Nelietuviški XIX a. galo – XX a. pradžios katalikų katekizmų terminai

Aušra RIMKUTĖ Lithuanian Language Institute NON-LITHUANIAN TERMS IN CATHOLIC CATECHISMS OF THE END OF THE 19TH — BEGINNING OF THE 20TH CENTURY Although Catholicism was introduced in Lithuania very late — in Aukštaičiai in 1387 and only in Žemaičiai in 1413 — the Lithuanian terminology of Christianity is one of the oldest among other Lithuanian terminologies. This is shown by the oldest layer of Lithuanian religious terminology — such old borrowings as church, fasting, baptism, Christmas, Easter, verba, etc. (see Būga 1958: 348; 1961: 776), which came into the Lithuanian language from the Eastern Slavs probably in the 10th-12th centuries, even before the official Lithuanian baptism. The beginning of Lithuanian Christian terminology — the oldest of the now known manuscript pottery texts from the beginning of the 16th century written in the bishopric of Vilnius — Lord’s Prayer, Angel’s Greeting and Confession of Faith (Lebedys, Palionis 1964: 109-135; Zinkevičius 2000: 71—73) and the first printed Lithuanian Evangelical Lutheran book Catechismvsa prasty Szadei (1547) by Martynas Mažvydas. This article aims to discuss the non-Lithuanian single-word terms of religion used in Catholic catechisms of the late 19th and early 20th centuries- ." This period? not chosen at random. This is a period when, in the formation of the current common Lithuanian language, more attention was paid to the language of religious writings and the Church in general. There are many things that need to be done: | Compound terms are not discussed in this article, because most of the words discussed go through their roots. * The language of the Church in the late 19th and early 20th centuries, especially the terminology of religion (and the vocabulary of religion in general), has been relatively little studied so far. There are only a few articles and remarks about the terms of religion at that time, for example, in the press of the period mentioned — Varpa, Tėvynės sarge, Vilnius žinios, Draugija, Vadovas. Linguists P. Skardžius, J. Kruopas, V. Urbutis, A. Sabaliauskas, J. Palionis, Z. Zinkevičius, V. Drotvinas, J. Klimavičius, A. Kučinskaitė and others have written about the vocabulary of religion. * According to J. Palionis, the period of the end of the 19th century — the beginning of the 20th century — is the final establishment of the western Kaunas dialect of the Highlands. Therefore, this is one of the periods of development of the general language (Pupkis 2005: 44). * As J. Girčienė writes, already M. Daukša tried to purify the language (Girčienė 2003: 394), so the language of religion was cared for since the end of the 16th century. 42 prayer books, hymnals, catechisms, sermon books and other literature of the Church which was contaminated with foreign things.’ At the end of the 19th century, with the rise of the national revival movement, the great cleansing of the Lithuanian language from barbarizmy® began. At the end of the first decade of the 20th century (1909), the Potters Commission was established, which consisted of the priests Aleksandras Dambrauskas®, Alfonsas Petrulis and Juozas Laukaitis and the most famous linguists of the time who had "the greatest experience in the standardization of the secular common language": Kazimieras Būga, Jonas Jablonskis, Juozas Balčikonis and Jurgis Šlapelis (Zinkevičius 2000: 179). According to Zigmantas Zinkevičius, the work of the commission in the summer of 1909 in Seinas was “essentially the first conference of Lithuanian linguists” (in Seinas), where the language of the more important prayers, poteria, was arranged and the basic terminology of religion was established. > The article follows the traditional, already established concept of foreignness in language culture publications. A word that has come from another language, which contradicts the norms of the common language and has a Lithuanian substitute, is considered to be a weakness here. 6 In this article the term barbarism is considered a synonym of alienation (KTŽ 1990; see also LKE 1999), 7 In the press, as Z. Zinkevičius writes, at the beginning of the 20th century there was talk about the unification of potters. “The first person who seriously concerned himself with the reform of the pottery, their Lithuanianization, was the prelate Juozas Laukaitis” (Zinkevičius 2000: 178). He formed the so-called Potter Commission. In 1909, the Commission in Seine spent a couple of months discussing matters of common language, especially church language. Two variants of the poetry were created: “1) the translation proposed by the linguists, apparently by Laukaitis himself, which was marked by radical corrections and essentially almost a new translation, and 2) a compromise version, closer to the poetry used until then, with some language irregularities left, which was intended not to frighten the conservatively-minded clergy” (Zinkevičius 2000: 179). In 1909, the 14th edition of the Manual was published. The Poteris Commission wrote in the Guide that “having in mind the entire past of the Poteris and seeing their great disparity, we found no other way out than to correct everything scientifically, as the spirit of the Lithuanian language requires, but once we considered it our duty to take into account that our corrected Poteris would be understandable to all of Lithuania and fully express the thought of the Church. For this reason, in some matters we did not follow the opinion of experts” (The Revised Potteries 1909: 107). For more on the Potters Commission, see Z. Zinkevičius' study Lithuanian pottery (Zinkevičius 2000: 179-184). * A. Dambrauskas —Lithuanian cultural figure, priest, philosopher, philologist, literary critic and poet, signed Adam Jakštas, Druskiaus and other pseudonyms Sources of this article —four Catholic catechisms published at the end of the 19th century and the beginning of the 20th century: Mokslas Rimo Kataliku (1879), Trumpasis Kun. Filochowskio katekizmas (1901), Katakizmai (LKE 1999; LLE 2001; Keinys 2000: 32). 