Dėl keleto socialinių terminų K. Širvydo raštuose

IŠ LIETUVIŲ KALBOTYROS ISTORIJOS LIETUVIŲ KALBOTYROS KLAUSIMAI XX (1980) J. KARACIEJUS ON SEVERAL SOCIAL TERMS IN K. ŠIRVYDAS’S WRITINGS Among all the books in Lithuanian published in the Grand Duchy of Lithuania in the seventeenth century, K. Širvydas’s works stand out. First, his “Punktai sakymų” was not a translation from another language, but a collection of original sermons, which the author himself translated into Polish; and, second, K. Širvydas was the first in Lithuania to compile and publish a dictionary, “Dictionarium trium linguarum,” in which he provided Lithuanian equivalents for Polish and Latin words, drawing them from the spoken language of the people, coining new words, or explaining Polish and Latin words through various combinations. Since “Punktai sakymų” is a book of ecclesiastical content and ecclesiastical terminology predominates in it, while social terms (excluding loanwords) are not numerous, “Dictionarium linguarum” would seem more useful in this regard. Unfortunately, this is not entirely so, because K. Širvydas’s dictionary is not explanatory: the author gives only Lithuanian equivalents for Polish and Latin words. Understandably, for this reason the semantics and usage of Lithuanian words of that period (and, of course, social terms as well) are not sufficiently brought into focus1. Therefore, discussing the use of social terms in K. Širvydas’s (and not only K. Širvydas’s) writings is not easy, because we do not now know exactly what a given social institution of that time was called, or even whether it had a Lithuanian name at all, since various documents were written in other languages. Thus, one can now speak only quite tentatively about some of the social terms found in old writings. The same can be said of the use of social terms in K. Širvydas’s writings. Moreover, the use of such terms in his works varies considerably: some occur only in “Punktai sakymų,” others only in the dictionary; or the same social terms are used with one meaning in “Punktai sakymų” and another in the dictionary, and vice versa. Very few social terms are used with the same meanings both in “Punktai sakymų” and in the dictionary. This is because K. Širvydas wrote “Punktai sakymų” in Lithuanian, whereas in the dictionary he selected Lithuanian equivalents for the Polish and Latin words in the dictionaries of N. Folkmar and G. Knapski, which he used2. Here, not all the social terms found in K. Širvydas’s writings will be discussed, but only a few that are used more frequently and in a greater variety of ways in “Punktai sakymų” and in the dictionary—especially since the meaning of each social term in K. Širvydas’s writings raises quite a number of questions. 1 Пакалка К. Первый литовский словарь. Автореферат канд. дис. В., 1964, с. 11—12. 2 Pakalka K. Dėl K. Širvydo „Dictionarium trium linguarum“ lenkiškosios dalies šaltinio. — MA Darbai, 1960, t. 1(8), p. 229—233; Pakalka K. Iš K. Širvydo „Dictionarium trium linguarum“ žodyno istorijos. — LKK, 1960, t. 3, p. 280. 101 1. KINSHIP GROUP The term giminė belongs to the terms used to name social groups. There are not very many such terms in K. Širvydas’s writings. This can probably be explained by the fact that in “Punktai sakymų” and in the dictionary the same word is quite often used with many different meanings; that is, where, from today’s perspective, we would expect different names, K. Širvydas uses a single one. A relatively short written tradition or the dialects on which one author or another based their writing may have played a part in this. Moreover, we do not find in K. Širvydas’s writings such old social terms as tauta, liaudis, which we encounter in the writings of M. Daukša, who wrote somewhat earlier. It is difficult to say why this is so, since there is reason to believe that K. Širvydas was familiar with M. Daukša’s works3 (especially since few Lithuanian books appeared in the territory of present-day Lithuania at that time). Of course, one may suppose that these words were little known in the Eastern Aukštaitian dialects, and that K. Širvydas therefore used in their place words more familiar to easterners: giminė ir žmonės; cf. the 1713 (fifth) edition of the dictionary4: Polish lud, Latin populus =, Lithuanian žmonės (p. 137). But there may be another reason that we do not now clearly know. Giminė in K. Širvydas’s “Punktai sakymų” and “Dictionarium trium linguarum” is used with meanings that are not characteristic of contemporary standard Lithuanian. Perhaps in K. Širvydas’s time the semantic field of giminės was broader. Indeed, until we have a historical dictionary of the Lithuanian language, it is very difficult to discuss the semantic range of any given word (in this case, giminės), all the more so since even the academic “Dictionary of the Lithuanian Language” gives no examples from K. Širvydas’s writings to illustrate the meanings of giminės, except for the eighth meaning of this word, “generation,” for which a page from the fifth edition of