Go to originalLocalized version was produced by AI. It may contain inaccuracies.
Preparing document pages…
Page 1
JŪRATĖ PAJĖDIENĖ Institute of the Lithuanian Language ORCID id: orcid.org/0000-0003-1542-2866 Research areas: syntax and semantics of Old and Modern Lithuanian, ethnolinguistics, and the history of Lithuanian culture and ecclesiastical texts. DOI: doi.org/10.35321/all87-04
THE CORRESPONDENCE OF KIPRIJONAS LUKAUSKAS’S PAMOKSLO APE KIEMIONIŠKAS NAMINIKU PAWINASTES (1797) WITH THE TEXTS OF JUOZAPAS LEGAVIČIUS’S POWINNOSCI GASPODARZOW WIEYSKICH (1779)
Correspondence between Pamokslas ape Kiemioniškas Naminiku Pawinastes (1797) by Kiprijonas Lukauskas with the texts from Powinnosci Gospodarzow Wieyskich (1779) by Juozapas Legavičius
ANNOTATION
This article continues the investigation of the multilayered composition of Kiprijonas Lukauskas’s (1757–1815) Pamokslų (see Karaciejus, ed., 1996) and its correspondence with the sources from which it was translated (concerning the correspondence of the main 312-page part of Lukauskas’s manuscript, Pamokslas Išz Prisakimu Diewa, with the texts of Karol Fabiani’s book Missyi Apostolskiey Część II (1783), see Pajėdienė 2022). This time, the correspondence is demonstrated between the manuscript section called Pamokslu ape Kiemioniškas Naminiku pawinastes (pp. 352–378) and the texts of Juozapas Legavičius’s (1743–1812) booklet Powinnosci Gospodarzow Wieyskich (1779).
Straipsniai / Articles
85
Page 2
JŪRATĖ PAJĖDIENĖ
KEYWORDS: Kiprijonas Lukauskas (1757–1815), Juozapas Legavičius (Józef Legowicz, 1743–1812), Karol Fabiani (1716–1786), sermon as instruction, translations of Catholic literature into Lithuanian: the eighteenth century.
ANNOTATION
This article continues the research addressing the multilayered structure of Pamokslai by Kiprijonas Lukauskas (1757–1815) (see Karaciejus, ed., 1996) and its correspondence with the sources from which it was translated (on the correspondence between the main part of Lukauskas’ manuscript Pamokslas Isz Prisakimu Diewa (p. 312) with the texts from the book Missyi Apostolskievy Część II (1783) by Karol Fabiani (see Pajėdienė 2022). This time, the article reveals the correspondence between the part of the manuscript entitled Pamokslas ape Kiemioniszkas Naminiku Pawinastes (p. 352–378) and the texts from the book Powinnosci Gospodarzow Wieyskich (1779) by Juozapas Legavičius (1743–1812).
KEYWORDS: Kiprijonas Lukauskas (1757–1815), Juozapas Legavičius (Józef Legowicz, 1743–1812), Karol Fabiani (1716–1786), sermon as an act of teaching, translations of Catholic literature into Lithuanian, 18th century.
INTRODUCTION
Once the correspondence between the texts of the main part of Kiprijonas Lukauskas’s (1757–1815) manuscript collection¹, entitled Pamokslas Isz Prisakimu Diewa Ape Pawinastias Giwenima Krikscioniszką [...] (I–II; 1–310), and Karol Fabiani’s book MISSYI APOSTOLSKIEVY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAŃ BOSKICH O POWINNOŚCIACH ŻYCIA CHRZEŚCIAŃSKIEGO [...] (1783)² was established, the sources of the texts written in other parts of Lukauskas’s manuscript (pp. 311–407) are also beginning to emerge. This time, the connection between the group of LP texts called a {briefly compiled} sermon³ape Kiemioniszkas Naminiku Pawinastes (LP 352–378) and the booklet POWINNOSCI GOSPODARZOW WIEYSKICH W KROTKOSCI ZEBRANE PRZEZ X. LEGOWICZA PLEBANA KORCZYŃSKIEGO Y DLA WYGODY, published in Vilnius in 1779, is discussed.
¹ A transcript of the 409-page manuscript collection F1–D654 held at the Vilnius University Library; see Karaciejus, ed., 1996; hereafter LP.
² See Pajėdienė 2022 for more.
³ Cf. the phrase in Lukauskas’s manuscript numanau paduoty [...] trumpay surinkta pamoksla ape Kiemioniszkas Naminiku pawinastes LP 352.
86
Acta Linguistica Lithuanica LXXXVII
Page 3
The correspondence of Kiprijonas Lukauskas’s Pamoksl̨ apie Kiemioniškas Naminiku Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gospodarzow Wieyskih (1779)
SWOICH PARAFIANOW DO DRUKU PODANĘ⁴. The Karkažiškės parish priest mentioned in the title is Juozapas Legavičius⁵ (Józef Legowicz, 1743–1812). Cultural historians describe him as a talented and active, but undeservedly forgotten, figure of Lithuanian culture (in the broad sense⁶) who wrote in Polish in the second half of the eighteenth and the early nineteenth century, and as a doctor of theology⁷. The most recent studies of Legavičius’s life and creative legacy—manuscript and printed⁸—have provided information about a considerably larger number of publications he prepared (as many as 18 items⁹), facilitated access to some of them¹⁰, and made it easy to find the original of another part of Lukauskas’s manuscript and to understand Legavičius’s work as much more acceptable in the Lithuanian environment of the second half of the eighteenth century.
