Jono Jablonskio religijos leksikos taisymai

Terminology | 2010 | 17 9 3 Amendments to John Jablonski's Religion Lexicon aUŠRa RIMkUtė Institute of Lithuanian Language The 150th anniversary of the birth of J. Jablonski on 30 December 2010 marks the 150th anniversary of the birth of the father of the present common Lithuanian language, Jonas Jablonski (1860–1930). He is also known as the father of Lithuanian terminology (Keinys 2000: 70). He not only created, developed and standardized the common language, but also helped to create and organize the terminology of many fields of science, technology and other fields, including religion. This article reviews a linguist’s opinion on some of the words used in early 20th-century religious writings. Jablonski's legacy is rich and very diverse. This is evident from his writings. He wrote extensively on various topics of public life. He paid great attention to language, literature, national health, education, freedom of the press, culture, science and other matters. Although he did not write any separate works on the vocabulary of religion (or even on religious terms), he paid considerable attention to the language of religious publications. This can be seen from the linguist’s articles on religion, teaching of religion, the language of religious textbooks in the early 20th century press (in Vilna, Santara, Independent Lithuania, Lithuania, Lithuanian schools, educational work, etc.)1: teaching of religion in primary schools (1909), school, politics and religion (1917), methodology of teaching religion (1920), methodology of teaching religion (1921), as well as from the reviews: D. Martin Luther’s Small Catechism2 and D. John Jacob Ramback’s Sermon on the Cause of Salvation first briefly put together in 24 questions and then broadly explained in 237 questions (1917), Catechism for the Children of the Evangelical-Reformed Faith (1917), Textbooks of the Science of Faith (1917), Catechism of Catholic Faith (1919), Sim Tautvila’s “Little Science of Faith, or Catechism. 1 Articles and reviews are printed in volumes II and IV of Jablonskis’ writings, the year of publication is indicated in parentheses. 2 Emphasis added by J. Jablonski. 9 4 A. Rimkutė | Amendments to Jono Jablonskio religious lexicon and others. Notable is J. Jablonski’s reply to M. Jankauskas’ “Explanation of Dr. Martin Luther’s “Little Catechism””, published in Santara in 1917. The linguist writes: “I want the textbooks of Lutheran religious science to be written in a comprehensible, feasible and instructive manner – in the same way as textbooks of all cultured nations are permitted or written, if they are devoted to a serious subject of children’s education” (Jablonskis II 1934: 92)3. These words perfectly show that language matters were extremely important to J. Jablonski and that he sought that the society learned a correct and beautiful native language from a young age. THE SCRIPTURE LANGUAGE OF THE EARLY RELIGION OF THE 20TH CENTURY In the late 19th and early 20th centuries, many foreign words were used in religious writings, and therefore their language needed to be cleaned up and updated. This was discussed in the press: Aušra (1883–1886), Varpas (1889–1906), Tėvynės sarge (1896–1904), Žinyčia (1900–1902), Vilnius žinios (1904–1909) and others. Jonas Gerutis (Jonas Balvočius) wrote quite extensively about the terminology of religion in the article Dvasiškos terminologijos klaidos (Errors in Spiritual Terminology), published in Vilnius žinios (No. 134) on June 1 (14), 1905. In the 178th issue of Vilnius Žinios, published on 23 July (5 August) of the same year, one of the most important promoters of the Lithuanian ecclesiastical language and the norm-setters of the terminology of religion at the beginning of the 20th century, priest Juozas Laukaitis, wrote about the importance of the terminology of this field in the article Mass Church Language: “In the last few years one priest after another tried to clean up the ecclesiastical language, but because of the difference in terminology there arose discontent both among the clergy and among the people”4. (1905) 4. The language of religious texts became particularly active at the beginning of the 20th century, with the beginning of the Potari reform. Although the old, conservative priests were outraged that they were attacking what they considered to be sacred words, such as dūšia, aniuolas, griekas, spaviednė, pakūta, mūka, and