Lietuviški įrašai viename „Knygos nobažnystės“ egzemplioriuje

LITHUANIAN KALBOTYROS QUESTIONS, XXXIV (1994) LITHUANIAN LANGUAGES ARTICLES IR JŲ EXPLORING Iš THE ARCHIVES Aus Archives Zigmas ZINKEVIČIUS LITHUANIAN RECORDS VIENAME "BOOKS THE CHURCH? IN THE EXAMPLE Vilniaus Martyno Mažvydo bib The books of the church? The copy with the signature contains the A 1 /653, text of two prayers written in ka Lithuanian. Jį I have briefly mentioned my "Lithuanian Language In the past, it IV was not 1. considered as a language, but as a dialect. Photocopy transcription in the archive jo ir ?; » iy : Lithium nd loci Lacing oj unt Aeernics, Žoriemus tara lal wa Brg: name, laupsinama own ir AR j Shirakas : Ces ne id 2 ro Hil vai dis Lier, cūnas umdainišuinėrh a. Fool wnt feed 2evrmides cof este ede, "Ja af or 74 nu by Young, Lun fing sings, We Sn Vlarios med, Js. refint or Warg ay Mudu 7, elnibels A. es Yeyteic J. Diced) @ tHganiterau myfū riengus relaridiiš cs emg berm Yeyp di le gore fost toe, Vaewe ruleffirdeney 7 Tefursisisis “ENN dakretemim. Yu Nice. os ol 7, . 4 kr bi FAN again x: a Fieve 17, "Onaey yA (china) iz t 95Y Temfumuma, Din, acts - That's right. 3 Erie. = nega ng Arnama me— lyin kevičius 7. History of the Lithuanian language, IV: In Lithuanian language XVIII-XIX a. Vilnius: Science, 1990, p. 'R6—187 About technical press cuts instead of letters z su the transverse root is 166 10 15 į nikio J ne clel Jaweg Law is? ol Fs - fr 2+ , printed dekdivoiauuo from : ; teyntbe mus, Zor cle ey, 10g wnt wargiriga: conihos In ob ‘aula ity bes Added from or fi Turns stealthy Ze ce, Kee loieyvi kuna : brandi rusu nuoaet vr arbą, p 2 Look. wa, Jawa Jin negi prin. Pat and the web. biiwe., bef clel mudu, idant murs auc wan; ru t 3 : mui graugistes tievcy Gaeta Če y! rdnt mouse "Aaaa as cold, frerney ir i gift pa te per atfeima, [IAT cntiglictn, da, iif pikta alte here, nik ena 5 fraflan, ir Garba unt auksztibiu I The o Goddess of Winter and the Goddess of Spring. We worship, we caress ir [zlowiname tawe didis Diewie, Sunus umzinas, umzina Tewa Pane Jezau Kriste, iog iz Sosta tewi[zka unt those winters for our coming, ir Ju mumis per Sprowg Dwafios Swintos, ifz Pannos Marios gimes, [usigretint ir warga musu nuodelnikeis [totis teikieys. Duok Izganitojau mufu brungus, idant wdzięczni budami teyp didziu geradeifzcziu Tawa, Tawe nuo[zirdziey mitetumim, Tawimp duksetumim, Tau tikrey tarnautumim, Tawe stropiey [ekiotumim, Tawim pacziu Ziwate smerties musu duk[ingey remtumems; ir Where are you? Ponu, Galwa, Sėmeniu, Waldonu, Priweyzdetoju, Izganitoiu Tarpiniku ir I suspect, A t teyvingus fradey hi, Hpralio fey us negadnams 167 sernams tawa ko perfectest, Ju Tewu [awa and Ju Dwafia. "S* Godu unt umžiu garbibintu. Amen. II 1 Mr. Jezau X**" Jžganitojau mus. 10 For our sakes, that we may be saved, we have called the Holy Spirit from on high to come and meet us, 11 to stand with us in the blood of our sinners, not for our sakes, because we had glory before God before the beginning of the Holy Spirit, but for our sakes, that we may be saved in the faith of our fellowship, 12 that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world, and that we may be saved from the wrath of the world. Prafzome Tawe per ateimg tawa unt Swieta, make us delnikejs grace and the greatest merits [awa; Jzganik mums nuog grieka, 15 wifa angta, galibes [zietona, and umzina pafkandinima. O Didis Pasle umzina Sandoriaus Diewa, Pone Jezau, apding mus teysibe Diews[zka, idant uzu teysingus paskeytiti, Karalistey Diewa giwint galetumbim unt umziu Amen The copy of "Knygos nobaznysteés" with the prayer recordings came to Mažvydo library from the Vilnius Evangelical-Reformed Synod. This is shown by several synod seals and the inscription on the back of the title page (the other hand): Bibl. Synodi Evang.-Reform. Viln. Cat. I. D. N>.777.q. On the same page, it seems, there is another handwritten inscription in Polish: Od Ksiad[z]Ja Kielmeriskiego Zboru Konstantego Thumasa. 1880 March 15 Kielma. So Vilnius Synod book 1880m. on 15 March received from Kelme Reformed priest Konstantinas Tumo (Tumaso? 