43 1. katalikiszki. Most important for children and people praszczioky with Lementor and Ministerantur (1903) and Father Kazimierz Paltarak Faith Science (Holy History and Catechism) (1916). The sources are not chosen randomly. In the 18th and partly in the 19th century, the language of religious writings experienced a crisis (see Zinkevičius 1990; 1992; Palionis 1995). This was related to the loss of Lithuanian statehood and its annexation to the Russian Empire. After the 1863 liberation uprising, the printing in Latin alphabet was banned. In the second half of the 19th century, as in many countries of Central and Eastern Europe, a national revival movement arose in Lithuania. One of the issues raised by the national movement was the struggle for the rights of the Lithuanian language." These catechisms are from the times of Lithuanian national revival. Before discussing the origin of the religious terms used in catechisms, it is worth discussing the sources briefly. The Roman Catholic Church. It was reprinted, revised and reprinted by Motiejaus Valančius (1801—1875), the bishop of Žemaitija, and published for the first time in 1873*. The terms of religion are taken from the 1879 edition of the Catechism. Source selected because it is known, * Does not forget that the situation of the Lithuanian language was uneven in the Lesser and Greater Lithuania In Lithuania. The large spheres of use of Lithuanian in the Lithuanian Dioceses of Samogitia and Vilnius differed greatly, for example, in Samogitia the people prayed from Lithuanian prayer books in the churches, and Lithuanian was spoken in the pottery. The Žemaičiai were affected by the bending much less than the inhabitants of the Vilnius region (see also Zinkevičius 2002: 333-339, 500-504). * According to Z. Zinkevičius, “Valančius gathered educated people who wrote about themselves in Lithuanian, encouraged publishing Lithuanian books, often printed them at his own expense. This was the beginning of the 1990s." (p. 157). Valančius’s activities as a writer and educator had a great importance in the formation of the Lithuanian written language, because he tried to write in such a way that his writings were easily understood by people of all dialects. A. DambrauskasJakštas notes: "Loving his language, Bishop. He would try to maintain it throughout his life and he hated the barbarisms used by those who spoke Lithuanian less well” (Dambrauskas-Jakštas 1930: 209). In fact, M. Valančius did not avoid such foreign words as apieravoti, čistata, griešnas, loska, mūka, etc. The bishop therefore did not try to purify the language of religion. He wrote fiction in a regular language. 44 that this edition was edited by Aleksandras Vytartas- ". He wrote: "I took advantage of Prof. Kaz. Young man teaching the subject in Kaunas seminary; I also put a whole new thing there about the obstacles to marrying a woman. The spelling had been corrected by... the poet Maironis, but I didn't follow his corrections when I was rewriting. The supplement on the barriers of femaleness was reviewed by... A. Dambrauskas" (LTSRSB 1862: 257). A brief catechism of Fr. Filochowski. Vaiszganto verstas. The second edition, corrected, is a counterfeit print, published in 1901. On the front page is the 1863 approval: Printing permitted. Shame. On 8 February 1863 he was appointed Bishop of Žemaičiai. Vaižgantas (1869-1933) in the preface of the catechism Lithuanians, do not be fooled!! szita kningele —this is "Catechism", not "Elementary"! ! indicates that the pottery is in accordance with Valančiaus pottery, i.e. the pottery approved by M. Valančius, printed in the booklet Aktas ir poterej (Vilnius, 1853). He also wrote a number of poems and poems for children, which were often translated into other languages and published in the following years, most of them in the form of poems. Catholic Catacombs. The most necessary for children and people praszczioky with Lementor and Ministrantur (1903). On the other side of the catechism’s front page there is a contrafactional approval embedded in the vignette: Hoszsoneno yensypor. 1864 2. The authorship of the catechism is disputed. According to V. Biržiška, this is the catechism of A. Baranauskas (1835-1902) (1929: 852–853). The bibliography of the Lithuanian SSR states that this is the catechism of P. Legecko (1844-1934- ), a book author, translator and priest (LTSRSB 1988: 673). The material was also collected from priest K. Paltaroko'? History of the Catholic Church (1916). The source consists of three parts: I. Potters; II. 1998-1999 The Holy History; III. Catechism. The terms of religion are collected from the first and third parts. The author writes in the talk: "In theology, the Catechism is strongly linked with St. John. History. St. The narrative of history explains the Catechism, and the Catechism explains what is not fully explained in St. John. In history. Therefore, in this "Tikybos" A. Vytartas (1837-18637) — a priest who died during the uprising of 1863 (Biržiška 1990: 410). K. Paltarokas (1875-1958) — a member of the Lithuanian Catholic Church, bishop since 1926. He prepared and published books on religion, textbooks on faith (for more details see. LTE 1981). 45 In the sciences, I put both things together in one booklet" (TM 1916: 3). It should be mentioned that this publication was very extensively and critically reviewed by the linguist J. Jablonskis (Jablonskis 1933: 97-113). In 1917 he wrote in Santara that in the Catechism, in addition to the subjects of the science of faith and the basic truths of faith, there is a considerable number of other things and little things” (Jablonskis 1933: 97). Unfortunately, the term religion is not mentioned in the review. The first three catechisms were published during the period of the press ban, when the official language of Lithuania was Russian. In the first decades of the 20th century, there was also a break in the Church’s language, i.e., the barbarisms were abandoned. The 1916 K. Paltarakas Catechism was chosen because it was wanted to see how the terms of religion changed, whether the foreign words used in previous catechisms were abandoned after the beginning of intensive language corrections of religious writings. From the catechisms, 1158 single-word religious terms and their variants were collected, but some of the terms overlap, so that a total of 613 different religious terms and 125 of their variants are formed.” Most of the monosyllabic terms of religion of their origin were found — 439 terms (see Figure 1). 