1883–1916 metų katekizmų religinių vietų pavadinimai

125Terminologija | 2012 | 19 1883–1916 Catechisms Names of Religious Places AUŠRA RIMKUTė College of Medicine KEY WORDS: religion, term of religion, name of religious place, debtors, aliens. This article discusses the terms found in catechisms published between 1883 and 1916, which refer to various religious sites important to believers. The main focus is on their origin – the aim is to show what terms were used in late 19th-early 20th century catechisms. In the discussion of the origin of names of religious places, some issues of construction and expression are touched. The material is collected from 70 catechisms (see Sources). In total, about 20,900 religious terms, their synonyms and variants were found, of which 995 were names of religious sites. In the 1883–1916 catechisms, the terms religion are divided into the terms confession of faith and life of faith. The group of confessions of faith includes terms that identify the basic truths of Christian faith, God, revelation, faith, confession, sacraments, various religious actors (including supernatural ones), symbols of faith, religious books, texts, without which there would be no foundation of faith. They make up 52.1% of the religious terms in catechisms. The group of life of faith is slightly smaller – 47.9% of terms. This group includes the names of liturgical acts of the Church, liturgical utensils, virtues, sins and vices, as well as the grace and commandments of God, their implementation, feasts, days celebrated and other concepts of time significant for religion, prayers, religious places, ecclesiastical clothing and their parts. Catechisms contain most of the terms that refer to religions and supernatural actors – 21.2% (figure 1), and also a lot of religious terms that refer to the basic truths of Christian faith – 17.6%, sins and vices – 17.5%. The smallest group of terms are names of church garments and their parts (about 0.3%). 7.6% of religious terms are names of sacraments and 7.8% are names of virtues. Holidays, celebrated days and other religiously significant concepts of time and places of religion are mentioned in 4.8% of terms. So, 126 Aušra Rimkutė | Names of religious places in catechisms from 1883–1916 As can be seen from diagram 1, the names of religious places make up less than a twentieth of all religious terms collected from catechisms. The article deals only with mononymous names of religious sites (61.6 %). Most of them follow the main elements of the composite terms. There are only more interesting cases of use of compound terms. 1. NAME OF RELIGIOUS PLACES OF LITHUANIAN ORIGIN Less than half – 44% – of the single-word names of religious places in the catechisms from 1883–1916 are Lithuanian. The words of their origin refer to the most important places created by God, starting with the earth, the “planet, world” or world, heaven, which is the place of the presence of the Lord, angels and saints, and ending with hell, the place of eternal separation. As it is written in the book of Genesis, “in the beginning God created heaven and earth” (SR 2009: 27). The following spelling variants1 of the term žemė were found: żiame SPP 1909 53, Žemė MK 1898 21, DK 1899 12, žemė RKDK 1904 3, žemė TFK 1901 7, TRKK 1902 5, KP 1903 3, MKV 1905 5, 1907 36, 1914 36, VAL 1906 3, MK 1906 3, PK 1908 8, ŠIK 1909 3, TKV 1911 8, AMK 1912 9, TK 1913 5, TP 1916 3, TM 1916 5, MKP 1916 9, żiame WD 1887 8. The whole land is called by the word pasaulis TFK 1901 15, 1904 17, 1905 15, 1907 15, 1913 15, KP 1903 10, 1906 63, PKMV 1905 11, TRKK 1906 17, PK 1908 8, ŠIK 1909 100, AVK 1914 18, TM 1916 16. In Father Martynas Sederavičius' booklet Poteriai, Aktai ir kiti reikalingiausi daiktai, kuriuos turi žinoti krikščionis, the morphological variant pasaulė and svetimybė is used synonymously: pasaulė (×svietas)2 PA 1898 4. The abode of the afterlife of God (as well as of the gods), angels, saints and souls of good people is called heaven: Heaven KK 1883 15, MK 1886 6, 1883 9, 1898 5, 1906 8, WD 1887 8, SZT 1888 4, TK 1889 28, 1895 28, 1897 28, TKK 1892 5, HK 1895 8, DK 1899 12, KP 1903 6, TFK 1904 13, 1905 12, 1907 12, 1913 12, PKMV 1905 7, MKV 1905 9, 1907 93, TRKK 1906 10, PKVK 1911 5 and others. The terms heaven and earth mean everything that exists, all of creation. The plural term dangūs is also used PKMV 1905 3, TRKK 1907 6, TK 1913 5, KMV 1914 5, NTK 1914 3. The abode of God is also called fatherhood TKDJ 1905 16 and fatherhood PKMV 1905 18, KP 1907 96. 