The aim of this article is to demonstrate the essential correspondence between the third part of Lukauskas’s manuscript, called Pamokslu ape Kiemioniškas Naminiku Pawinastes (pp. 352–378), and the main part (I; 1–38) of Legavičius’s booklet Powinnosci Gospodarzow Wieyskih (1779). To this end, the structure of Lukauskas’s manuscript¹¹ is briefly recalled; the general correspondence, in sequence, between the third group of texts in the LP manuscript (pp. 352–378) and the texts of the main part of the aforementioned booklet by Legavičius is shown; and the nature of the deviations from the Polish original occurring in the translation recorded by Lukauskas is characterized.
⁴ The abbreviation LegP is used hereafter in citations. Cf. also Kristina Mačiulytė’s (2005: 111–112) Lithuanian rendering of the title of this booklet: Kaimo ūkininkų pareigos.
⁵ This author’s Lithuanian name has varied somewhat in the works of cultural historians; cf.: Juozas Legovičius (Mačiulytė 2005), Juozapas Legovičius (Pacevičius 2005), Juzefas Legovičius (Rokas 2010). Here, the transliteration used in the most recent studies is followed—Juozapas Legavičius (cf. Bimbirytė-Mackevičienė 2017; Girininkaitė 2017).
⁶ In Jurgis Lebedys’s (1776: 115–116) working notes on Lithuanian books, the 1782 book catalogue of the Troškūnai monastery library lists Legavičius’s Katechizm dla ludz wieyskich [...]. Cf. also Pacevičius 2005: 241, 242.
⁸ For Bogdan Rokas’s research, see Mačiulytė 2005: 18; see also Rokas 2010. Veronika Girininkaitė’s (2017: 193–199) analysis of printed works and manuscript heritage also made it possible to refine Juozapas Legavičius’s biogram; the following biographical facts about Legavičius may be accepted from that study: he is presumed to have been born in 1743; he studied at the Vilnius Jesuit Academy; his first degree in philosophy (bachelor’s) was conferred in 1766; he completed his studies at the Academy in 1786; he received his first orders in 1768; he became a priest in 1770; and from 1772, probably until his death (1812), he headed the Karkažiškė church.
⁹ See Girininkaitė 2017: 200–210.
¹⁰ For digital publications of Legavičius’s works and possibilities for research related to this creative legacy, see Girininkaitė 2017: 205.
¹¹ For a more detailed description of hints about LP’s component parts (Biržiška [1963] 1990: 171) and different levels (Lebedys 1976: 41, 48, 51; Tereškinas 1992: 155), see Pajėdienė 2022: 75.
Straipsniai / Articles
87
Page 4
JŪRATĖ PAJĖDIENĖ
1. THE MULTILAYERED COMPOSITION OF K. LUKAUSKAS’S MANUSCRIPT COLLECTION
Before turning to the question of the origin of the LP text group discussed below, it is worth recalling the structure of Lukauskas’s manuscript collection, entitled Pamokslais, which also reveals that in this manuscript the word pamokslas is most often used in the sense of ‘instruction’.12
From a thematic perspective, Lukauskas’s manuscript consists of five parts: 1) the collection Pamokslas Isz Prisakimu Diewa Ape Pawinascias Giwenima Krikscioniszka LP I–II; 1–310; 2) catechetical instructions bearing titles with the word Pamokslas, concerning the foundations of faith and the duties of believers, as well as texts of prayers, Commandments, sacraments, and prayers LP 311–351; 3) a collection of five sections concerning the duties of believers, called trumpai surinktu Pamokslu [...] LP 352–378; 4) the biblical history of the Creation of the World Historia tabay grazi yr unt Zinoima kiekvienam reykalinga LP 379–400; 5) Priedokas isz Knigu Mundribės. Padeimy 1; 3; 7; 8; 20; 23; 24; 25 LP 401–407.
LP contains three types of references to the creation of the text. The title and preface of the first part emphasize the manner of (re)writing (Pamokslas [...] Surašitas13 Metusys Chrystusa 1797; Turi Malonus Skaytitojau runku rasita Kniga14 LP I); the preface of the third part, the very fact of presentation (numanau paduoty wis iems Gaspadorems trumpay surinkta pamoksla ape Kiemioniszkas Naminiku pawinastes LP 352); and that of the fourth, a new translation into Lithuanian (Dabar naujey Lietuwiszkay Izguldīta LP 379). These parts of Lukauskas’s manuscript collection, which begin with prefaces (I, III, and IV in the sequence of the collection), are also characterized by continuous numbering of the sections composing them (see Table 1). This seems to demonstrate the consistent connection of all three LP parts with Polish originals. Two of
12 In Lithuanian writings of the Enlightenment period, the word pamokslas is used in two senses associated with the Polish words kazán ‘sermon, a religious speech delivered by a priest’ and nauka ‘(in)struction’ (cf. Gidžiūnas 1994: 269; Sverdiolas 2006: 50; Pajėdienė 2022: 74). The meaning ‘(in)struction’ is particularly clear in the title of the first part of LP and in the preface to the third part. Lukauskas also calls the speech delivered by a priest from the pulpit by the word kozonius (cf. Mačiulytė 2005: 20–21), but this word is used exceptionally rarely in LP (it may occur only in the translation of Fabiani’s preface, cf.: Wartoty ju gale wietoy Niedieliniu Kozoniu Kunigay Plebonay LP I–II, Instead of Sunday Sermons Their Reverences the Parish Priests may use them FP a2r–a2v).
