JŪRATĖ PAIJĖDIENĖ Institute of the Lithuanian Language ORCID id: orcid.org/0000-0003-1542-2866

Research areas: syntax, semantics, and pragmatics of Old and Contemporary Lithuanian, ethnolinguistics, and the history of Lithuanian culture and ecclesiastical texts.

DOI: doi.org/10.35321/all86-02

APIE KIPRIJONO LUKAUSKO SURAŠYTO PAMOKSLO ISZ PRISAKIMU DIEWA [...] (1797) ATITIKTĮ KAROLIO FABIANI MISSYI APOSTOLSKIEY CZĘŚĆ II (1783) TEKSTAMS

On the Correspondence between Pamokslas Isz Prisakimu Diewa [...] (1797) by Kiprijonas Lukauskas and the Texts from the Book Missyi Apostolskiey Część II (1783) by Karol Fabiani

A N O T A T I O N

The article discusses the structure of Kiprijonas Lukauskas’s (1757–1815) Pamokslų (Karacie­jus, ed., 1996), hitherto regarded as a work of original authorship, and the authorship of the content of some of the texts in this manuscript that has now been established. The correspondence between the main part of this manuscript, entitled Pamokslas Isz Prisakimu Diewa Ape Pawingscias Gywenima Krikščioniska [...] (I–II; pp. 1–310), and the texts of Karol Fabiani’s book MISSYI APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAN BOSKICH O POWINNOŚCIACH ŻYCIA CHRZEŚCIJAŃSKIEGO [...] (1783) is indisputable. The question of the degree of authorship of the texts recorded in other sections of Lukauskas’s manuscript (pp. 311–407) remains open.

KEYWORDS: Kiprijonas Lukauskas (1757–1815), Karol Fabiani (1716–1786), Jurgis Ambroziejus Pabrėža (1771–1849), sermon as instruction, Lithuanian literature: the eighteenth century.

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Acta Linguistica Lithuanica LXXXVI

On the correspondence between Kiprijonas Lukauskas’s Pamokslo Išz Prsikimu Diewa [...] (1797) and the texts of Karol Fabiani’s Missyi Apostolskiey Część II (1783)

ANNOTATION

The article discusses the structure of Pamokslai by Kiprijonas Lukauskas (1757–1815) (Karaciejus, ed., 1996), which has been considered an original work until now, and the new authorship of some of the texts from this manuscript, which has recently come to light. The correspondence between the main part of the manuscript entitled Pamokslas Isz Prisakimu Die wa Ape Pawinascias Giwenima Krikscioniska [...] (I–II; 1–310 p.) and the texts from the book MISSYI APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAN BOSKICH O POWINNOSCIACH ZYCIA CHRZESCIANSKIEGO [...] (1783) by Karol Fabiani is unquestionable. The question of the level of authorship of the texts from other chapters of Lukauskas’ manuscript (p. 311–407) remains open.

KEYWORDS: Kiprijonas Lukauskas (1757–1815), Karol Fabiani (1716–1786), Jurgis Ambroziejus Pabrėža (1771–1849), sermon as teaching, Lithuanian literature, 18^th century.

INTRODUCTION

The aim of the article is to report on the ¹ Kiprijonas Lukauskas (1757–1815)² Pamokslų (Vilnius

¹ In assessing Jurgis Lebedys’s (1913–1970) remarks about Lukauskas’s erudition, broad reading, and so on as an author, one should take into account that the texts published in the 1976 edition Lietuvių kalba XVII–XVIII a. viešajame gyvenime were prepared from Lebedys’s working manuscripts (on the substantiality of these texts, see Zaborskaitė 1976: 4). Attention should also be drawn to the fact that contemporaries’ references to Lukauskas’s person are sparse and rather restrained. The 1796 visitation record of the Ukmergė deanery (for an excerpt from CVIA F 694 apr. 1. b. 3998, see Lebedys 1976: 187; regarding Lukauskas’s surname, incorrectly given in this excerpt by Lebedys, see Tereškinas 1995: 136) does not mention that the Trakai monastery and parish were under Bernardine administration, nor does it mention the parish priest Kiprijonas [L]ukauskas’s theological education, ordination to the priesthood in 1782, vows taken in 1791 in the Order of Friars Minor of St Francis, or the services he conducted in Lithuanian (cf.: mowi [...] Pacierz [...] po litewsku) and the appropriate sermon–instruction he delivered to the assembled people (cf.: y Naukę miewa stosowną do zgromadzonych ludzi) (cf. Lebedys, ibid.; for further observations based on the entries in this visitation record, see Tereškinas 1992: 136, 144; 1996: 6; Bogušis 1996: 15–16; Mačiulytė 2005a). On the need to take into account the nature of the role of religious orders in eighteenth-century Polish and Lithuanian culture when assessing the Bernardine Lukauskas’s living environment, see Tereškinas 1992: 136–144.

² Regarding the two forms of the surname Lukauskas, Lukauskis, see Zinkevičius 2001: 65; Vaicekauskas 2008; Mačiulytė 2005a: 243. Regarding the connection between Lukauskas’s date of birth and 1757 rather than 1752, see Tereškinas 1992: 136; Mačiulytė 2005a: 245–247. In the book of the deceased of the Lithuanian Bernardine province, Elenchus Fratrum Mortuorum (MAB RS, f. 9, b. 96,1.22), the entry discovered by Arvydas Pacevičius, Cyprianus Łukowski, 1815 Februarius, Bienicae, Vicarius, уточняет сведения о

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the transcription of the first part of the 409-page F1–D654 manuscript collection preserved in the university library (see Karaciejus, ed., 1996, hereafter LP), bearing the title Pamokslas Isz Prisakimu Diewa Ape Pawinascias Giwenima Krikscioniska. Per Kuniga Cypriona Łukawski Plebona Traszkunų Surasitas. Metusy Chrystusa 1797 (LP I–II; pp. 1–310), corresponds to the texts of Karol Fabiani’s (1716–1786)³ book MISSYI APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAŃ BOSKICH O POWINNOŚCIACH ŻYCIA CHRZEŚCIANSKIEGO [...] (1783; hereafter FP). The identity of the content of the texts in the aforementioned Lithuanian and Polish sermon collections was established on the basis of analytical, comparative, and structural-analysis methods.

The article mentions the literary references provided in one of the manuscript sermon collections of Jurgis Ambroziejus Pabrėža⁴ (1771–1849)⁵, which helped identify the original of the first part of Lukauskas’s manuscript (pp. 1–310). In assessing the validity of Lukauskas’s authorial status, it is also important to discuss the structure of Lukauskas’s entire manuscript collection⁶. The texts of the first part of this manuscript

The circumstances of Lukauskas’s death—he died in 1815 at the Bernardine monastery in Benica while serving as vicar (see Pacevičius 2005: 241).

