Sweikatu ijr kunigaikstei [...]), is not the text of the Geistliche Lieder, from which the Lithuanian translation (a few stanzas longer) differs in many places. As Stangas has already noted, the Lithuanian translator relied on another version, which coincides with the text of the hymnal published in Marburg in 1549." The Lithuanian hymn is a fairly loose translation of this version, departing markedly from its first stanza and elsewhere, for example, in the sixth stanza (Tawa Jesau ufgimimu/- Gelbek krauia ischleggid/ Saugak kurius tu atpirkai/Sawa smerti ischwadawai/Jr per schwenta prikelima/ saugak per dangun Pengima < Durch dein geburt, O Jesu Christ, hilff, der du unser mitler bist, Durch dein heylsam und thewres blut, welchs uns vergossen ist zugut, Dein aufferstehen von tod so hart und durch dein gewaltig hymelfart); therefore, it is not excluded that the Lithuanian translation may not have relied entirely on the aforementioned source. The melody is different from that of O Gott Vater im Himelreich and coincides with the melody of Tiewe musu Danguiesis. Nu pmogaus kuna pakaskiem/Ape ghij nesilwartaukiem (p. 412-415). Name in Mažvydo giesmyne: Grafij giesmie ijr raudinga ant giedoghima pakasanti kuna numirusia Pmogaus. Now let us bury the body. The opening stanza of the Geistliche Lieder text: Nu last uns den leib begraben/- daran gar kein zweiuel haben/Er werd am Jiingsten tag auffstehn/und unuerweslich herfiir gehn (>Nu fimogaus kuna pakaskiem/Ape ghij nesilwartaukiem/Tassai ant suda tur kielti/Jr nesmertelnas tur būti). The Lithuanian text is a partially free translation of the German work, especially in the first stanza; Differences are noticeable elsewhere, for example, in the seventh stanza: Nu ijem miegoti perleiskiem/Mes isch czia namusu ** For the melody, see p. Koch, min. veik., II, 130. See Part 2, pp. 91-97. The text was written in the German Samogitian dialect, only later translated into common German (cf. Koch, min. veik., I, 427). The text of the Catechism in Gerulis edition is inserted at pp. 54-59. “7 Min. veik., 43. It was reprinted by Wackernagel Ph. The German church song from the longest time up to Early 17th century, Leipzig, 1864, III, 210-12. “Plg. pp. 343-45. The text is incorrectly attributed to Luther: it was created by WeiBe. 18 better/ Pilnai mus pagatawykiem/Nes ateis smertis/budiekiem let us here (< Nu sleep/and go all home our jn streets/Send us also with all vieis/for the death kémpt us equally. The melody is different from Clergy LiederTM. Su saldze linxmibe/ Deadlocknu ed Gesme (p. 198-200). Title Mažvydo giesmyne: In dulci iubilo singet und Nu seid fro. Clergy Lieder Text” opening verse: Jn dulci Jubilee, now sing and be happy/ Our hearts woe/ leads praesepio, in And shines as the sun/ matris gremio, Alpha in es et o, Alpha es et 0 (> Su saldze linxmibe/ Deadlocknu ed Gesme I'll be back/I'll be back/I'll be back/I'll be back/I'll be nu back/I'll be back/I'll be back/I'll be back/I'll be back/I'll be back/I'll be back/I'll be back/I'll be back/I'll be back Diewas/ Smog bey That one. The Lithuanian text is not a completely pseudo-translation of the German work: it is particularly distanced from it in the first stanza, as well as in the second. (O Jesu grafūsis/ Tawesp trokscht grieschnassis/ palinxmink schirdis/Bernnu eli gerassis/Diewe meiles pilnassis karalau dąguijessis/Trauk tu mus tawesp/ Drag the tu mouse silently < O Jhesu parvule, after you it hurts me/ so Trost mir mein gemiite/o puer optime, Durch alle deine giite/o princeps gloriae, Trahe me post te, trahe me post te); added the last two stanzas (Linxmibe scho swieta/Nikst ant akies mirksnia/Bet dzauksma amfina/Dust mums Sunus Diewa/Linxmink dusche mana/Priegtam grieschna kuna/Suneli