13 Cf. the corresponding phrase in the title of Fabiani’s book: NAUKI […] NAPISANE.
14 Cf. the sentence in Fabiani’s preface: Masz Łaskawy Czytelniku drugą Część tey Apostolskiey Missyi FP I.
88
Acta Linguistica Lithuanica LXXXVII
Page 5
The correspondence of Kiprijonas Lukauskas’s Pamokslo ape Kiemioniškas Naminiku Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gospodarzow Wieyskich (1779)
Their origins are already clear. As mentioned, the first group of texts in Lukauskas’s manuscript (I–II; 1–310) conveys a Lithuanian version of Karol Fabiani’s book Missyi Apostolskiey Część II (1783), while the third contains four chapters of Juozapas Legavičius’s booklet Powinnosci Gospodarzow Wieyskich.
TABLE 1. The component parts and subsections of K. Lukauskas’s manuscript
The thematically distinct parts of the LP manuscript (conventional sequence number and pagination) | Existing (possible) title of the manuscript part | Sections of the individual manuscript part I LP I–II; 1–310¹⁵ Pamokslas Isz Prisikimu Diewa Ape Pawinascias Giwenima Krikscioniszka. Per Kuniga Cypriona Luk auski Plebona Traszkunų Surasitas. Metusy Chrystusa 1797. Prakalba Pas Malona Skaitytoj LP I–II Pamokslas 1–30 LP 1–308 Regestras pamokslu LP 309–310 II LP 311–351 Pamokslas Pamokslas LP 311–339 Pawinastes LP 339–341 Patogus Spasab as Kalb iejima Poteru Bažnioy su Žmoniemis Lietuwiszkay LP 342–351 III LP 352–378 {Trumpai surinktas pamokslas} ape Kiemioniškas Naminiku pawinastes Kada wisa laymibe Kiemioniszku Žmoniu [...] LP 352 Padieimas 1; 2; 3; 4; 5 LP 353–378 IV LP 379–401 Historia łabay grazi yr unt Zinoima kiekvienam reykalinga Małonam Skaytytojuy LP 379 Historia 1–22 LP 380–401 V LP 401–408 Priedotkas isz Knigu Mundrib es Jezusa Sunaus Syrach, kuri wadinam Ecclesiasticus Padeimy 1; 3; 7; 8; 20; 23; 24; 25 LP 401–408
¹⁵ Tik ši rankraščio dalis turi paties Luk ausko ranka surašytus puslapių numerius nuo 1 iki 308, – Prakalbą [I–II] and Regestrą [309–310], the other manuscript leaves are unnumbered. It is possible that the date 1797 indicated by Lukauskas in the title is associated only with the copying (translation) of the texts of Fabiani’s book Missyi Apostolskiey Część II, while the other texts assembled in the LP collection may have been written down not only in 1797 but also somewhat earlier or later (the 1796 visitation record of the Ukmergė deanery states that the parish priest Cypryan {Ł}ukowski speaks Lithuanian with the people from the pulpit and gives them suitable instruction—y Naukę miewa stosowną (cf. Lebedys 1976: 187); for further insights based on the entries in this visitation record, see Tereškinas 1992: 136, 144; 1996: 6; Bogušis 1996: 15–16; Mačiulytė 2005a).
Straipsniai / Articles
89
Page 6
JŪRATĖ PAJĖDIENĖ
2. THE GENERAL CORRESPONDENCE BETWEEN THE TEXTS OF K. LUKAUSKAS’S PAMOKSLO APE KIEMONIŠKAS NAMINIKU PAWINASTES AND J. LEGAVIČIUS’S POWINNOSCI GOSPODARZOW WIEYSKICH
The true origin of the texts recorded in the third part of Lukauskas’s manuscript becomes clear when they are compared with the texts of Legavičius’s Powinnosci Gospodarzow Wieyskich. To illustrate the general correspondence of content and textual composition, Table 2 presents the preface to the aforementioned booklet by Legavičius, Ponieważ wzjelka Jczęśliwość Wieyſkich Ludzi, and its Lithuanian equivalent recorded by Lukauskas, Kada wisa t ́aymibę Kiemioniſzku Žmoniu; the chapter titles of both Polish and Lithuanian versions of the work; and passages from the paragraphs that begin and end those chapters. In transcribing the quotations, more prominent discrepancies or additions between the Polish and Lithuanian textual versions were underlined, phrases containing differences (for example, a lexical doublet) were highlighted in color, and the literal reflection of the LegP title in the preface to Part III of LP was printed in bold. Cases of structural and lexical non-correspondence are discussed in the next section.
