Kelios pastabos apie enantiosemiją

LITHUANIAN LINGUISTICAL QUESTIONS XXXVII (1997) PROBLEMS OF LEXICOGRAPHY AND LEXICOLOGY Irena ERMANYTE A FEW NOTES ON ENANTIOSEMIA When analyzing language differences from a pragmatic point of view, a very old linguistic phenomenon — enantiosemia — comes to the fore, when the same word has two opposite meanings (this highlights the polarization of word meanings). Enantiosemy (German: Enantiosemie, English: Enantiosemy), the name of which comes from the Greek enantios — "opposite, opposite" + sema— 'center', is a phenomenon that occurs in contexts where the structure and semantics of the language cannot be sufficiently understood. Enantiosemy is described in linguistics as the property of a word or morpheme to have opposite meanings (Gaivenis, Keinys 1990: 57). Enantiosemy has been a feature of many languages from antiquity to the present day. This linguistic phenomenon was examined in more detail only at the end of the 19th century, although already G. V. E. Hegel (Hegel) spoke about enantiosemy in his introduction to the "Science of Logic". In his opinion, most German words (especially prepositional verbs) have not only different but also opposite meanings. The German linguist Carl Abel, in his “Sprachwissenschaftliche Abhandlungen” (“Studies in Linguistics”- ), in part VIII, entitled “Opposite Meanings of the Original Word”, claimed that the earliest examples of enantiosemy that have survived to us are written in Egyptian hieroglyphs (Abel 1885: 316). In the ancient Egyptian language there were many words, each of which had two opposite meanings. These polar meanings are best illustrated by the words: unx (only otherwise phonetically modified), meaning both “uncover, uncover” (unx), and “cover, wrap" (unh); at (also modified accordingly) meant and “to hear” (af), and “to be deaf” (af); sneh —“to separate”, sneh — “connect” etc. The word guen for the Egyptian meant both “strong” and “weak”. Only this hieroglyph had to be explained by the corresponding signs and drawings showing the difference in specific meanings. The adjective strong was usually illustrated with a standing armed soldier, and si/pnas—with a drawing of a kneeling man (probably a slave). The verb žri “uZlipti” represented stairs, and “nulipti” — ladders (Abel 1885: 317, 329). (See also Hindi kal: "yesterday" and "tomorrow"; Parsi: "uzavakar" and "the day after tomorrow"). Almost at the same time, another German linguist, V. Scherzl, also studied enantiosemy. He believes that enantiosome is typical of many languages. For example, the Latin adjective a/fus meant not only “high”, but also “deep”, i.e. low (a/tus mons “high mountain” and a/tum flumen “deep river”). The main reason for enantiosemy was the common roots of ancient 53 times, the meanings of which had not yet been differentiated. As thought evolved and language formed, more specific basic meanings gradually emerged from those insufficiently differentiated meanings, the second of which was usually figurative or had a different intonation. For example, from the Slavic root von-, whose original meaning is “smell”, two opposite meanings emerged — “pleasant smell, aroma” (see Czech vani, Polish wor, Russian GraroBone) and “bad smell, stench, odor” (see Bulgarian Borg, Polish wor and Russian Bows, snoBoKne) (Šercl 1883: 1-39; 1884: 41-84). The semantic universality of language, characteristic of enantiosemy, is polysemy. For example, the verb brėkšti means both “to weave, $visti” (E when the day is already brėkštant rytai light flickers, dew full of grasses heads down leans A. Baran), and “to darken” (West, already begins to brėkšti LKŽ I, 1028 (Prk. "I Don't Have a Candle, I Had to Go to Bed" LKŽ I, 1028(I). Cf. the noun bréksma from the same root, meaning “apyausris” in Aukštaitija and “prietema? (in this case the basis of enantiosemy is dialectal). There is a close semantic connection between the polar meanings of the same word. It is light, which at the appropriate time of the day either intensifies or weakens, and the opposite of the meanings of the root words depends on the secondary component — the opposite of the time of the day. Enantiosemy is also not uncommon in homonymy, which often arises from multi-meaning words (especially when the semantic connection between the individual meanings seems to