Diewa/Suneli Diewa. Kofina Pmogaus duscha/Nobafinai buk Linxsma/Del to uf3gimima/- Musu Mesiascha/- Traiczei schwentaij buk garba/lr wienibey Diewa/Chwola be gala/Chwola be gala). The melody is basically the same as the Geistliche Lieder, only the ninth note is different (repeating the deSimtaj instead of the aStuntaj), and the interval between the forty-second and forty-eighth is not a second but a prima; also omitted B after the twelfth note. Kyrie/Diewe wissa sweta Tewe/Eleison (p. 246-248). The title in Mažvydo hymn: Kyrie Paschale. The beginning of the text of "Geistliche Lieder": Kyrie/Gott aller welt schopffer und Vater/Eleyson (>Kyrie/Diewe wissa sweta Tewe/Eleison). The Lithuanian text is essentially a pseudo-translation of the German work; three lines added (Kyrie kelesi Christus niig smertis/Eleison = Christe/buk mums wadas Piwata/keleisi nug smercza Eleison = Kyrie sunus tawa tikray kielesi niig smercza/Eleison). Most of the melodies coincide with Geistliche Lieder. Slightly diverted in the lines Kyrie....Eleison: in the opening phrase the sixth note is repeated only twice (instead of three); The sixth, eighth and nineteenth notes are not repeated in the final phrase, and elsewhere (after the tenth and fifteenth notes), unlike in the German hymn, the previous note is repeated. Christe....Eleison is more different in the ending, which may have been influenced by/Kyrie....Eleison model. It coincides with the 1561 edition of Lossius' Psalms. = Plg. p. 256-57. Text —16th-century German hymn (see Koch, min. act., VIII, 16-18). Plg. p. 266-68. 19 Christ dangun zinge/ Mums Zemin has sent/ Sawa Dwasse schwenta (p. 305— 308). Title in Mazvydo hymn: GESME APE DANGUN zengima Christ fuhr gen Heaven. Clergy Lieder Text® opening stanza: Christ went to heaven/ sent us Da down/ er The trooster of the saints Spirit/ zu comfort of the poor Christianity. Kyrioleis (>Christus dangun zenge/ Mums Zemin has sent/ Sawa Dwasse schwenta/- chriksczonims ant dzauksma/- Kyrieleison). Only the first stanza of the Lithuanian text is based on the o German work, the last four stanzas are already mentioned hymns Christ is redeemed perdirbinys. Since the six stanzas (from the second to the seventh) has no correspondence in the hymn Geistliche Lieder, it is not excluded that the Lithuanian text is based on other sources. The melody is different from the hymn Christ fuhr gen himel, is a similar ir hymn į Christ is risen; it essentially coincides with the already discussed hymn Christus est several melodies. As individual cases, the hymns Erbarm dich mein o Herre Gott”* (translation of Psalm 51), Christe der du bist tag und liecht® (translation of the Latin hymn Christ qui lux es et dies) and Mein zung erkling unn frėolich sing” (translation of the Latin hymn Pange lingua) are to be mentioned, having their counterparts in Mazvydas’s hymnology (in which the first two texts are reprinted from the Catechism): Sussimilk on musu Diewe (pp. 355—60)’, Christe/- diena essi i schwiesibe (pp. 481-83)* and Skambek joia balsu mana (pp. 368-372). These Lithuanian translations are based not on German texts, but on other sources: the first of them — the Seclusian text”*, and the second and third — on the Latin originals. However, there is no lack of significant similarities with Geistliche Lieder in musical terms; in fact, the melody of the hymn Sussimilk on musu Diewe is completely the same as that of the Geistliche Lieder, and the melodies of the other two hymns differ only slightly: in the melody of the hymn Christe/- diena essi and schwiesibe, which is one quint lower, three notes were added (the third, eighth and sixteenth), the sequences A B after the twentieth note and B A after the twenty-- fourth note were dropped, and