2. Non-Lithuanian terms Almost a third of the single-word religious terms used in catechisms are of non-Lithuanian origin (see Figure 1). In this article, non-Lithuanian, i.e., foreign origin, religious terms'" are considered foreign, so-called international words and old borrowings, which are fully adapted to the Lithuanian language system and "belong to the main vocabulary of the common language, the variants of religious terms are not discussed in the article. 4 In determining the origin of the terms, reference is made to the study of A. Sabaliauskas, Lithuanian language lexicon (1990), the dictionary of Martynas Mažvydas’ writings by D. Urbas (1998), the lexicon of Kristijonas Donelaitis’ writings by J. Kabelka (1964), the work of J. Kruopa, Slavic vocabulary in the language of Mažvydas’ writings (1947), the articles by V. Urbutis: Unnoticeable Mažvydo Slavisms (1962), Slavisms of the Old Lithuanian Language (1992), Variety of the Origin of the Old Slavisms (1994), as well as to K. Būga’s Selected Writings, the Lithuanian Language Dictionary, international dictionaries of words (1936, 1985, 2001, 2003). Furthermore, K. Alminauskas’s doctoral dissertation Die Germanismen des Litauischen (1931), E. Fraenkeli- ’s Litauisches etymologisches Worterbuch (1955-1962), P. Skaržys’s Die slavischen Lehnwdérter im Altlitauischen (1931) and A. Brūckneri’s Sfownik etymologiczny języka polskiego (1974) were considered. 46 and only historical research can determine that these are words of foreign origin” (Jakaitienė 1980: 61). As A. Sabaliauskas writes, for old debts “we usually do not have our own substitutes or synonyms” (Sabaliauskas 1990: 228). The term is used to refer to foreign origins. These are hybrid (or mixed) terms. In total, 141 different non-Lithuanian and 33 hybrid terms are examined. m Lithuanian terms lo Hospitality 18.3 17.9 m International Terms 8,3 8,2 l= Old debts 4.8 7.8 Hybrid terms 4.3 4.1 | Fig. Distribution of single-word religion terms by origin (%) 2.1. International terms The catechisms contain a total of 34 international religious terms (less than one tenth of all single-word terms). International words, such as old borrowings and foreign words, are borrowed. As is known, they are usually borrowed through intermediate languages, but sometimes it is difficult to identify the original source, often an intermediate (or intermediates). 47 2.1.1. International terms of Latin origin. In the catechisms of international terms with a Latin basis, the most — 19 terms were found: absolution CCC 33 (Latin: absolutio- )*, act CCC 43 (Latin: actus), ceremony CCC 330 (Latin: caerimonia), decree CCC 101 (Latin: décrétum), desperation CCC 169, CCC 10, CC 48 (Latin: desperatio), dispensation CCC 399 (Latin: dispensus), intention CCC 297, CC 27 (Latin: intentio), cardinal TM 87 (Latin: cardinalis), cleric TM 135 (Latin: clericus), communion CCC 330, CCC 36, TM 126 (Latin: communio), communicant CCC 37 (TZZ 1936), consecration CCC 330 (Latin: consecratio), monstrance CCC 323 (Latin: monstrantia < monstrare), host CCC 30, CCC 322, TM 123 (Latin: hostia), procession CCC 323 (Latin: processio), relic CCC 182 (Latin: reliquiae), sacrament CCC 16, 79, 138, CCC 9, CC 22, TM 72, 85 (Latin: sacramentum), sacramentalia TM 137 (Latin: sacramentalia), supplicatio TM 9 (Latin: supplicatio). The group of terms Si (as well as 2.1.2 and 2.1.4) is not distinguished by the nearest source, as is done with other international terms (see 2.1.1.1,2.1.- 1.2,2.1.2.1, 2.1.2.2, 2.1.2.2), but by the original, because it is not easy (often even impossible) to determine through which languages the international words have passed. 2.1.1.1. A term of Latin origin, obtained through Slavic languages. One term of religion was found, obtained through the Slavs (this term is discussed separately, because it is unknown through which Slavic language it came into the Lithuanian language), but its original source is Latin: altorius MRK 176, TM 110 (Polish: oftarz, brus. armap < Latin: altare: Latin: altus, cf. altaria „altar; altar of sacrifice” LoLieŽ 1996, cf. VaitkTŽŽ 2003; TŽŽ 2001 is altarija „altarist- ’s house, farm”)"", '* Terms in the article are written according to 1916, i.e. The spelling of the Catechism of K. Paltarokas, since the spelling of the Science of Faith is almost identical to today's spelling, the inaccuracies in 0 can in most cases be regarded as proofreading errors. Since the main focus is on the origin of single-word terms, the variants are not discussed separately. '6 The abbreviations next to the examples indicate the catechism in which the term is used, and the Arabic numerals indicate the page from which they were taken (usually the first noticed use). The number after the decimal point indicates the page where a variation of the term in question was found. The abbreviations of the sources are given at the end of the article. U TŽŽ the altar is derived from Latin. Only A. Sabaliauskas (1990: 253), P. Skardžius (1998: 86), J. Kruopas (1998: 36), J. Kabelka (1964: 24) and E. Fraenkelis (1955: 8) indicate that the word used in catechisms came into Lithuanian through Slavic (i.e. Polish or Belarusian) languages. 48 2.1.1.2. Terms of Latin origin obtained through Polish. In the Catechisms Mokstas Rimo Katolikumu and Mokslas Tikybos, Latin words received through Polish are used (2 terms): adventas MRK 79, 333, TM 109 (Polish: adwent, Latin: adventus LK Ze), suma MRK 403 (Polish: suma MRK 403, Latin: summa MRK 403). sum lot. < sum). 