³ For information on the prominent Jesuit preacher Karol Fabiani’s studies of philosophy and theology, his work as a teacher, preacher, and missionary, and his published religious books, among which the three-part collection Missya apostolska, which received more than one reprint, was particularly notable, see Kaczmarek 1948. For editions of Fabiani’s book published in the eighteenth century alone, see Estrreicher 1898: 153–154. The popularity of the Fabiani book under discussion is also attested by the circulation of its texts in manuscript copies. One such copy of the 1792 edition, prepared by a collective of Polish copyists, is preserved in the Vilnius University Library (for the bibliographic description of manuscript document F 1–C 173a, see Fabiani 1792). The author himself also mentions the popularity of his sermons in the preface to the first part of the Missya apostolska collection (see Fabiani 1783: [I]).

⁴ Based on the autographs, Pabrėža’s monastic name should be written with an o—Ambroziejus (not Ambraziejus) (see Šepetytė 2020: 7; Pajėdienė 2021: 369).

⁵ Pabrėža is regarded as a Žemaitian polymath because of his numerous activities (he was a cleric, ordained a priest in 1796 and taking vows in the Franciscan Order in 1817, a pedagogue, a participant in the Lithuanian cultural movement, a figure in Žemaitian writing, a bibliophile, a botanist, and a specialist in folk medicine) and talents, the most prominent of which—eloquence—was connected with his pastoral activity and the sermons he delivered (see Biržiška [1963] 1990: 306–320; Gidžiūnas 1994; Pacevičius 2020). The authenticity of the echoes of Pabrėža’s fame as a preacher is attested by his substantial manuscript legacy—cultural historians identify at least ten collections of sermons written and bound by Pabrėža (cf. Gidžiūnas 1994: 91–100)—while the validity of this fame is demonstrated by contemporary cultural scholars’ assessments of his sermons (cf. Terėškinas 1994; Sverdiolas 1996; 2006: 48–86).

⁶ The research scope of this article includes neither the possible connection between the texts of the manuscript of the Bernardine Cyprion Lukauskas, pastor of Troškūnai, and the manuscript sermons of the clerics of the Troškūnai convent from 1782–1799 or the Žemaitian sermons delivered by the Franciscans of Kretinga in 1792–1793 (cf. Biržiška ([1957] 1998: 563), nor the incontrovertible connection with the printed works held by the Troškūnai monastery (on the books in the Troškūnai monastery library around 1782, see Tereškinas 1992: 138–141; on

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The correspondence of Cyprion Lukauskas’s Pamokslo Iš Prisikimu Die wa [...] (1797) with the texts of Karol Fabiani’s Missyi Apostolsk iey Część II (1783)

The correspondence with the content of the aforementioned Fabiani book is illustrated in the article in several ways: 1) by comparing the contents registers of the two aforementioned sermon collections; 2) by discussing the correspondence of the opening and concluding texts of the first part of Luk auskas’s manuscript with Fabiani’s texts, as well as several changes related to the attribution of authorship in the Prakalboje of the first part of LP; 3) by showing the (non-)correspondence of passages in the LP text containing the ethnonyms lietuvis, lenkas with analogous phrases in Fabiani’s book.

1. JURGIO AMBROZIEJAUS PABRĖŽA’S NOTE THAT REVEALED THE SECRET

When reading the book Pamokslai vairingose materijose, sakyti Ambroziejaus Pabrėžos (see Šepeytė, ed., 2020),⁷ several images described in it appeared earlier in Kiprijonas Lukauskas’s Pamoksluose written stories. Upon consulting the transcription of Lukauskas’s manuscript (Karacieјus, ed., 1996), it became clear that not merely several memorable images coincided. In at least two sermons—numbers 28 and 29—in Lukauskas’s manuscript (LP 281–301), the narratives correspond not merely in isolated details but in their entire substance to the matters presented in Pabrėža’s sermon Apey griekus lyžōwy⁸ (PWM 203–228). The reason for the coincidences in the content of the texts in the manuscripts of the different authors was explained by Pabrėža’s note that his sermon had been copied almost word for word from one of Father Fabiani’s books,⁹ cf.: Wypisano prawie co do słowa z Missyi Apostolsk iey Częsci 2. Nauki 29. Xiędza Fabianiego (PWM 228). Upon consulting the book indicated (see Fabiani 1783a), it became evident that not only the aforementioned two-part Pabrėža Pamokslós Apey griekus lyžōwy, but also Lukauskas’s Pamokslas 28. ISZ PRISAKIMA DIEWA ASZMA. Ne kalbek neteyse prieš artima tawa (LP 281–288) and Pamokslas 29. Ape apkalbeimus yr kitus liežuvinius griekus, iki to Prisikima Die wa Aszma prigulinčius (LP 289–301) are

the changing quantities of books held in the Troškūnai library collection during the period 1782–1841: in 1782–1784, the sermons section alone contained 107 volumes, whereas by 1800 it already had as many as 231; see Pacevičius 2005: 238. On the book Lukauskas donated to the Troškūnai monastery and on the increase in Lithuanian books that encouraged pastoral activity in this monastery’s library, see ibid., 236, 241).

⁷ Transcriptions of quotations are presented in the article in accordance with the orthography of the originals. When quoting Pabrėža’s text from the collection PAMOKSLAW Wayringosy Materyjos At rożniu wyitu, įwairiusy lankus Sakity par Kónyga Ambroziejaus Pabreža Tercyiorió Zakona Szwęta Tiewa Prą̨čžyszkaus, the abbreviation PWM is used hereafter.

⁸ This sermon by Pabrėža, delivered in Vežaičiai in 1824, was written for a two-day reading (cf. the note at the beginning of the sermon, PWM 203, and the phrase in the second part Pamokslą apey Griekus Lyžōwy Trukis tolymesnis PWM 211; see also Šepeytė 2020: 795).

⁹ Pabrėža provides further references to this Fabiani book (see PWM 120, 132, 277).