1877—1903 *). The text of both prayers is recorded at the end of the book, on blank pages bound together. The copy has more blank pages: before the printed text there are nine of them (something is written on the second half of the first page, it seems like a fragment of the content, but the dialect is different and the person who wrote the prayers was not the same; there are more small entries, but in Polish), after the printed text — as many as 39 blank pages. The prayers are recorded on the first two pages after the printed text. Both prayers were written by the same person. They are written in black ink, which has now faded considerably. The spelling of the text is rather ancient, e.g. the letters [, [s (= 3), ki (= š), ey, uy (= ei, ui). It is written in the eastern Altai dialect. The unt I 1, 2, 6, 20, II 3, 19 ‘ant’, brungus I 10 ‘brangus’, g. sg. f. brungiausios II 13 ‘the most expensive- ’, Dunguieifzkos II 3—4 ‘the heavenly’; umzinas I 4 ‘amzinas’, g. sg. m. umzina I 4, II 15, 16 ‘amzino’, g. pl. umziu I 20, II 19 ‘amziy’; giwint II 19 ‘living’, 2. sg. imper. apding 3Gruzewski B. Košcidl Evangelical-Reformed Church in Kielce. Warszawa, 1912, p. 421. | 168 II 17 ‘apdenk’. 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90. m. pafkandinima II 15-16 ‘paskandinimo- ’. The endings ą, ę and -a, -e, < *-ą, *-¢ are not -ų, -į respectively -u, -i, e.g., a. sg. garbą II 6 “honour”, Tewą II 6—7 ‘tevea’, Sprowg I 7 “thing, matter”, n. sg. m. gimes I 8 ‘gimes’; i. s. Galwa I 17, teysibe Diewifzka II 17—18, loc. sg. Ziwate I 15 ‘life’. This leads us to the north-eastern Lithuanian areas between Pasvalys and Vasky. Not opposed to such a decision, but it supports, tough! before e-type vowelism (a), the unreleased ending -a < *-a instead of the common language -o and the presence of the long vowel a in released monosyllabic words next to the unreleased ending -as (b), as well as the assimilation of strong-end diphthong elements and notation with the letters ey (c), e.g. : (a) 2. sg. cond. galetumey II 11 “tu galetum”, 1. pl. miletumim I 12 ‘mes myletume’; (b) g. sg. m. kuna II 5 ‘kino’, greek II 14 ‘nuodémeés’, wifa pikta II 15 ‘all evil’, warga I 8 ‘work’ and ta II 3 ‘to’, but f. brungiausios II 13 ‘the most expensive’; c) patsey I 16 ‘patsai’, tikrey I 13 ‘tikrai’, dukfingey I 15—16 ‘duksingai, su viltimi’, i. pl. m. nuodelnikejs II 13 ‘dalyviais’, n. pl. m. paskeytit: II 18 ‘to read, to support’. But plg. a. pl. mums II 11, 14 ‘mus’. The text contains archaic forms, which are no longer used in the region and in Lithuania as a whole, e.g., d. pl. Zmonemus I 2 ‘Zmonems’, all. s.g. pakutosp II 11, ad. s.g. 12–13, pp. 12–13, pp. 13–14. f. Danguieifzkos II 4, 2. sg. cond. padetumbey II 9, 1. pl. gatetumbim II 19. They date back to the 16th–17th centuries. Above the text of the first prayer there is a Polish heading (see photocopy), which should be read as follows: Modl(itwa) V na B(ož)e Narodzenie. So this prayer has a fifth (Roman digit) number. In the "Knygos nobaznystés” prayer book, number 5 is a completely different prayer, so the one recorded is not its translation into the eastern Highland dialect. There is no such prayer in the Book of Nobaznystés that corresponds to the manuscript. But our attention is drawn by the new prayer numbers written by hand in this copy, among which there is no fifth one. The text is apparently taken from another collection of prayers with written prayer numbering. After checking the more extensive prayer books published by the Evangelical-Reformed Church in 1781 and 1845*, the prayer number 5 was found, the same as the one recorded in the "Book of nobaznystes". The spelling is similar: the letter [(= s) is used instead of [3 (= š) here f, instead of z —§; The diphthongs ay, ey, uy are still in the 1781 edition, and in 1845 they are written aj, ej uj. The 1781 edition contains the verbal forms with -b, and the 1845 collection contains the forms miletumim, duk[etumim, sernautumim. The language is close to the middle variant of our old scripts, so the text of these editions is written on, dear, amjin, age, tikray, etc. Not everywhere written (by changing the dialect!) literally, there are changes in the text, the most important of which are the following: 4 Prayers of the baptised, Wi Jokioy Reykmey prigulinczios...Karalaucjuje... MDCCLXXXI (=1781). Used Vilnius University Library copy sign. LG 965. In 1845, the University of Vilnius copies were used. Lg 695. í 169 In the 1781 collection (in the 1845 manuscript: only spelling differs): jmoniefe giaras pamegumas Žmonemus giera wala Porte mufu JE3au Chryfte Ponie Jezau Kriste