be broken). For example, lie. herd “herd of cattle“ and “bread (e.g. pie or cake)*. These two words are connected with the common meaning “wealth, property- ", recorded in the writings of K. Sirvydas and preserved in the dialects of Eastern Lithuania: Nauda, banda SD 203. I missed all my herd LKZ I, 638 (Kur). In this case, the relationship of identity of homonymous meanings is not broken. The grammatical and semantic relationship of certain homonymous verbs is emphasized. For example, in Lithuanian dictionaries the verb rakti is presented in two slots: 1 rakti, raka (rakia, ranka), rakė (rako) “krapstyti” is transitive: Rūkė, rūkė and prarakė skaudulį ant rankos LKZ XI 112 (Kv) and 2 rakti, ranka, rako —intransitive and means “to shrink the hole, to act, to intervene” (Maza bulia (needle hole) quickly ranika and completely zaranka LKZ XI 115 (SI). According to A. Kaukienė, 1 rakti is a verb of active action, and 2 rakti denotes a change of state and forms a semantic opposition with the first verb rakti (Kaukienė 1994: 77-78). Another Lithuanian linguist, V. S. Smirnovas, gave an interesting example of enantiosemy from a linguistic and semantic point of view. White-haired. He chose the name of the mountain Rambynas as the object of his analysis. The author considers this placename as enantiosemity, originating from Slavic languages. For Lithuanians Rambynas means a mountain (or a high cliffy bank of the Nemunas near Tilžė Šilutė district), and for Germans it is a place located in the deep crevasse of the Rügen island, Rambin. He's coming. root * remdeterminant -5(/) derivatives are quite abundant in both Baltic, Germanic and Slavic languages, only Baltic and Germanic words with named root and determinant usually mean “rising, elevated place” 54 (plg. lie. rurūbas, rumbėti, rembėti, la. rumba “waterfall”, Norwegian rhyme “a prominent place” ir t. t.), in Slavic o languages these Vedic usually mean “noopjovą, kirtima”, i.e. a hollow place (cf. J. Pokorny *remb-, * romb-, * rmb-“to cut, to cut down, to make notches and cut” (Balaišis 1991: 52-53). Jonas Jablonskis was the first to speak about the phenomenon of enantiosemy in Lithuanian. He did not yet analyze enantiosemy theoretically, but in his “Grammar of Lithuanian Language” (1922), discussing the verbs and their types, he gave a considerable number of valuable examples of this phenomenon and summarized them accordingly: “We say with the action of course only when performing a certain action. We do not say with it what the action can or must end<...> We say not quite clearly “do the door” when it is clear to the person who says “do the door” how his “doing” must end <...> The person who says “do the door” always feels that he will be properly understood by the person who says “do the door”, and the person who says “do the door” always does what he is asked or ordered to do. If we say with that word that the door is closed, then we know, the speaker and the pronoun, that the door must be opened when it is being made" (Jablonskis 1957: 293). More similar examples have been given by J. Jablonski. For example: : Run the horses (to the field, home) (i.e. run, run I.E.). Why do you kill horses (do you do it to kill or kill)? He's already kicked the horses, he'll kick them soon, he'll kick them out. She wore a wreath yesterday. She is already wearing her crown. She wraps him a scarf (on the shoulder, off the shoulder- ). Where do you go, where do you ride [horses], or where do you ride (cf. jvadeleti, įvadžioti- )? He will not go anywhere else, he is already leading/riding the horses (tuoj išvadelės, išvadžios) (Jablonskis 1957: 294). In all these cases, the meanings of the given verbs emerge from the context. "What's in it for you, as you work from sunrise to sunset" LKŽ XII 192 (Lz.) Sun from sun (From sunrise to sunset) kasdavom bulbas LKŽ XII 192 (Dglš). The fact that the Lithuanian vocabulary was not sufficiently differentiated at the beginning is shown by the verbs denoting the actions of moving, dressing, etc. These are words of the same type as weave(s), mow(s), hurl(s), drag(s), etc., characterized, in addition to polarity, by vectority. These features are particularly characteristic of the conjugative forms of these verbs. A number of such verbs have also been presented by J. Jablonski. For example: : Where