2.1.2. International terms of Greek origin. Only 5 terms of religion were found with their original source in Greek: antiphon TM 11 (Gr. antiphonos), balm MRK 315 (Gr. balsamon [TBS 1936 indicates that the balm came from the Arabic language- ]), deacon MRK 380, TM 135 (Gr. diakonos- ), patriarch MRK 19, 46, 79 (Gr. patriarches), subdeacon MRK 380 (Latin sub. + Greek diakonos- ). 2.1.2.1. Terms of Greek origin obtained through Latin. 3 monosyllabic terms were found, obtained through Latin (the intermediate languages are difficult to identify, they are not mentioned in the CIC), but their original source is Greek: heretic CIC 23, 335, CC 22 (lat. haereticus < gr. hairetikos VaitkCIC 2003, and CIC 1936, 1985, 2001 heretic < gr. hairetikos), Catholic CIC 25, 32, TFK 7, TM 89 (lot. catholicus < gr. katholikos), catechism MRK 386, TFK 43, KK 7, TM 3 (lat. catechismus < gr. catechismos VaitkTŽŽ in other languages 2003, o TZZ indicates that it originated from the iš Greek language). 2.1.2.2. A term of Greek origin obtained through the Polish language. In the catechisms, the term of Greek origin psalm TM 9 (in Polish psalm < Greek psalms Kruopas 1998: 238, cf. TŻZ, where only the Greek origin is indicated) is also used. 2.1.2.3. Terms of Greek origin obtained through Slavic languages. Found 2 terms of religion, obtained through the Slavs, but their original source is Greek: angel TM 12, 76 (without Russian. amv2eno < gr. angelos ®acmep 1967)'*š, gospel MRK 18, 32, TM 83 (left. ewangelia < gr. euangelion Urbas 1998: 116, plg. TZZ 1936, 1985, 2001; VaitkTŽŽ 2003)". 8 Angel, as it is written in LKŽ, edited by J. Balčikonis, is a glory (LKŽ I, 1941). He is also considered a Slave by P. Skardžius (1998: 87), J. Kruopas (1998: 84), D. Urbas (1998: 19). The Greek origin of the word is indicated in TZZ 1936, 2001; VaitkTZZ 2003. That the original source of the word angel is Greek, there is no doubt, but it should be noted that it was received through Slavic languages. 19 In J. Kruopas’ work “Wooden glory in the language of M. Mažvydas’ writings”, he states that the word “evangelium” is of Greek origin (Kroopas 1998: 227). 49 2.1.4. Terms of Hebrew origin. Among the spoken monosyllabic terms, there is only one word whose original source is Hebrew, that is —mana MRK 79 (gr. manna < hebr. man). 2.1.5. Concluding remarks. In some languages, such as Polish, there is a distinct distinction between these two terms, but in other languages, such distinctions are rarely used. Slightly more than three-fifths of the monosyllabic terms of religion are Latin, about one-third—- of Greek origin. The Hebrew word mana has also been found. As can be seen from the examples, all international terms are still used today. The use of international single-word religious terms in catechisms (less than one tenth of single-word terms) is apparently related to the fact that Catholic religious vocabulary was developed on the basis of ecclesiastical Latin. 2.2. Old debtors” There are different opinions about old debtors. Some try not to use them (J. Skvireckas), replacing them with other words, others look at them more tolerantly (J. Jablonskis, K. Būga). The renowned linguist K. Būga rejected such foreign words as abelnas, abrozas, abrisas, adyna..., but proposed the use of old borrowed words necessary for the Lithuanian language, such as stiklas, kunigas, etc. J. Jablonski "justified in common language almost all old borrowings, used even before the appearance of writing. Of the borrowings that came in the Middle Ages, he supported those that did not have Lithuanian equivalents in the dialects (for example, the borrowing religious dictionary), <...>“ (Pupkis 2005: 252). The catechisms use 36 old borrowings (more than one-fifth of the single-word borrowings of religious terms). 2.2.1. Old loanwords from Slavic languages. From Slavic languages*' derived * In the collection of scientific articles Borrowings and the Common Lithuanian Language (2004) Loreta Vaicekauskienė gives the following definition of G. Thom’s old borrowings: “words that have integrated phonetically and morphologically, occupy an important place in the lexical-semantic system of the language, have no equivalents, better —borrowed not from neighboring languages; are mostly codified positively’ (SBK 2004: 11). The definition is not accurate, because, as is known, borrowed words can have equivalents, can be (and usually are) borrowed from neighboring languages, etc.?) The article divides the borrowed words from the Slavic languages into lenkives, belarusyves, rusyves and slavyves, and the group of slavyves is distinguished when it is not clear from which Slavic language the word tiežegnanie 50 —žegnojimasis TM 5)* comes. There is no consensus among linguists as to whether these are hybrid terms or terms with a common suffix with Slavic languages. In addition, lenkybiy (7 terms) originating from Greek, Latin, and Hebrew are found in the texts of the Bible. 2.3.1.1. Greek origins. In total, 2 terms obtained through Polish were found, the original source of which is Greek: aniol MRK 56, TFK 15, KK 10 (Polish: aniof < Latin: < angelus < Greek: angelos — angel TM 5)**, archaniol MRK 40, KK 10 (Polish: archaniol < Latin: archangelus < Greek: archangelos — archangel TM 11). 2.3.1.2. Latin origins. In science, four terms derived from the Polish are used by Ryszard Katolicki: okora MRK 72 (Polish: ofiera < Czech: ofiera < German: opfar, Opfer < Latin: offertorium, offero Brūckner 1974: 375, compare Fraenkel 1962: 13 —auka TM 123), aplotka MRK 377 (Polish: oplatek < German: oblaté < Latin: oblata Brūckner 1974: 380), majestota MRK 258 (Polish: majestat < Latin: majestas, origin: majestatis TZZ 1936)*, stacja MRK 95 (Polish: stacja < Latin: statio). Their original source is Latin. 