Disertacija apie Tautos Atgimimo laikų lietuviškų katekizmų religijos terminus

255Terminologija | 2012 | 19 Disertacija apie Tautos Atgimimo laikų Lithuanian catechisms religion terms STASYS KEINYS Institute of Lithuanian Language The first editions of all three manuscripts in the Baltic languages (both Vilnius in 1585 (the catechisms were published by the Prussians in 1545 and by Evangelical Lutheran) were printed in Karaliaučius, and the Latvian – in the Lithuanians in 1547). At the very end of the 16th century, two more Lithuanian catechisms were published in Vilnius – the Catholic in 1595 and the Evangelical Reformed in 1598. Being very precious and important monuments of our language, the old catechisms have not been lost out of sight of Lithuanian and Baltic language scholars in general, as well as of ancient Lithuanian literature scholars for the third century. Among other things, doctoral dissertations have been written about them, for example, in 1929 the Norwegian linguist Christian Sveigardas Stangas (1900–1977) published a doctoral dissertation on the language of Martynas Mažvydas’s Catechism of 1547, and in the early 1950s Jonas Kruopas (1908–1975) defended a doctoral dissertation on the lexicon of Merkelis Petkevičius’s Catechism of 1598. Nicholas Daukas in 1595. Jurgis Lebedys (1913–1970) devoted several pages of his monograph on this | lietuviškųkatekizmųreligijosterminus writer (Mikalojus Daukša, 1963; on the basis of this monograph he defended his doctorate of sciences, in current terms – his habilitation to doctorate of sciences, in 1966) to the language of the catechism of the times of the National Revival, especially to its lexicon. However, the language of later catechisms has not received much attention so far. Among other things, this may have been caused by the general deterioration of the language of religious writings, which was strongly influenced by circumstances and generally by Polish originals, contributing to the deterioration of the Lithuanian language, especially its vocabulary and syntax. Thus, the most important step of the language bar of the National Revival movement, which expanded at the end of the 19th century, was the creation and development of the current common language on the basis of its uniqueness, vitality, i.e. Lithuanianness. In 1952, Jon Palionis defended his PhD dissertation on language standardization activities at the beginning of this period (1880–1901). In terms of language, Aušra Rimkutė’s doctoral dissertation in the humanities Religion Terms in Catechisms from 1883 to 1916 (supervisor Dr. Jonas Klimavičius), which was written at the Terminology Centre of the Lithuanian Language Institute and defended at the Institute on 18 May 2012, is a continuation of the research on an important part of the lexicon of Lithuanian Western Christian catechisms (the dissertation title is broader) and at the same time a transition to a more thorough study of the language of faith in modern times. More broadly, this dissertation joined the stream of studies of the new National Revival, which began, as it is common to say, with the Dawn (1883) and led to the restoration of the statehood of the homeland in 1918, as well as the rapid rise of our current common language, which was inseparable from this Revival. The author of the dissertation determined from the bibliographical sources that during the investigated period, i.e. during 34 (not 33, see p. 41) years of the late 19th and early 20th centuries, 99 Lithuanian catechisms were published – 87 for Catholics, 9 for Lutherans and 3 for Reformed Christians (p. 13, 41). The material is collected from 65 catechisms and five additional sources (p. 41 all 70 are presented as catechisms), the others (29) are supposedly new unchanged or slightly modified reprints. In total, with variants and repetitions from different catechisms, 20,900 terms were collected, and, excluding a few variants of graphic cases mentioned in the footnote (relating to the use of capital and lowercase letters, vowels ė and ē, consonants v and w, l and ł, š and sz as well as č and cz), about 11,000 terms remained (pp. 14–15). The variation of terms is not studied in the work (this is stated in footnote p. 15), but as examples of the subjects examined, the most diverse variants, as well as the mentioned graphic cases, are given abundantly. In the future, in continuing this exploration, the subjects of term and term variants should be distinguished and investigated. 257Terminologija | 2012 | 19 The dissertation consists of a short contents and a preface (pp. 3–11), an introduction (pp. 12–18) and two parts – an overview of the development of the terminology of religion: from the 16th century to the second decade of the 20th century (pp. 19–57) and the terminology of religion in the catechisms of 1883–1916 (pp. 58–194), as well as conclusions (pp. 195–202), lists of sources (pp. 203–210) and literature (pp. 211–221) and an appendix Explanatory glossary of the terms of religion in the catechisms of 1883–1916 (pp. 222–271). The length of the dissertation was largely determined by the fact that examples were not spared for each section of the plan and that a glossary was added. But both of them are good and useful, because they help the reader to form a fairly good and true picture of the