will you go, where will you go (cf. dress up)? What are you doing, or are you going to bed (cf. clothing- )? (Brown 1957: 293). Why are you washing your gloves? It will be cold (be with gloves). Are you not going to take off your gloves? Will you pull up (before going to bed)? Are you already vi/ksies (waking up early in the morning from bed)? (Brown 1995: 294–295). This polarization of meanings is also typical of other languages. For example, in the opinion of L. Novikov, zecr can mean both “to bring in” and “to bring in” in Russian, only a certain context is required, indicating the direction (:ecrr crona and HecrH Tyza) (Novikov 1973: 185). Some prepositional verbs (especially those with the prefix af-) are also enantiosemitic. For example, atristi means both “to bring closer, to find” (Dėdė tuo tarpu atritovaziuojamajj krėslą LKŽ XI 686(Mš), and “to remove by finding” (Ir akmenį 55 nuog angos Sulinies atrisdavo LKŽ XI 687 (BB1Moz 29 3); to push away —and “to push away" (Such a little pig is indecent: always another one pushes away from the trough LKZ XIII 1042(Skdt- ), and “to bring back” (i.e. "to bring closer" I. E.) (How I pushed away the feather bag LKZ XIII 1043(Er); atsokti —and “dancing to withdraw" (What is this atshdakahow from the fire? LKZ XV 232(Ktk), and “jump or Benching to approach" (Atsoka atsokes pri munes and says LKZ XV 233(Dr) and so on. In many languages, there are many such prepositional verbs with opposite meanings. Plg. vok. ab-: abdecken means both "cover, cover up" and "cover off". This German prefix should correspond to the Russian or-, but here we see an interesting phenomenon, which shows that the Russian verb with this prefix acquires the meaning of a non-prepositional verb. The Russian linguist I. Gorelov illustrates this statement with the example of or6e/rnTs, which means “to whiten, to make white”, rather than “to remove whiteness” (Gorelov 1986: 87-88). In Russian, there are also completely enantiosemic verbs with the prefix r-. For example, the original meaning of orkasars was "to register an inheritance", and now this verb means "to cancel (the right to) an inheritance". Another Russian linguist —R. Budagovas pointed to the still felt semantic connection of the verb mobeaurs with the noun 6eza (previously mobegurs meant “to destroy, to kill”, i.e. had a negative meaning, and now, on the contrary, means “to defeat, to win”, so this meaning is positive. These two meanings are historically related, because the one who destroys usually also conquers, overcomes the enemy or rival (Budagov 1965: 66-71). The polarization of meanings is particularly evident when Lithuanian verbs denote temperature fluctuations. The opposite meanings are given by the corresponding verbs with and without prefixes. Here, as in previous cases, enantiosemia is highlighted in the appropriate context. For example, dėgtr, dėginti (Those your trees only smoke, and do not burn LKŽ II, 368(Vvr), Degama ugnis sunku ažgęsti LKŽ II, 368(Ds) and Veidai dėga nuo "šalčio LKŽ II, 369(Lp)*; (The worst thing in the middle of the day is when the sun is burning, I can't stand LKŽ II, 363(Gs) and O that half, that drips, snow that burns the face! LKŽ II ‘363(B. Sruog); Burns with cold, fire LKŽ XVII(SD 212); iškepti (Sia vasarą nuo karščio visi grūdai iškepė LKŽ V 588(Ds) and Šiemet visų sodų [nuo speigo] iškepė LKŽ V 588(Ds); képinti (Inhumanly the sun is burning, man can't even go any further LKŽ V 581(Srv) and Outside kčpinte képina šaltis LKŽ V 581(Jnš); Pléskáti (Dry firewood well p/ēška LKŽ X 173(Ut) and Pléska overwinter without stopping LKŽ X 173(Trgn); 175(Brs) and Such a cold p/eases, the room is completely unfurnished LKŽ X 176(Skdt); With hot water bare feet version LKŽ X 229(J). Cold freezes with fire, i.e. as fire bares face, hands, feet LKZ XVII 373(J); svilt/(Pakura is so strongly established that * in the semantics of the verbs dägtrir képti, there is also a “possibility of diathetic opposition" (Kaukienė 1994: 63). 