2.3.1.3. Hebrew origin lenkibés. There is only one foreign word found in the Polish language of Hebrew origin: the messianic MRK 70 (Polish. Messiasz, plg. lot. bazn. messiah, gr. Messiah < hebr. It is necessary to note that the lenkibés in books of religious content appeared in Lithuania as a result of the influence of the local Polish language, also called polszczyzna litewska (Zinkevičius 2000: 142). Polish was not initially considered the language of the enemy, especially since it was the language 2003). of religion, which came with Catholicism. In the years of the National Revival, as already mentioned, the attitude towards the Polish language changed. From the presented material it is clear that Polish is not used in the catechism of priest K. Paltarakas. * Word žegnonė DZ, and DZ, not detected, but the verb žegnoti(- s) and the derivative Zegnojimas(is) are proposed for use. Apparently, zegnone can be considered an unrecognizable foreignness, but it can also be considered its own derivative. It is also known as the Polish language of Poland. žegnač się (Sabaliauskas 1990: 229). The LCŽ does not present Žegnonė as a stranger. * The etymological dictionary of the Polish language states that polk. aniof formerly angiol, XIV-XV c. —angief (Briickner 1974: 5). In 1936, the term was introduced in the Italian language. 57 2.3.2. Glory. It is appropriate to distinguish another group of barbarisms—slavisms, when it is not clear from which Slavic language the word was derived. A total of 28 such terms were found (almost two-fifths of foreign words): apieka KK 10 (Brus. onexa, Polish opieka —care TM 112), apiekūnas MRK 169, 419, TFK 13,KK 14 (Brus. onexyn, Polish opiekun —guardian TM 9), asaba MRK 41, TFK 11, 32,KK 8 (Polish osoba, Russian ocoba —person TM 6), atpuskai MRK 323, KK 38 (Polish odpust, Russian omnyck —indulgences TM 132), griekas MRK 39, KK 11, 36 (Brus. epaxw, Polish grzech —sin TM 7), griesnas MRK 240 (Brus. epautnbl, Polish grzeszny, Russian epewnviii —nusidéjes TM 89, nupuoles TM 100), griesninkas MRK 54,91, TFK 18, KK 9 (Brus. 2pawmunix, Polish grzesznik, Russian epewnuk —nusidéjélis TM 5), ketvergas TFK 37 (Russian uemeepe- ), koroné MRK 54, TFK 35, KK 12 (Polish karanie, Russian kapanue —punishment TM 80), krapyla MRK 374 (Brus. kropidio, Polish kpanina), krivida MRK 159, TFK 12, KK 19 (Brus. xpusuoa, Polish krzywda —kaltybé TM 128), mylista MRK 17, 18, TFK 17 (Len. milos¢, bru. minacys —maloné TM 10), mislis MRK 49, 50, 98, TFK 22, KK 36 (Len. msicas, Len. mys! —mintis TM 78), nodieja TFK 11, KK 40 (Len. nadzieja, bru. naozesn —viltis TM 11), prisiega MRK 186 (Len. przysięga, bru. npeicsea- ), prova MRK 20 (Len. npasa, Len. prawo), roda MRK 107, TFK 12 (Len. paoa, Len. rada —patarimas TM 9), rona MRK 95 (Len. pana, Len. rana), stonas MRK 75 (Len. stan, bru. cman), sumené MRK 46, TFK 16, KK 11 (Len. Conscience, brush. cymenne- ), ubagas MRK 73, TFK 12, KK 50 (see Polish ubog, Polish y6oe), vaiskas MRK 119 (Russian gouick, Polish wojsko), valdymieris MRK 45 (Russian onodumup, Polish eanadap LK Ze —ruler TM 12), veselé KK 25, MRK 237, TFK 9 (Polish wesele, Polish gscenre —wedding TM 109), vicnastis MRK 376 (Polish wiecznosé, Polish eeunacys), viera MRK 16, KK 18, 40, TFK 9 (Polish sepa, Polish wiara —faith TM 88, belief TM 12), viernastis KK 39 (Russian geprocme, Polish wiernisc- ), zokon MRK 65, TFK 22 (Polish zakon, Russian 30xon —command TM 7). 2.3.2.1. The Greek origin of the name. Only one slavybé gromata MRK 21 (Russian epavoma, cf. Greek ypūpupata Gacmep 1986: 451) is of Greek origin. In 1916, K. Paltarakas published a book entitled „Religious Science“ („Tikėjimo mokslas- “), in which he did not find any single-word religious terms that could be considered foreign words derived from Slavic languages. The examples show that most of the celebrities are in the Science of Roman Catholicism. 58 2.3.3. Belarusian. The following Belarusian words are not found in the Bible: martyr MRK 82 (Brus. myuenonix- ), mika MRK 57, TFK 11, 25, KK 46 (Brus. myka —suffering TM 80), prietelis MRK 157 (Brus. npuiayens), smertis MRK 36, TFK 12, 25, KK 7 (Brus. cmepys —death TM 9, death TM 90), siidas MRK 30, TFK 12, KK 18 (Brus. ¢yo —trial TM 91), sūdžia MRK 46, 102 (Brus. cyoss), svietas MRK 21, TFK 13, KK 9 (Brus. ceem —world TM 73). All Belarusian words are used in the Science of the Roman Catholic, fewer are found in the Short Catechism of Fr. Filochowski and in the Cataclysms of the Catholics. 2.3.4. German. In Bishop K. Paltarako- 's Religious Studies, only one vokietybé (1.4% foreign) is used — podZiai TM 120 (cf. German dial. podz, pod Alminauskis 1931: 103, cf. modern German die Pate —christen fathers TM 120). In other catechisms Germanity is not detected. 2.3.5. Concluding remarks. 71 monosyllabic terms of religion (about 15% of all monosyllabic terms, see Figure 1) are foreign words from Slavic and Germanic languages. These are foreign words (some of them, e.g., griekas, mylista, pekla, smertis, etc., are already found in M. Mažvydo writings), which were avoided much earlier than in the late 19th and early 20th centuries. However, this period was a certain turning point, when the native Lithuanian language and its riches were again turned 1. In the Catechisms Mokstfas Rimo Kataliku, Brief Catechism of Fr. Filochowski and Cataclysms Katalikiszkuose, Lithuanian religious terms are used synonymously in addition to foreign words, e.g.: cnata MRK 51, TFK 11, KK 40 —virtue MRK 88, TFK 42, KK 40, dora MRK 18, TFK 42; dūšia MRK 29, TFK 8, KK 11 spirit MRK 75, TFK 13, KK 8; gramnyčia MRK 403, 422 — candle MRK 121; loska MRK 18 — grace MRK 46, TFK 15, CC 12; pekla MRK 42, 144, TFK 8, 13, KK 7 — hell MRK 42, TFK 13; atpirkimai MRK 323, KK 38 — indulgences MRK 70, TFK 35, KK 38; mylista MRK 17, 18, TFK 17 — maloné MRK 46, TFK 10, KK 12; smertis MRK 36, TFK 12, 25, KK 7 — death TFK 17, KK 16, etc. It is difficult to determine which — Lithuanian or borrowed — term is preferred (this is a separate topic of the article). It has been noted that Lithuanian religious terms are used in catechisms, and their synonyms of foreign