TABLE 2. The correspondence of the structure and content of the texts of J. Legavičius’s Powinnosci Gospodarzow Wieyskich and the third part of K. Lukauskas’s manuscript (chapter titles and passages from the opening and closing paragraphs of each chapter)
Title and extent of the texts
POWINNOSCI GOSPODARZOW WIEYSKICH w KROTKSZI ZEBRANE PRZEZ X. LEGOWICZA PLEBANA KORKOZYSKIEGO Y DLA WYGODY SWOICH PARAFIANOW DO DRUKU PODANE LegP I; 1–39
LP 352–378
Preface (full-text transcription)
Ponieważ wzjelka Jczęśliwość Wieyſkich Ludzi Duchowna i doczesna, Jſzczegulnie zawita od dobrego rządzenia ſię Gospodarzow Domu, względem Boga, i doczesności: Za przyzwoitą, i naypotrzebnieyſzą rzecz ſądzę, dac Wam miły Gospodarze o powinnościach Waszych w Chrześciańſkich, i Gospodarſkich w krótkości Naukę, LegP I
When all the happiness of the rural people, both spiritual and bodily, begins with good conduct and especially with the governance of householders in their homes, according to God and temporal life, then I consider it fitting and most useful for all rural people to give all householders a brief compilation of a sermon on the duties of rural householders, concerning proper household management, maintaining mutual respect and harmony, avoiding various vices, pretending to be ill, understanding and avoiding innumerable troubles. LP 352
¹⁶ The title of Part III of LP is absent; it can be reconstructed from the text of the preface.
90
Acta Linguistica Lithuanica LXXXVII
Page 7
The correspondence of Kiprijonas Lukauskas’s Pamokslo ape Kiemioniškas Naminiku Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gaspodarżow Wieyskich (1779)
Chapter I
ROZDZIAŁ I. on CHRISTIAN DUTIES. LegP 1–13 The first and most essential duty of rural householders, with regard to their own eternal salvation and that of their household members, is to know thoroughly the Mysteries of Holy Faith, the rules of Christian morality, and to strive so that their children, servants, and the entire household company know them thoroughly and properly. [...] Then, for you, all rural people, the golden ages of happiness will blossom forever, which the kings and princes of the world will envy you, when the crimes and vices mentioned above have been thoroughly expelled, removed, destroyed, and eradicated among you.
Section 1. On Christian Duties. LP 353–360 The first and most essential duty of all householders, concerning themselves and their household members, is to know thoroughly the Mysteries of Holy Faith, necessary for the eternal salvation of the soul. The rules of Christian morality. To care and strive that the children, servants, and the entire household thoroughly learn them. [...] Then, for you rural people, golden happiness and prosperity will flourish forever, which kings and princes of the world will envy you, when the vices and faults mentioned above among you have been entirely removed, cast out, cleansed, and destroyed.
Chapter II
ROZDZIAŁ II. on HOUSEHOLD DUTIES. LegP 13–23 Fulfilling duties properly, both Christian and household, is no less necessary for you, dearest householders, to attain temporal and eternal happiness. Therefore, I have undertaken to set them forth briefly. [...] May the Lord bless you from Zion, and may you see the prosperity of Jerusalem all the days of your life.
Section 2. On Household Duties. LP 361–367 Just as the proper fulfillment of Christian duties, so too that of household duties, is no less necessary a matter. It is necessary for you, dear householders, for attaining eternal and temporal happiness. Briefly, then, I shall set them forth here. [...] May the Lord God bless you from Zion, and may you see the prosperity of Jerusalem all the days of your life.
Chapter III
ROZDZIAŁ III. on DECORUM. LegP 24–28 God, governing everything in Heaven and on earth with wondrous wisdom and order, wants everything among people to be done decently and orderly, 1 Cor. 14:40. Not only in spiritual and divine matters, but also in temporal matters. [...]
Section 3. On Decorum. LP 368–370 The Lord God, governing all things that are in Heaven and on earth with wondrous wisdom and propriety, wishes people to behave decently, honorably, and properly in all things. 1 Cor.: 14. Not only in spiritual, but also in bodily matters. [...]
Straipsniai / Articles
91
Page 8
JŪRATĖ PAJĖDIENĖ
5. Rural people should diligently strive for it, so that, just as inwardly through the rational and immortal soul, so outwardly through the body’s external decorum—of food, clothing, dwelling, etc.—their presence, honesty in thoughts, words, [deeds, conduct, [and station may distinguish them greatly from the state of animals and beasts.
5. In conclusion, rural people should strive so that, just as inwardly through the rational and immortal soul, so outwardly through the body’s external decorum—maintaining propriety in food, clothing, and dwelling—they preserve becoming decency and humanity in their thoughts, words, and actions. For their status should distinguish them further from the status of wild animals, cattle, and all beasts.
Chapter IV
CHAPTER IV. on THE CAUSES OF ILLNESS in RURAL PEOPLE. Leg P 28–37 Since very many rural people, through mere carelessness and inattention, often fall into various weaknesses, illnesses, long, dangerous, and incurable even diseases, and are wont to die before their time, I therefore judged it most necessary to gather here briefly and enumerate the most common causes of diseases, based on the experience and common opinion of Doctors; so that they might more effectively avoid them and repent. [...]
Section 4. On the Causes of Illness among Rural People. LP 371–376 When very many rural people, through mere negligence and carelessness, often fall into various weaknesses, infirmities, long-lasting, dangerous, and incurable illnesses, they customarily and quickly meet death before its time. Therefore, I have considered it most important and necessary to express and record here, briefly, for all people, the causes of illnesses drawn from personal experience and the knowledge of all physicians, so that they may be able to protect themselves from them as quickly as possible. [...]