several intervals were changed (from a third to a second or vice versa); Skambek in a cheerful voice mana in the melody only changed the sequence GG Fi G F G (29-31 notes) and added the forty-sixth note. The other three pieces of Mažvydo hymn are based on reprinted Latin texts from the collection Geistliche Lieder; in this book in one case (Puer natus in Bethlehem) the German translation is printed along with the Latin original. Drink 6 Plan p. 272. * Spiritual songs, 198-200. % Spiritual songs, 260-62. % Spiritual songs, 11, 81-83. %7 The text of the Catechism is printed at pp. 63-67. The text of the Catechism is printed on pp. 77-79. ‘ Plg. Stang, min. veik., 36-38. 20 probably nebuvo used in the Lithuanian į translation, because there are no clear overlaps. Schi diena est mums linxmibes/ That kings come (p. 189-193). Title in Mažvydo giesmyne: Dies est leticiae The day that is rich in joys. so The beginning of the Latin text used for the Lithuanian translation”: Today is the day of the In Virgin Mary, the patron saint of the De parish. Puer admirabilis, Totus delectabilis in humanitate, Yes inestimabilis Is et ineffable In divinity (> Schi diena est mums linxmibes/ Jog karalus ateia/Sche diena esti upgimes/Jsch pannas fiwatelia/Bernelis stebuklingassis/ didzei maloningassis/ Jr Sawa f3mogisteie/ That's very schwentas/Precious too pargita [amendmein nt approved] Sawa dairy). It is noteworthy that the third stanza (Bernelis paschlowintassis/ Est mumus ufigimes) nu is based on the Latin ne original, German o jo translation The day that is rich in joys, so kuris Clergy Lieder printed immediately. po Melody iš essentially su coincides with German hymns Der Tag der ist freuden reich so melody, only three second intervals (after the fifteenth, fifty-fifth ir Sixty-first) rise instead of going down, o po the fifty-seventh note is a second interval instead of a third. Gedok kofnas Chriksczonis/ Laupsink nu su giesmemis (p. 206-209). The title in Mažvydo hymn: Resonet in laudibus cum iucundis. The beginning of the Latin text used for the Lithuanian translation”: Resonet in laudibus Cum iucundis plausibus Sion cum fidelibus; Apparuit guem genuit Maria. Sunt impleta Quae praedixit Gabriel (>Gedok cofinas Chriksczonis/Laupsink nu su giesmemis/Syon and some wernassis/Passirode which woman gave birth to Jssipilde ka Gabrielas sake). Corresponds approximately from Mr. Christus sweet. The melody has many similarities with Geistliche Lieder. Being one third higher, it is particularly distant in its structure in the motifs of the sentences Jssipilde what Gabriel said and How noreija amfinoghi Deiwiste; elsewhere only a different interval (third instead of second) after the seventh note from the end of the backing track. Bernelis was born Bethlehem, was born Bethlehem (p. 193-198). Title in Mažvydo hymn: Gesme Sena Ape Uschgimima JIschganitoia musu Panna Jesaus Christaus; This title is probably derived from Geistliche Lieder (An old spiritual song/of the birth of our Lord and Savior Jesus Christ). The beginning of the Latin text used for the Lithuanian translation": Puer natus in Bethlehem, in Bethlehem: Unde gaudet Ierusalem, Halleluiah, Halleluiah (> Bernelis gime Bethlehem, gime Bethlehem/Del to dzauges " Geistliche Lieder, 248—49. "" Plg, p. 249-52. "* Spiritual songs, 25 2-54 Spiritual songs, 25 8-60 21 Jerusalem/Halleluiah/Aleluiah). Melody iš essentially coincides su Clergy Lieder melody, only notes 6-9 differ (perhaps due to structural adaptation ir to the 10-16 melodic course of the tones marked with notes?). Twelve Mažvydo hymn prayers correspond Clergy Lieder German texts, which only in exceptional cases have not been used in the Lithuanian translation. į We will now review these ir