K. Širvydas’s dictionary is cited5. In K. Širvydas’s “Dictionarium trium linguarum,” one Lithuanian equivalent, giminė, appears to be given for different Polish and Latin words, for example: Polish národ, Latin natio, gens (tis f.), genus (eris n.) =, Lithuanian giminė (SzDi 168); Polish pokolenie, Latin stirps (is f.), progenies (ei f.) =, Lithuanian giminė (SzDi 269); Polish plemię / naród, Latin semen, soboles, progenies, propago =, Lithuanian giminė, weysle (SzDi 253); Polish ród, Latin genus, notales, stirps, stemma =, Lithuanian giminė (SzDi 316). Thus, K. Širvydas used giminę in a very general sense—in neither “Punktai sakymų” nor, in part, the dictionary does he provide any other explanatory words alongside it, such as those frequently found in M. Daukša’s “Postilė,” which would greatly help establish in a given case which meaning giminė has, since the context and Polish translation (in the case of “Punktai sakymų”) are not always clear. Therefore, one may tentatively suppose that in the first instance K. Širvydas used giminę in the dictionary not to denote a group of people related by blood, but an ethnic group—that is, perhaps in the sense of “people, nation” and possibly also “folk”— 3 Pakalka K. Iš K. Širvydo „Dictionarium trium linguarum“ žodyno istorijos. — LKK, t. 3, p. 287. 4 This edition of K. Širvydas’s “Dictionarium trium linguarum” was used. Hereafter, K. Širvydas’s dictionary is abbreviated SzDi, and “Punktai sakymų” (the 1929 photographic edition by F. Specht was used) is abbreviated SP. 5 Lietuvių kalbos žodynas. V., 1956, t. 3, p. 309–310. 102 me. In the sense of “peoples, nations,” giminė appears to be used in the following sentences from “Punktai sakymų”6: I will gather all the nations together in the valley of Jozaphat / and there I will judge you. Cf. the Polish translation: I will gather / indeed all the nations, to the valley of Jozaphat, and there I will judge you. SP I 4. The root of Jesse, which stands as a sign to the people / to him the nations will pray. — The root of Jesse / which stands as a sign to the people / to him the nations will pray. SP I 191. The third language / stirred many / and scattered them from nation to nation. — The third language / stirred many / and scattered them from nation to nation. SP II 76. …and that repentance and forgiveness of sins might be proclaimed in his name among all the nations. — …and that it might be preached in his name / repentance / and forgiveness of sins among all nations. SP II 253. In the second case, K. Širvydas probably used giminė in the dictionary in the sense of “generation”7. It is somewhat more difficult to discuss the use of giminė in the sense of “generation” in “Punktai sakymų.” Although in places in the Polish sermon text, as in the dictionary, K. Širvydas translates giminė with the Polish word pokolenie, the meaning of the Lithuanian word is unclear from the context, for example: You will sit upon twelve thrones, judging the twelve tribes of Israel. — You will sit on twelve thrones, judging the twelve tribes of Israel. SP I 5. Indeed, “Punktai sakymų” contains nearly identical sentences in which giminė is translated in one instance by the Polish word pokolenie and in another by naród. For example: At that time the holy Apostles were there, and other early Christians from the Jewish people, who were very holy… — At that time the holy Apostles were there, and other first Christians from the Jewish people, who were of very great holiness… SP I 344. …those Christians from the Jewish people, the Apostles and others of their blood, will be very holy; their righteousness and holiness will pour forth like a flood. — These Christians from the Jewish nation, the Apostles and others of their blood, will be very holy; their righteousness and holiness will pour forth like a flood. SP I 344. In these sentences, giminė appears to correspond to the third case cited for SzDi and is used in the sense of “stock,” and sometimes also “tribe” or “nation” (cf. Polish plemię / naród, Latin semen, soboles, progenies, propago = Lithuanian giminė, wysle SzDi 253). giminė is also used in the sense of “stock” in the following sentences: The mention and enumeration of various lords and leaders / signifies and reveals the great wickedness / and shameful debauchery of the Jewish people… — The mention and enumeration of various lords and leaders / signifies and reveals the very great wickedness and shameful debauchery of the Jewish people… SP I 124. The whole human family would have perished forever… — The whole human family would have perished forever… SP I 231. In the fourth case, ród in Polish and genus, notales, stirps, stemma in Latin are words explained by SzDi with giminė, which is probably used not in just one but in several senses. Bearing in mind that in Old Polish ród was used with the meanings “sex;” 6 Since K. Širvydas translates giminė using several Polish words, Polish equivalents are also provided alongside the Lithuanian sentences in which giminė occurs. 7 Dictionary of the Lithuanian Language, vol. 3, p. 309. 