92
Acta Linguistica Lithuanica LXXXVII
Page 9
The correspondence of Kiprijonas Lukauskas’s Pamokslo apie Kiemioniškas Naminiku Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gospodarzow Wieyskich (1779)
12. How you should treat the sick, especially concerning their food and drink, I give you the most necessary advice and warning, received from the most accomplished Doctors, or Physicians. A 1. The sick must be kept neither in excessive heat nor cold, but in mild and moderate air. [...] All hot drinks must be forbidden to the sick, such as vodka, wine, mead, and hopped beer; for the aforementioned drinks do not relieve but increase the fever and kill the sick person. But they should be given clean, wholesome spring water, boiled in a new, clean vessel, with a piece of bread toasted before the fire and skimmed added to it after boiling. Or the healthiest drink for the sick, called TIZANNA, which should be prepared as follows [...]17.
12. How one should treat the sick, especially with regard to their food and drink, I offer this most necessary counsel and warning to all. 1. The sick should be kept neither in great heat nor in the cold, but in mild and moderate air. [...] All hot drinks must be forbidden to the sick, such as vodka, wine, mead, and strong beer. For the aforementioned drinks do not reduce the fever but, by increasing it, quickly kill the sick person. But they should be given clean, healthy, spring water, boiled in a new, clean cup, strained and cooled, with a piece of bread dried by the fire thrown into the boiled water.
Appendix / Chapter IV
MEANS OF PROTECTING ONESELF FROM INFECTION BY THE CONTAGIOUS DISEASE OF THE SICK. LegP 37–39 1. Do not be fearful or dread becoming infected; for excessive fear and dread of harm are usually harmful; [...] 10. It would be a very good and safe measure if the sick who have a contagious disease were separated from the healthy in a separate room, [...] I would wish that householders able to read would read these most essential duties of theirs, although collected generally and briefly in this booklet, as often as possible, imprint them on their memory, learn them, and impart the same knowledge to others through conversation.
Section 5. On Protecting Oneself from and Avoiding the Sick Who Have a Contagious Disease. LP 376–378 1. Do not be fearful or dread contracting the disease, for excessive fear and unexpected fright commonly cause the disease to spread. [...] 10. It would be a very good thing if the sick who have contagious diseases were separated from the healthy in a separate room or chamber, [...] I would wish that householders who know how to read would read these duties of theirs as often as possible, learn them by heart, and impart this knowledge to others in conversation and by word of mouth. Ad M†D Glor
17 In Lukauskas’s manuscript, the translation of section IV of LegP ends with the penultimate paragraph—the description of the benefits and preparation of the drink Tizanna provided by Legavičius did not enter LP (cf. LegP 36–37).
Straipsniai / Articles
93
Page 10
JŪRATĖ PAJĖDIENĖ
3. THE NATURE OF THE DEVIATIONS FROM THE POLISH ORIGINAL FOUND IN K. LUKAUSKAS’S APE KIEMIO-NISZKAS NAMININKU PAWINASTES SERMON
The comparison of equivalent quotations from Legavičius’s booklet and Lukauskas’s manuscript presented in Table 2 reveals an essential correspondence in the textual composition and content of the sources under investigation. Nevertheless, Lukauskas’s Lithuanian version of the Powinnosci Gospodarzow Wieyskich text does not always provide a literal translation of the Polish original. The departures from the original’s model found in Lukauskas’s text may be associated with somewhat differently understood tasks of representing the instructions called sermons, as well as with the need to present the Lithuanian audience of listeners (readers?) with a text that was as comprehensible as possible.
First of all, it should be mentioned that, as in the case of the LP I group of texts—that is, in the manuscript section containing the translation of Fabiani’s book—the true (first) author of the text is not indicated. The chapter of Lukauskas’s manuscript under discussion, conveying a translation of the main body of texts from Legavičius’s booklet, begins not with a title but with an expanded preface, which also incorporates a literal translation of the phrase in the LegP title (cf. the phrases highlighted in the first and second rows of Table 2). In the neatly written preface Kada wisa łaymibe Kiemioniszku Zmoniu (see the figure), we also find an additionally provided list of the topics to be discussed in this group of texts (cf.: dać [...] o powinnościach [...] Naukę. LegP I -> paduoty [...] pamokslą ape [...] pawinastes, darima prideruncios namusys Gaspadoristes, uzłaukima tarp sawęs wiezliba grazuma, atolinima datirtas priežastis prasimętima ligu, supratimą yr nuregėjimą nesuskaytitu priepouliiu LP 352)—in Legavičius’s booklet, this information is found in the booklet’s table of contents (see REGISTR. Rzeczy zawierających się w Kjążeczkі LegP 48). The Polish and Lithuanian prefaces reflect their authors’ differing relations with the addressee: Legavičius’s direct address to the listeners, Wam mili Gospodarze, is replaced by Lukauskas with a neutral designation of the intended addressees, wisiems Gaspador ems, and, as needed, he arranges the constituents of this sentence somewhat differently (there are also other instances of altered word order, cf.: Pierwszą i nayjłotniejyszą jest powinnościa Gospodarzow Wieykich LegP 1 -> Wisu Gaspadoriu pirmiause yr įpacause ira pawinastys LP 353), while omitting Legavičius’s indication of the priority of the matters discussed (i Jtarąč ję żėby dziėtie, zčeladż [...] one gruntownie i należzycie umiał. A na przywiedzenie tego do skutku. Trzeba 1mo. W Niedziele, i Swięta Uroczylte [...] j ę przybywać do Kościoła. LegP 1–2 -> Rupinties yr storoties, idunt Waykay Sieymina [...] anus grunt aun ay mokietu. Nedielios dienosy yr Metu Sz węntiosy [...] pributu yr ateytu ing Bažniczy LP 353).