origin are written in brackets, e.g.: rite (ceremony) church saint. MRK 24%, virtue (cnata) MRK 17, greed (lokomstva) MRK 234, suffering (mūka) MRK 301, bloody suffering (mitka) MRK 319, grace (beloved) 59 of God KK 12, cessation of hope (nodiejos) MRK 431, hell (pekla) MRK 144, miracle (čuudas) MRK 81, sign (čuudas) MRK 23, etc. Sometimes terms of foreign origin are given after a hyphen or, for example: rites or ceremonies of the church holy MRK 419, church rites (or ceremonies) TFK 40, miracle or chiud MRK 81, etc. However, it is also used in the opposite direction, e.g.: eternal torment (suffering) KK 16, podziai (body) TM 120, smertis (death) KK 16, etc., or the equivalent of the international word is given in brackets, e.g.: desperacija (despair) MRK 431, Communion (or participation) TFK 36, etc. From all this it can be concluded that the catechisms are moving in the direction of Lithuanianization. This is seen in K. Paltarako's Faith Science. 3. Semi-Lithuanian monosyllabic terms In the catechisms, one-word terms of religion are found that are hybrids. Hybrids are considered words that have components of their own origin and borrowed words (KTŽ 1990; LKE 1999; Keinys 1984: 115).” In total, 33 hybrid terms were found. Some hybrids are used in the present common Lithuanian language (13 terms): altar MRK 424, booklet TM 72, cross MRK 174, panel TM 82; baptism MRK 308, fasting MRK 110; prince MRK 75%; publican CC 22, CIC 121, consecration TM 5; priesthood CC 302, CIC 9, CIC 27, 39, TM 8, paganism CC 19, paganism CC 42, CIC 280, episcopate” CIC 118; other non-useful (20 ter46 Here are also examples of compound terms. #7 Hybrids are not defined equally by linguists. For example, in the opinion of A. Pupkis, hybrids are “negatively codifiable words with a constructive element (prefix or suffix) borrowed from other languages” (Pupkis 1980: 106). * K. Alminauskis derives the prince from the Germanism of priest and time (Alminauskis 1931: 75). A. Rubinas writes in his article Dvasininkų pavadinimai ir jų istorija that the word dux was made from the word kūnigas „karalius“ with the suffix -aikštis (Rubinas 2001: 191, also cf. Kabelka 1964: 120; Būga 1958: 546). * According to S. Ambraz, place names with the suffix -ystė are,,pamorphemically translated from Slavic languages” (Ambrazas 2000: 70). The LKG does not mention the Slavic origin of the adverb (LKG 1965: 310—311, 402). 60 mines): brostvinyk MRK 425, benefactor MRK 409%, nobažnum KK 49, TFK 12, MRK 433 (see Polish nobožnosė); benevolence CK 49, MRK 42, 54 (cf. hebr. benefactor, TM 12 already uses benevolence), innocence MRK 64 (cf. hebr. innocence); nečystata TFK 10, MRK 214, neprietelis KK 17, MRK 157, TFK 21, pariskada MRK 397 (see iskada — Polish: szkoda LK Ze); contemplation MRK 408, repentance TFK 35, circumcision MRK 330, 76, blessing MRK 314 (cf. blessing TM 101), bleeding MRK 185, unchangement TFK 10, repentance KK 37, adoption MRK 191; worker TFK 27, beginner TFK 27; crossed MRK 158, crucified MRK 374. In total, 20 hybrid monozodziy terms were found, which have foreign origin (Polish or Slavic languages), i.e. not the old borrowed or international Zodziy, and components of their own origin (prefixes or suffixes- ). Given that the catechisms were prepared in the late 19th and early 20th centuries, it is not surprising that they contain a number of hybrid religious terms, especially that three-fifths of them can be considered today as derivatives of foreign words. 4. Conclusions 1. The late 19th and early 20th centuries were a period of rapid development of the present common Lithuanian language. The terminology of religion was then established, but very unclean. Since the beginning of the 20th century, the terminology of religion has been one of the best organized. There are many reasons for this. However, perhaps the most important was the consistent and targeted organization of the terminology of religion by priests of the time (J. Laukaitis, M. Pakalniškis, S. Tijūnaitis, A. Vytartas, J. Tumas, J. Mačiulis, etc.) and linguists (K. Būga, J. Jablonskis, J. Balčikonis, J. Šlapelis, etc.). 2.The linguistic expression of the terms of the Lithuanian Catholic catechisms was influenced by the changes of the Lithuanian language, which depended on non-verbal factors (polenization, occupation, press ban, etc.). ‘0 See left. dobrodziej, s. brus. Do6podeū. In the list of major language errors approved by the State Lithuanian Language Commission, -dėjas is considered a foreign word element, assigned to word structure errors (LKKN 1998: 149), linguist J. Klimavičius (in the article Geradėjas, piktadėjas, niekadėjas —purely Lithuanian words) proved that geradėjas is a purely Lithuanian word, not a hybrid Slavic word (Klimavičius 2000: 64). The article still follows the traditional view. 61 3. Non-Lithuanian terms of religion in catechisms published before 1916, such as Science of the Roman Catholic, Short Catechism of Fr. Filochowski, Cataclysms of the Catholic Church, make up nearly a third of all single-word terms (see Figure 1). 3.1 International terms used in catechisms of the period under review (24.1% of non-Lithuanian terms) and old borrowings (25.5% of non-Lithuanian terms) are still used today, essentially unchanged. 3.2 There are considerably more foreign words among the non-Lithuanian terms in the catechisms published in the years 1879-1903 (71) — a little more than half of the non-Lithuanian single-word religious terms (50,494). From today’s point of view, the monosyllabic terms examined bear witness to the period of the Lithuanian language- ’s development, when the church writing was transitioning to the current common Lithuanian language. 3.3. In K. Paltarako’s Religious Science, as many as 82.2% of terms are purely Lithuanian. The catechism uses only one foreign word originating from the German language, the subjunctive TM 120. Thus, in the course of a few years of the early 20th century, foreign terms of religion were replaced by Lithuanian ones. 3.4.K. Paltarako catechism uses foreign-origin religious terms that do not have Lithuanian equivalents, for example, old borrowed terms (church, pagan, pottery, fasting, Christian, bishop, etc.) and international terms (cardinal, sacrament, antiphon, deacon, etc.). 