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Translations of Fabiani’s 28th and 29th sermons (see Fabiani 1783a: 457–489).¹⁰ Upon closer comparison of Fabiani’s and Lukauskas’s texts, it became clear that not only these two sermons, but also the most important part¹¹ of the collection written out by Lukauskas, both in its entirety (312 pp.) and in its ideological and literary expression, Pamokslas Isz Prisakimu Die w a, does not present a collection of original texts, but rather a Lithuanian version of the book MISSYI APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAN BOSKICH O POWINNOSCIACH ZYCIA CHRZESCIANSKIEGO. PRZEZ X. KAROLA FABIANIEGO KANONIKA KALISKIEGO, Szkół Wydziałowych Łęczyckich Kaznodzieję NAPISANE [...] (hereinafter – FP). This can be verified by reviewing the substance of the titles of all 30 chapters of Fabiani’s book and of the indicated first part of Lukauskas’s manuscript, as presented in the tables of contents (see Table 1).¹²

¹ TABLE. Comparison of the tables of contents of Fabiani’s book Missyi apostolskiey Część II and Lukauskas’s Pamokslas Isz Prisakimu Diewa [...] (see FP 500–502 and LP 309–310)

NAUKI Z PRZYKAZAN BOSKICH O POWINNOSCIACH ZYCIA CHRZESCIANSKIEGO. PRZEZ X. KAROLA FABIANIEGO KANONIKA KALISKIEGO, Szkół Wydziałowych Łęczyckich Kaznodzieję NAPISANE [...] 1783 | Pamokslas Isz Prisikimu Diewa Ape Pawinascies Gewienima Krikscioniska. Per Kuniga Cypriona Lukawski Plebona Traszknu Surasitas. Metusy Chrystusa 1797 | REGESTR NAUK MISSYINYCH CZĘŚCI II. (FP 500–502) | Regestras pamokslu (LP 309–310) | Nauka I. o Przykazaniach w powszechności..... na karcie 1 | Pamokslas 1. Ape Prisikimus wisotimiey..... 1 | Nauka II. o Przykazaniach Boʃkich w powszechności..... 13 | Pamokslas 2. Ape Prisikimus Diewa wisotimiey..... 7 | Nauka III. z pierwszego Przykazania Boʃkiego o Wierze..... 22 | Pamokslas 3. Isz pirma Prisikima Diewa. Ape Wiera..... 12 | Nauka IV. z pierwszego Przykazania Boʃkiego o Nadziei i Miłości..... 40 | Pamokslas 4. Isz pirma Prisikima Diewa. Ape Nadiey yr Meyly..... 22

¹⁰ It should be emphasized that Fabiani supplemented the text not only with the introductory part of the sermon customary for him (see PWM 262), but also with interpolations of his own creation (for more on them, see Pajėdienė 2022).

¹¹ This part of Lukauskas’s manuscript collection was considered the most valuable from a literary perspective: researchers of culture and literature usually substantiate LP’s distinctiveness and expressive features through the texts of this part—the one presenting Fabiani’s translation (cf. Lebedys 1976: 40–48, 48–51; Lukšienė 1985: 87–89; Tereškinas 1992: 155–163; 1996; Tunaitis 2004: 81).

¹² For the discrepancies in content highlighted in the table, see the following section.

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On the correspondence of that written out by Kiprijonas Lukauskas

Pamokslo Iš Prisikimu Diewa [...] (1797)

Karol Fabiani’s Missyi Apostolskiey Część II (1783) texts

Nauka V. z pierwszego Przykazania Bołkiego o Czarach, Gusłach i Zabobonach..... 58

Pamokslas 5. Isz pirma Prisikima Diewa. Ape Cierus, Gusłus yr Zababo­nus..... 32

Nauka VI. z drugiego Przykazania Bołkiego o Bluźnierſtwie, Przeklęſtwach i Złorzeczeniach..... 73

Pamokslas 6. Isz untra Prisakima Diewa. Ape bluznierstwa, Kieykima yr Piktazodziwimus..... 42

Nauka VII. o Przyłięgach..... 85

Pamokslas 7. Ape Prisieĝas..... 49

Nauka VIII. o Ślubach w powszechności..... 111

Sermon 8. On marriage vows in general..... 64

Instruction IX. From the Third Commandment of God, on the observance of the Holy Day..... 125

Sermon 9. From the Third Commandment of God. On the sanctification of the Holy Day..... 72

Instruction X. On that same Third Commandment of God, insofar as it prohibits..... 146

Sermon 10. On that same Third Commandment of God, insofar as it forbids..... 84

Instruction XI. From the Fourth Commandment of God, on the duties of Children toward their Parents..... 162

Sermon 11. From the Fourth Commandment of God, on the Duties of Children according to their Parents..... 93

Instruction XII. On the duties of Parents toward their Children..... 188

Sermon 12. On the duties of Parents according to their Children..... 108

Instruction XIII. On the various particular duties of the Estates..... 216

Sermon 13. On the particular duties of all Estates..... 125

Instruction XIV. On the duties of Servants and Household Staff toward their Lords and Masters..... 229

Sermon 14. On the duties of Servants and Household Members, according to their Lords and Masters..... 133

Instruction XV. On the duties of Lords toward their Subjects..... 240

Sermon 15. On the duties of Lords toward their Subjects, according to their station..... 140

Instruction XVI. On the duties of Subjects toward their Lords..... 255

Sermon 16. On the duties of subjects toward their lord..... 149

Instruction XVII. On the duties of a husband toward his wife..... 265

Sermon 17. On the duties of a wife toward her husband..... 155

Instruction XVIII. On the duties of a wife toward her husband..... 278

Sermon 18. On the duties of a husband toward his wife..... 164

Instruction XIX. On the duties toward our spiritual fathers and shepherds..... 286

Sermon 19. On the duties toward our spiritual fathers and family..... 170

Instruction XX. On the duties toward the Holy Church, our Universal Mother..... 304

Sermon 20. On the duties toward the Holy Church, our universal Mother..... 182

Instruction XXI. From the Fifth Commandment of God, on murder of the body..... 336

Sermon 21. From the Fifth Commandment of God. On killing the body..... 204

^¹³Thus in the book.

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Teaching XXII. On Drunkenness..... 358

Sermon 22. On Drunkenness..... 218

Teaching XXIII. On Murder, that is, on Incitement to Anger..... 369

Sermon 23. On Killing the Soul, that is, On Causing Offense..... 225

Teaching XXIV. From the Fifth Commandment of God: Do Not Commit Adultery..... 391

Sermon 24. From the Sixth Commandment of God. Do Not Commit Adultery..... 238

Teaching XXV. From the Seventh Commandment of God: Do Not Steal..... 409

Sermon 25. From the Seventh Commandment of God. Do Not Steal..... 250

Teaching XXVI. On Usury..... 425

Sermon 26. On Usury..... 261

Teaching XXVII. On the Need for Reparation for Wrongs Done to One’s Neighbor..... 444

Sermon 27. On the Need to Restore What Was Wrongfully Taken from One’s Neighbor..... 273

Teaching XXVIII. From the Eighth Commandment of God: You Shall Not Bear False Witness against Your Neighbor..... 457

Sermon 28. From the Eighth Commandment of God. Do Not Speak Falsely against Your Neighbor..... 281

Teaching XXIX. On Slander and Other Sins of the Tongue Belonging to This Eighth Commandment of God..... 470

Sermon 29. On Slander and Other Sins of the Tongue Belonging to This Eighth Commandment of God..... 289