popular part of the terms of faith that were used by the believers of the National Revival and influenced their language. In the introduction of the dissertation are listed the usual things for such works – justification of the topic and object of the work, relevance and novelty of the work, selection of sources, purpose and tasks, methods used, structure of the work, defending statements, published articles (seven) and scientific reports (four, read in Lithuania, Latvia and Hungary) on the basis of the work. From the introduction it is clear that the dissertation wanted (aim, p. 15) to systematically present poskyriais ir poskyrėliais), kilmę (visų pirma lietuviškų ir skolintinių the meaning of the terms (by dividing the meaning into sections, groups, which are further divided into groups, groups and groups) and synonymy, to determine the manifestations and extent of the Lithuanianization and standardization of terms. The intended objectives are consistently pursued by a very detailed division and discussion of the terms assigned to each division of meaning. The work itself is descriptive. At the beginning of the overview of the development of the terminology of religion (not just the whole of the terms themselves) from the 16th century to the second half of the 20th century, some aspects of the state and development of the written language up to 1883 are briefly mentioned, mainly according to the works of Professor Zigmas Zinkevičius and partly Professor Jonas Palionis and others. A much broader presentation, based on primary sources, is the presentation of the use, creation and arrangement of the language and terms of faith in the period (1883–1916) studied in the dissertation. Here are reviewed the articles in the periodicals of the time on the language and terms of faith, the activities of the Potters commission formed in 1909, the works and merits of priests Juozas Laukaitis (1873–1952), Kazimieras Paltarakas (1875–1958), the linguist Jonas Jablonskis (1860–1930) and others in the renewal of the language of faith, its harmonization with the current written (common) language, which was then rapidly developed and introduced into use, and finally separately discussed through the perspective of the author. 258 Stasys Keinys | Dissertation on the Study of the Catechisms of Catholic, | lietuviškųkatekizmųreligijosterminus Lutheran and Reformed (Calvinist) Churches in Lithuania during the National Revival. The definition of the term religion is explained at the end. In addition to the term itself, it is mainly written about the terminology of ordinary words (in the work it is called the difference in terminology invented by others); By the way, its interpretation is shaken Kazimieras Gaivenis's understanding of teorijosirtvarkybosmetmenų (remiamasi tos knygos p. 18) terminologizaLithuanian terminology: tions and transterminologization. It should be added that, in addition to the term and terminology, it would have been useful to explain some other terms used in the work, such as nomenclatural name, hybrid, synonym, variant, etc. And since the explanation is not historical, but present, that present or only for this work necessary understanding, it would have been more fitting to present in the introduction of the dissertation. Almost three quarters of the main dissertation text consists of the title of the work itself, which is part of the terminology of religion in the catechisms of 1883–1916. The terms are examined in two chapters – Semantics and Origin of Religion Terms (pp. 58–178) and Synonymy of Religion Terms in Catechisms of 1883–1916 (pp. 178–194). Meaning and origin are examined in detail, and synonyms are more coarsely. In the section Semantics and Origin of Religious Terms, the main focus is on the classification of terms according to their origin, i.e., first of all, purely Lithuanian terms, which constitute the largest group (almost half of all terms, p. 61) are examined, followed by non-Lithuanian terms (almost a fifth of all terms, see p. 122), which are divided in the description into international terms, real borrowings, alienities (so-called borrowings not given to the current common language), valuables with borrowings of meaning, and finally hybrid terms (33% of all the researched terms, see p. 169, of which monowords, i.e. real, hybrids only make up 8%, and the other 92% are compound terms with elements of different origin, see p. 174). In this way (in terms of origin) separated groups of terms are divided according to the languages that played the role of origin or mediation or their larger combinations (in the head there are some Slavic words, i.e. in this case those words that are difficult to associate with a single Slavic language). In this section, two issues of origin related to borrowings are intertwined – 1) the etymology of the word (which is not always taken back to the original source) and 2) the source of the word borrowing. In allocating the collected terms to those groups, Lithuanian dictionaries of international words and Lithuanian (Ernestas Frenkelis and Vaitiekus Smocinskis), Polish (Alek- 259Terminologija | 2012 | 19 Sander Brückner), Russian (Max Fasmer) etymology and other dictionaries. Finally, the terms of these groups are presented and described according to their substantive (religious) meaning. In