suggested that “those forms used for five hundred years should be left untouched, when ours, after careful consideration, turns out not at all contrary to the spirit and rules of the language” (Jurgaitis 1907: 389), the language of the Church and religious writings did not satisfy the intelligentsia of the time. The linguist J. Jablonski was invited to the priests’ council on Church terminology held in Punske on 9 February 1909. It should be mentioned that the Catholic J. Jablonski was concerned not only with Catholic but also with Protestant (Lutheran, Evangelical Reformed) publications – perhaps because his wife Konstancija Sketerytė-Jablonskienė was an Evangelical Reformed (for more details, see J. Jablonski, 1996, p. In Eglė Lukėnaitė-Griciuvienės book Konstancija and Jono Jablonski family (Vilnius: National Museum of Lithuania, 2009)). The language of 4 quotations is not corrected. Terminology | 2010 | 17 9 5 In the summer of 2010 he, together with Jurgis Šlapelis, Kazimieras Būga and Juozas Balčikonis, participated in a conference of linguists organized by Juozas Laukaitis in Seinai. There, a commission of linguists and priests (A. Dambrauskas-Jakštas, A. Petrulis and J. Laukaitis), also known as the Poterių commission, finally edited the Poterių language. It was published in the 1910 edition of the magazine. Zigmas Zinkevičius writes that "in essence, this is the first Lithuanian linguistics congress. Then the language of the more important prayers, and therefore of the poets, was arranged, the basic church terminology was established. The Potters were, it could be said, newly translated into a proper, pure and beautiful Lithuanian language” (Zinkevičius 2000: 179). The reform of the pottery started in 1909 was continued later – in 1922, as Zigmas Zinkevičius writes, it intensified, “it seems that mainly thanks to priests Juozas Laukaitis, Aleksandras Dambrauskas-Adamas Jakštas, and perhaps others, a number of those phrases were introduced into the pottery that were proposed by linguists in 1909, but the pottery commission ignored them because of a compromise with the old clergy. This and that was newly changed, improved” (Zinkevičius 2000: 185). Cases of Corrections in Religious Vocabulary Before discussing the corrections, remarks and advice of J. Jablonski on religious terms, it should be said that the linguist did not insist on them. He wanted “the newspapers and writers to use those observations-corrections, where they agreed with them, for a longer period of time” (Jablonskis II 1934: 79). Use and corrections of foreign words Perhaps most of all, J. Jablonskis changed non-Lithuanian words used in religious texts (e.g. strangimybes), which had equivalents in the Lithuanian language, for example, he replaced the word lenkybė abrozas (Polish: obrazek) with the word paveikslas, instead of dūšia (Polish: dusza) he proposed to use siela5. More corrections were found: griekas (Brus. грехъ, Polish: grech) – sin6, kielikas (Polish: kielich, German: Kelch) – cup, koronė (Polish: karanie, Russian: карание) – punishment, mislis (Brus. мысль, Polish: myśl)7 – thought, nabašninkas (Polish: nieboszczyk, Brus. нeбoщык) – dead man, prietelius (Brus. пpыяцeль) – friend, smertis (Brus. cмepць) – death, svodba (Brus. cвaдьбa) – wedding, viera (Russian: вepa, Polish: wiara) – 5. 1935: 247–248). 6th Sin – M. A word used in many writings. 7 The following verbs have also been corrected: myclić (Brussels), myśleć (Polish) – to think, winczować (Brussels), вiншaвaць (Polish) – to marry, to join, as well as the adjective świecki (Polish) – secular. 9 6 A. Rimkutė | Amendments to John Jablonski’s Religion Lexicon faith8, zokon (Polish: zakon, Russian: зокон) – law9, etc. As can be seen from the corrections, foreign words were replaced with Lithuanian words used in 16th-17th century writings or dialects. J. Jablonskis did not avoid the use of non-Lithuanian words, especially when they vo plačiai paplitę kalboje arba kai tai buvo tarptautiniai žodžiai. Apie tai were used by Arnoldas Piročkinas in the revisions of Jono Jablonski’s language: “If a foreign word was very widespread, grown up in various spheres, it was neglected” (Piročkinas 1986: 10). Therefore, J. Jablonskis did not correct such old debts as priest, church10, etc. It is interesting to note that he did not correct the old Slavic loanword gravis (Brus. гроб, Polish grób), which is now used instead of coffin – also a loanword (see Brus. кopcтa). Apparently, it did not change, because grabes meaning "place to bury the deceased, grave" was used already Martin's Letters. The correction of the word pastor11 illustrates J. Jablonski’s opinion about foreign language words. In an article published in 1912 in Viltis, the linguist, having noticed that this word began to spread in usage, wrote: Neither the Prussian Lithuanians (Lutherans) nor our Evangelical-Reformed (Calvinists) call their priests “pastors”; their spiritual shepherds they all call priests. This is how Lithuanian Catholics, the neighbours of these Protestants, call their spiritual leaders. <...