Lesson XXX. On the Ninth and Tenth Commandments of God: You shall not covet your neighbor’s wife, nor his house, nor his field, nor his manservant, nor his maidservant, nor his ox, nor his donkey, nor any of his possessions..... 490

Sermon 30. On the Ninth and Tenth Commandments of God. Do not covet your neighbor’s wife, nor his house, nor his field, nor his servant, nor his maidservant, nor his ox, nor his donkey, nor any of his possessions..... 301

2. THE STRUCTURE OF KIPRIJONAS LUKAUSKAS’S MANUSCRIPT COLLECTION AND INDICATIONS OF AUTHORSHIP AT DIFFERENT LEVELS

Before proceeding to consider which features of the LP text prompted historians of Lithuanian culture to attribute genuine, rather than partial—text transcriber, translator, and compiler—authorship to the scribe of the manuscript under discussion, it is appropriate to discuss the component parts of the manuscript collection entitled Lukauskas’s Pamokslais. It should be noted that in Lukauskas’s manuscript the word pamokslas is most often used in the sense of ‘(instructive) teaching, advice, instruction’¹⁴.

¹⁴In Lithuanian texts of the eighteenth and nineteenth centuries, the word pamokslas corresponds to two Polish words—kazañ ‘teaching; a speech of religious content delivered by a priest’ and nauka ‘(instruction)’ (see also Gidžiūnas 1994:

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The manuscript written by Lukauskas consists, thematically, of five parts: 1) the collection Pamokslas Isz Prisakimu Diewu Ape Pawinastias Giwenima Krikscioniska, see LP I–II; pp. 1–310; 2) catechetical teachings bearing the title “sermon” about the fundamentals of faith and the duties of believers, as well as texts of prayers, the Commandments of the Decalogue, sacraments, and prayers, LP pp. 311–351; 3) a teaching on the duties of believers in five sections, called trumpai surinkti pamokslu—Padieimas 1, 2, 3, 4, 5—see LP pp. 351–378; 4) the biblical history of the Creation of the World, Historia łabay grazi yr unt Zinoima kiekvienam reikalinga, consisting of 22 narratives, LP pp. 379–400; 5) some extracts from books of Old Testament Wisdom, selected and copied from the Book of Sirach, presented in the section Priedotkas isz Knigu Mundribes. Padeimy 1; 3; 7; 8; 20; 23; 24; 25, see LP pp. 401–407 (for a somewhat more detailed arrangement of the components of LP, see Table 2).

Some works discussing Lukauskas’s manuscript mention the diversity of its structure¹⁵, but they have failed to assess the fact that, in the manuscript composed of several thematically different parts, Lukauskas provides indications of authorship at different levels. The LP states that one of the texts in this manuscript—Pamokslas Isz Prisikimu Diewu Ape Pawinastias Giwenima Krikscioniska (pp. 1–310)—is written¹⁶ (cf. the phrase on the title page of the first part of the manuscript: Pamokslas [...] Surasitas. Metusy Chrystusa 1797, see LP I), one part of the manuscript is newly rendered in Lithuanian ‘translated and written down’ (cf. the note within Historia łabay grazi: Dabar naujey Lietuwiszkay Izguldita LP 379), while another is briefly collected (‘selected and arranged’?) (cf. the phrase: numanau paduoty wis iems Gaspadorems trumpay surinkta pamoksla ape Kiemioniszkas

269; Sverdiolas 2006: 50). The meaning ‘(instructive) teaching’ is especially clear in the title of the first part of Lukauskas’s collection and in the introductory phrase beginning the new section, numanau paduoty [...] pamoksla ape [...] pawinastes LP 352 (see Table 2). In sixteenth-century texts, a clear parallel can be seen between the meanings of the words catechism and teaching / doctrine (cf. the titles of Lithuanian translations of Jakub Ledesma’s NAVKA CHRZESCIANSKA. Abo Katechizmik dla dziatek: Kathechismas arba mokslas (Daukša 1599) and Kathechismas arba pamokimas (1605)).

This was noted by the eminent bibliographer Vaclovas Biržiška (1884–1956), who, in his description of the LP volumes, indicated three component parts, cf.: “6, 308, 100 p.” (Biržiška [1963] 1990: 171); some hints concerning the different levels of the LP texts are also provided in other works discussing the content of this work (see Lebedys 1976: 41, 48, 51; Tereškinas 1992: 155), its preparation for publication (see Bogušis 1996: 15), or the difficulties involved in reflecting on the already published manuscript collection (see Subačius 2010: XVII). This is not reflected in the contents of the book prepared by Juozas Karaciejus—the entire transcription of the manuscript is presented under a single heading, “Texts of K. Lukauskas’s ‘Pamokslai’” (see Karaciejus, par., 1996: 407).

For a Žemaitian, the participle surašytas may mean ‘written down, transcribed’ (this interpretation is also recorded in the Šiaurės vakarų žemaičių žodynas: surašymas ‘writing down’ (see Vanagienė 2015: 258). On the Žemaitian linguistic stratum of Kiprijonas Lukauskas, see Karaciejus 1996: 19–20; Zinkevičius 2001: 62–68.

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Namininkų pavinastės LP 352). Nevertheless, a comparison of the LP and FP headings (see the transcriptions provided in the upper row of Table 1) shows that the LP heading was written by copying the model of the FP heading. It may therefore be assumed that the phrase Pamokslas [...] Surasitas may correlate with the phrase NAUKI [...] NAPISANE. in the Polish original title.

TABLE 2. The different parts of K. Luk ausko’s manuscript in terms of terminology

The different parts of the LP manuscript in terms of terminology (conventional sequence number and pagination)

Existing (Possible) title of the manuscript section

Thematic title of the text section

I (LP I–II; 1–310)

Pamokslas Isz Prisakimu Diewa Ape Pawinascias Giwenima Krikscioniska. (LP I–II; 1–310)

Pamokstas Isz Prisakimu Diewa Ape Pawinascias Giwenima Krikscioniska. Per Kuniga Cypriona Lukawski Plebona Traszkunu Surasitas. Metusy Chrystusa 1797

Prakalba Pas Malona Skaytitoi (LP I–II)

Pamokstas 1–30 (LP 1–308)^¹⁷

Regestras pamokslu (LP 309–310)

II (LP 311–351)

Pamokslas (LP 311–339)

Ape Wiera [...] (LP 311–313), Ape Diewa [...] (LP313–318), Ape Nadiey [...] LP 318–320, Ape Meyly yr Prisakimus [...] LP 320–325; Ape Sakramentus [...] LP 326–335; Ape Paskuciausius Dayktus [...] (LP 335–339)

Pawinastes (LP 339–341)

Pawinastes efsunciu Stony Mot­erystes, Pawinastes Wayku prziesz Tiewus [...] (LP 339–341)

A Convenient Way of Speaking the Prayers in Church with People in Lithuanian (LP 342–351)

Formulations of the Prayers, Commandments, and Sacraments, Prayers (LP 342–351)

^¹⁷ Only this part of LP has page numbers from 1 to 308 written in Lukauskas’s own hand (the leaves containing the Prakalba and the Regestrą are unnumbered).

