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 Poland remained, however, but nominal until 1569, when Sigismund Augustus was king of Poland. In the 16th century Lithuania did not extend its power so far east and south-east as two centuries before, but it constituted a compact state, including Polotsk, Moghilev, Minsk, Grodno, Kovno, Vilna, Brest, and reaching as far south-east as Chernigov. From the union with Poland, the history of Lithuania becomes a part of Poland’s history, Lithuanians and White-Russians partaking of the fate of the Polish kingdom (see : History). After its three partitions, they fell under the dominion of the Russian empire. In 1792 Russia took the provinces of Moghilev and Polotsk, and in 1793 those of Vilna, Troki, Novgorod-Syeversk, Brest and Vitebsk. In 1797 all these provinces were united together, constituting the “Lithuanian government” (Litovskaya Gubernia). But the name of Lithuanian provinces was usually given only to the governments of Vilna and Kovno, and, though Nicholas I. prohibited the use of this name, it is still used, even in official documents. In Russia, all the White-Russian population of the former Polish Lithuania are usually considered as Lithuanians, the name of Zhmud being restricted to Lithuanians proper.

The ethnographical limits of the Lithuanians are undefined, and their number is variously estimated. The Letts occupy a part of the Courland peninsula of Livonia and of Vitebsk, a few other settlements being spread also in the governments of Kovno, St Petersburg and Moghilev. The Lithuanians proper inhabit the governments of Kovno, Vilna, Suvalki and Grodno; while the Samogitians or Zhmud inhabit the governments of Kovno and Suvalki. To these must be added about 200,000 Borussians, the whole number of Lithuanians and Letts in Russia being, according to the census of 1897, 3,094,469. They are slowly extending towards the south, especially the Letts; numerous emigrants have penetrated into Slavonic lands as far as the government of Voronezh.

The Lithuanians are well built; the face is mostly elongated, the features fine; the very fair hair, blue eyes and delicate skin distinguish them from Poles and Russians. Their dress is usually plain in comparison with that of Poles, and the predominance in it of greyish colours has been frequently noticed. Their chief occupation is agriculture. The trades in towns are generally carried on by men of other races—mostly by Germans, Jews or Poles. The only exception is afforded to some extent by the Letts. The Samogitians are good hunters, and all Lithuanians are given to apiculture and cattle breeding. But the Lithuanians, as well in the Baltic provinces as in the central ones, were not until the most recent time proprietors of the soil they tilled. They have given a few families to the Russian nobility, but the great mass of the people became serfs of foreign landowners, German and Polish, who reduced them to the greatest misery. Since the Polish insurrection of 1863, the Russian government has given to the Lithuanians the land of the Polish proprietors on much easier terms than in central Russia; but the allotments of soil and the redemption taxes are very unequally distributed; and a not insignificant number of peasants (the chinsheviki) were even deprived of the land they had for centuries considered their own. The Letts remain in the same state as before, and are restrained from emigrating en masse only by coercive measures.

The Letts of Courland, with the exception of about 50,000 who belong to the Greek Church, are Lutherans. Nearly all can read. Those of the government of Vitebsk, who were under Polish dominion, are Roman Catholics, as well as the Lithuanians proper, a part of whom, however, have returned to the Greek Church, in which they were before the union with Poland. The Samogitians are Roman Catholics; they more than other Lithuanians have conserved their national features. But all Lithuanians have maintained much of their heathen practices and creed; the names of pagan divinities, very numerous in the former mythology, are continually mentioned in songs, and also in common speech.

—Schiemann, Russland, Polen und Livland bis ins 17te Jahrhundert (2 vols., Berlin, 1886–1887); S. Daukantas, Lietuvos Istorija (Plymouth, Pa., 1893); J. de Brye, Étude historique sur la Lithuanie (Paris, 1894); P. D. Bryantsev, Istorija Litovskago Gosudarstva (Vilna, 1899).