>. I cannot understand why some of our newspapers are now calling Lithuanian Lutheran and Calvinist priests “pastors”” (Jablonskis 1959: 105). The term "pastor" is now used to refer to a Protestant evangelical priest. Problems of word formation If in Lithuanian language (also in dialects or old writings) J. Jablonskis did not find a suitable equivalent or substitute, he would make it himself, based on the laws of Lithuanian language, so today instead of the old Slavic names of the days of the week, common in religious writings of the time, we use his created names of clear function: Monday, Tuesday, Wednesday, Thursday, Friday, Saturday, Sunday. Instead of a court of law, a court of justice was established. 8 We find the word believe in the writings of M. Mažvydas. 9 The articles in which these corrections are made are not specified. This can be traced from Jablonski’s writings “Jablonski’s list of corrected language errors” (Jablonski V 1936: 259–280) and the alphabetical index of corrective language subjects in Jablonski’s Selected Writings, Volume II (Jablonski 1959: 533–553). 10 Instead of church, J. Jablonskis has proposed to use maldykla, šventovė (Piročkinas 1970: 7). 11 pg. Pastor < lot. pastor–piemuoganytojas, dar plg. lenk. pastor, rus. пастор. Terminology | 2010 | 17 9 7 There are many corrections to incorrect words in the articles of the linguist. First of all, it is worth mentioning the word ypata, which is common in religious writings of the late 19th and early 20th centuries, about the use of which J. Jablonskis expressed his opinion. 1914 (No. 4). 86 (1034)), the linguist proposed the use of person, person instead of ypata, in order to bring to light “language errors and to urge journalists, <...> that there should no longer be such errors in our newspapers”12. J. Jablonski replaced the word ambona (Polish: ambona), derived from the Greek (Greek ambōn "rises"), with the word sadykla. Interestingly, his proposed word pamokslinė (instead of the unsuccessful hybrid pamokslinyčia with the non-Lithuanian suffix -ynyčia)13 did not survive. The linguist also corrected the abstracts of nouns with the suffix -ybė, especially those that were made from nouns: bezdievybę to bezdievystę (bezdieviškumą), drtuoklybę to drtybę. When in 1926 in the article Literatūros dalyko kalba he proposed to use the word būtybė (Jablonskis 1959: 340–341) instead of the unusual noun esybė (see Latin essentia), he met with opposition. In 1927, the linguist Pranas Skardžius defended the use of this word in educational work – he published an article esybė ir būtybė (Skardžius III 1998: 60–61). The word faith (and its form faith) J. Jablonskis changed to the word faith (Jablonskis I 1933: 56), but the word faith is still used today synonymously with the words faith, religion. Instead of a cleric, J. Jablonski suggested using a priest. This proposal was discussed quite extensively in the 1914 edition of Hope (Jablonskis 1959: 155–178)14. It is worth mentioning that the linguist changed not only the word „duchovní“, but also „duchovní“ (= priest). He wrote about this in 1926 in Education Work, discussing the language of literary subjects (Jablonskis 1959: 359). A lot of debate in the press was caused by J. Jablonski's proposal to use the word "religious". In 1914, the linguist Viltyje wrote that this word was known to him "from the people's language" (Jablonskis 1959: 159). The linguist suggested not to use some derivatives denoting group names with the suffix -ija, for example, dvasiškija (=priests), kunigija (=priests) and so on. In the four-part article Kalbos dalykai (Language matters), published in the supplement of Viltis in 1914, he wrote: „Lithuanians ‘not understanding’ nowhere, it seems to me, will not say this: „Others left, the same vyrija, the same kunigija, the same vaikija, 12 Jablonskis 1959: 149. 