iuog if fofta tawo Diewifsiog i[z Sosta tewi[zka unt ziemibes ka ant žiamibes 3iamifikos o warga i bedas žmoniu nuoir warga musu nuodelnikeis detniku [totis’ teykey [i [totis teykieys tawimp’ tikray duk[etumbim Tawimp duksetumim tawe wiernay [ekiotumbim’, Tawe stropiey [ekiotumim, Tawim tawimi wienu cele žiwatą pacziu Ziwate tobulu ko pergulausium The second prayer is not found in the revised Reformed prayer collections at all. We cannot be sure that the author of the “Knygos nobaznystes” prayers used these publications. There was probably some other collection of prayers, possibly a manuscript, written in the eastern Highland dialect, from which it was transcribed. As the data below show, this was probably done in the late 18th century or the first half of the 19th century. The existing archaic forms, not typical of the language of the time, could simply have been rewritten from an older collection. Among the Kelme Reformed of the 18th—19th centuries in the Warsaw University Library. manuscripts° discovered sermons written in the same hand *. The spelling and language (dialect) of the Warsaw text is the same as the prayers we are concerned with. And here the letters [, [s (= š), [z (= š), ey, uy (= ei, ui) are used. The narrowed variants of the etnosyllabial an type, e.g., unt ‘ant’, a. sg. Dungu ‘dangy’, adv. prideruncziey ‘prideranéiai’, [3indien ‘Siandiena’, but idant. In the final case ą, ¢ and -a, -e < *-ą, *-¢ do not replace -y, in respectively -u, -1, e.g. a. sg. galwą, priefz Troną, ape atpirkimg, su meytą ‘with love’, 1. sg. ziwale ‘life’. Cool! before e-type vocalism: [ekle ‘shell’ (typical of Narrow East High German!), meyle ‘love’;, Guleja ‘gulled’, 1. pl. cond. galetumim ‘galetume’. The distribution of vowels air o is the same in the forms indicated, cf. g. sg. m. Diewa ‘God’, [wieta ‘world’, on zienkla ‘on the Zenkla’ and ta ‘that’, ja ‘his’ next to the ending -ias. See also the notation of the tvirtagalio ai: kursey ‘kursal’, szley ‘Stal’, dayktey ‘things’, su wiftikleys ‘with diapers’, Labey ‘very’… There are many archaic forms: d. sg. m. kurtamuy ‘kuriam’, ad. s.g. Thief, all. s.g. Tewop, pl. musump, n. pl. m. Danguieifzki ‘dangiski- ’, 1. pl. Dunguieifzkose, te eft ‘tebenie’, adv. Todrin ‘sodel’, nesang ‘because- ’… There is no doubt that the varsuviski text was written by the same person who recorded both prayers in “Knygos nobaznystes”. Who was the person, it was not possible to determine. Among the authors of the varsuviskiy Kelme Reformed collection is Alexander Mociulski. This is probably what the historian Inga Lukšaitė drew the attention of the author of the article. She made use of her extracts and microfilms. Thank you very much! 6 This was confirmed by the LTSR Institute of Scientific Research of Court Expertise in its notice No. 11—1280 of 16.10.1981. ”, old code 1148, new code 1268. r 1812 1 niedatowanyc Existing tinkinyje, called ” Zbior kazan polskich i litewskich z lat 1742— 170 well-known editor of Evangelical-Reformed publications Aleksandras Rapolas Močiulskis (1790—1866), born in Kelme and working there for some time. I was inclined to think that the text probably belonged to his hand 8. However, at my request, Paweł Węjcik, a student of the University of Warsaw who had been intern at Vilnius University in 1992/1993, checked the Warsaw manuscript collection and found no data confirming this opinion *. The collection contains texts written by Alexander and Adam (probably Adam Jakub, 1749—1832) Moczulski, as well as Alexander Meszkauskas (Mieszkowski), but their handwriting differs from the Warsaw text (together with the prayers recorded in the "Book of nobaznystés"). Anyway, the "Book of nobaznystés" prayers will have been recorded by a person who worked in Kelme or at least was connected with the Kelme Evangelical Reformed community. The priests of that community were often brought from Biržai or went to work in Biržai (the aforementioned Aleksandras Rapolas and Adamas Jakūbas Mociulskiai have worked in both places), so the text in the dialect of the eastern Highlands of Biržai region among the Kelmė Reformed manuscripts should not surprise us. In the early 19th century, the Reformed Church used the Biržai dialect to publish religious texts. This is shown by the two books of Mykolas Ceraskis **, born about 1754 probably in Nemunėlis Radviliškis, who worked in