Language and Literature.—The Lithuanian, Lettic or Lettish and Borussian or Old Prussian languages together constitute a distinct linguistic subdivision, commonly called the Baltic subdivision, within the Indo-European family. They have many affinities to the Slavonic languages, and are sometimes included with them in a single linguistic group, the Balto-Slavic. In their phonology, however, though not in their structure the

Baltic languages appear to be more primitive than the Slavonic. Lithuanian, for example, retains the archaic diphthongs which disappear in Slavonic—Lith. véidas, “face,” Gr. , O.S. vidŭ. Among other noteworthy phonological characteristics of Lithuanian are the conversion of k into a sibilant, the loss of h and change of all aspirates into tenues and the retention of primitive consonantal noun-terminations, e.g. the final s in Sans. Vṛkás, Lith. vīlkas, O.S. vŭlkŭ. Lettic is phonologically less archaic than Lithuanian, although in a few cases it has preserved Indo-European forms which have been changed in Lithuanian, e.g. the s and z which have become Lith. sz (sh) and ž (zh). The accent in Lithuanian is free; in Lettic, and apparently in Old Prussian, it ultimately became fixed on the first syllable.

In its morphology Lettic represents a later stage of development than Lithuanian, their mutual relationship being analogous to that between Old High German and Gothic. Both languages have preserved seven out of the eight Indo-European cases; Lithuanian has three numbers, but Lettic has lost the dual (except in diwi, “two” and abbi, “both”); the neuter gender, which still appears in Lithuanian pronouns, has also been entirely lost in Lettic; in Lithuanian there are four simple tenses (present, future, imperfect, preterite), but in Lettic the imperfect is wanting. In both languages the number of periphrastic verb-forms and of diminutives is large; in both there are traces of a suffix article; and both have enriched their vocabularies with many words of foreign, especially German, Russian and Polish origin. The numerous Lithuanian dialects are commonly divided into High or Southern, which changes ty and dy into cz, dz, and Low or Northern, which retains ty, dy. Lettic is divided into High (the eastern dialects), Low (spoken in N.W. Courland) and Middle (the literary language). Old Prussian ceased to be a spoken language in the 17th century; its literary remains, consisting chiefly of three catechisms and two brief vocabularies, date almost entirely from the period 1517–1561 and are insufficient to permit of any thorough reconstruction of the grammar.

The literary history of the Lithuanians and Letts dates from the Reformation and comprises three clearly defined periods. (1) Up to 1700 the chief printed books were of a liturgical character. (2) During the 18th century a vigorous educational movement began; dictionaries, grammars and other instructive works were compiled, and written poems began to take the place of songs preserved by oral tradition. (3) The revival of national sentiment at the beginning of the 19th century resulted in the establishment of newspapers and the collection and publication of the national folk-poetry. In both literatures, works of a religious character predominate, and both are rich in popular ballads, folk-tales and fables.

The first book printed in Lithuanian was a translation of Luther’s shorter Catechism (Königsberg, 1547); other translations of devotional or liturgical works followed, and by 1701 59 Lithuanian books had appeared, the most noteworthy being those of the preacher J. Bretkun (1535–1602). The spread of Calvinism led to the publication, in 1701, of a Lithuanian New Testament. The first dictionary was printed in 1749. But perhaps the most remarkable work of the second period was The Four Seasons, a pastoral poem in hexameters by Christian Donalitius (1714–1780), which was edited by Nesselmann (Königsberg, 1869) with a German translation and notes. In the 19th century various collections of fables and folk-tales were published, and an epic, the Onikshta Grove, was written by Bishop Baranoski. But it was in journalism that the chief original work of the third period was done. F. Kelch (1801–1877) founded the first Lithuanian newspaper, and between 1834 and 1895 no fewer than 34 Lithuanian periodicals were published in the United States alone.

Luther’s Catechism (Königsberg, 1586) was the first book printed in Lettic, as in the sister speech. In the 17th century various translations of psalms, hymns and other religious works were published, the majority being Calvinistic in tone. The educational movement of the 18th century was inaugurated by G. F. Stender (1714–1796), author of a Lettic dictionary and grammar, of poems, tales and of a Book of Wisdom which treats of elementary science and history. Much educational work was subsequently done by the Lettic Literary Society, which publishes a magazine (Magazin, Mitau, from 1827), and by the “Young Letts,” who published various periodicals and translations of foreign classics, and endeavoured to free