4. After Bishop K. Paltarakas, the terminology of Lithuanian Catholic catechisms has changed little in essence. The Catholic Encyclopedia: Catholicism. Allureikalingiausi dėl vaikų ir žmonių praszczioky su Lementoriu ir Ministranturu, Bitėnai, 1903. The Science of Roman Catholicism. Reprinted, revised and reprinted, Vilnius, 1879 (with pencil — 1888). TFK —Trumpasis Fr. Filochowski- 's Catechism. Vaiszganto verstas. Secondly published, corrected, Vilnius, 1863 (with pencil —Tilžė, 1901, third edition). TM —Paltarokas K. The Science of Faith (Holy History and Catechism), Petrapilis, Litteratura Alminauskis K. 1931: Die Germanismen des Litauischen 1. The German loanwords in Lithuanian, Kaunas. 1916. 62 Ambrazas S. 2000: The development of noun construction 2, Vilnius. Biržiška V. 1929: Lithuanian Bibliography: The Period of the Press Ban (1865—1904) 3, Kaunas. 1990: Alexander III. 2nd (photographed) edition, Vilnius. Brūckner A. 1974: Dictionary of the Polish Language, Warszawa. 1958. "The 1958 World Cup: List of Players". 1959: 2nd edition, 2nd edition, 2nd edition. 1961: 3rd edition, New York. 1930: The Extinct Lights: A Collection of Biographies and Necrology, Kaunas. Drotvinas V. 1986: Basic concepts of lexicology, Vilnius. Drotvinas V. 1993: Names of priests: priest. —Native Language 8, 24-26. 1954: Dictionary of Modern Lithuanian Language. Vyr. red. J. Kruopas, Vilnius. DZ, 1972: Dictionary of Contemporary Lithuanian Language. Man, red. J. Kruopas, Vilnius. 1993: Dictionary of Modern English. Vyr. red. St. Keinys, Vilnius. 2000: Dictionary of Modern English. Vyr. red. St. Keinys, Vilnius. 2003: Dictionary of Modern Lithuanian Language. Vyr. red. St. Keinys, Vilnius (e. edition). Eckert R. 1971: Baltic studies, Berlin. Fraenkel E. 1955: Lithuanian etymological dictionary 1. A —priekiuoti, Heidelberg. Fraenkel E. 1962: Lithuanian etymological dictionary 2. Arrive — look around, Göttingen. Gaivenis K. 2002: Lithuanian Terminology: Theory and Structure, Vilnius. Girčienė J. 2003: Tendences of lexical purification in the history of the common Lithuanian language. —Archivum Lithuanicum 5, 391-410. Jablonskis J. 1933: Jablonskis raštai 2: Švietimo reikalai. Red. J. Balčikonis, Kaunas. Jablonskis J. 1934: Jablonskis raštai 3: Rašvbos dalykai. Red. J. Balčikonis, Kaunas. Jakaitienė E. 1980: Lithuanian Language Lexicology, Vilnius. Kabelka J. 1964: Lexikon der Schriften von Kristijonas Donelaitis, Vilnius. Keinys St. 1984: Hybrids of Lithuanian language (concept, types and normativity). —Proceedings of the National Academy of Sciences of the USSR. A. series 3 (88), Vilnius. Keinys St. 2000: From A. Dambrauskas's work on language and terminology. —Terminology 7, 32-47. Keinys St. 2004: Development, state, role and challenges of terminology at the beginning of the 21st century. —The history and present problems of terminology: [collection of articles]: in memory of Kazimieras Gaivenis, Vilnius, 219-239. 1998: 4th in the 100m butterfly. —Native Language 10, 10-14. Klimavičius J. 2000: Geradėjas, piktadėjas, niekadėjas — grynai lietuviški žodžiai. —Acta Linguistica Lithuanica 42, Vilnius, pp. 58-65. 2002: The Language of Catechism: The Catechism of Language. —Language culture 75, 105-119. 63 Kniūkšta P. 2001: Language use and organization, Vilnius. Kruopas J. 1998: Selected Writings, Vilnius. KTZ 1990: Gaivenis K., Keinys St. The Dictionary of Language Terms, Kaunas. Palionis J, Lebedys J 1964: The oldest Lithuanian manuscript text. —Proceedings of the International Conference on Bibliography 3, 109—135. LKE 1999: Lietuvių kalbos enciklopedija, Vilnius. LKG 1965: Lithuanian Grammar, Vilnius. LKKN 1998: Lietuvos kalbos komisijos nutarimai 1977-1998. Compiled by R. Dobeliené, Vilnius. LKZ 1, 1941: Lithuanian Language Dictionary, Kaunas. LKZ 1, 1961: Dictionary of Lithuanian Language, Vilnius. LKZ VI 1962: Dictionary of Lithuanian Language, Vilnius. LKŽ XVI 1986: Dictionary of Lithuanian Language, Vilnius. LKŽ IX 1973: Lithuanian Language Dictionary, Vilnius. LKŽ XX 2002: Dictionary of Lithuanian Language, Vilnius. LKŽe: Dictionary of Lithuanian Language, Vilnius. www.lkz.- lt. LLE 2001: Encyclopedia of Lithuanian Literature. Red. by V. Kubilius, V. Rakauskas, V. Vanagas, Vilnius. LoLieŽ 1996: Kuzavinis K. Latynglietuvių kalbų žodynas, Vilnius. LRKŽ 1957: Dictionary of Lithuanian Written Language 3. Compiled by A. Senn and A. Salys, Heidelberg. LTE 1981: Lithuanian Soviet Encyclopedia 8, Vilnius. LTSRSB 1985: Lietuvos TSRS bibliografija. Series A. Books in Lithuanian 2. 1862—1904. Kn. 1. A-P. Compiled by E. Binkyté and others. Red. kol, V. Merkys et al. Ats. red. A. Lukošiūnas, Vilnius. LTSRSB 1988: Lietuvos TSRS bibliography. Series A. Books in Lithuanian 2. 1862~1904. Kn. 2. R-Z. Compiled by E. Binkytė et al. Red. col. V. Merkys et al. Ats. red. A. Lukošiūnas, Vilnius. NŽA 2005: Aliulis V. In a spiritual sanatorium. —The New Fireplace —Echoes 7/8, 2005. Palionis J. 1995: History of Lithuanian Written Language, Vilnius. 1909: The Correct Potters. —Guide 14, 107–129. Pupkis A. 1980: Fundamentals of Language Culture, Vilnius. Pupkis A.2005: Language Culture Studies, Vilnius. Rubinas A. 2001: Names of priests and their history. —Acta Linguistica Lituana (Lithuanian Linguistic Act) 44, 189—200. 1991: Dictionary of Religious History, Vilnius. Sabaliauskas A. 1990: Lithuanian Language Lexicon, Vilnius. SBK 2004: Borrowing and common Lithuanian language, Vilnius. Skardžius P. 1997: Selected Writings 2. General language subjects, Vilnius. Skardžius P. 1998: Selected Writings 3. General language culture, Vilnius. Skardžius P. 1998a: Die slavischen Lehnworter im Altlitauischen.