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The thematically different parts of the LP manuscript (conventional sequence number and pagination)

Existing (Possible) title of the manuscript part

Thematic title of the text part

III (LP 352–378)

{a sermon briefly compiled}^¹⁸ on Parishioners’ Household duties LP 352

{Preface} When all the multitude of Parishioners [...] (LP 352)

Appendices 1–5 (LP 353–378)

IV (LP 379–401)

A very beautiful and useful History for everyone to know

To the Pleasant Reader (LP 379)

Historia 1–22 (LP 380–401)

V (LP 401–408)

An Addendum from the Book of the Wisdom of Jesus Son of Sirach, which is called Ecclesiasticus

Appendices 1; 3; 7; 8; 20; 23; 24; 25 (LP 402–408)

3. ON THE CORRESPONDENCE OF THE FIRST PART OF LUKAUSKAS’S MANUSCRIPT TO THE FABIANI TEXT AND SEVERAL CHANGES

Having established the correspondence between the content registers of FP and Part I of the LP manuscript (see Table 1), it is necessary to discuss the relationship between the textual content of these sources as well. Without going into the minor deviations of the text of the first part of LP from the FP text that occur in some places, it is important this time to compare the relationship between phrases in the LP manuscript that are misleading as to authorship—concealing the true origin of the text—and the Polish original. For this purpose, the correspondence between the text Preface to the Pleasant Reader (LP I–II) and its Polish original should be examined (see Table 3), as well as the correspondence to the Fabiani text of those passages from the LP text which, because of the ethnonyms Lithuanian, Pole and derivatives formed from them, Jurgis Lebedys had transcribed into his manuscript among other interesting items (1976: 40–51)^¹⁹—by choosing the latter method, the requirement of random selection of the quotations to be compared is fulfilled (see Table 4).

18 Restored from the phrase I suppose it is given [...] a sermon briefly compiled LP 352.

19 The attention devoted to LP phrases containing these ethnonyms is evident in the notes for J. Lebedys’s planned monograph (see Lebedys 1976: 40–51). For further discussion on this subject, see Lukšienė 1985: 90; Tereškina s 1992: 154.

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A comparison of the LP and FP quotations presented in Table 3 shows that the Preface to the Pleasant Reader included in Lukauskas’s manuscript largely repeats word for word Fabiani’s PREFACE TO THE READER, except for several stratagems by which, for one purpose or another, the true origin of the text is concealed; compare:

1) Here You have, Gracious Reader, a Book written by my hand LP I You have, Gracious Reader, the second Part of this Apostolic Mission FP I 2) But in Parish Sermons there are mostly Parishioners LP I And in Apostolic Missions there was mostly rural folk FP II–III 3) End LP 308 OF THE SECOND PART OF THE APOSTOLIC MISSION END FP 499

The changes concealing the actual title of the work and the former location of the practice of preaching sermons probably also include Lukauskas’s omission (and non-translation) of the third paragraph of the Polish preface, as well as the incomplete transcription of the honorific references at the end of the collection (see the highlighted passages in the transcriptions presented in Table 3). It is likely that, by writing out the text with changes in this way, Lukauskas merely wanted to prepare a manuscript meeting the visitors’ requirements, that is, to have transcriptions of approved sermon texts ready. Given the ecclesiastical authorities’ requirement to have transcriptions of suitable religious texts, it could be assumed that the transcriber’s merits were emphasized as authorship of the creation of the copy, and therefore were reflected in the title of the written manuscript.

The parallel quotations from LP and FP presented in Table 4 show that references to Polish ethnicity in the LP manuscript are replaced by ones identifying the Lithuanian origin or location of the matters discussed only when Sermon 15 is being written (cf. Examples 4 and 5; see more in Table 4); in Sermon 26 such a change is connected only with the logic of the context (cf. Example 6), for example:

4) But a Polish subject may have the right to his own property LP 141 But a Polish subject may have his own property FP 241 5) but among the subjects in Lithuania and their lords and hereditary owners there is a mutual contract and agreement, which [...] LP 141 but among the subjects in Poland, their lords, and heirs there is a good contract and mutual agreement, which [...] FP 242 6) The second is a contract called Contractus Census. In Lithuanian: Money rent LP 267 The second is a contract which is called Contractus Census, in Polish: Money rent FP 434

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Could these changes in ethnic references be related to the different authorship of the persons who prepared the translation? The hypothesis is encouraged by the neat handwriting of Lukauskas visible throughout the LP collection and the very small number of corrections, suggesting that this Lukauskas manuscript was not a working version but a presentation (fair-copy) version of the text²⁰.

TABLE 3. Comparison of the correspondence between the texts beginning and ending the first part (pp. 1–310) of Lukauskas’s manuscript and the text created by Fabiani (discrepancies are marked in bold type)

Transcription of the LP (1797) quotation

Transcription of the FP (1783) quotation

Opening texts of the sermon collections

Preface to the Gracious Reader ²¹ Here, Gracious Reader, You have a Book written by my hand, in which I give you Sermons from the Commandments of God, in the manner and form in which they are delivered at Missions, that is, through questions and answers, for this manner is easier for those who proclaim the Word of God and is more suited to the memory of the Listeners. Here each Commandment is set out individually, and the duties of our Christian life arising from each, which are confirmed partly by the judgments of Scripture, partly by the teaching of the Holy Fathers, and by the common opinion of Moral Theologians.

PREFACE TO THE READER You have, Gracious Reader, the second Part of this Apostolic Mission, in which I present to you Teachings from the Commandments of God, in the manner and form in which they were presented at Missions, that is, through questions and answers, for this manner is easier for those who proclaim the Word of God and is more adapted to the memory of the Listeners. Here each Commandment is set out individually, along with the duties of our Christian life arising from each, which are confirmed partly by scriptural judgments, partly by the teaching of the Holy Fathers, and by the common opinion of Moral Theologians.

²⁰The idea of a repeated transcription can be supported by Vaclovas Biržiška’s note on the structure of another manuscript—one written by Lukauskas in 1794—which states that “the other parts of that manuscript also correspond to the content of the ‘Sermon from the Commandments of God’” (Biržiška [1963] 1990: 171).

²¹The pages containing the FP and LP prefaces are not numbered; their extent and position are conventionally indicated here as LP I–II and FP I–IV.