1 Phonetic and orthographic variants (e.g., with short and long vowels, with upper and lower case letters, etc.) as well as morphological variants (e.g., genus, etc.) found in catechisms are presented together. 2 In the article, the sign “×” indicates words not used in the current common Lithuanian language. 127Terminologija | 2012 | 19 Figure 1. The place where the ghosts of the believers live happily is not only referred to as the real paradise, but also as the Lithuanian term sodnas3 WD 1887 16, VAL 1906 4 (see gražus sodas PK 1908 12). There are cases where Lithuanian terms of religion are used synonymously with borrowed ones: daržas arba rojus MRK 1888 61, 1900 164, gražiausias sodas arba rojus TK 1892 11, gražus sodas arba rojus MVK 1913 8. The place of eternal suffering and post-death punishment is called hell in Lithuanian WD 1887 15, MRK 1888 42, SZT 1888 8, TK 1889 55, 1892 10, 1895 55, 1897 55, 1904 10, 1905 10, PA 1898 9, TFK 1901 13, 1904 18, 1905 15, 1907 15, TRKK 1902 7, 1907 12, RKDK 1904 30, PKMV 1905 10, VDMK 1905 44, TKDJ 1905 15, TKŽV 1905 4, MKV 1905 24, 3 The Garden is a symbol of earthly and heavenly paradise (KIŽ 1997: 286). 128 Aušra Rimkutė | Names of religious places in catechisms of 1883–1916 1907 13, KP 1906 71, VAL 1906 6, MK 1906 15, KP 1907 6, PK 1908 20, KERTV 1909 7, 1916 7, ŠIK 1909 95, PPK 1910 10, TKV 1911 16, AMK 1912 64 and others. According to Christian belief, hell is a state of eternal separation from God. The plural term hell is also used RKM 1912 6, TP 1916 4, TM 1916 6, denoting the place where Jesus Christ descended when he died and was buried. It is imagined that hell is dominated by unbearable heat and fire, that the damned burn in eternal flames, therefore sometimes this place is also called the two-word term eternal fire TRKK 1902 11, KP 1903 11, 1907 24, RKDK 1904 54, MKV 1905 46, PK 1908 13, TK 1913 15, 1916 18, NTK 1914 36, MKP 1916 77, TP 1916 15, eternal fire TRKK 1902 38 or eternal abyss PPK 1910 97 and hellish darkness KP 1907 71. Synonymous Lithuanian terms are hell or darkness TRKK 1906 23, as well as a term of its ugnis MKV 1907 38, 1914 38, TM 1916 61, taip pat terminais tamsybių own origin and alienation: pragaras (×atklaniai) K 1912 93, pragaras (×pekła) MRK 1888 144, TRKK 1902 38, Pragaras (×Pekła) TK 1889 28, 1895 28, 1897 28, TRKK 1902 50, pragaras (×pekla) TKDJ 1905 7, TRKK 1906 4, ŠIK 1909 100, TKS 1913 8, NTK 1914 15, TK 1916 8, TATKT 1916 63, pragaras or ×pekla MKV 1905 24, AVK 1914 66, Pragaras or ×Pekła TRKK 1902 40 and others. As can be seen from the examples, in most cases the Lithuanian term is preferred. The place of repentance of the souls of the dead until they enter heaven is called purgatory TK 1913 22, KMV 1914 32, AVK 1914 42, TM 1916 89, as well as purgatory TP 1916 14. Examples of synonymous use of a word of native origin and a foreign word were found: skaistykla (×čysčius) PPK 1910 49, KMV 1914 32, K 1912 37, TATKT 1916 13, skaistykla or ×čysčius 1966. pp. 146. The place of prayer for all believers on earth is the church. It is named in Lithuanian as šventnamis TM 1916 30 and šventykla TM 1916 110. The building where monks live is called a monastery KP 1906 330, 1907 49, PPK 1910 59, PBK 1914 66. 