103 “kind; nation; generation; family; birth”⁸ and the meanings of the Latin words, it may be assumed that in this case giminė is given the meanings “descendants; generation, relatives,” and perhaps occasionally “family” as well. One sentence has been noted in “Punktuose sakymų” in which giminė is probably used in the sense of “family,” for example: Teyp broliey Jozepho ne nori io ażu karaliu turet | iog iaunesnių ażu iuos ir ligus iiemus buwo giminey. – Tak Jozepha niechcieli bracia za krolamieć | że młodszym był y w vrodzeniu im rownym. SP I 75–76. In addition, in “Punktuose sakymų,” giminė is often used with the explanatory words aukšta, didi in the sense of “lineage, nobility.” For example: …therefore they have little regard for whether they are of high birth | well-born | wealthy | of an old family, and descended from a distinguished household… – therefore they have little regard | whether of high birth | well-born | rich | of an old family and descended from a distinguished household… SP I 75. But high birth | wealth | fine clothes contribute little to good governance… – But high birth, wealth | clothing | contribute little to good governance…SP I 76. Again, there were not of great families | nor of high houses, but common… — …they were not from great families | nor from high houses | but common… SP I 298. It is astonishing | that people, especially those of noble birth | and seated on high thrones, do not love the truth… – Is it not astonishing | that people | especially | noble by birth | and sitting on high chairs | do not love the truth? SP II 137. In summary, it seems possible to conclude that K. Širvydas used giminė with the meanings “nation; generation; tribe, stock; relatives, descendants, family?; lineage.” But when translating “Punktus sakymų” into Polish, he probably selected different Polish equivalents for one or another meaning of giminės, perhaps drawing on the polysemous use of individual Polish words at the time or on stylistic considerations. 2. TRIBE In addition to giminė, SzDi also contains the words gentis, gentystė, which, judging by the Polish and Latin words in the dictionary, were used not only in the sense of giminės, giminystės, but the first apparently also in the sense of genties, since SzDi (p. 113) explains the Polish krewność / powinowáctwo z iedney krwie, Latin consanguinitas, with the Lithuanian words gintiste, gintis, while the Polish rodźina, Latin cognatorum multitudo (SzDi 316)—admittedly with a cross-reference V. powinowactwo (for the latter and the Latin words cognatio, necessitudo fraterna, etc.: propinquitas (SzDi 286), it gives the Lithuanian equivalent gimtiste = gentystę⁹)—explains them with the Lithuanian words gintis, gintiste. It would follow that here gentis, gentystė is used not to denote a group of people connected directly by blood ties, but rather a group of close people linked by social ties. 8 Reczek S. Podręczny słownik dawney polszczyzny. Wrocław—Warszawa—Kraków, 1968, p. 428–429. 9 Lietuvių kalbos žodynas. t. 3, p. 315. 104 3. FAMILY It should be said at once that K. Širvydas used this word less polysemously than giminė, although the meanings it has in “Punktai sakymų” are not always clear either. Indeed, both in the sermons and in the dictionary, K. Širvydas translates šeimyna with the same Polish word, czeladź (cf. Polish czeladź, Latin familia, famuntium =, Lithuanian sieimina SzDi 35). In Old Polish, however, czeladź was most often used with the following meanings: ród, pokolenie, rodzina, familia10. Therefore, in “Punktai sakymų” we find sentences in which it is not entirely clear in what sense šeimyna is used. For example: When a wicked father, through his drunkenness | ugliness | and other wickednesses, corrupts children | wife | servants | and household members or leads them into evil. SP I 253. When the Lord lets go of sons | servants | and household members, he does not punish them | nor forbid them from evil. SP I 254. It seems that in both sentences K. Širvydas uses šeimyna neither in a generalizing sense nor in the sense of “all the people in the household (both family members and outsiders)”11, but in an even broader one. Perhaps K. Širvydas includes in the concept of šeimyna all close relatives and kin, or other persons connected in one way or another with the šeimyna. In “Punktai sakymų,” šeimyna is used relatively often in the sense of “all the people in the household (both family members and outsiders),” i.e. family members, servants, and hired workers, for example: Priliginta ira karaliste dangaus žmoguy szeyminos wieszpati, kuris iszėjo taba vnksti sumditu darbiniku winičion sawo. SP I 317. Teyp Juobas S. sawo šieyminay perleydzawo bilinet su sawim. SP II 134. As we know, in the eastern dialects and, in part, in the neighboring draugės and southern Aukštaitian dialects, šeimyna has long also been used in the sense of “family.” Therefore, there is probably no reason to doubt that K. Širvydas, an eastern Aukštaitian, also used šeimyna in the sense of “family.” Cf.: Jr iau butu teyp parważiawis | kad ne gera butu sze ymina ii užutüreius… SP II 181. It may also be added that in “Punktai sakymų” K. Širvydas occasionally used the loanword familija in the sense of “family,” alongside which he provided the Lithuanian explanation namai; cf.: Ažulaykimas gimines ir familias aba namu. – In Polish: Przyczyna| zachowanie rodziny y famili ey abo domu. SP I 231. The use of these words in the quoted sentence seems stylistically motivated, since in the Polish-language preface (“Przedmowa do czytelnika”), K. Širvydas states that he dedicates his sermons not only to “ordinary” but also to “learned” listeners (and readers). Perhaps when K. Širvydas thought that a Lithuanian word might be incomprehensible to listeners (and readers), he also used loanwords, although in general he avoided foreign words in his writings. 4. SUBJECT A large social group in every class society consists of people of lower estate—the subordinate subjects. According to historians, in sixteenth-century Lithuanian writings, two words were used to refer to subjects: the Lithuanian veldamas and probably a word borrowed from Polish— 10 Rec zek S. Min. veik., p. 53. 11 Dabartinės lietuvių kalbos žodynas. V., 1972, p. 807. 105 a word borrowed from Polish, paduonis12. Indeed, alongside paduonis, older writings more often use padonas, padonasis and other forms of this loanword13. K. Širvydas also occasionally used these forms of the loanword (i.e., padonas, padonasis) in the sense of “subject,” for example: For the king takes nothing from his subjects. SP I 243. In the end he can also torment and imprison his subjects in their own bodies… SP II 154. For the kingdom of Christ frees its subjects from sin and the devil’s captivity. SP II 155. However, padonas, padonasis are found only in “Punktai sakymų.” We do not find this loanword in K. Širvydas’s dictionary. There, he renders Polish poddany, Latin subiectus, subditus mancipatus adiciu with the Lithuanian word waldonas (see SzDi 260), which differs in its formation from the veldamo used by M. Daukša: For such as the superiors are, so are their subjects, or those whom they govern and over whom they rule.SP I 124. They should obey their rulers, hold them in honor, and fulfill everything that is due to them.SP I 135. Jeroboam is often reproached, for while king he led his subjects into grave sin, that is, into paganism.SP I 295. King Ahasuerus wished to hold feasts for his subjects, especially the great and powerful…SP II 94. Here the lesson is given to the great of this world, that they should ask their subjects whether they are at fault?SP II 134. Moreover, on the same page of the dictionary, K. Širvydas also renders Polish poddánstwo and Latin subiectio with the Lithuanian word waldonibe. It seems that neither waldonas nor waldonybė was coined by K. Širvydas, since waldoną was used by S. Vaišnoras (“Margarita Theologi-ca,” 1600), J. Telega (“Kniga Nobaznistes Krikščioniszkos…,” 1653), and other authors. At that time, waldonas was probably used as a synonym for veldamo. K. Širvydas’s dictionary and sermons, like all old written monuments, are a valuable source for studying the history of Lithuanian social terminology. They provide an indirect glimpse of the names of social relations and social groups of the period. Ю. КАРАЦЕЮС ON SOME SOCIAL TERMS IN THE WRITINGS OF K. ŠIRVYDAS Summary Among the written monuments of the Lithuanian language of the 17th century, the works of K. Širvydas occupy a unique place. He did not translate his sermons („Punktai sakymų“) from another language, but wrote them himself in the Lithuanian of his time and then translated them into Polish. As is known, he was the first to compile and publish the trilingual dictionary „Dictionarium trium linguarum“, in which he provided Lithuanian equivalents for Polish and Latin words. Nevertheless, despite the originality of K. Širvydas’s work, the usage and nuances of meaning of words (in this case, social terms) are not always clear. This probably depends on several causes, and it is now almost impossible to determine them. 12 Jurginis J. Baudžiavos įsigalėjimas Lietuvoje. V., 1962, p. 204. 13 Dictionary of the Lithuanian Language. V., 1973, vol. 9, pp. 51, 60–61. 106 The article examines such social terms in the Lithuanian language as giminė, gentis, šeimyna, valdonas, with references to K. Širvydas’s dictionary and sermons. Of all these terms, K. Širvydas most frequently used the word giminė in various senses. Judging from the Polish and Latin words in the dictionary and the context of „Punktai sakymų“, K. Širvydas used the word giminė in the senses “nation, people; generation; tribe; kin; descendants, close relations, relatives; family (?); origin,” and the word gentis (gentystė) in the senses “relatives; tribe.” The word šeimyna was used by K. Širvydas mainly in the senses “servants; family.” To denote the concept of “subject,” K. Širvydas’s dictionary gives only the Lithuanian word valdonas, whereas in „Punktai sakymų“ alongside valdonas we also find a borrowing of Slavic origin—padonas, padonasis.