S aipsniai / A icles 215
ROMA BONČKUTĖ
Klaipėdos uni e si e as
Resea ch a eas: his o y o Li huanian li e a u e, he
wo k o Simon Daukan as.
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B ea h-w i ing o G anauskas
in Way o Daukan as
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The a icle discusses he in luence o Simon Daukan o (1793-1864) on he p ose o Romualdo
G anausko (1939-2014) by he ounde o Li huanian na ional his o iog aphy and he mode nize
o Li huanian w i en language, especially his essay The Sac i ice o Jaučio (1975). The analysis
o Apysakos showed ha R. G anauskas was in luenced by S. Daukan o's his o iog aphy,
aking o e he concep s, mo i es and exp ession o his o y. In luenced by he hy hmic
p ose o S. Daukan o, R. G anauskas c ea ed an example o his own hy hmic p ose. The main
wo ds a e: his o iog aphy, li e a u e, p ose, hy hm, he poe y o sleep, by Simonas
Daukan as, Romualdas G anauskas, and Juozas Bal ušis.
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The a icle conside s he impac o Li huanian na ional his o iog aphy ini ia o and
li e a y e o me Simonas Daukan as (1793-1864) on he c ea i e w i ings o Romualdas
G anauskas (1939-2014); I analyzes he sho s o y o he w i e wi h he ocus on his
The Sac i ice o he Goa (1975).
The analysis o he au og aphs shows ha G anauskas was inspi ed by he his o ical wo ks
o Daukan as and used he concep s, exp essions and mo i s om his ex s. Inspi ed by
Daukan as, G anauskas used hy hm in a p osaic ex . KEYWORDS: his o iog aphy, li e a u e,
p ose, hy hm, poe ics o b ea hing, by Simonas Daukan as, by Romualdas G anauskas, by
Juozas Bal ušis. This is he i s ime I ha e ead his book.
ROMA BONČKUTĖ
216 Ac a Linguis ica Li huanica LXXXI
The Commission shall be empowe ed o adop delega ed ac s in acco dance wi h A icle 26 o supplemen his Regula ion by laying down de ailed ules o he applica ion o his Regula ion.
Romualdo G anausko 80-ųjų gimimo me inių p oga 2019 m. gegužės 10 d.
Sedos Vy au o Mače nio gimnazijoje yko espublikinė kon e encija „Romual-
das G anauskas […] a w i e om he Low Coun ies, whe e I sha ed my hough s on he simila
pe sonali y and language ene gy o S. Daukan o and R. G anauskas1. In he 19 h and ea ly 20 h
cen u y Li huanian li e a u e, I no iced, no he idea, he hemes, he lexicon, bu he s yle o S.
Daukan o's hy hm (Bončku ė 2019: 239 […] 265). Resea che s o he ela ionship be ween music
kad Ša ijos Ragana, ku i bu o muzikali i u ėjo ge ą klausą, pi miausia pe ė-
and li e a u e ha e no iced ha hough is i s bo n as a ce ain ene gy, in ona ion, musical
o m, ollowed by linguis ic exp ession. Howe e , only e y au hen ic li e a u e is c ea ed in his
way. When hough s come o mind like bees, he c ea o su e s un il he inds he only possible
exp ession o he sound o he hough . The e o e, he hy hm o each w i e is an exp ession
o an indi idual s yle. The hy hm elemen s o he di e en le els o he ex s uc u e o m
he ma ix o he wo k, which is a sign o ecogni ion o he au ho . R. G anauskas said o he
s o y o he Sac i ice o he Goa (1973-1975): "Oh, I was almos happy: I inally conque ed he
i s pa o he Sac i ice o he Goa !" Only such a o m, only such a hy hm, only such an
Aesop's speech. Veng is 1938: 446-458), bes e lec ed in he hy hm o he sen ence, he absolu e
ques ion in he Tu kish R. G anausku was easily g asped and had a g ea in luence. Acco ding o
hy hmologis s, all in o ma ion is con eyed in he o m o a hy hmically o ganized message,
which, al hough no exp essed e bally, c ea es addi ional meaning. The hy hm o S. Daukan 's
ex s a ises no only om he sequence o phone ic sounds ha he e y much likes 1 Wilhelmas
on Humbold s, whom S. Daukan ead, emphasized he i ali y o language, cons an ly
emphasizing: […]Man mus no speak he language as a whole, bu a he see i as a p oduc o
ac i i y, bu as an ac i i y i sel […] (Humbold : 1836 38).