Biržai from 1784 until his death (1824), published in Mintauja in 1803: "Kozonis padėkavones" and "Senas katekizmas". The basis of the first booklet consists entirely of the dialect we are concerned with (with the traditional additions of the written language of that time), e.g., wundeni ‘in the water’, [zwinti ‘holy’, ka ‘what’, ta ‘that’, weykey ‘children’, tie linksmus paukszcziey ‘those merry birds’ (merry). The introduction of the second booklet is also written in the same language, but the language of the pottery and other catechetical subjects is traditional, continuing the middle version of the written language of the 16th—17th centuries. In the library of M. Mažvydas there is a xerox copy of an unknown author's manuscript "Būdas apie vakarienę (rašo vakarine) pono mūsų Jezuso Christuso" (without date), the dialect of which is the same as that of M. Ceraskis, e.g., wundo 'water', pinkiu 'penkiy', ku 'what', stalu 'table', giesmi'song', ta ‘to’, prastus ‘bad’ (prastis), rejki ‘need’. It was not written by M. Ceraskis (handwriting is different), but by another person. And it is full of archaisms, such as nesang ‘because’, betaig ‘but’, kiekwienamuy ‘for everyone’, idant turetumbime ‘that we should have’. Juozas Tumelis in Vilnius has a collection of sermons and hymns (obtained in 1968 from Leonas Gudaitis), which was compiled into one collection in 1925—1940 by the painter Kazys Šimonis, who had bought these manuscripts in Biržai from the collector of antiquities Streiten (Streiton?). It is a large, 284-page collection of manuscript Reformed texts from the 18th to 19th centuries. The earliest known text dates from 1726. The authors are unknown, except for the author of the 1813 text — M. Ceraskis, already mentioned. Many of the texts in this collection are written in the traditional style. 2 I express my thanks to Mr. Wojcik for his hard work and for preparing the additional texts. to It is believed that the real name was Vaškys, translated into Latin by our ancestors as Ceraskis, and our bibliographers had made it Cerauskas. 171 written language, but with very abundant elements of the eastern Highland dialect. A number of characteristics (even in the oldest texts) point us to the northern part of the Mūša river, especially the Biržai area, e.g., ja ‘his’, ta ‘that’, rejki ‘need’, pawerči ‘paveréia’, sekle ‘seed’, trumpus ‘short’ (= short), kitas asz ira ‘I am another’. There are a lot of impurities in the language of the old scripts, for example, nopikontoy ‘in hatred’, dewintam likam paguldime ‘in the nineteenth chapter’, [zwetamuy ‘to the holy’, kunigamus ‘to the priests’, poniep, mufimpi, dangueie[- zkas ‘heavenly’, ninnatim ‘we would’. Apparently, at least some of these texts were taken from older manuscripts or printed publications unknown to us. In 1948 in Kaunas, while browsing the copy of the Reformed Morkūnas Postilas kept in the Vytautas Magnus University library, I noticed a strange binding: the back was covered with fragments of an old Lithuanian manuscript. The language of their texts resembled the Eastern variant of the scripted language. I wrote down the following words: umzi ‘amziy’, baysas ‘terrible’, teyp ‘yes’, kayp ‘how’, niey ‘no’. Unfortunately, now it is no longer possible to investigate the ty atray language: the specimen has come to the Vilnius University library (new signature Lp 1620) and has been restored, and the old scraps of the back are no longer available. As we know, in the Grand Duchy of Lithuania in the 16th—17th centuries books were published in two variants of the written language: the so-called middle (which began with the dialect of the central Lithuanian plains — the Kedainiai region) and the eastern (originating from the dialect of Vilnius and its nearby surroundings). Catholic books were published in both versions: the first was written for the Žemaičių bishopric, the second for the needs of the bishopric of Vilnius. But the Reformers published books only in the middle version. There is not only no book, but even no manuscript Reformed text, written in the 16th-17th century in the eastern variant of the script. This circumstance is quite surprising, because Reformed (Calvinist) people were then not only in the western and central (Žemaičių district), but also in eastern Lithuania, Vilnius and Užnerio ** (Biržai, Panevėžys, Naujamiestis, Papilys, Ukmergė, Utena, Zarasai...) districts. All