56 LKŽ XIV 359(J) and Toki šiuosmet šalčiai, kad net veidai svė/a LKŽ XIV 359(N¢); svilinti (Sun svilina from the heights LKZ 354(V. Krėv) and Ot field svilina, it is possible to freeze ears LKZ XIV 354(Vs) and others. Such verbs usually mean both intense heating, warmth, heat, and severe freezing, cold, speiga (Ermanytė 1991: 73-74). These polar values are connected by a common intensity component. It is necessary to emphasize that the significance of cooling is usually transferred, secondary, i.e. derived. However, there are also verbs whose first, i.e. main meaning is cooling, and the heat (heating) meaning is secondary. For example, spigini (In the evening, it seemed, the cold will pass, but where you — da more began to "spigini! 1397) (d. The great cold burns the skin LKZ XIII 397(Rsn), and in winter the cold, and in summer the sun burns LKZ XIII 397(J). Bals and „versmės, nu saulės spindulys neužgaunamos, nu amžių burgėjo, kurios ir visos kitos“ (Bals and „versmės, nu saulės spindulys neužgaunamos, nu amžių burgėjo, kurios ir visos). exists in other languages, cf. la. : Walking on the snow the granddaughter was not at all cold, but the cheeks all the time whistling whistled Birznieks-Upitis IV 279. The earth was dried up, as dry as ashes, and the sun had heated it so strongly, that [ravėjot] his/her fingers Klava I 64 (LLVV: 1991: 7, p. 324), etc. Some Lithuanian verbs indicate the attributes or change of a state or action, e.g.: akti “to become blind, to begin to see less” (Jau mano akys afnika čystai, t. y. mazinas šviesybė LKZ I, 87(J) and “eyes open, to begin to see ma (Kačiukai jau azka, tuo matys LKZ I 88(Kp); gurbti "between, well grown" (After the illness the sister gurbsta, i.e. goes stronger LKŽ III 742(J) and “skursti, galą li“ (She is all the time gurbo and gurbo, until she died LKŽ III 742(Sb); jinkti “to get used to sucking” (Piggies stop sucking DŽ, 269, and “to get used to” (Piggie gets used to peas DZ, 269) and others. The enantiosemidky verbs are also often used in a more ironic sense. For example, forbid means “to tell them not to do it, not to allow, to warn, to protect” (Draūsk nedraūsk, daro savo, ir gana LKŽ II, 662(Gs). Forbid your daughter from evil deeds LKŽ II, 662(J), and “talk, so that she stays, restrain” (.Draūdė me eat, but I did not have time LKŽ II „662(Ukm- ). The family is forbidden to stay for the second year LKŽ I, 662(Kp); worship and “give honor, praise, exalt; “to honor” (He was worshipped while alive, and he is worshipped even after he is dead LKZ III 117(J. Jabl), and “to despise, to speak evil of, to slander, to blaspheme” (That unrisen one is all gdrbina LKZ III 117(Rm) and so on. The meanings of certain verbs and nouns of the same root also relate as converses. For example, (pa)lenti “to lend (to)” and “to borrow (from)”. There is a similar semantic connection between the other nouns of the same root: debt, loan, debtor, -€. It is important to note that enantiosemy is not only characteristic of verbs. Some nouns also have this “internal opposition” (this has already been mentioned at the beginning of this article). 57 jioje), adjectives, even adverbs. For example, the polynomial noun duksas 1. “yellow precious metal” and 5. prk. “something very good, excellent" (LKŽ I, 479) in dialects also means “feces, manure" (Auksą veža, tai ir smirda LKŽ I, 390 (Kp. The plural noun heart denotes both good and bad qualities of the human character. The heart, which describes “goodness”, is usually expressed by pleasant deminutive epithets, which are especially abundant in dialects and folklore (Sirdele, padirbėk už mane LKŽ XIV 864 (J. Jabl. My father, my heart, to whom did you promise a young boy? (d.) LKŽ XIV 864 (Dg). The heart, which represents the bad qualities of human nature — "wickedness, anger", no longer has such a deminutive form (I had a heart attack, and I said the wrong word LKZ XIV 864(Jnšk). The witch broke all four legs of the calf out of the heart LKŽ XIV 865(LTR(AI). The adjective Sirdingas, -a from the same root also denotes the good and bad qualities of a person. The first meaning of this adjective is “who is good-hearted, kind, gracious” (Oh Lithuanians, kind-hearted brothers LKZ XIV 848(K. Donel). The second meaning of this adjective is also semantically very close to the first — “rising from an open heart, sincere, true” (I wanted to say the word Hearty to them, but their hearts were cold, I found ice in LKŽ XIV 849 (P. Vaič). Hearty, -denoting “quickly angry, angry”, describes bad human qualities (Kurs pasišiaušęs, širdingas, ta lankuok, nugerink LKŽ XIV 849(J). The compound noun of the masculine and feminine gender Zemasirdis, -e