13 For further details, see Jablonski IV 1935: 55. 14 See also. 1997: 553, Klimavičius 2006: 3–4. 9 8 A. Rimkutė | Amendments to John Jablonskis's Religion Lexicon: The Woman Herself; <...>.“ As far as I can guess, <...>, my fellow countrymen, “not understanding”, would only say this: “The others went away, some men were left, some priests, some children, vienosmoters; <...>“ (Jablonskis 1959: 166). In 1914, in his article "The Matters of Today's Written Language" published in the Viltis, J. Jablonskis corrected the word giedorius because of the Slavic suffix -orius. Instead he suggested using singer, songwriter (Jablonskis 1959: 153-154). The linguist also corrected unsuccessful enriched words used in the press and religious texts of the time, for example, the word pamaldos, which he proposed, is still used instead of dievprašystė. There were also other suggestions – in 1914 J. Jablonskis wrote in Viltis (no. 154) that in Panevėžys district “sainthood” is sometimes called “dievmeldystė” (Jablonskis 1959: 152). But the word celebration did not survive. Correction of values and word meanings From J. Jablonski's articles on language issues, reviews and various corrections it is clear that he avoided blindly translating terms. Blind values were corrected. In 1921, in a review of the methodology of teaching religion, Jablonskis wrote: “It is not necessary to translate everything literally and to make new words – necessarily in the way that others, people of other nations, have made them for their own purposes: in translating, one must take care first of all to express a certain idea clearly, not to catch the wind and the words of the text are at all guilty – not in the way that people themselves make them for the language of the nation” (Jablonskis IV 1935: 247). J. Jablonskis, in his article Del Gamtos pradžiamokslio pasirodymo (Language Matters), published in 1920 in Educational Work (No. 4), discussing the language errors in the textbook, mentions the verb tverti. The linguist did not doubt that tverti cannot be used in the meaning of “create”, and believed that such a meaning arose due to the influence of the Polish language – the meaning of the Polish word tworzyć (Jablonskis IV 1935: 223, 1959: 230). He suggested using the words kreti, daryti and so on. This is why J. Jablonski corrected the nouns creator15 (in Polish: stworzyciel), creature (in Polish: stworzenie), creation (in Polish: twórczość), replacing them with the words creator and creation (Jablonski 1959: 247), creation (Jablonski 1959: 504). It should be noted that J. Jablonski distinguished the meanings of the words dausa and dausas. Dausa means "paradise" and dausos - "warm lands" (Jablonskis 1935 IV: 326). He also distinguished the meanings of the words goodness and goodness (see more. Jablonskis V 1936: 50). 15 According to K. Buga, “our worthy ‘tworzyć, schaffen’ rise is its own word. <...>, when tverti is used in the meaning of the Polish word „tworzyć”, then the creator is used, not the creator” (Būga II 1959: 132). According to Z. Zinkevičius, the creator "was not a Mažvydas remake. Apparently, this is a word that has been used by Lithuanians since ancient times” (Zinkevičius 2000: 76, 123), but LKŽe does not confirm this – it does not provide either the creator or the creator from the living language (dialects). Terminology | 2010 | 17 9 9 Other corrections In 1925, in his article Language and Literature, published in Educational Work, J. Jablonskis proposed to correct the unnecessary words used in V. Krėvė's Skirgaila, including the dialect pakasynos. Instead, he suggested using the words laidotuvės, pakastuvės (Jablonskis IV 1935: 327; 1959: 305). In an article published in Lithuania in 1926, Literatūros dalyko kalba, the linguist proposed to say apžiūra instead of the word apveizda used in dialects (Jablonskis 1959: 344). Particularly noteworthy are the verbs atnašauti, pastojasauti, which are frequent in religious writings of the time, and which J. Jablonskis considered to be “dictionary and partly etymological errors” (Jablonskis 1959: 357) and suggested using atnašauti, pasmenauti, shepherd’s work to do, be a shepherd (Jablonskis V 1936: 42). He also corrected the verbs sacrifice, repent to sacrifice, repent (Jablonskis 1959: 153, 359)16 et al. After a brief review of J. Jablonski’s revisions, which were extremely important for the language of religion at the beginning of the 20th century, the main principle of the revisions – purity – and the direction of Lithuanianization – the search for Lithuanian equivalents for foreign words and the introduction of new words – are clearly visible. The fate of the linguist’s religious terms is clear – almost all of them are still used today. CONCLUSIONS 1. The contribution of Jan Jablonski to the language of religious writings of the early 20th century is extremely important. He participated in the work of the Potter Commission (1909) and together with the linguists J. Šlapelis, K. Būga, J. Balčikonis and the priests A. Dambrauskas-Jakštas, A. Petrulis and J. Laukaitis edited the most important prayers. 