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Opening texts of the individual sermons

Transcription of the LP (1797) quotation

Transcription of the FP (1783) quotation

I sometimes present here, for the strengthening and clarification of those Sermons, Histories taken from distinguished authors, following in this the Lawgiver of ours, Jesus Christ, who, in His divine Sermons, did not always reinforce the Old Law with Scripture, nor always support it with miracles, although He often did so, as He Himself said: But at Parish Sermons there are mostly parishioners, and it is necessary to enlighten them with examples appropriate to their understanding.

I sometimes cite here, to strengthen and explain these Teachings, Histories taken from serious Writers, imitating in this our Lawgiver JESUS Christ, who did not always confirm His divine Teaching with the writing of the Old Law, nor always support it with miracles, although He often did so, as He Himself said: Si mihi non vultis credere, operibus credite. (Joan: 10. v. 38.) If you do not wish to believe me, believe the miracles. Yet when this Heavenly Teacher preached to the simple people who followed Him in crowds, He used to confirm His customary Teachings with Histories and Parables, since these explain reason more clearly, especially to simple and uneducated people. And because at Apostolic Missions there was mostly rural folk, they had to be enlightened with examples suited to their understanding. I experienced, with immeasurable joy in my heart, various spiritual benefits from these Teachings; so that, by the grace of the Lord God, they might multiply in human souls, I decided to make them public.

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Transcription of the LP (1797) quotation

Transcription of the FP (1783) quotation

Opening texts of the sermons

I have set these out here in place of Sunday Sermons for Reverend Parish Priests, for I have taken care to arrange them so that even the simplest person might understand, grasp, and recognize them, and live according to them a Christian life, and recognize what God clearly commands us in His Commandments and what He forbids. They will derive incomparably greater benefit and ease for themselves if they have another Priest, or some other person, ask these questions on behalf of the people, while they answer them as Teachers and interpreters of the will of the Lord God. And this is not a new thing, since in the same manner, both in Rome and in other countries, Christian Sermons are commonly preached to the people with great benefit to their souls. May thanksgiving be offered to God if, through this Work, I give assistance to the salvation of human souls, for I wrote it with no other end than the special and sole glory of God and the salvation of those same souls redeemed by the Blood of Jesus. LP I–II

They may be used in place of Sunday Sermons by the Reverend Parish Priests, for I have taken care to arrange them so that even the simplest person might understand and grasp them, lead a Christian life according to them, and recognize what GOD clearly commands us in His commandments and what He forbids. They will do this with incomparably greater benefit and ease for themselves if they have another Priest, or some other person, ask these questions on behalf of the people, while they answer them as Teachers and interpreters of the will of the Lord God. And this is not a new thing, since in the same manner, both in Rome and in other countries, Christian Teachings are commonly preached to the people with great benefit to their souls. I shall owe God infinite thanks if through this Work of mine I assist human souls toward salvation, which I publish with no other end than the special and sole glory of God and the salvation of those same souls redeemed by the Blood of Jesus. FP a2r–a2v

Closing of the sermon collections

Thus it has been set out for this purpose, so that it might advise the devout, and at the same time the concerned, about the Salvation of their souls. And help everyone attain eternal happiness with God. The End. For the Greater and Greater Glory of God. Ad. M+D. Gloriam LP 308

It was translated with this end, so that it might advise the devout, and at the same time those concerned about the salvation of their souls. And help everyone attain eternal happiness with GOD. OF THE SECOND PART OF THE APOSTOLIC MISSION END For the Greater and Greater Glory of GOD. [...] Ad M. D. Gl. B. V. M. OO. SS. PP. In Honor. FP 499; 502

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TABLE 4. Comparison of LP text passages containing the ethnonyms Lithuanian, Pole and their equivalents in Fabiani’s book

Sermon number

Transcription of the LP (1797) quotation

Transcription of the FP (1783) quotation

Sermon 3

But by the grace of our Lord God, in our Kingdom Lithuanian, where the Holy Catholic Faith reigns above all, we have no reason to use such doubtful words [...] LP 19

But by the grace of the Lord GOD, in our Kingdom Polish, in which the Holy Catholic Faith reigns supreme, we have no reason to use such indifferent words [...] FP 34

Such Books in Polish language still wander about, such as Albert the Great’s Interpretation of Dreams, The Sweet Yoke of Marriage, The Conversation of Maidens, and similar works [...] LP 20

Such Books in Polish language still circulate, such as Albertus Magnus’s Interpretation of Dreams, The Sweet Yoke of Marriage, The Conversation of Maidens, and similar works [...] FP 36

Sermon 12

I saw it in a certain town Polish, where I had been called to attend to a prisoner. LP 116

I saw it in a certain town Polish, where I had been summoned to attend to a prisoner. FP 201

[...] I merely suppose that formerly the ancient Poles did not travel abroad to foreign countries in search of wisdom, nor speak only in Polish, and were not ashamed to live among foreign peoples, unable to speak French, English, or German, but fought well and bravely vanquished their enemies with their own language (as histories written by writers testify, not only in Polish, but also in foreign lands) [...] LP 119

[...] I merely suppose that formerly the ancient Poles did not travel abroad to foreign countries in search of wisdom, nor speak only in Polish, but were not ashamed before foreign nations, did not know those French, English, and German fashions, but fought well and bravely vanquished their enemies with their own language (as historians testify, not only Polish, but also foreign ones) [...] FP 207

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Sermon 15

For there is a great difference and inequality between a slave and a subject in Lithuania. For a slave is nothing other than a person who has no power or freedom whatsoever. But a Lithuanian subject , may have his own property, and no one, not even his Lord, can take it away from him; and if he takes it from him, he wrongs him. LP 141

For there is a great difference between a slave and a subject in Polfzcze below. For a slave is nothing else but a person who has neither any property nor freedom. But a subject Polſki may have property of his own, and no one, not even the Lord, may take it away from him; and if he takes it away, he wrongs him. FP 241

There is a great difference between a slave and a subject, and for this reason: between a slave and his Lord there is no agreement, contract, compact, or accord whatsoever, but among subjects in Lithuania and their lords and hereditary owners there is a mutual contract and agreement, which, although they themselves did not make it, was made by their ancestors with their Lords. For our subjects in Lithuania have the same conditions as those who lived among the Romans, whom they called Adscriptitii glebae, that is, bound to the land. [...] The same has happened in Lithuania among us, [...] LP 141

There is a great difference between a slave and a subject, for between a slave and his Lord no contract or agreement exists, whereas among subjects in Poland proper, they are of the same condition as those among the Romans whom they called adscriptitii glebae, that is, bound to the land. [...] The same has happened in Poland proper, [...] FP 242

At first, in Lithuania subjects were required to pay their Lords only from the lands leased to them, as appears from the old Lithuanian Constitutions, [...] LP 142