4 Pranas Skardžius wrote in 1938 in the journal Motina kalba that “prâgaras ‘pekla’ has had a completely different meaning in the beginning. It is a compound word – pra-garas, the second part of which –garas is related to the words gérti, grrtas, Dzūkų pra-gor “gorge” and so on, so the older meaning is undoubtedly still indicated by ryt. The highland prâgara "polyeater, overeater, Vielfrass, обжора" (see that girl is a real hell!). Thus, in the beginning hell could be understood as the place where, in primitive terms, the ghosts of the unfit dead were “swallowed, absorbed”, i.e. hell, German. Hell; plg. lenkų odchlań„bedugnė, praraja, kiaurymė“ ir chłonąć„praryti“ (Skardžius 1938: 148). 129Terminologija | 2012 | 19 The main place of the house of God is the altar. It is named in his own words aukkuras5 PPK 1910 116, altorius KP 1906 14, TM 1916 124, cf. altorius Dievo PA 1898 103. The Lithuanian name of the place is used synonymously with non-Lithuanian: aukuras (altorius) ŠIK 1909 110. The place in the church (usually a wooden chair for the priest, fenced on all sides, with interlaced boxes), intended for the faithful to make confession and listen to the penitent, is the auditorium TM 1916 132, TFK 1916 30, TP 1916 27, NTK 1914 59. One of the most important facilities of the Christian church is the pulpit KP 1906 304, from which sermons are preached and liturgical texts are read. The desert, where Jesus was tempted by the devil, is called in Lithuanian terms dykavietė MKV 1907 21, 1914 21 or dykynė NTK 1914 23, also cf. dykynė (×pūstynė) NTK 1914 23, tiras6 (×pustynia) RKDK 1904 46. A place where dead people are buried is referred to as a grave MRK 1888 140, PA 1898 41, TRKK 1902 48, TK 1904 83, TIA 1905 34, KP 1906 15, 1907 35, PK 1908 337, PPK 1910 116, TM 1916 597, and a place where there are many graves is referred to as a cemetery RKDK 1904 72 and a cemetery KP 1907 58. The beds in which the Baby Jesus lay are called the words used in the old writings (Mikalojus Daukša, Konstantinas Sirvydas, Jonas Bretkūnas and others) prakartas TM 1916 44, prakartē K 1912 77, prakartėlė TKS 1913 14, TK 1916 14. There are also synonyms of monosyllabic terms of religion: prakartas (eats) TM 1916 44, prakartė (eats) ŠIK 1909 54. The place where the Son of God was born is referred to as the barn ŠIK 1909 54. In the New Short Catechism of Fr. Antanas Tyryla, this name of a religious place of its own origin is used synonymously with the hybrid: barn (×stainelė)8 NTK 1914 20. 2. NON-LITHUANIAN NAME OF RELIGIOUS PLACES Half (50%) of the religious terms in the catechisms from 1883 to 1916 referring to religious places are borrowed. These are international words (8 %), real borrowings (12%) and adultery (30%). 5 The linguist Kazimieras Būga has suggested writing this word in this way for etymological reasons, i.e. with two letters k (Būga 1958: 48). The altar is considered to be a new creation of Simon Daukant (Palionis 1979: 161, Jonikas 1987: 203). 6 Here the word “pure” is used in the meaning of “large uninhabited areas of land, steppes, deserts”, see pure in LKŽe. 7 Plg. la. Caps. The word kap (kapi) is already used in K. Sirvydo first dictionary (about 1620). 8, pp. 10. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z. Room, left. The L.K.Z.E. stable. 130 Aušra Rimkutė | Names of Religious Places in Catechisms of 1883–1916 2.1. International terms Tarptautiniai religinių vietų pavadinimai9 kilę iš senųjų klasikinių gijos kalbų – graikų ir Katalikų Bažnyčios lotynų kalbos. Iš lotynų kalbos relikatekizmai, maldaknygės, giesmynai ir kiti religiniai tekstai buvo verčiami į tautines kalbas. Thus, international names are distinguished by the fact that they are used to name things important to religion, for which there are usually no appropriate words in Lithuanian10. They can be assigned to the oldest part of Lithuanian religion terminology. 