žodžių p ipildymą idėjomis su eikian jiems ene gijos. Kad žodis ap ų žodžiu, jis u i ne ik įgau i
ga sinį ap alkalą, be ap i da niu ga so i p asmės da iniu. Kalba su okiama kaip nuola inis ys-
Fo example, in he la e nine een h cen u y, expe imen al aes he ics was de eloped and hy hm was
s udied as bo h a psychophysiological and an aes he ic phenomenon. See also Gus a Theodo Fechne
(1876-1975) was he ounde o he School o Aes he ics. This is E s e Theil. Leipzig, p in ed and
published by B ei kop & Hä el. I can be ound on he In e ne : h ps: www.a chi e.o g
de ails/ o schulede aes01 echgoog/page/n13; He mann Ludwig Fe dinand on Helmhol z 1863: Die Leh e
on den Tonemp indungen als physiologische G undlage ü die Theo ie de Musik. This is F ied ich
Vieweg and Sohn, B aunschweig. I is a ailable on he In e ne a : h p: lp.mpiwg-be lin.mpg.de: lib a y da a o li 3483 o index_h ml?pn=7&ws=1.5.
A icles by A icles 217
Daukan iškas G anausko alsa imas
Bu also because o he epe i ion o o he le els o language and con en
s uc u es, i 's he only one ha 's cha ac e is ic, ha 's enchan ing, ha has
magical powe s. R. G anauskas's audi o y memo y cap u ed he hy hm o he
nę ene giją, kū ė aizdinius, i jis, ašydamas kū inius, sudė us į an ąją knygą
his o ical ex , which p omised c ea i i y (G anauskas 1975), paid g ea
a en ion o he hy hm. Vik o ia Daujo y ė es i ies ha " he igh o alk
abou G anausko and his way o w i ing should s a wi h Simon Daukan , wi h
his ‘Būdo" (Daujo y ė 2017: 10). R. G anausko's essay The Sac i ice o Jaučio is
one o he i s s ongly s ylis ically ma ked w i e s' ex s (ž . Nas opka 2002;
Kele ienė 2000: 69), abou whose hy hm o ex is w i en (ž . Juknai ė 2003), bu
does no coincide wi h S. Daukan u. The pu pose o his a icle is o examine he
in luence o S. Daukan o on hose h ee sen ences o he poem "The Sac i ice o
he Goa " ha es i y ha an o iginal au ho came o Li huanian li e a u e.
This a icle is also in ended as a con inua ion o he esea ch on land owne ship
and iden i y in his scien i ic publica ion (see Pajėdienė 2018: 64[…]104).
Compa a i e analysis, access o in e ex uali y, and esea ch on he hy hm o p ose a e used in ex analysis3.
1. The Poe y o Alsace
The heme o he close ela ionship be ween he hy hm o speech and he indi idual
s uc u e and physiology o he pe sonali y has domina ed o a long ime, when he lines
o Bula o Okudža as we e hea d: Kajdy w i es, how he hea s. E e yone hea s how he
b ea hes (Okudža a 2001: 264), ecu ing in he pages o Juozo Bal ušio's dia y, when he
w o e abou he chambe lain w i e s who "b ea he slowly" (Bal ušis 2019: 409). The poe ics
o b ea hing is usually conce ned wi h pe iods when li e a u e seeks o b eak wi h he
adi ion o o mal con en ions, seeking a ee exp ession, a mo e au hen ic w i ing. In
such pe iods, we e u n ad on es o classical hough , o he g ea au ho s o he
na ion. Ancien he o icians o au ho s o he o ic, especially A is o le, Cice o and
Quin ilian, ook ca e o adap he s uc u e o language o b ea hing. In ancien he o ic,
he p oblem o di iding language in o smalle ph ases was conside ed, aking in o accoun
he speci ics o he speake 's b ea hing. The ph ase de e mines he hy hm o he p ose
ex . Ancien o a o s closely linked hy hm and music wi h speech. Pla o (see S a e, books
III and IV) and A is o le (see Poe ics) paid conside able a en ion o he impo ance o
hy hm. Pla o asked, "Isn' i because o his ha he ine a s a e ained, ha hy hm
and ha mony pene a e he dep hs o he soul and a ec i mos s ongly?" They
hemsel es 3 Plg. This is he case in he ollowing cases: Kazlauskienė 2015; Ramonai ė 2006;
Heine 2019; Gumo ská 2018; Mo i z 2006; Fie z 1992.