also denotes the good and bad traits of the human character. The first meaning of this noun is “what a hard, ruthless, low heart” (Not to such a low-hearted [Zzmogui] and kill his brother sp.). The second meaning of this noun, enantiosemistic to the first, is “who is humble, easily influenced” (All this is not given by the father to the excellent, but to the Zemiradzhi A. Baran.). This feature of enantiosemic adjectives and some nouns to characterize various traits and characteristics of human manner is also typical of other languages. Cf. English apparent “visible, clear” and “assumed, implied”. The derivative English adverbs apparently "clearly, undoubtedly" and "probably, perhaps" have the same meanings. Interesting thoughts about enantiosemy have been presented by Lithuanian philosopher Antanas Maceina. In his study “Person and History” he draws on the arguments of the French theologian, the Jesuit Jean Daniélou, who claims that the words in many languages that mean “guest” and “enemy” have the same root. For example, in Greek, foreigner is xénos, hostility is xenofobia, and hospitality is xenofilia; in Latin the guest is hospes, and the enemy —hostis (see Russian rocrs analogous meanings). The Lithuanian noun svécias is undoubtedly enantiosemantic, since this noun, although it means the invited person, but the person has come to celebrate from elsewhere, i.e. from a foreign country. (2nd ed. ed.). (4) 1. 58 not native, further away, foreign (about a place, country) and 2. not from one's own (about a person) (LKZ XIV 286). Thus, both noun and adjective have the same root svet-, which is used in one case to refer to the invited, expected person, in the other case — a stranger, a person who has come from elsewhere. In the words of A. Maceina, “in every case this person is not his own. He may be sheltered and even fed, but he never becomes local” (Maceina 1981: 63). Whether in search of freedom or better bread, such a stranger will not be his own, he will have to humble himself, i.e. act as the hosts wish him to do. “A guest comes and is accepted only because he has to serve —according to a Lithuanian proverb: “Sveteliai, susitarot ateiti, susitarkit ir išeiti" (Maceina 1981: 103). 64). Such picturesque sayings about welcoming and “unwelcoming” relationships with him are quite abundant in Lithuanian folklore. For example, if you say "I'm going to eat tomorrow," you'll say "I'm going to eat tomorrow," or "I'm going to eat tomorrow," respectively. 285 (KrvP(Jnš)). 285 (Mrj) LKZ XIV 285 (Mrj) Plg. la. ciema ėdiens lidz majas vartiem “a guest’s meal until the gate (i. e. unstoppable I. E.)” (Balkevičius, Kabelka 1977: 132) and so on. In many languages, enantiosemy is extended to an antiphrasis (Greek: antiphrasis — contradiction, opposite), i.e. a stylistic figure, a certain phrase, whose literal meaning is replaced by the opposite by irony or sarcasm (Pikčilingis 1975: 297-298). For example: What clever advice! What a stupid advice! Beautiful ugly as hell (about a very beautiful girl)! LKŽ K (Rm). Here, negative words are used to express positive emotions. In this case, there is no longer a question of polarization of the meanings of a single word, because the whole sentence is involved, i.e. a cohesive context, where the opposition of meanings is highlighted by appropriate stylistic means and intonation. For example, in Latin £fo/lendum esse Octavium: "Octavius must be exalted" and "Octavius must be deposed"; cum tacent clamant "when silent — calls" (Cicero's proverb), i.e., silence expresses disagreement, cf. qui tacet, consentire videtur "silence — a sign of consent"; festina lente “ hurry Ietai" (Svetonija's saying), i.e. do not [nothing] in haste; French. Savant est sot plus gu'un sot ignorant "A learned fool is greater than an unlearned fool" (Molière- 's proverb) and so on. Some linguists also refer to enantiosemy as homonymous antonym, even homoanthonymy, for example. : Dog — man’s best friend and Dog — dog’s death. In fact, in language, antonyms and homonyms are often intertwined (Gorelov 1986: 89). In summary, it is necessary to say that enantiosemia, although not a particularly productive language phenomenon, is not going to disappear at all. On the contrary, enantiosemia does not disappear, acquiring new forms and ways of expression, adapted to the realities of the present and the pace of life. As in the past, so now in every language there is a sufficient number of words with "internal contradictions", i.e. polarized meanings. 