2.1.1. INTERNATIONAL TERMS OF LATIN ORIGIN As already mentioned, the main place of the house of God – Altar PA 1898 94, DK 1899 122, K 1912 30, altar WD 1887 90, SZT 1888 46, MRK 1888 176, PA 1898 107, RKDK 1904 144, TK 1904 84, 1905 33, VDMK 1905 81, TIA 1905 7, MKV 1905 95, 1907 94, 1914 94, PKMV 1905 33, TRKK 1906 55, KP 1906 24, 1907 35, PK 1908 95, PPK 1910 42, TKV 1911 12, AMK 1912 28, K 1912 64, RKM 1912 81, NTK 1914 26, KMV 1914 69, KASS 1915 13, KMK 1915 89, TM 1916 110, MKP 1916 86 („place of performing services; a certain table (mensa) at which the priest holds the service”, lat. altare “altar”: lat. altus “high”, cf. altaria “altar”; the altar of sacrifice)11. In celebrating the Eucharist, the sacrifice of the Cross and the Resurrection of Jesus Christ are presented on it. The altar is also the table at which God’s people are assembled. More Latin names of religious places have also been found. This is the limbus KP 1906 267 ("souls who have not entered heaven, but are not condemned to go to 9 International words occupy a very important place. These are "borrowings acceptable to the common language (not considered barbarisms) whose foreign origin is clearly confirmed by at least some of the most important languages of international communication (or classical) and who have no unquestionable traces of borrowing from any neighboring language. <...>. International words are usually grouped not according to the closest (as is done with other borrowed words), but according to the original source, because it is often impossible to determine from the form, meaning, and chronology of an international word through which languages the international words have travelled” (LKE 1999: 641). 10 According to Jonas Klimavičius, international words are “words of common languages that represent concepts of world culture, civilization, science, technology, art, usually terms (or elements thereof) originating from one language and borrowed from several languages of similar cultural development (at least 2-3 families of 3-5 languages, primarily world languages), used in the same or recognizably similar forms (primarily written) and meanings”. (2010: 8). 11 A. Sabaliauskas (1990: 253), Pr. Skardžius (IV 1998: 86), J. Kruopas (1998: 36), J. Kabelka (1964: 24) and E. Frenkelis (1965: 8) indicate that the word used in catechisms came into Lithuanian through Slavic (i.e. Polish or Belarusian) languages. The word altorius (and the form altarius) is used in the writings of M. Mažvydas (Urbas 1998: 15), M. Daukša, K. Sirvydas (LKŽe), J. Bretkūnas, M. Petkevičius, S. B. Chylinskis (Sabaliauskas 1990: 253) and others. 131Terminology | 2012 | 19 hell or purgatory, abode, “limbus”)12, nave TIA 1905 5 (“part of the church between the presbytery and the crypt, dedicated to the faithful”, Latin navis), portico TIA 1905 21 (“open portico with columns”, Latin porticus), seminary TIA 1905 20, PPK 1910 62, K 1912 5 (“school for the preparation of priests”, Latin seminarium). Underground cemeteries, where Christians were buried, are referred to by an international term of Latin origin: catacombs TIA 1905 35, catacombs KP 1907 35 (“underground cemeteries”, Italian catacombe < Latin catacumbae TŽZ 2001)13. The term catacombs is derived from the Italian, while catacombs are derived from the Latin. In the catechism of Fr. Dionysius Bonckovskis it is found alongside the used synonyms: underground (catacomb) TIA 1905 15. 2.1.2. INTERNATIONAL TERMS OF GREEK ORIGIN The term choir KASS 1915 16 („the part of the church in front of the high altar“, Greek choras) refers to the place of the church, sometimes also called presbytery TIA 1905 6, KASS 1915 12, a term of Greek origin derived from Late Latin („the part of the Christian church in which the high altar is located“, again Latin presbyterium < Greek presbyterion). In the catechisms of 1883–1916, terms of Greek origin derived from Latin are found to refer to buildings: basilica TIA 1905 5 („a Catholic church of elongated rectangular shape, usually with three naves“, Latin basilica < Greek basilikē), cathedral TIA 1905 5 („the main church of each diocese, in which the bishop with the chapter resides“, again. lot. cathedra < gr. catheter). 