94
Acta Linguistica Lithuanica LXXXVII
Page 11
The correspondence of Kiprijonas Lukauskas’s Pamokslo ape Kiemioniškas Namininkų Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gaspodarzow Wieyskich (1779)
Some differences may have been determined by the unequal reading of the text in the printed book and in the manuscript (individual reading vs. reading to listeners)—more precisely, this is associated with the ignoring of LegP’s structural references in Lukauskas’s manuscript (cf.: [...] į žalų za grzechy, jako jeft niezey w ofiatnim Rodziale przy końcu położone. LegP 3 -> [...] yr Gayleste uz griekus. LP 354; here nayiftotnieyſze, acz w powſzechności, i króťko w tey Kſiążeczce zėbrane powinności LegP 39 -> tas sawa pawinastes LP 378). Sometimes Lukauskas omits the sources of information indicated in Legavičius’s booklet; for example, the following is not translated: daję radę [...] powziętą od nay-dofkonalſzych Doktorów, czyli Lekarzow (see the comparisons in Table 2 at the sections LegP 37 and LP 376), although elsewhere a note of similar content is included in the translation (cf.: z doświadсzenia i zdania powszechnego Doktorów wyliczyć przyczyny chorob LegP 28 -> isz paties datirima yr wisu giditoju iszmanima iszreykszty yr surasity priezaftes Ligu LP 371). A somewhat greater deviation from the structure of the original is the endpoint of the textual correspondence in Chapter IV, at the penultimate paragraph—the recipe for the drink provided by Legavičius is absent from Lukauskas’s manuscript (see note 17).
These and other minor deviations of a similar nature from the Polish original suggest that the text of the LP III part was considered (and perhaps corrected and rewritten more than once already) as a translation of the main group of texts in Legavičius’s Powinnosci Gospodarzow Wieyskich—that is, the four chapters with an addition—18. This is shown by the neat handwriting characteristic not only of the texts of LP III but of the entire manuscript. Is Lukauskas the sole author of the Lithuanian text of this booklet by Legavičius, or merely one of the improvers and editors of a translation rewritten more than once? In any case, comparison of the text of LP III with the original reveals a continuation of the principles of text translation already found in the writings of Mikalojaus Daukša. In Lukauskas’s written translation, lexical doublets are supplied as needed (cf. przez rozmowy udzielali LegP 39 -> kalbosy, yr pasakosy paduotu LP 378; od stanu zwierząt i bydlat LegP 28 -> nuog stono zwieriu galiju, bundisciu yr wisokiu bestiju LP 370; same chwałty, i pokrzywy rozkrzewiły się LegP 27 -> patęs usnis notrines, dilgines platinos LP 370), the paragraph structure is adjusted (cf. the different equivalence of Chapter Padėjimas 5 in LegP 37), and the most customary wording of certain
18 In the section of Lukauskas’s manuscript, Patogus Spasabās Kalbiėma Poteru Bažničoy su Zmoniemis Lietuwiszkay (pp. 342–351), there is a reflection of the texts of Chapter V of Legavičius’s booklet, but there is no consistent connection solely with the texts of this chapter; therefore, an additional study is needed to clarify the origin of this part of the LP texts.
19 For the nature of the insertions supplementing the Polish original text and the deviations from the Polish original found in Daukša’s Katekizme (1595), see Lebedys 1963: 203–204, 207–208; Palionis 1995: 30; Michelini 2001; Pajėdienė 2018.
20 Also cf. the phrases colored and underlined in Table 2.
Straipsniai / Articles
95
Page 12
JŪRATĖ PAJĖDIENĖ
agricultural (e.g., bez pożytecznie LegP 27 -> nederunciey Ziame guljeje LP 370) and geopolitical realities (cf. žadaniu Kraju całego LegP 4 -> noruy wisos Karalistes LP 354 and Gołpodarzów Litewskich LegP 21 -> Gaspadoriu Lietuvos LP 365)²¹, as well as concepts conveying value-based or theological attitudes (cf. przyłoyność, poczciwość LegP 28 -> priderieima wielizbuma yr Žmonisty LP 370; jako we wnętrz przez duszę rozumną LegP 28 -> kaypo widuriey sirdies yr sumnenios par duszy razumna LP 370), are conveyed through the concepts. Incidentally, the latter quotation, in which Lukauskas replaces Legavičius’s phrase we wnętrz with the phrase widuriey sirdies yr sumnenios, strongly recalls the passage in Daukša’s catechism or a similarly worded version of the corresponding Polish passage from Jakub Ledesma’s text (cf.: idant’ teip widurū̄je ẞirdies māno / nᵃ būtū kita dumá / nei nóras DK 166₁₄ aby tak wnętrz3 w sercu moim nie byłá insza myśl ani ch{ę}ć LeK 126₃). Could Daukša’s catechism also have been among the works Lukauskas read²²? In any case, the established correspondence between the main texts of LegP and the LP III part reflects the popularity of Legavičius’s texts in the Lithuanian cultural environment of that period.
FIG. The preface written in the upper part of page LP 352²³: Kada wisa laymibe Kiemioniszku Žmoniu (photograph from the F1–D654 manuscript collection preserved in the Vilnius University Library)
²¹ For the designations of Lithuania and Poland found in the first part of LP, see Pajėdienė 2022: 77, 78–79, 82–83.
²² For Lukauskas as one of the compilers of the Lithuanian book collection held by the Bernardine monastery in Troškūnai, possibly together with Juozapas Legavičius, see Pacevičius 2005: 181, 236, 241, 254.