At first, in Poland subjects were required to pay their Lords only from the lands leased to them, as appears from the old Polish Constitutions, [...] FP 242

Sermon 26

And there are two commonly used ones among us in Poland [...] The second is a contract called Contractus Census. In Lithuanian: Money rent, and as it is commonly called: interest. LP 267

And there are two commonly used ones among us in Poland. [...] The second is a Contract called Contractus Census, in Polish: money rent, and as it is commonly called: interest. FP 433; 434

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CONCLUSIONS

The established correspondence between the content of the first collection of texts transcribed in Kiprijonas Lukauskas’s 1797 manuscript, The Sermon from the Commandments of God on the Duties of Christian Life [...], and the texts of Karol Fabiani’s book Apostolic Mission, Part II. In Which Teachings from the Divine Commandments on the Duties of Christian Life are Presented [...] (1783) should be assessed in two ways. On the one hand, the knowledge that the corpus of religious Lithuanian writings originally created in the eighteenth century is even smaller is not encouraging. The analysis of the texts of the LP section under discussion shows that well-founded claims about Kiprijonas Lukauskas’s authorship, his creative capacity, learning, and missionary experience (cf. Lebedys 1976: 40; Tereškinas 1992: 144–145; 1996: 6), as well as about the distinctiveness of the content and expression of the sermons in the first part of this manuscript (Tereškinas 1992: 146–163), must be attributed to the merits of the prominent Polish Jesuit preacher Karol Fabiani. On the other hand, the established correspondence makes it possible to view the Lithuanian religious environment of the period in a more positive light; at least in Lukauskas’s case, it can no longer be described as “the tragic problem of the Lithuanian cultural figure of that time” (cf. Tereškinas 1992: 141). The true origin of the text further highlights the educational role of the monasteries (cf. Tereškinas, ibid.; Pacevičius 1998; 2005: 185) and shows the models of democratic thought that, through Polish written culture, they provided to the broader Lithuanian environment (cf. Lukšienė 1985: 82; Tunaitis 2004: 80; Mačiulytė 2005: 13–14; Pacevičius 2005: 61ff.). This correspondence also explains the lack of reports that Lukauskas’s sermons were effective (the reputation of the preachers mentioned here, Karol Fabiani and Jurgis Ambroziejus Pabrėža, spread widely).

The established connection between the texts of an important part of the LP manuscript and their Polish original will presumably encourage new studies of this source, making it possible to see not only the influence of the Polish original but also the linguistic features specific to the text of this part of LP. This may also make it possible to clarify the differing levels of authorship—transcription, translation, and compilation—in other parts of the manuscript written by Lukauskas.

SOURCES AND THEIR ABBREVIATIONS

Fabijani Karol 1792: MISSYJ APOSTOLSKIEY CZĘŚĆ II. Wktórey się przekładaią NAUKI ZPRZYKAZAN BOSKICH O POWINNOŚCIACH of life CHRZEŚCIANSKIEGO [...] Powtórnie Mówione WYDRUKOWANE ROKU PANSKIEGO 1792. WKALISZU [...]. 650-page handwritten transcription F1–C173a is held in the library of Vilnius University.

Fabijani Karol 1783: MISSYA APOSTOLSKA DO POKUTY I POWSTANIA Z GRZECHOW PROWADZĄCA. NA TRZY CZĘŚCI PODZIELONA. PRZEZ X. KAROLA FABIANIEGO KANONIKA KALISKIEGO, SZKÓL WYDZIAŁOWYCH ŁĘCZYCKICH KAZNODZIEJĘ NAPISANA,

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SPOKEN IN VARIOUS PLACES AND PRESENTED FOR PRINTING. PART ONE. With the permission of the Authorities. in KALISZ, 1783. in the Printing House of His Grace the Prince Primate, Archbishop of Gniezno. Available online: https://polona.pl/item/missya-apostolska-do-pokuty-i-powstania-z-grzechow-prowadzaca-na-trzy-czesci,MTM5MjMwNjU3/24.

FP – Fabiani Karol 1783a: Apostolic mission leading to penance and rising from sins, divided into three parts / written by Rev. Karol Fabiani [...] written, spoken in various places. APOSTOLIC MISSION, PART II. IN WHICH TEACHINGS FROM THE DIVINE COMMANDMENTS ON THE DUTIES OF CHRISTIAN LIFE ARE PRESENTED. WRITTEN BY REV. KAROL FABIANI, CANON OF KALISZ, PREACHER OF THE ŁĘCZYCA DISTRICT SCHOOLS, DELIVERED AT VARIOUS MISSIONS AND PRESENTED FOR PRINTING. With the permission of the Authorities. in KALISZ, 1783. in the Printing House of His Grace the Prince Primate, Archbishop of Gniezno. Available online: https://polona.pl/item/missyi-apostolskiey-czesc-ii-w-ktorey-się-przekladaia-nauki-z-przykazan-boskich-o,MTM5MjMwNjY5.

LP – Lukauskas Kiprijonas 1797: A transcription of the manuscript collection F1–D654 held in the library of Vilnius University, The Sermon from the Commandments of God on the Duties of Christian Life, published in the book by Karacie­jus Juozas, ed., 1996: Kiprijonas Lukauskas, Sermons, Vilnius: Institute of Science and Encyclopaedia Publishing.

PWM – [Pabrėža Ambroziejus, written 1799–1834] Šepetytė Rita, ed., 2020: Sermons on various subjects, preached by Ambroziejus Pabrėža, Vilnius: Institute of the Lithuanian Language.

ŠVŽŽ – Vanagienė Birutė 2015: Dictionary of the Northwestern Samogitian Dialects (P–Ž). The dialects of the Ylakiai, Lenkimai, Mosėdis, Skuodas, and Šatės areas, Vilnius: Institute of the Lithuanian Language.

LITERATŪRA

Biržiška Vaclovas 1998: Knygotyros darbai, red. komisija D. Kaunas et. al., sud., pratarmę ir įvadą parašė G. Raguotienė, B. Raguotis, Vilnius: Pradai.

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.

Estreicher Karol 1898: Bibliografia Polska 16, Kraków: Drukarnia uniwersitetu Jagiellońskiego.

Gidžiūnas Viktoras 1994: Jurgis Ambraziejus Pabrėža, Vilnius, Roma: Lietuvių katalikų mokslo akademija.

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Kaczmarek Roman 1948: Fabiani Karol (1716–1786). – Polski Słownik Biograficzny 6, Krakow: Drukarnia uniwersytetu Jagiellońskiego, 336–337.

Kar aciejus Juozas 1996: Kelios pastabos dėl K. Lukausko „Pamokslų“ kalbos. – Kiprijonas Lukauskas Pamokslai, par. J. Kar aciejus, Vilnius: Mokslo ir enciklopedijų leidykla, 18–20.