59 LITTERACY IR SOURCES Abel C. 1885: Linguistics Abhandlungen, Leipzig, 316-329. Balaišis V. 1991: Enantiosemia ir Rambyn. — Words of ir meaning, 1, 50-54. Balkevičius J, Kabelka J.1977: Latviy-lietuviy kalbų žodynas, Vilnius: Mokslas. A. BaranAntanas Barlow, jo written. Bb1 — The Bible... 11 leid., Berlin 1931. Budagov R. A. 1965: Introduction to the Science of Language, Moscow: Prosveshcheniye. DZ, —Dictionary of Modern Lithuanian Language, Vilnius: Mokslo ir enciklopedijų leidykla, 1993. S. DaukSimonas Daukantas, his writings. K. Donel-Christian Donalitius. Litauische Dichtungen..., Königsberg, 1869. 1991. "Antonyme of the same verb". —Language Culture 61, Gaivenis K, Keinys S. 1990: A 73-74. Dictionary of Linguistic Terms, Kaunas: Sviesa. Gorelov I N. 1989: Enantiosemija kak kolknovenie protivore- €ivych tendencij jazykovovo razvitiya. —Voprosy lingvistiki, 87-89. I-Laurynas Ivinskis, his writings. J —Litovskij slovar’ A. Juš kevič"' a..., 1-2, St. Petersburg, 1897, 1904. J. Jabl-Jonas Jablonskis, his writings and dictionary sheets. Jablonskis J. 1957: Raštai 1, Vilnius: Valstybinė politinės ir mokslinės literatūros leidykla. Kaukienė A. 1994: History of Lithuanian Verbs 1, Klaipėda. V. Krėv-Vincas Krėvė-Mickevičius, his writings. "KrvP (Jnš)—V. Krėvė-Mickevičius". Proverbs and proverbs 1-2, Kaunas, 1934-1935; Lithuanian proverbs and proverbs 3, Kaunas, 1937; 4 —Darbai ir dienos, 7, 1938. LKŽ I,—Lietuvių kalbos žodynas 1, Vilnius, 1941. LKŽ I-II, —Lietuvių kalbos žodynas 1-2, Vilnius: Mintis, 1968-1969. LKŽ TI -Lietuvių kalbos žodynas3, Vilnius: Valstybinė politinės ir mokslinės literatūros leidykla, 1956. LKŽ V —Lietuvių kalbos žodynas 5, Vilnius: Valstybinė politinės ir mokslinės literatūros leidykla, LKŽ X-XV 1959. -Lietuvių kalbos žodynas 10-15, Vilnius: Mokslas, 1976, 1978, 1981, 1984, 1986, LKŽ K -Lietuvių kalbos 1991. žodyno kartoteka. LLVV VII, —Latviešu literārās valodas vardnica 7,, Riga: Zinatne, 1991, 324. Maceina A. 1981: Asmuo ir istorija, Chicago: Ateitis, 63-64. Mš-Pranas MasSiotas, his writings and translations. Novikov L. A. 1973: Antonimiya v russkom yazyke (Semantic analysis of contrapositions in the lexicon), Moskovskiy un-t, 185. Pikčilingis J. 1975: Lithuanian language stylistics 2, Vilnius: Mokslas, 297—298. SD —Dictionarium trium lingvarum, In usum Studiosae Iuventutis, Avctore... Constantino Szyrvid.. Ovinta editio... Vilnae... B. Sruog-Balys Sruoga, his writings. Sercl V. 1883, 1884: O słowach z przeciwpołożnymi znaczeniami (or o tak zwanej enantiosemii). —Filologiceskije zapiski, vol. 5-6, 1-39; vol. 1, 41-84, Voronezh. P. Vaič-Pranas Vaicaitis, his writings. SOME NOTES ON ENANTIOSEMY Summary Enantiosemy is a very old linguistic phenomenon dating back to Ancient Egypt times. It is defined in linguistics as a property of a word or a morpheme to have opposite meanings. 60 Polarization of meanings is especially evident in verbs denoting fluctuations of temperature (e.g. degti, kepti, svilti and others). This kind of inner opposition is characteristic of some nouns, adjectives and even adverbs. The main cause of enantiosemy is the nondifferentiated meanings of the words with common roots. Both polisemy (cf. bréksti —“austi, visti” and “temti") and homonymy (cf. banda —“cattle “and “a loaf of bread”). The above homonyms have a common meaning “property, ownership- ”. Jonas Jablonskis was the first Lithuanian linguist to investigate enantiosemy (Lietuviy kalbos gramatika, 1922). The name of the group is derived from the name of the Lithuanian philosopher A. Maceina. Having the meaning of a person who has been invited to visit, the noun at the same time characterizes this person as somebody who has come from elsewhere, is a stranger. Entiosemy usually becomes evident in coherent texts only. Polarization of the meanings manifests itself in the intonation and stylistic means. Sometimes, entiosemy is expanded to an anti-phrase, i. e. a certain saying whose literal meaning is changed to the opposite meaning by means of irony or sarcasm. The phenomenon of enantiosemy is not going to disappear, it is just acquiring new forms of expression in the language. 61