²³ As already mentioned, this pagination is conventional—the pages of only the first part were numbered by Lukauskas himself.
96
Acta Linguistica Lithuanica LXXXVII
Page 13
The correspondence of Kiprijonas Lukauskas’s Pamokslo apie Kiemioniškas Naminikų Pawinastes (1797) with the texts of Juozapas Legavičius’s Powinnosci Gospodarzow Wieyskich (1779)
CONCLUSIONS
Recent studies of Juozapas Legavičius’s (Józef Legowicz, 1743–1812) creative legacy and publicly available digital versions of some of his works have made it easy to establish the true origin of another part of the manuscript written by Kiprijonas Lukauskas (1757–1815). The group of texts entitled Pamokslais in the preface to the third part of Lukauskas’s manuscript (Karaciejus, ed., 1996), Pamokslu ape Kiemioniškas Naminikų pawinastes (pp. 352–378), provides a translation of the texts in the main part (I; 1–38) of Legavičius’s book Powinnosci Gospodarzow Wieyskich (1779). The deviations from the Polish original found in Lukauskas’s manuscript are related to the representation of the text characteristic of a manuscript (rather than a printed book) and to the naturalness of the Lithuanian text. In Lukauskas’s neatly written manuscript, lexical parallelisms of some words are additionally provided; unexpectedly non-compliant concepts (not translated literally) are found; phrases are omitted or transposed; and a somewhat different word order is chosen in the sentence. The characteristics of the text of this manuscript section make it possible to regard it not as a working draft but as a fair copy that had already been rewritten (perhaps more than once). A closer analysis of the linguistic level of this third LP group of texts and of the first LP group, which provides a translation of Fabiani’s book Missyi Apostolskiei Część II (1783), based on systematic comparison of the translations with the original texts, will supplement the studies of the language of Lukauskas’s manuscript already carried out (cf. Karaciejus 1996; Zinkevičius 2001) and may reveal more regular translation differences and/or links with other LP groups of texts. But these are tasks for other studies.
SOURCES AND THEIR ABBREVIATIONS
DK – [Daukša Mikalojus 1595] KATHECHISMAS ir Trumpas Budas Pasifj́ákimo in Jakštienė V., Palionis J., eds., 1995. Mikalojaus Daukšos 1595 metų Katekizmas. Vilnius: Mokslo ir enciklopedijų leidykla; Mikalojus Daukša, Katekizmas, 1595, electronic text prepared by M. Šinkūnas, concordances prepared by M. Šinkūnas and V. Zinkevičius, Vilnius: 2006. Available online: http://senieji rastai.lk.lt/db.php?source=1.
FP – [Fabiani Karol 1783] Missya apostolska do pokuty i powstania z grzechów prowadząca, na trzy części podzielona / przez X. Karola Fabianiego […] napisana, po różnych miejscach mówiona. MISSYI APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAŃ BOSKICH O POWINNOŚCIACH ŻYCIA CHRZEŚCIANSKIEGO. PRZEZ X. KAROLA FABIANIEGO KANONIKA KALISKIEGO, SZKÓŁ WYDZIAŁOWYCH ŁĘCZYCKICH KAZNODZIEJĘ NAPISANE, PO RÓŻNYCH MISSYACH MOWIONE, I DO DRUKU PODANE. Za dozwoleniem Zwierzchności. w KALISZU, 1783. w Drukarni J. O. Xcia Imci Prymasa, Arcy-Biskupa Gnieźnieńskiego. Available online: https://
LegP – [Legowicz Józef 1779] POWINNOSCI GOSPODARZOW WIEYSKICH w KROTKOSCI ZEBRANE PRZEZ X. LEGOWICZA PLEBANA KORKOZYSKIEGO Y DLA WYGODY SWOICH PARAFIANOW DO DRUKU PODANE. Vilno: w Drukarんi J. K. Mci przy Akademii. Available online: https://kolekcijos.biblioteka.vu.lt/islandora/object/kolekcijos%3AVUB01_000520655.
LeK – [Ledesma Jakub ~1572] NAVKA CHRZESCIANSKA Przez Jákúbá Ledezmá Theologá zebrania P. Jezufowego nápísány / á teraz 3 Włołkiego ná Polłkie przełożony. W WKRAKOWIE; Krotki obyczaj ſpowiedzi: dla tych / ktorzy częſto uzywają tego Sakramentu: z Włołkiego ná Polłkie przełożony. The transliterated text of J. Ledesma’s catechism in Jakštienė Vida, Palionis Jonas, eds., 1995: Mikalojus Daukšos 1595 metų Katekizmas, Vilnius: Mokslo ir enciklopedijų leidykla, 457–602.
LP – [Lukauskas Kiprijonas 1797] A transcription of the manuscript collection F1–D654 preserved in the Vilnius University Library, Pamokslas Isz Prisakimu Diewa Ape Pawinscias Giwenima Krikscioniszka, published in the book Karacie jus Juozas, ed., 1996: Kiprijonas Lukauskas Pamokslai, Vilnius: Mokslo ir enciklopedijų leidykla.
Biržiška Vaclovas [1963] 1990: Aleksandrynas 2: XVIII–XIX amžiai, 2-asis fotografuotas leidimas, Vilnius: Lietuvos kultūros fondas.