terms of meaning, according to the structure of the Catechism of the Catholic Church (Vilnius, 1997) (this is stated on p. 59), the terms under examination are first of all divided into two parts – 1) the profession of faith and 2) the life of faith – from which six and nine chapters are separated in turn (p. 58). The following sections are included in the Confession of Faith: 1) basic truths of Christian faith, 2) names of religious figures, 3) names of supernatural beings, 4) names of religious books, texts and other documents, 5) names of symbols of faith and 6) names of sacraments, and in the Faith Life section – 1) names of virtues, 2) names of sins and vices, 3) names of religious rites, 4) names of prayers, 5) names of liturgical utensils, 6) names of religious feasts, days celebrated and other concepts of time significant for religion, 7) names of church clothing and parts thereof, 8) names of religious places and 9) names of Church administration, administrative division. These sections are the smallest subdivisions of the descriptive parts of the dissertation, and they are presented in the same order throughout the work. From this classification and the description of the terms composed according to it, it can be understood that some terms in the present language of faith may have narrower, more defined, divided meanings than is usual to be perceived in plain language (as a single meaning), and, apparently, for this reason the designations of some concepts fall into more than one section or even both parts. For example, in the part of the confession of faith, the names of religious figures are distinguished (the word "figure" is used here not in the usual meaning in word making), e.g.: Heavenly Father, Son of God and the first man, prophet, priest, preacher, monk, believer, idolater, sinner, even dead man, drunkard, liar, etc., and separately the names of supernatural beings, e.g.: strange God, angel, spirit, soul, satan, devil and, on the other hand, God, Lord, God the Father, God the Son, God the Spirit, etc. In addition, God, Lord, Lord God, God the Father, God the Son, God the Spirit, and other terms related to these concepts are also discussed in the chapter on the basic Christian beliefs. But is it true that every single name of God mentioned in the language of faith is to be regarded as ambiguous? In terms of semantics, it would also be inaccurate to distinguish the names of prayers (in the part of the life of faith; by the way, in that section got 260 Stasys Keinys | Dissertation on the Lithuanian National Rebirth and | lietuviškųkatekizmųreligijosterminus Sermon) from the titles of religious books, texts and other documents, the (tikėjimo išpažinimo dalyje). Tokie ir kitokie svarstytini, tikriausiai ir pačiai subjects of classification and assignment of individual terms to a section of meaning that have raised doubts or even troubled the author of the work are not new to people engaged in scientific work, especially since the results of the divisions of meaning made with regard to the subject and language can even differ considerably. Religion encompasses the whole of human life, both spiritual and material, from baptism to funeral and beyond. Therefore, it is not surprising that a large, or perhaps even the majority, of the vocabulary enters the circulation of the language of religion. However, it is also obvious that not all words used in religious (faith) texts are terms of that field and, on the other hand, a number of ordinary words or terms of other fields are included in the composition of compound terms of the studied field. For example, the words Scripture, Week, Saturday, or Supper, taken separately, are hardly considered terms of faith, but they are part of the actual terms Holy Scripture, Holy Week, Holy Saturday, and Last Supper. In addition, in a clear text environment, such nouns can be used as representatives Tačiau ar tiktų dėl tokių pavartojimų manyti ir juos pačius esant tos srities (substitutes) of the corresponding compound terms. terminals? This shows that the author of the dissertation had to decide on more than one subject of the theory, as well as on the relationship between the term religion and the word and the boundary between them. By the way, she deserves praise for being thoughtful, deeply involved in the terminology of the researched field, trying to clarify and explain more complicated cases as a researcher. On the other hand, it would be strange if individual terms or words did not raise the slightest doubt. Furthermore, the dissertation does not specifically discuss the relationships of religion-determined terms with terms of philosophy, ethics, psychology, art and many other fields, and finally the relationships of religion and Christianity, Christianity and Catholicism, Catholicism and Lutheranism and Calvinism. However, apparently, these are already beyond the scope of the dissertation. In a small section of the synonyms of religious terms in the catechisms from 1883 to 1916, synonyms are described in a similar way as semantics and origin. And here the terms are divided into purely Lithuanian, foreign and mixed lines. However, the structure of the terms that make up the synonym lines taken as the basis of the second stage of classification – whether those lines are made up only of single words, only of compound terms, or both of single words and compound terms – was examined. The third, smallest, stage of the synonym line arrangement is also made up of the previously discussed meaning sections. 