prayers, briefly indicating the connection of the ir jų translator’s su sources with the Lithuanian text. Nu leisk wieschpatie tawa tarna pakaiumi goi su (p. 227-228). Name In Mažvydo hymn: PIRMA Malda. Clergy Lieder text’ start: Nu lessestu Lord, let thy servant im go in peace. For my eyes have yours The Savior seen. Almighty eternal Got/ we ask you Cordially/ Give us/ that we love yours Son recognize and praise leisk (> Nu wieschpatie tawa tarna pakaiumi eiti/Nes su regeia akis mana Jschganitoghi tawa. We're praying. Wissagalisis amfinassis "Diwe/praschom mes tawe isch iscziu schirdies musu/Dūk mumus/idant mes taipo tawa miela sunu paflintumbim garbintum". ir The majority of Lithuani- — an texts are subtitle translations; in one place (or Schwentas Simeonas kunischkai ghi regeiha ir pafina) removed from source (Like the saint Simeon jn armen genomen/ und geistlich gesehen und bekennt hat), changed ir meaning. Christos ischronitas est delei ghreku muse (p. 228-229). Name The second prayer is the prayer of Christ's Passion. The song begins with the words "Christ is wounded for our sins". And to strike for our own good. Barmhertziger/ewiger Gott/der du deines eigenen Sohnes nicht verschonet hast [...] (> Christ ischronitas est delei ghreku musu/Jr sutrintas est delei piktenibiu musu. Sussimilstąsislamflinassis Diewe/Kursai tawa tikrojha ir wiengimusia Sunaus neczediés essi [...]). Translated literally into English. Koznis gul on io/idant we alternately should be (p. 229-230). Name "The Prayer of the Little Ones". The song's lyrics begin with "Die straff liegt auff jm/auff das wir fried hetten". And by his wounds we are healed. Almighty Father, eternal God, who for us has made your Son suffer the pain of the cross [...] (> Koznis gul ant io/idant mes pakaiu turetumbim/Jr ronomis io mes ischgiditi esme. Melskimose. Wissagalisis TeweJamflinassis Diewe/kursai tawa Sunui/Kriflaus kancze dawes essi usch mus kenteti [...]). Lithuanian text — verbatim translation. "* Plg. p. 38-39. Plg. p. 41. 76 Plan. p. 42. 22 Christ died for those whom I should not die for. (p. 267-268). Name in Mažvydo hymn: MALDA. Clergy Lieder teksto“" start: Christus von den toden erweckt/ stirbt hinfurt nimer/ Hallelujah. Death will not reign over us jn Hallelujah. Almighty God/ who through du the death of your Sons/ who did not make health and death/ and by his zu resurrection/ brought innocence and eternal life (> Christ is a name which I do not name: Hallelujah. Death on ijo manyesni netur panowati: Hallelujah. Wissagalisis Diewe/kursai per Smerti tawa Sunus/Greka ir Smerti ing nieka pawertei/bei per ijo prikelima/nekaltibe amflina fiwata atpentz mumus sugrgfSinai). The Lithuanian text is a ir postscript translation. Uschzengdams Christus ant auksta/ — Hallelujah (p. 297-298). Title in Mažvydo giesmynas: Versiculus [...] Malda. Clergy Lieder tekstoTM® origin: Christ is ascended the high/ in Hallelujah. And has this Prisoner caught / Hallelujah. Almighty HERRE God] grant us/ that we believe |... ] (> Ushzhendam Christus on auksta/ Halleluja. Painful new pain/ Hall. MALDA Wissagalisis Pone The thief/only us/who believe [...]). The Lithuanian — text is a postscript translation. How thick is the dune/ tq how ir thick are to the rocks (p. 380). Name in Mazvydo hymn: MALDA. Clergy Lieder teksto” pradzia: So offt von jr diesem Bread eats/ and of this Goblet drinks. Solt des jr "Herrn Tod verkinnigen/ bis komet". er Ah du lieber Herr God/ who uns bey this wonderful du Sacrament of your suffering zu remember/ and preach commanded (> How often do you tq walk? ir to Hallelujah. Smerti Pona atminsit ikkolei ghissai ateis: Hallelujah. Oh, my God. tu Pone Diewe/courses us prieg those magical Swietastis tawa muka atminti schlowingai