Bogušis Vytautas 1996: Iš „Pamokslų“ rengimo istorijos ir archyvų. – Kiprijonas Lukauskas Pamokslai, par. J. Karaciejus, Vilnius: Mokslo ir enciklopedijų leidykla, 14–17.
Gidžiūnas Viktoras 1994: Jurgis Ambraziejus Pabrėža, Vilnius–Roma: Lietuvių katalikų mokslo akademija.
Girininkaitė Veronika 2017: Juozapas Legavičius (1743–1812). Gyvenimas ir raštai. – Senoji Lietuvos literatūra 45, 191–213.
Karaciejus Juozas 1996: Kelios pastabos dėl K. Lukausko „Pamokslų“ kalbos. – Kiprijonas Lukauskas Pamokslai, par. J. Karaciejus, Vilnius: Mokslo ir enciklopedijų leidykla, 18–20.
Lebedys Jurgis 1963: Mikalojus Daukša, Vilnius: Valstybinė grožinės literatūros leidykla.
98
Acta Linguistica Lithuanica LXXXVII
Page 15
Kiprijono Lukausko Pamokslo ape Kiemioniszkas Naminiu Pawinastes (1797) atiktis Juozapo Legavičiaus Powinnosci Gospodarzow Wieyskich (1779) tekstams
Lebedys Jurgis 1976: Lietuvių kalba XVII–XVIII a. viešajame gyvenime, sud. V. Zaborskaitė, Vilnius: Mokslas.
Mačiulytė Kristina 2005: Kad Tėvynę gyvuotų...: XVIII amžiaus antrosios pusė Lietuvos Didžiosios Kunigaikštystės proginiai pamokslai, red. S. Narbutas, ser. Senosios literatūros studijos, Vilnius: Lietuvių literatūros ir tautosakos institutas.
Mačiulytė Kristina 2005a: Kiprijono Lukausko (1757–po 1798) biografijos mislės. – Literatūros tyrimų erdvės: studijos profesoriaus Juozo Girdzijausko 70-mečiui, sud. S. Narbutas, ser. Senoji Lietuvos literatūra, kn. 19, 243–248.
Pacevičius Arvydas 2005: Vienuolynų bibliotekos Lietuvoje 1795–1864 metais: dingęs knygos pasaulis, Vilnius: Versus Aureus.
Pajėdienė Jūratė 2018: Pažvelgus į Mikalojaus Daukšos Katekizmo (1595) ir jo lenkiškojo originalo tekstų neatitikimus. – Vertimo studijos 11, 31–48.
Pajėdienė Jūratė 2022: Apie Kiprijono Lukausko surašyto Pamokslo isz Prisakimu Diewa [...] (1797) atiktį Karolio Fabiani Missyi Apostolskiey Część II (1783) tekstams. – Acta Linguistica Lithuanica 86, 68–88.
Palionis Jonas 1995: Pratarmė. 1595 metų katekizmas ir jo leidimai – Mikalojaus Daukšos 1595 metų Katekizmas, par. V. Jakštienė, J. Palionis, Vilnius: Mokslo ir enciklopedijų leidykla, 7–8, 15–39.
Rokas Bogdanas 2010: Juzefas Legovičius – švietimo laikotarpio pamokslininkas Lietuvoje. – Tarp knygų 5, iš lenkų k. vertė M. Ivanovič, Vilnius: Lietuvos nacionalinė Martyno Mažvydo biblioteka, 23–30.
Sverdiolas Arūnas 2006: Apie pamėklinę būtį, Vilnius: Baltos lankos.
Tereškinas Artūras 1992: Stiliaus ir žanro problemos M. Alšausko ir K. Lukausko pamoksluose. – Senosios literatūros žanrai, red. komisija J. Girdzijauskas, I. Lukšaitė, A. Samulionis, red. R. Jurgelėnaitė, ser. Senoji Lietuvos literatūra, kn. 1, Vilnius: Mokslo ir enciklopedijų leidykla, 104–163.
Tereškinas Artūras 1996: „Mielas mums gyvenimas...“. – Kiprijonas Lukauskas Pamokslai, par. J. Karaciejus, Vilnius: Mokslo ir enciklopedijų leidykla, 5–13.
Correspondence between Pamokslas ape Kiemioniškas Naminiku Pawinastes (1797) by Kiprijonas Lukauskas with the texts from Powinnosci Gospodarzow Wieyskich (1779) by Juozapas Legavičius
SUMMARY
The article discusses the origin of yet another group of texts from the manuscript titled Pamokslai by Kiprijonas Lukauskas (1757–1815) (Karaciejus, ed., 1996), which has recently come to light. The group of texts, which is called Pamokslas ape Kiemioniškas Naminiku pawinastes (LP 352–378) in the preface, provides the translation of the main part (LegP I; 1–38) of the texts from the book Powinnosci Gospodarzow Wieyskich (1779) by Juozapas Legavičius (Józef Legowicz, 1743–1812). Occasional digressions from the Polish original found in Lukauskas’ manuscript are related to the representation of the matters under discussion in the manner typical of the manuscript (not the printed matter) and the usual form of the Lithuanian text. The manuscript neatly written by Lukauskas provides the lexical parallelisms of certain words and contains unexpectedly ‘disobedient’ (not translated word-for-word) concepts; it omits or re-locates certain phrases and chooses a slightly different order of words in a sentence. The above features characteristic of the part of LP under discussion allow us to consider this part of the manuscript not a draft but a fair copy.