261Terminology | 2012 | 19 In this chapter, only the terms inserted as synonyms in the catechisms themselves are examined. According to the dissertation, the catechisms contain about 7% of all the collected terms, together with synonyms (1420 lines) (p. 179). Most (82 %) of the synonymous lines are composed of words of different origins (purely Lithuanian and borrowed words or hybrids), e.g.: indulgences and remissions, guardian and patron, womb and life, last judgment and last judgment, blasphemy and blasphemy, faith and faith, etc. In addition, a number of Lithuanian terms from different catechisms vary in the verses, for example: cnata and dora/virtue, čystata and grynumas/purity/innocence/chastity, pakūta and apgaila/repentance, etc. Such things indicate the search of the catechism editors and translators for the appropriate Lithuanian word, but on the other hand, at least in several cases a Lithuanian word may be added next to the borrowed word or vice versa for clarity – left or adopted from the previously established and due to constant use become usual borrowed words of the church language. The dissertation states that most often the first added Lithuanian term, although those mentioned in 52% of cases (p. 193) rather indicate a balance of frequency. It would be very useful for science to examine the terms of earlier catechisms, as well as to show in more detail their change during the period of study in order to determine the extent of the break in the direction of Lithuanianization that matured at the end of the 19th century and took place at the beginning of the 20th century. The young linguist with a doctorate in linguistics is now better prepared than anyone else for such work. The explanatory glossary of the faith terms of the examined catechisms, which is included at the end of the dissertation, contains almost 190 articles, in which with the general terms presented in those articles, there will be about three and a half hundred faith terms used not only in catechisms at that time (a certain part of them is still used today). Explanations of terms (apparently with all the differences found) are taken from the catechisms themselves and presented with references to the sources. Thus, the glossary not only complements the picture presented in the researched part, but at the same time could be an incentive for the author to investigate the accumulated terminology in other respects. The list of literature includes more than 350 works on religion, linguistics, philosophy, literary science, book studies and bibliography published from 1892 to the present day. The dissertation shows that Aušra Rimkutė has spent nine years of work meaningfully and with benefit for linguistics, the language of religion and the knowledge of the nation’s past existence. The study of the terms of the catechisms of the National Rebirth period and their investigation was started at Vilnius Pedagogical University, 262 Stasys Keinys | Dissertation on the Lithuanian National Rebirth period, to | lietuviškųkatekizmųreligijosterminus write a master's thesis on the terms of Lithuanian Catholic catechisms of the same time, and fruitfully continued at the Institute of Lithuanian Language working as a junior researcher and after a few years in his doctorate. During that decade of her life she grew from a promising to a well-developed researcher of the language of faith. The dissertation and scientific articles and other publications present a fairly comprehensive and reliable picture of the terms used in Lithuanian catechisms of Western Christianity, about four and a half centuries after Mažvydas and half a century less from the time of the next generation of M. Daukša and M. Petkevičius. It was a fortunate coincidence that the author of the work, a woman from the middle of Žemaitija, from Telšiai, defended her dissertation on the eve of the beginning of Žemaitija’s baptism in the sixties. It would be very necessary to prepare and publish a book based on this work. It would also be important for the PhD candidate, who has gained experience and is theoretically and practically prepared to study the language of faith, to continue to study the accumulated and new material, for example, in terms of terminology, construction, variation, distribution and other aspects. Be to, kadangi, matyt, dėl bažnytinio pavaldumo Lenkijos katalikų bažnyčiai gera dalis lietuviškų katalikų katekizmų yra lenkiškų katekizmų vertimai ar ta pavienių vertimų ir iš kitų kalbų), labai reikia gretinamųjų katekizmų sekimai, o, kita vertus, bent dalis protestantų katekizmų tokiais saitais yra susijusi su vokiškais originalais (būterminų ir apskritai tikybos kalbos tyrinėjimų. There are many more things to be mentioned, but the most important thing is that the work does not stop, that it continues to be done, as the Samogitian patriots of the first half of the 19th century used to say, for the benefit and honour of Samogitians and Lithuania. Retrieved 2012-11-21. Stasys Keinys Institute of Lithuanian Language P. Vileišio g. 5, LT-10308 Vilnius, Lithuania E. mail terminal[email protected]