-Skardžius P. Selected Writings 4. Scientific Articles and Studies, Vilnius, 62—309. Skardžius P. 1999: Selected Writings 5. Accentology. General language culture. Publications, Vilnius. 64 1936: International Dictionary of Languages. Red. J. Žiugžda, Klaipėda. 1985: International Dictionary of Languages, Vilnius. 2001: International Dictionary of Languages. Ats. red. A. Kinderys, Vilnius. VaitkTZZ 2003: Vaitkevičiūtė V. Dictionary of International Words, Vilnius (e. edition). 1998. "Dictionary of the Malay Language". 2nd ed., Vilnius, Urbutis V. 1962: Nepastebėti Mažvydo slavizmai. —Kalbotyra 4, Vilnius, pp. 387-390. Urbutis V. 1991: Slavisms of the Old Lithuanian Language. —Baltistica 27 (1), Vilnius, Urbutis 4-14. V. 1994: Diversity of origin of ancient slavizmy. —Baltistica 28 (1), Vilnius, Zinkevičius Z. 1990: History 91-101. of Lithuanian Language 4. In Lithuanian language XVIII-XIX a., Vilnius. Zinkevičius Z. 1992: History of Lithuanian Language 5. The Rise of the Common Language, Vilnius. Zinkevičius Z. 1994: History of Lithuanian Language 6. 2000: Lithuanian Poetry in the Modern Times, Vilnius, Zinkevičius Z. 2000: Lithuanian Poetry in the Modern Times, Vilnius, Zinkevičius Z. 2000: Lithuanian Poetry in the Modern Times, Vilnius, Zinkevičius Z. 2000: Lithuanian Poetry in the Modern Times, Vilnius, Zinkevičius Z. 2000: Lithuanian Poetry in the Modern Times, Vilnius, Zinkevičius Z. 2000: Lithuanian Poetry in the Modern Times, Vilnius. Zinkevičius Z. 2002: Selected articles 2. State and language. The language of ancient writings. 18th-19th century written language. 20th century. East Lithuania, Vilnius. ®acMmep M. 1967: Dmumonocuneckuii crosaps pycckoezo a3bika 1, Mocksa. GacMep M. 1986: Imumonozuueckuii crosaps pyccrkoeo a3bika 3, Mockaa. NON-LITHUANIAN TERMS IN THE CATHOLIC CATECHISMS FROM THE END OF THE 19th AND THE BEGINNING OF THE 20th* CENTURIES Summary Lithuanian Christian terminology is one of the oldest fields of terminology —the old borrowings (for example, bažnyčia (church), gavénia (Lent), krikštas (baptism- ), kūčios (Christmas Eve), Kalėdos (Christmas), Velykos (Easter)) came into Lithuanian before the official conversion of Lithuania to Christianity —in the 10th-12th centuries. The beginnings of Lithuanian terminology are found in extant manuscripts of prayers (Viespaties malda (The Lord’s prayer), Angelo pasveikinimas (Hail Mary), Tikėjimo išpažinimas (The Nicean Creed) written down in Vilnius diocese in the 16th century, which are the oldest of all presently known texts and the first printed Lithuanian book —an evangelical Lutheran catechism Catechismvsa prasty Szadei written by Martynas Mažvydas in 1547. This article analyses one-word non-Lithuanian origin terms of religion used in Catholic catechisms from the end of the 19" and the beginning of the 20TM centuries. This period is not a random choice, because the literature of the Church and its language at that time were corrupt with barbarisms. From four Catholic catechisms published at that period —Mokslas Rimo Kataliku (Teaching of Roman Catholics) (1879), Trumpasis Kun. Philosophical Transactions. 65 Vaiszganto verstas (Short Catechism by Priest Filochowski. Translated by Vaiszgantas) (1901), Katakizmai katalikiszki (Catholic Catechisms) (1903) and Tikybos mokslas (Teaching of Religion (Holy History and Catechism)) (1916) by the priest Kazimieras Paltarokas —1158 one-word terms of religion and their variants, were picked up. Some terms were the same, so it made 613 different terms and 125 their variants. The majority of one-word terms —439 terms —were of the native origin. This article investigates 141 different terms of non-Lithuanian origin and 33 hybrid terms of foreign origin. Non-Lithuanian, i.e. terms of religion of the foreign origin are so called international words (34 terms), barbarisms (71 term) and old borrowings (36 terms). The absolute majority of international terms (33 terms) are derived from classical languages —Latin (aktas (act, note) TFK 43, ostija (host) KK 30, MRK 322, TM 123, sakramentas (sacrament) MRK 16,79, 138, TFK 9, KK 22, TM 72, 85) and Greek (antifona (versicle) TM 11, balzamas (balsam) MRK 315). Some international terms came through Slavonic (Belorussian, Polish) languages, for instance, alrorius (altar) MRK 176, TM 110, adventas (advent) MRK 79, 333, TM 109, angelas (angel) TM 12, 76 and other. The origin of old borrowings varies. These catechisms have majorily old borrowings from Slavonic languages, for example, bažnyčia (church) MRK 25, TFK 20, 25, KK 19, TM 7, 88, grabas (coffin) MRK 75, KK 15 and other. This is the oldest layer of Lithuanian terms of religion. There are many barbarisms in earlier mentioned catechisms (71 term): Polonisms (abrozas (picture) MRK 79, dūšia (spirit) MRK 29, TFK 8, KK 11, tajemnycia (mystery of rosary) MRK 50), Slavonicisms (apieka (care) KK 10), Belorussianisms (mika (suffering) MRK 57, TFK 11, 25, KK 46) and Germanisms (podZiai (godparents) TM 120). The end of the 19" and the beginning of the 20" centuries is the period of the fast creation of common language. At that time terms of religion were already established, but the language was corrupted with barbarisms and was not pure. In the beginning of the 20" century there were attempts to normalize terms of religion —barbarisms were changed, international terms and old borrowings were left. In the work of the priest K. Paltarokas Tikybos mokslas (The Teaching of Religion) even 82% of terms are purely Lithuanian. In this catechism there is only one barbarism from German language —podZiai (godparents) TM 120. Furthermore, barbarisms, used in catechisms published in 1879-1903, were changed, for example, dirmavone MRK 108, TFK 9, KK 27 —sutvirtinimo sakramentas TM 120 (confirmation), čysčius MRK 63, TFK 17, KK 16, 37 —skaistykla TM 89 (purgatory) and others. After the bishop Paltarokas the terminology of Lithuanian catholic catechisms hardly changed. Ausra RIMKUTE Received 2005-10-25 Lithuanian Language Institute P. Vileišio g. 5, LT-10308 Vilnius, Lithuania E-mail: arimkute(- dcentras.lt, ausrar@!ki.lt 66