Lebedys Jurgis 1976: Lietuvių kalba XVII–XVIII a. viešajame gyvenime, sud. V. Zaborskaitė, Vilnius: Mokslas.

Lukšienė Meilė 1985: Demokratinė ugdymo mintis Lietuvoje, Vilnius: Mokslas.

Mačiulytė Kristina 2005: Kad Tėvynė gyvuotų... XVIII amžiaus antrosios pusės 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 mišles. – Literatūros tyrimų erdvės: studijos profesoriaus Juozo Girdzijausko 70-mečiui, sud. S. Narbutas, ser. Senoji Lietuvos literatūra, kn. 19, Vilnius: Lietuvių literatūros ir tautosakos institutas, 243–248.

Pacevičius Arvydas 1998: Lietuvos bernardinų provincija ir vienuolynai Žemaitijoje XIX a. pirmoje pusėje. – Žemaičių praeitis 8, 56–65. Prieiga internete: https://zemai­tiuzeme.lt/aktualijos/vienuolynai-zemaitijoje/.

Pacevičius Arvydas 2005: Vienuolynų bibliotekos Lietuvoje 1795–1864 metais: dingęs knygos pasaulis, Vilnius: Versus Aureus.

Pacevičius Arvydas 2010: Jurgis Ambra ziejus Pabrėža. – Visuotinė lietuvių enciklopedija 17 (Ona–Perizonijus), Vilnius: Mokslo ir enciklopedijų leidybos centras, 202–203. Prieiga internete: https: www.vle.lt/straipsnis/jurgis-ambra ziejus-pabreza/ [žiūrėta 2022–03–27].

Pajėdienė Jūratė 2021: Pamokslai vairingose materijose, sakyti Ambroz iejaus Pabrėžos, parengė Rita Šepetytė, Vilnius: Lietuvių kalbos institutas, 2020, 816 p. [recenzija]. Lietuvių katalikų mokslo akademijos metraštis 44, 369–374.

Pajėdienė Jūratė 2022 (rengiama spaudai): Jurgio Ambroz iejaus Pabrėžos (1771–1849) pamokslai apie 8-ąjį Dievo prisakymą. – Vertybės lietuvių ir lenkų kalbų pasaulėvaizdyje 3. Praeitis ir dabartis kalboje ir kultūroje.

Subačius Paulius 2010: Įvadas. – Gimžauskas Silvestras. Pamokslai, par. P. Subačius, R. Taučiūtė, Vilnius: Lietuvos katalikų mokslų akademija.

Sverdiolas Arūnas 1996: Nečystatos fenomenologija. – Baltos lankos 7, 158–175.

Sverdiolas Arūnas 2006: Apie pamėklinę būtį, Vilnius: Baltos lankos.

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Apie Kiprijono Lukausko surašyto Pamokslo Išz Prisikimu Diewa [...] (1797) atitiktį Karolio Fabiani Missyi Apostolskiey Część II (1783) tekstams

Šepetytė Rita 2020: Pratarmė. Rankraščio aprašas. – Pamokslai įvairingose materijose, skŷti Ambroziejaus Pabrėžos, par. R. Šepetytė, Vilnius: Lietuvių kalbos institutas, 7–8, 791–798.

Tereškinas Artūras 1992: Stiliaus ir žanro problemos M. Alšausko ir K. Lukausko pamoksluose. – Senosios literatūros žanrai, red. komisija J. Girdzijauskas, I. Lukšaitė, A. Samulionis, atsak. red. A. Samulionis, red. R. Jurgelėnaitė, ser. Senoji Lietuvos literatūra, kn. 1, Vilnius: Mokslo ir enciklopedijų leidykla, 104–163.

Tereškinas Artūras 1994: Jurgis Ambraziejus Pabrėža: „Prie mylėjimo švento...“ – Dėvynioliktan amžių įžengus, red. komisija J. Girdzijauskas, A. Samulionis, V. Vanagas, atsak. red. A. Samulionis, ser. Senoji Lietuvos literatūra, kn. 3, Vilnius: Pradai, 31–41.

Tereškinas Artūras 1996: „Mielas mums gyvenimas...“. – Kiprijonas Lukauskas Pamokslai, par. J. Karacieјus, Vilnius: Mokslo ir enciklopedijų leidykla, 5–13.

Tunaitis Steponas 2004: Apšviestos epochos socialinės ir politinės filosofijos metmenys, Vilnius: Kultūros, filosofijos ir meno institutas.

Vaicekauskas Mikas 2008: Lukauskas Kiprijonas, Lukauskis. – Visuotinė lietuvių enciklopedija 13 (Leo–Magazyn), Vilnius: Mokslo ir enciklopedijų leidybos institutas, 676. Prieiga internete: https://www.vle.lt/straipsnis/kiprijonas-lukauskas/ [žiūrėta 2022–03–27].

Zaborskaitė Vanda 1976: Įžanginis žodis. – Lebedys Jurgis. Lietuvių kalba XVII–XVIII a. viešajame gyvenime, sud. V. Zaborskaitė, Vilnius: Mokslas, 3–6.

Zinkevičius Zigmas 2001: Kiprijono Lukausko „Pamokslų“ kalba. – Baltistica 36(1), 61–75.

On the Correspondence between Pamokslas Išz Prisikimu Diewa [...] (1797) by Kiprijonas Lukauskas and the Texts from the Book Missyi Apostolskiey Część II (1783) by Karol Fabiani

SUMMARY

The article discusses the structure of Pamokslai by Kiprijonas Lukauskas (1757–1815) (Karacieјus, ed., 1996), which has been considered an original work until now, and the new authorship of some of the texts from this manuscript, which has recently come to

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light. The correspondence between the main part of the manuscript entitled Pamokslas Įsz Prisakimu Die[w]a Ape Pawinascias Giwenima Krikscioniska [..] (I–II; p. 1–310) and the texts from the book MISSYȦR APOSTOLSKIEY CZĘŚĆ II. W KTOREY SIĘ PRZEKŁADAJĄ NAUKI Z PRZYKAZAN BOSKICH O POWINNOSCIACH ŻYCIA CHRZEŚCIAŃSKIEGO [...] (1783) by Karol Fabiani is unquestionable. It is likely that the established link between an important part of the texts from Lukauskas’ manuscript and their Polish original will promote further research of this source, enabling us to see both the influence of the Polish original and the features specific to the text of this part. Perhaps it will also enable us to determine a different level of authorship of the transcript, translation and compilation in the other (p. 311–407) parts of the manuscript written by Lukauskas.

Įteikta 2022 m. kovo 27 d.

JŪRATĖ PAJĖDIENĖ

Lietuvių kalbos institutas

Petro Vileišio g. 5, LT-10308 Vilnius, Lietuva

[email protected]

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