ir ischkelbti priesakes essi). Translated literally into English. Prayer: O wissagalisis Diewe kursai apgineies essi (p. 490-491). The name in Mazvydo hymn: Collecta. Spiritual Songs teksto® pradžia: Almighty God/There you are a protector of all who hope in you/on which almost no one [n]is able/not even something for you/Let your mercy be abundant upon us (> Melskemosi: O wissagalisis Diewe kursai apgineies essi wissu ingi tawe tikinczuiu/- be kurio malones niewienas pats per sawe nieka nepagal/nei ira kas kū ghadnas tawip butu). The Lithuanian text is a posthumous translation, except for the end, which is based on the Latin original: qui tecum vivit et regnat in unitate spiritus sancti deus. Per omnia saecula saeculorum. "Plg. p. 48-49. "8 Plan. p. 51. "Plg. p. 103. 50 pp. p. 154-55. 23 Szodis Stoiose kunu halleluia (p. 212). Title in Mažvydo giesmyne: ORATIO, Prayer. Clergy Beginning of Liedertext®: The word became flesh/Hallelujah. And dwells among us/ Hallelujah. Help me please Herr God/ that we love the new bodily birth of your Sons/ become and remain participating (> Szodis Stand and sing hallelujah. Jr giwena between us halleluiah. Dug us in love Pone Diewelidant mes naudu/nauia pagalei [3mogistes uschgimimaltawa mielausa Sunaus wieschpaties musu Jhesaus Christaus/dali apturetumbim). Lithuanian text almost a parodical — translation; The end is based on the Latin original: gui tecum vivit regnat unitate spiritus sancti deus. et in Per omnia saecula saeculorum. Kursai nedastainai ta duna walga/ gier isch ir killika Pona (p. 380-381). Title in Mažvydo giesmyne: ANTRA Malda. Clergy Lieder teksto“ pradžia: Welcher unwürdig von diesem Brod isset/ or of the Goblet of Fire The Lord drinks. Who is indebted to the an body and blood of the Lord. We thank you almighty HERR Got that you have du erquicket us by this healing gave (> Kursai nedastainai ta duna walga/ gier isch ir killika Ma'am. Tassai est kaltas kuna ir krauia Ma'am. Dekavoiem tau Wissagalissis Pone God bless us with tu these amazing gifts [...] they strengthen us.) In this text, most of which is translated literally, two sequences (tawa schwentoia kuna i brangioia krauia and Kursai su tawimi wieubeije Dwasses schwentosses giwen and Karalau: Ant amf3iu amflaus) do not have a corresponding German source; The second is based on the Latin model: gui tecum vivit et regnat in unitate spiritus sancti deus. Per omnia saecula saeculorum. Sughrieschiom mes su tiewais musu (p. 562). The name of the song in Mažvydas' hymn: Another Prayer. The song begins with the words: "We have sinned with our fathers. We have done evil and have been ungodly. Lord God, heavenly Father,/who do not have pleasure in the poor without death|/you do not want to destroy them,/but you want/that they be converted and live (> Sughrieschiom mes su tiewais musu: Neteisei dirbom ir piktenibe padarem. Diewe kursai gheschiencziisius neperleidi prafluti/net sussiwers ir giwens). The Lithuanian text partially deviates from the German source after the first two lines and in the phrase uf3 ghrekus musu tawa sussimilimas tęssidauxin (< deine barmhertzigkeit mildiglich verleihen). The Goddess is lying on the table of Pemes (p. 392-393). Title in Mažvydo giesmyne: Pirmas Praschimas. Geistliche Lieder teksto® pradžia: God give peace in your land. [...] LORD God heavenly Father/who creates holy courage/good counsel/ and righteous works * Plan. p. 32. 52 pp. p. 104. 5 Plg, pp. 169-70. 54 Plg, p. 130. 