2.1.3. INTERNATIONAL TERM OF ITALIAN ORIGIN In the catechisms, the religious place where the priest listens to the kneeling believer's confession is called the Italian word konfesionalas TIA 1905 19, VDMK 1905 67, konfesyonolas TKDJ 1905 11 („the church auditorium“, 12 This meaning is given only in VaitkTŽZ 2003. In the first part of Father J. Rymeikio’s Catechetical Instructions about what is the limbo, it is written more extensively: “First of all, we call “hell” the “kingdom of the dead”, in Latin “Inferi” or “Infernus”. Occasionally used in the sense of "grab"; where our body turns into a pinch of dust. "Thou shalt not leave my soul in hell, neither shalt thou cause thy holy one to see corruption." (Ps. 15, 10). Hell is usually referred to as eternal hell, where the damned suffer eternal torment. Hell is called the Purgatory, where the fire celebrates the ghost of man until he has paid for the righteousness of God and can enter the palace of God. Hell of the end is called “Abraham’s life”, in Latin “Limbus”, in Polish “otchłan”, where the spirits of the righteous waited for the coming of the Savior. <...>. The righteous in the Limbe did not suffer any sort of suffering. True, it is hard to wait, even harder not to receive the fields, the righteous did not experience that bitter feeling, because they knew they would receive, because the holy hope of salvation constantly aroused in their afterlife St. clearness and peace. He was not a member of the Order of the Bath, but was a member of the Order of the Bath (1906–1907). 13 pp. 2003. pp. 12. "Catacombe (dgs.) < lat. catacumbae < gr. kata kymbas" (in Italian). 132 Aušra Rimkutė | 1883-1916 catechisms names of religious places in Polish confessional < it. confessionale)14. In the short catechism, the word of Italian origin is used synonymously with lenkiba: konfessionalas (×spavednyčia) TIA 1905 19. 2.2. Actual debtors It is the oldest part of Lithuanian religious terminology, which has no names of its own origin. True borrowings, unlike international terms, are grouped according to the nearest source of origin, since it is more important from which language the word is derived than from which it began to spread. The names of religious places of this group have clear signs of Slavic mediation. 2.2.1. Authentic Latin borrowings from Slavic languages In the catechisms of the period we find the name of the religious place chapel: Kopliczia LL 1894 14, kopliczia MRK 1888 401, koplyczia PA 1898 70, kapliczia TK 1904 42, PKMV 1905 28, TIA 1905 5, KP 1907 33 („a small church; a separate part of a large church or other building, where latin cappella: latin cappa). Attempts to replace this loanword with the word gali būti laikomos pamaldos“, lenk. kaplica< ček. < vok. Kapelle < vid. kapela have failed, and the system does not allow it to be changed, cf. kaplytstulpis, koplytkalnis (Klimavičius 1998: 11). The chapel is mentioned in the first dictionary of K. Sirvydas (about 1620) and in the translation of the Bible by J. Bretkūnas. The enclosed consecrated place (territory) around the church, as well as its courtyard is called the old loan szventorius PA 1898 41, shrine TK 1904 52, PPK 1910 116. There are two meanings of this word in the LKŽ: 1. “a fenced area around a church (with or without graves)”, 2. “cemetery” (J. Bretkūnas Bible, M. Miežinis and J. Ryteris dictionaries), as well as indications of origin – brus. - Right, left, left. dial. swintarz < left. Cemetery. As J. Klimavičius writes, "Polk. intestine. The bridge is a reconstruction of a bridge. cmentar “cemetery” (and “churchyard” – podwórze kościelne), which is a loan from Latin coemeterium, which in turn is from Greek koimētērion (cf. Greek koimaomai “to lie down, to rest”, koiman “to fall asleep”, koimēsis “sleep”; similar motivation for German Friedhof “cemetery” – “courtyard of peace”). The name comes from the French cimetière, meaning "cemetery", and the English cemetery, meaning "churchyard". Zömeterium, ret. Coemeterium 1. „cemetery at the church“ (and the equivalent – 14 Be confessional could be translated – instead of it we have the Lithuanian word listener. 