2. From J. Jablonski’s corrections of the religious lexicon, published in the early 20th century press, it is clear that the linguist replaced foreign words with Lithuanian words used by the authors of ancient writings (sin, faith, etc.) or in dialects (friend, etc.), and when necessary created Lithuanian terms himself (court, Monday, Tuesday, etc.), paid much attention to words of irregular construction: dievmeldystė he replaced with pamaldos; pamokslinyčią – sakykla; a priest, a priestly person – a priest, etc. The linguist did not avoid using non-Lithuanian words – old borrowings (church, priest, etc.) and international words. J. Jablonskis corrected the values: sutvėrėjas – creator, kūrinys – creation, etc., proposed to distinguish the meanings of some words (dausa “paradise” and dausos “warm lands”, etc.). 16 Of course, the linguist also corrected the nouns made from these verbs. – Author’s note. 100 A. Rimkutė | Amendments to Jono Jablonskio Religion Lexicon LITTERACY 1958–1959: 2nd Division. Red. by V. Mažiulis, Vilnius. Jablonskis J. I–II 1933–1934: Jablonskis raštai I–II. Red. J. Balčikonis, Kaunas. Jablonskis J. IV–V 1935–1936: Jablonskis raštai IV–V: Kalbos dalykai. Red. J. Balčikonis, Kaunas. Jablonskis J. 1959: Selected Writings II. South. J. Palionis, Vilnius. 1907. pp. 107. "The Reformation and the Reformation of the Church". – Draugija 8, 386–389. 2000: Pr. The activity of the field of Tin terminology and its significance. – Terminologija 6, Vilnius, pp. 69–77. Klimavičius J. 2006: Why is a priest corrected and a soldier not? – Native Language 10, 3–4. 1905. "The Church of England". – Vilnius žinios 178, 4. LKŽe I–XX 2005: Dictionary of Lithuanian Language, Vilnius. – www.lkz.lt. Piročkinas A. 1970: Jono Jablonskio lexical corrections: outline, Kaunas. Piročkinas A. 1986: Correction of the language of Jonas Jablonskis, Kaunas. Skardžius P. II–III 1997–1998: Selected Writings II–III, Vilnius. Zinkevičius Z. 2000: Lithuanian Poetry: A Study of Linguistics, Vilnius. JONAS JABLONSKIS' CORRECTIONS OF RELIGIOUS VOCABULARy. ON ThE OCCASION OF 150 yEARS OF JABLONSKIS’ BIRTh 30 December 2010 was the 150th anniversary of the birth of the father of standard Lithuanian Jonas Jablonskis (1860–1930). The article overviews his opinion about some words used in religious writings at the beginning of 20th century. The material for this article was collected from articles about religion, religious education and language of religion textbooks and reviews published in the press of this period (Viltis, Santara, Nepriklausomoji Lietuva, Lietuva, Lietuvos mokykla, Švietimo darbas, etc.). At the beginning of the 20th century the need to regularise and renew the language of Lithuanian religious writings arose. There were various amendments of religious vocabulary suggested by Jablonskis. He corrected loan-words (abrozas (Pol. obrazek) – image, dūšia (Pol. dusza) – soul, griekas (Belor. грехъ, Pol. grech) – sin, nabašninkas (Pol. nieboszczyk, Belor. нeбoщык) – deceased, viera (Rus. вepa, Pol. wiara) – faith), borrowings of meaning (sutvėrėjas (Pol. stworzyciel) – creator, tvarinys (Pol. stworzenie) – creation), badly formed words (he suggested pamaldos instead of dievmeldystė, sakykla instead of pamokslinyčia, dvasininkas instead of dvasionis or dvasiškis), dialectisms (pakasynos – funeral, funeral service) and other. Jablonskis did not try to avoid using non-Lithuanian words, especially if they were commonly used (old borrowings bažnyčia (church), kunigas (priest), etc.) or international words. Jablonskis suggested differentiating the meanings of some words (dausa ‘heaven’ and dausos ‘warm countries’). Retrieved 2010-12-13. Aušra Rimkutė Institute of Lithuanian Language P. Vileišio g. 5, LT-10308 Vilnius, Lithuania E-mail: ausra.r[email protected]