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XIX a. lietuvių raštijoje labai ryškų pėdsaką paliko žemaičių krašto žmonės. Tuo metu tam tikras kultūrinis sujudimas vyko ir kituose Lietuvos regionuose. Rytų Aukštaitijos žemėse suintensyvėjo sunkų religinės netolerancijos amžių išgyvenusių Kalvino pasekėjų veikla. Reikšmingiausi XIX a. veikėjai, susiję su lietuvių raštija, – Mykolas Cerauskas ir trys tėvų bei sūnų poros: Kazimieras Kristupas bei Edvardas Jokūbas Daukšos, Samuelis bei Karolis Nerlichai, Aleksandras Rapolas bei Albertas Konstantinas Močiulskiai. Tiesa, dalies reikšmingų darbų nepavyko publikuoti – neišspausdintos mokytojo Kazimiero Kristupo Daukšos ir jo sūnaus Edvardo Jokūbo Daukšos lietuvių kalbos gramatikos bei žodynas, to paties sūnaus Edvardo poezijos bandymai; neišliko rankraštinė Karolio Nerlicho gramatika; kai kurių veikalų leidyba smarkiai vėlavo: 1819 m. Samuelio Nerlicho parengtas giesmynas išspausdintas tik 1845 m. Be pakartotinai perspausdintų parankinių reformatų tekstų – Naujojo Testamento, giesmyno, katekizmo, postilės, XIX a. pasirodė religinės didaktikos leidinių. Originalią tokio žanro knygelę (pamokslą) parengė Mykolas Cerauskas (Kozonis padekawonies, 1803), o 1863 m. pasirodė keturi taip pat nedidelės apimties leidinukai – tikėjimo tiesų apmąstymai bei vaizdeliai jaunuomenei, kuriuos, mūsų bibliografų, istorikų teigimu, parengė Žemaitijos superintendentas Aleksandras Rapolas Močiulskis: "Atsiminimas da geroje adijnoje" (toliau – Atsiminimas, A); "Nusidawimas biedna Joniuka" (Nusidawimas, N); "Prisiwertimas grieszna żmogaus ing DIewą" (Prisiwertimas, Pr); "Wartojmas arba meginimas patis sawę" (Wartojmas, W). Jokūbo Kregždės manymu, šie veikalėliai, kaip ir 1865 m. išspausdintas "Gromata Naszłaitela ing sawa mieła Iszganitoja" (toliau – Gromata, Gr), buvo parengti norint atsverti katalikiškas, antiprotestantiškas Motiejaus Valančiaus knygeles prastuomenei. Tiesa, žymiausios Valančiaus knygelės vaikams ar suaugusiems radosi po 1863 m., iki tų metų buvo išleisti jo katalikų katechezei skirti ar kitokio tipo leidinėliai. Taigi minėtos reformatų knygelės galėjo būti inspiruotos ne konkurencijos, o pačios Lietuvos kalvinistų bažnyčios atsigręžimo į žemiausią, vargingiausią visuomenės sluoksnį; kaip rodo ir Arūno Baublio tyrimai, būtent taip krypo jos švietimo politika, būtent čia ji matė galimybę išlikti. Šio straipsnio tikslas – remiantis rašybos bei kalbos ypatumais persvarstyti minėtų 1863 ir 1865 m. parengtų veikalėlių autorystės ir lietuviškų šaltinių klausimą. [...] The article looks into five books on religious didactics published by the Calvinists in Eisleben in 1863–1865: "Atsiminimas da geroje adijnoje", "Nusidawimas biedna Joniuka", "Prisiwertimas grieszna żmogaus ing Diewą", "Wartojmas arba meginimas patis sawę" and "Gromata Naszłaitela ing sawa mieła Iszganitoja", which bibliographers and historians claim to have been written by Alexander Raphael Moczulski. A textological analysis has revealed "Prisiwertimas" not to have been drafted by Moczulski. This is evidenced in the differences in the spelling and the language of the texts covered by the analysis, the mismatched hypernormalisms, and the specific characteristics of the edits made to Biblical quotes and hymns. Certain qualities of the language in "Prisiwertimas" demonstrate that, unlike Moczulski, the editor of this text was under the influence of both the subdialect of Biržai and the subdialects of the northern Panevėžys region further to the west. Furthermore, "Prisiwertimas" features a much larger number of unique morphological forms not recorded elsewhere, which indirectly reflect the typical truncation of the ending of the Panevėžys subdialect and the resultant uncertainty on the editor’s part with regard to how certain parts of the text were to be written. The spelling and the language of the rest of the tracts covered by the analysis have a lot in common: without a shadow of doubt, they were drafted by the same person, as likely as not Moczulski. The hypercorrections that are present in the books edited by Moczulski suggest that, just like many Calvinists of the period, he was inclined to support the norms of the traditional Kėdainiai variant, even though by then the hub of Reformer activity had relocated to Biržai. Most efforts were focused on dropping the nasal reflexes of the East Aukštaitians. It is probable that all five publications covered by the analysis are not original tracts, but rather translations from German or Polish, even though no specific sources have yet been discovered (some references could be evident in the illustrations to the texts, particularly those that have a caption in Polish or German). The ample Biblical quotations in the books have been found to have been adopted from Bt¹ (or Bt²) and from the Lithuania Minor translation of the OT of the Bible that had been in circulation since 1735 (at least some of the tracts in question relied on the original 1735 edition). The research has allowed for the sources of the hymns featured in the books to be updated. The hymns were not original: one of them was a new translation of Friedrich von Lehr’s Spruch von der Bibel, others were adaptations of earlier Lithuanian tracts, such as the 1845 Calvinist hymnal, and several Lithuania Minor publications (in particular the official Lutheran hymnal). One hymn featured in "Prisiwertimas" has a very unique source: a rhymed text of a prayer from a translation of "Rojaus Darželis" (The Garden of Eden), a pietistic prayer book by Johann Arndt (its 1845 edition, in all likelihood), which had been supplied by Lithuania Minor worshippers at home. The rather intense use of Lithuania Minor Lutheran hymns in tracts by Lithuanian Reformers was yet another sign of vigorous collaboration between the two Protestant branches. The need for this collaboration was admitted by the Calvinist synod of 1862. It was critical for the continued existence of the Lithuanian Reformer Church.

This article continues the research of the 19th-century Lithuanian Calvinist texts. A hypothesis was raised regarding the unusual structure of Mykolas Cerauskas Seanas katechismas (1803), i.e. the sequence of parts of the catechesis. This sequence could have been determined by the 18th-century catechism compiler (whose work was taken over by Cerauskas) relying on the first catechism of Jan Seklucjan, published in East Prussia, or perhaps the traditional structure of early German catechisms (the works of Georg Major), which was closely related to the education of children in the late Middle Ages. Another Calvinist work is even more closely related to Prussian Lithuania and children’s education – the primer ABC knigeła (1861). It was detected that it was not an original work, but a text (a small fragment) taken from Friedrich Kurschat’s (1841) publication of the translation of the catechism and its comments prepared by Johann Gottlieb Weiß. The primer cannot be considered solely borrowed from the Prussian Lithuanian Lutheran writings, because the Calvinist editor made numerous spelling and lexical corrections, which brought it very close to the Calvinist writing tradition. In the middle of the 19th century, there were more Calvinist publications, whose authors included the texts of the Lutherans of Prussian Lithuania that were rearranged in their own way.