133Terminologija | 2012 | 19 Kirchhof), 2. ‘catacombs’. Therefore, the sanctuary is not from holiness, but from cemeteries (which were only near churches)” (Klimavičius 1998: 11). In the investigated sources, a real Latin loanword was also found, obtained through the Polish language: zakrastija PKMV 1905 33, TK 1905 33, VDMK 1905 81, TIA 1905 14, zakristija MRK 1888 309, TIA 1905 27, RKM 1912 81, PPK 1910 163 („room in the church for keeping cult utensils and preparing for rites“, Polish zakrystja < Middle Latin sacristia < sacer). 2.2.2. The true loan of Sanskrit origin, received through the Slavic languages In all the catechisms from 1883 to 1916, the borrowed word Paradise is used: WD 1887 16, TK 1889 35, 1895 35, 1897 35, TKK 1892 10, LL 1894 25, HK 1895 7, TFK 1901 16, 1904 18, 1905 16, 1907 16, TRKK 1902 21, PKMV 1905 11, MKV 1905 19, 1907 8, TRKK 1906 20, KP 1907 134, IK 1909 118, etc., paradise SZT 1888 9, KK 1892 11, 1903 11, PA 1898 29, KP 1903 9, RKDK 1904 39, TKDJ 1905 9, TIA 1905 3, MK 1906 12, etc. („the abode of the first biblical people; the abode of the spirits of the believers after death“). The word was obtained through Slavic languages, it is used in ancient writings (M. Mažvydas, M. Daukša, M. Petkevičius, S. B. Chylinskis and others). 2.2.3. The earthly house of God, the place where a believer can meet not only with God, but also with other believers, is the church: baźniczia SPP 1909 64, baźniczia SZT 1888 14, baźnicza TATKT 1916 20, baźnicza WD 1887 4, baźnicza MRK 1888 24, baźniczia KK 1892 19, 1903 19, PA 1898 41, TFK 1904 23, baźnicza TFK 1901 20, 1905 20, 1907 20, 1916 17, KP 1903 4, 1906 9, TK 1904 36, 1916 19, 1906 12, TIA 1905 5, TRKK 1913 19, AVK 1914 36, KMV 1914 26, NTK 1914 26, KASS 1915 3, etc. („house of prayer“, bs. бoжнiцa, pl. bożnica)15. 15 Pr. What is the meaning of the word "church"? wrote that the church is “a divine loanword, which entered our language along with Christmas, Easter, Christmas Eve, baptism, baptize, etc.” (Skardžius V 1999: 691). According to the linguist, the word church is so established that it is difficult to find a Lithuanian substitute for it: “it is not only a temple, a shrine or a place of prayer … but also a certain community of believers” (Skardžius V 1999: 691). There were attempts to change the word church. The linguist J. Jablonskis has suggested the use of maldykla, šventovė instead of church (Piročkinas 1970: 7), in 1947 the Archbishop Metropolitan J. Skvireckas proposed the use of the Latin word eklezija, or dievnamis, šventykla, šventovė instead of church (Skardžius V 1999: 690, also see Skardžius V 1999: 739–741, 889–892). This proposal was rejected by Mr. Coffins. 140 Aušra Rimkutė | 1883–1916 catechisms names of religious places MKV 1907 – Little catechism for children preparing for first confession and Holy Communion. It was published by J. Laukaitis. Second release. London: B. & C. Press, 1907. – 115 p. KP 1907 – Catechetical teachings: Of the ten commandments of God and the five commandments of the Church. Of the sins: seven great, six against the Holy Spirit, four calling to heaven for vengeance, nine foreign. Book II. Tilžė: Otto v. Mauderode spaustuvė, 1907. – 191 p. 1907 – A Brief Roman Catholic Catechism. "Krótki Rzymsko-Katolicki Katechizm". Ułoźyl J. B. Vilnius: «Vilniaus Žinių» spaustuvė, 1907. – 53 p. PK 1908 – Wider Catechism or Explanation of the Sacred Roman Catholic Church’s Doctrine, approved for the Dioceses of Žemaitija and Vilnius. Press prepared by Fr. Juozapas Skvireckas St. Professor of the T. M. Žemaičių Seminary. From Polish translated by Bishop Antanas Baranauskas. London: Solomon R. Guggenheim, 1908. – 363 p. ŠIK 1909 – Sacred History and Catechism. A children's book. In Polish, it was written by priest S. Kozlowski, Archbishop of Mogilev. Vilnius: Juozapo Zavadzkio knygynas, 1909. – 128 p. 1909 – The Evangelical-Reformed Church of Ireland is founded. With accessories: 1. A Brief History of the Church. 2. On the Holy Scriptures. 