the data presented in this article compel us to revise at least partially the view that the Reformers used only the middle variant of the written language. It is not clear whether the book was written by him or not. ; Apparently, it was not without reason that in the first half of the 19th century, Kazimieras Kristupas Daukša (born about 1795, died 1865), a teacher at the Reformed school in Biržai, took the Eastern Highland dialect as the basis for his manuscript Lithuanian grammar (the first grammar written in Lithuanian!), "Short teaching of the Lithuanian language". He created a peculiar common written language of the eastern Highlands. 12 It was also used by Kazimieras Kristupas, son of Kazimieras Kristupas, after correcting and simplifying the spelling. Edvardas Jakūbas Daukša (1836 —about 1890). It appears that the eastern High Lithuanian was written before 1860, but disappeared in the Litwa Zawilejska of the Reformed priest Karolis 11 of Biržai. On the term and area zr. Wo jt ko wut Z. Zavilejska Lithuania in the 15th and first half of the 16th centuries, Poznan, 1980. 1? For more details, see Zinkevičius Z. History of Lithuanian Language, IV, Vilnius, 1990, p. 190—192. 3 172 Selig) i we FELT A Š —* Nerlich (1808—1860) grammar. The Eastern Highland dialect has thus played a much greater role in the Reformed writing than is usually thought. LITHUANIAN INSCRIP TIONS IN A COPY OF "KNYGA NOBAZNYSTES” Summary The article analyzes the handwritten text of two prayers found in a copy of "Knyga nobaznystes” kept in the M. Mažvydas Library in Vilnius. It was established that the inscription had been made by an evangelical reformist priest, a native of the district of Biržai, who worked in Kelme. Texts written by the same person can be found in the collection of manuscripts of the reformists of Kelme, at the library of Warszaw University. These texts are supposed to have been copied out of some old prayer book either of the end of the 18th or the begining of the 19th century. This text is written in the East High Lithuanian dialect. The linguistc peculiarities of the Birzai region can be seen easily. The facts presented show that the East High Lithuanian dialect played a much more important role in the writtings of the reformists than it was supposed before. In May-June 1992 I worked in the library and archive of the Slavist and Baltist T. Torbiornsson *, located in the Department of Slavic Studies at the University of Lund (Sweden). There I met a former employee of this department, Georgas Jaugelis, who in one conversation said that he had copied four letters from K. Böge to T. Torbiornsson and intended to publish them. The originals of the letters in Russian, along with other correspondence and manuscripts, were kept for some time in the archives of T. Toibiornsson. G. Jaugelis typed the letters, arranged the diacritical marks, moved the underlines. Only the letter b, which was not in the typewriter, and the Latin letter 4 of some Russian words remained unwritten. The proofreading was not completed due to illness, which forced G. Jadaug to bed for a short time. When I returned from the hospital, it turned out that the originals of the letters had disappeared somewhere (after careful searching the archives of T. Torbiornsson and the Manuscript Catalogue of the Lund University Library, I was unable to find them). As the originals did not appear, the letters remained unfinished and unpublished. Although the transcripts of the letters were not fully prepared for publication, they can be trusted (about one more dubious thing, see the notes). G. Jaugelis was regarded as one of the best proofreaders and editors of the Slavistics Institute’s publications, and he has also prepared an exemplary collection of letters from Russian writers to Lund Slavists (see Slavica Lundensia, 1973, Vol. 1, pp. 115—140; 1974, Vol. 2, pp. 7—116). I would like to thank Mr. Jaugelis for permission to copy and publish the transcripts in the Lithuanian press. * About T. Torbiornsson's library and archive zr. Stundžia B. Lithuanian Studies at Lund University //Gimtoji kalba, 1992, No. 11. P. 21-25. The research work in the library and archive was financed by the Nordic Council of Ministers through the Swedish Institutet, and the travel costs were paid by the Open Lithuania Foundation. 173