24 (> God bless you and your family. Blessed ir be sweikink tawa Pmones. Prascham tawe: Pone Diewe danguijesis tewelnūgij kurio schwenti humailir gijeidimai/gijeri dumoghimailir teisus esti darbai). However, the phrase nugij kurio schwenti humailir gijeidimai/gijeri dumoghimai/ir teisus esti darbi is closer to the Latin original guo sancta desideria, recta consilia iusta sunt opera). (a et Lithuanian text with no match on the second line Clergy Lieder, part is iš a free translation of the German text; from particularly distant sequence in jo our days through tawa defense Jr protectionhima niigi enemy substitute and love tawa gywentumbim ir (< Auff that our hearts hang an your commandments / und we our time / through your protection / quiet and safe for enemies live). It is possible that the Lithuanian text is based on other (from the Latin original in different) sources. Atsiunsk Dwasse tawa bus ir sutwert/ Hallelujah (p. 310-311). Title in Mažvydo giesmyne: Malda ist He wrote. 103. Clergy Lieder text““ beginning (missing Psalm 103 verses): Herr My dear God Father du (on this day) of your faithful hearts/ through your holy Spirit enlightened and emptied (> Prayer: O Diewe kursai schirdis wernuiu schwentoses Dwasses apschwiesimu pamokinai). The Lithuanian text is more based on the Latin original (Deus gui hodierna dei corda fidelium sancti spiritus illustration docuisti: da nobis in eodem spiritu recta sapere: et de eius semper consolatione gaudere) in German. The other two prayers of Mažvydas' hymnal are based on Latin texts reprinted in Geistliche Lieder. Wieschpatie nekorok mus pagalei musu grieku (p. 560-562). Title in Mažvydo giesmynas: Prayer after the Litany. The Latin text reads: "Domine non secundum peccata nostra facias nobis." Negue secundum iniguitates nostras retribuas nobis. God, the Father of mercy, guide contritorum non despicis gemitum et moerentium non spernis affectum, Adesto precibus nostri (> Wieschpatie nekorok mus pagalei musu greikiku. And don't leave us to our own fate. Diewe sussimilstąsis Tiewe/kursai smutniju ne papeiki dusaughimalir raudoijenczuiju ne paniekini nora/Pawizdek ant maldu musu). Pagelbek must Diewe ischganitoghi must (p. 574—575). The title of the song is: Prayer. The beginning of the Latin text used: Adiuva nos Deus salutaris noster. And for the glory of thy name deliver us, and forgive us our sins, for thy name's sake. Omnipotent eternal God, whose spirit sanctifies and governs the whole body of the Church, exaudi nos pro universis ordinibus supplicantes (> Pagelbek mus Diewe ischganitoghi musu: Jr diel garbes warda % Plg. p. 60. 50 Spiritual songs, 183-84. ST Spiritual Songs, 184. 25 tawa ganik mus/ bei malonus/ buk ghrekams musu diel warda tawa. Wissagalissis amflinassis Diewe/whose Dwasse wissos Bafiniczas kunas schwentinimas redomas ira: ir "Jschklausik mus wissus uf uredus meldzenczus- ". Litania Letuwiczka (p. 552-560), Kyrieeleison Christeeleison Kyrieeleison, also translated from Latin: mainly based on the Latina litania correcta® published in the Geistliche Lieder collection, which is based on the litany of the Catholic Church (beginning: Kyrie eleison. Christe eleison. Kyrie eleison. Christe audi nos. Pater de coelis Oh, God. Miserere nobis. Fili redemptor mundi Oh, God. Miserere nobis. Spiritus sancte Oh, God. Miserere nobis). The majority of phrases literal — translation iš Latin litania correct; but there is no lack of differences, e.g. : Nig nogloses smertis (< A subitanea et improvisa morte), Nig karaughima i praleghima krauiju (< A bello et caede; cf. German translation® Fiir krieg und blut), Per diwna i schwenta priemima [mogistes tawa (< Per mysterium sanctae incarnationis tuae), Jdant gundintusius palinxmintumbi (< Ut pusillanimos et tentatos consolari et adiuvare digneris), Jdant musu [Semes wieschpati/su ijo urednikais reditumbi i apgintumbi (< Ut principem nostrum cum suis praesidibus, dirigere, et custodire digneris; in this case a clear influence of German translation Unsern landherren