3. Equalization of beliefs. New York: William Morrow, 1909. [Overw. year of publication 1910.]. – 91 p. SPP 1909 – Senowes pripażyntijej poteraj, which according to the old knygu podawyma and the old people's talk collected, compiled and printed by the old years priests. Vilnius: Juzapa Zawadzkia printerios islleydymas, 1909. – 79 p. PPK 1910 – Poterias, Vows and Catechism of the Roman Catholic Church. Written by Fr. Jurgis-Peliksas Sragys, Salacgrīvas kamendorius. Seinai: Laukaitis, Dvaranauskas, Narjauskas and B-vės spaustuvė, 1910. – 182 p. TKV 1911 – A short catechism for children: a little gift for Christmas. It was built by Father Juozapas Širvys, the priest of Ginteliškės. Seinai: Laukaičio, Dvaranausko, Narjausko ir B-vės spaustuvė, 1911. – 20 p. PKVK 1911 – Catechism for First Communion Children. Excerpts from the Decree of the Sacred Congregation for the Doctrine of the Faith on First Communion, Aug. 8, 1910. It was repaired and published at his own expense by Father P. Saurusaitis. Philadelphia, PA. „Zvaigźdēs“ Press, 3654 Richmond St., 1911. – 11 p. AMK 1912 – Are you teaching catechism? A gift for small children. Written by Ranka. London: B. & C. Press, 1912. – 31 p. RKM 1912 – Roman Catholic Science Suitable for the Preparation of Children for First Communion. With the addition of the first place of the Commission of Corrected Potters. Organized and published by Fr. P. Siaurusaitis, St. The Lithuanian Clergy of St. Joseph. Philadelphia: Star Press, 1912. – 123 p. K 1912 – Catechist or teacher of catechism in children’s school and home. In Lithuanian translated by kun. Petras Saurusaitis, Šv. The Lithuanian Clergy of St. Joseph. Philadelphia, PA: The Star-Spangled Banner Press, 1912. – 106 p. TKS 1913 – Trumpaskatekizmas. It was built by priest J. K. [Juozas Katilius]. New York: William Morrow Press, 1913. – 31 p. TFK 1913 – The short catechism of Fr. Filochowski, translated by Vaiszgantas. It was revised and reprinted. Tilžē: kasztu un drukas darbnīca pie J. Schoenke, 1913. – 43 p. MVK 1913 – Kun. J. Liasauskis. Catechism for young children. New York: HarperCollins, 1913. – 23 p. TK 1913 – A short catechism dedicated to primary catechization and popular school. Written by Fr. J. D. [Juozas Danielius]. New York: B. & C. Press, 1913. – 56 p. AVK 1914 – Kun. J. Liasauskis. The second catechism for children. Seinai: Laukaitis, Dvaranauskas, Narjauskas and B-vės spaustuvė, 1914. – 67 p. MKV 1914 – A small catechism for children preparing for first confession and Holy Communion. It was published by J. Laukaitis. Third release. London: B. & C. Press, 1914. – 115 p. KMV 1914 – Catechism for Young Children. Translated by R. A. McEachen, K. M. Krušas. The Church of the Immaculate Conception of God. The second issue. Fixed Chicago Priests Marions. Chicago, III. 1914. – 75 p. 141Terminologija | 2012 | 19 NTC 1914 – A new short catechism, easy for children to prepare for First Holy Communion, written by Antanas Tyrylis, pastor of Kvėdarna. Seinai: Laukaitis, Dvaranauskas, Narjauskas ir B-ės spaustuvėje, 1914. – 75 p. 1914 – The Catechism of Complete Chastity. In the Lithuanian language, it was translated by Father J. A. Cullens S. J. Organized and published with the support of Fr. Joseph's Parish. Waterbury conn. Chicago, Ill.: „Draugo“ Spauda, 1914. – 159 p. KASS 1915 – Catechism on the Sacrament of Confirmation: with prayers and rites in Latin and Lithuanian / from French translated by Fr. New York: John Wiley & Sons, 1915. – 22 p. CMC 1915 – Catechism of Christian Science. It was the third and final meeting of the Council of Baltimore. According to English made by Fr. F. B. Serafinas. Part II. Chicago, Ill.: Friend Press, 1915. – 95 p. TP 1916 – The first lesson of faith, approved for Žemaičių bishopric. New York: HarperCollins, 1916. – 31 p. TFK 1916 – Kun. Piliakauskio. A short catechism. Translation by Fr. J. S. [Antanas Skinderis?] Moscow: Leman Press, 1916. – 40 p. 1916 – The Science of Faith (Sacred History and Catechism). Petrapilis: "Lietuvių spaustuvė" Lithuanian