mit allen seinen gewaltigen leiten und schiitzen), Jdant musu neprietelims griekus atleistumbi i tawesp priewerstumbi (< Ut hostibus, persecutoribus et calumniatoribus nostris ignoscere, et eos convertere digneris), Jdant mus malonei per tawa sunu Jesu Christu ischklausitumbi (< Ut nos exaudire digneris; cf. German translation Und uns gnediglich erhdoren); on the last page after the phrase Awineli Diewa kursai neschi ghriekus sweta the second repetition not wait Sussimilk on musu (< lat. Dona nobis pacem). In conclusion, it should be noted that the sequence of several sentences has no corresponding in the text of the Latin litania correcta: Jdant mus nig wissa pikta gelbetumbi. Praschom tawe ischklausik mus. The weather is nice and the dutumbi is good. Praschom tawe ischklausik mus. Jdant pleasure litu dūtumbi. Praschom tawe ischklausik mus. Jdant malone gedra dutumbi. Praschom tawe ischklausik mus. CONCLUSIONS Based on the presented analysis, it is possible to propose several directions for future research. ‘ Plg. p. 171-83. % Plg. Spiritual songs, 158-65. 26 Vienna iš jų could rely on those (quite abundant) Lithuanian sentences, which are išversti simply German iš without using other sources: in most sentences tų (especially in prayers) the syntactic semantic ir structure of the German source is unchanged or only slightly changed; in other cases (especially in hymns) ji changed more, but so much ne that it would be impossible to recognize it. A number of the latter type of difference- — s, especially those related to lexical changes by su the rejection ir su or addition of individual syntactic units, had to be determined — rather by metric and musical requirements than by differences in the structure of the ir Lithuanian-- German language systems; this is clearly seen in such sentences iš already quoted: Nig greku mus atwadawa < And has given up the healthy; Keles is a boy < Jst aufferstanden; Ghi wissiems isch meiles dawei/ Sussimiles mums didei < Den hastu allen fiir gestelt/ mit grossen gnaden/ Smertis man miegu saldu stoiha der tod ist mein schlaff < worden Schwents Podis gerai waisose < thy word is well found; Kuru Dwasse schwenta pawaise < who was born of the spirit; We'll play the king of heaven < das We must remain rich; Stiprink wiera musu duschas < sterck unsern glauben imerdar; Widui smertis mums nu kerschiy/Hell's hot fire < In the midst of in death the bright throat challenges us; Dangaus dzauksma atwere the sky unlocked; Peneia ghi panna pienelu < A little milk became his food; Schwentasis < kraus tawa mus ischgane < that dein blut an uns gros wunder that; Ponas Jesus Sunus Diewa: Musu wieton ateija < Jhesus Christ God's Son/ our state is an come; Perflegnok mus Diewe Tiewe/Sunau ir schwenta Dwasse < We bless the Father and the Son/we bless God the Holy Spirit; moters negeiski artima < that also your heart no other my; Diewa narsa nesche < brought for us the wrath of God; Smerti/Czarta sutrine < To break the death for us; Malonei tai kurs netiki < Wer nicht glaubt dieser großen gnad, isch wenkti f3abggu welna/Per apginima Diewa < entfliehen Teuffels listen/ mit waffen Gotts uns fristen/ Todel asch nu linxmas busiu/Wainai pleschdams gedosiu < Dauon i allzeit frohig sey/zu springen, singen imer frey; < Who does not believe this great grace, is wenkt f3abggu welna/Per apginima Diewa < flee from the devil's tricks/ with God's weapons we are tempted/ Death is now our right hand's busiu/ Wainai pleschdams gedosiu < I am always happy to jump, sing freely; Mokin ghie neteisos zdrodas/- Jsch piktoses buklistas < You learn a false list/what own wit invents; Jr staliep tawa waikelei: Kaip aliwas sczepelei < And your children around your table/like oil plants healthy and fresh; 27