D-ja Center Committee for the Victims of War Relief, 1916. – 147 p. TK 1916 – Short Catechism. Repaired by priest J. K. [Juozas Katilius]. New York: Harper and Row, 1916. – 31 p. MKP 1916 – D. Martin Luther’s Little Catechism and D. John Jacob Ramba’s Sermon on the Cause of Salvation first briefly put together in 24 questions and then more broadly elaborated in 237 questions. Peterborough, British Columbia, 1916. – 92 p. KERTV 1916 – Catechism for Children of the Evangelical-Reformed Faith. Petrapilis: Lithuanian Society n. d. k. š. Printing house, 1916. – 80 p. CAT 1916 – A Brief Explanation of the True Catholic Faith. "Priest Franciscus Gugis". Chicago, Illinois, 1916. – 67 p. LItERatŪRa Alminauskis K. 1931: DieGermanismendesLitauischen 1: DiedeutschenLehnwörterimLitauischen. Kaunas: Šv. Kazimiero draugijos knygynas. 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Sabaliauskas A. 1990: Lietuviųkalbosleksika. Vilnius: Mokslas. Skardžius Pr. 1938: Verstiniai ir reikšminiai skoliniai. – Gimtojikalba 10 (60), 145–149. Skardžius Pr. IV–V 1998–1999: Rinktiniairaštai4: Moksliniaistraipsniaiirstudijos; 5: Akcentologija.Bendrinėskalboskultūra.Publicistika. Vilnius: Mokslo ir enciklopedijų leidybos institutas. ŠR 2009: ŠventasisRaštas:NaujasisirSenasisTestamentas.Vilnius: Katalikų pasaulio leidiniai. TŽŽ 2001: Tarptautiniųžodžiųžodynas. Ats. red. A. Kinderys. Vilnius: Alma littera. Urbas D. 1998: MartynoMažvydoraštųžodynas. 2-as leid. Vilnius: Mokslo ir enciklopedijų leidybos institutas. VaitkTŽŽ 2003: Vaitkevičiūtė V. Tarptautiniųžodžiųžodynas. Vilnius: Fotonija (e. leidimas). NaMES OF PLaCES RELatED tO RELIGION IN CatHECHISMS PUBLISHED IN 1883–1916 Names of places related to religion comprise about five percent of religious terminology used in catechisms published in 1883–1916. These words name various liturgical places important to believers such as buildings (bažnyčia (church), šventykla (church), katedra (cathedral)), their parts and spaces (altorius (altar), aukuras (altar), choras (choir), klausykla (confessional), koplyčia(chapel), sakykla (pulpit), zakristija (vestry)), places of burial (kapinės (cemetery), katakombos(catacombs)), afterlife (dangus (heaven), rojus (paradise)), miraculous or important religious events, for instance, visitations (dykynė (wilderness)), punishment or purification (pragaras (hell), skaistykla (purgatory)), and other places. According to their origin names of places related to religion used in catechisms published in 1883–1916 can be divided into Lithuanian (44 percent; aukuras (altar), dangus (heaven), pragaras (hell), klausykla (confessional), sakykla (pulpit), skaistykla (purgatory), šveitykla (purgatory), šventykla(church), vienuolynas (monastery), tėvainystė (heaven)), non-Lithuanian: a) international words (8 percent; altorius (altar), konfesionalas (confessional), presbiterija (presbitery)), b) old borrowings (12 percent; bažnyčia (church), koplyčia (chapel), rojus (paradise), zakristija (sacristy)), c) barbarisms (30 percent; atklanės (hell), pekla (hell), čysčius (purgatory), svietas (world)) and halfLithuanian words (6 percent; altorėlis (altar), karalystė (kingdom), vyskupija (diocese)). The usage of names of places related to religion in catechisms of the researched period varied. Sometimes the same place had two or more names of Lithuanian or foreign origin. For instance, in Mažasiskatekizmasvaikeliams (Small catechism for children) (1905) prepared by the priest Juozas Laukaitis hell was named using Polonism pekla, the Lithuanian word pragaras or both words – pragarasarbapekla. Most often the priority was given to a Lithuanian word or a word of foreign origin which didn’t have a Lithuanian equivalent. Choosing one word from two or more synonyms was a result of the standardization of religious terminology which took place at the end of 19th and the beginning of 20th centuries. Retrieved 2012-10-09. Aušra Rimkutė College of Medicine 29, LT-87356 Telšiai, Lithuania E-mail ausra.r[email protected]