ROMA BONČKUTĖ
The Ac a Linguis ica Li huanica LXXXI is beau i ul and makes people beau i ul
(Pla o 1981: 401d), and in ano he o his 218 wo ks he no ed ha " hy hmici y
co esponds o a good s yle o speech, and non- hy hmici y o i s opposi e". So
is good ha mony and bad ha mony, i , as we ha e jus said, hy hm and ha mony
depend on wo ds, no wo ds on wo ds.
R. G anausko absoliu i klausa galėjo bū i s a biausias ezona o ius S. Dau-
In he Can onese ex s, he Ku šians, he inhabi an s o he na i e lands o Ceklio,
and he las ic im o hei las sac i ice a e hea d and seen. The w i e has
es i ied ha a he beginning o his c ea i e ca ee , he did no immedia ely
unde s and which muse he would se e: li e a u e o music. He had a g ea
hea ing, he could hea he silence, he could hea he objec s (Daujo y ė 2017: 74),
and he s uden who had been in oduced o he ex s o S. Daukan o, he i s
hea d he sounds o he ex s: "I emembe ed all he lessons I had lea ned be o e I
sac i iced my li e o Jaučio. A e I ew o e i h ee imes, I said: no, I'd be e
hink abou i o ano he yea , bu I'm e using his sen ence" (Mus eikis 2008).
Bu he didn gi e up. So he sac i ice o he ox is like an o e ing o Eu e pei ( he
muse o music), be o e se ing Kaliopeia. R. G anauskas made a good choice, because la e he said: "I li e in he language", "I am in he language", "I am in he language", "My spi i is in he language" (Daujo y ė 2017: 17).
2. ROMUALDUS GRANAUSKAS […] IDEALUSS I is no he i s ime ha his has happened.
This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
Umbe o Eco w o e ha he eading o any ex implies co-au ho ship, because he
ideal eade , by eading he wo k, by decoding i , is doing a g ea c ea i e wo k (Eco 2005:
25, 76). The w i e c ea es an imagina y eade , ocusing on him and choosing one o
ano he ex s a egy, code. R. G anauskas wan ed he eade o deciphe he au ho s
o he ex 's s ylis ic sou ces, since he pa s o he essay begin wi h epig aphs aken
om Ma in Maž ydo and he ch onicles. And in he same ex we ind e e ences o S.
Daukan : [...] by wha name, and hey answe you since ely and simply: […]Jaušis, Keklys,
Daukan as[…]
(G anauskas 1975: 21) This is no he case.
[...] and ou o he ci cle come Jaušis, Keklys and Daukan as, I' e al eady igu ed ou wha hey' e looking o (G anauskas 1975:
35).
When R. G anauskas w o e abou he sac i ice o Jaučio, i was no easy o ge S. Daukan o's
wo ks. The his o ical ex s edi ed by Bi u ė Rokai ės-Vanagienė (mosėdiškės, sic!) (Daukan as
1976a, b) ha e no ye been published. Acco ding o he in e ex s o he S. Daukan
insc ip ion, he w i e p obably ead some ea lie Būdo ex (Daukan 1893; 1955; Li u), pe haps
he Bi žiškų pa eng ą and he published in 1929 Da bay senujuwiu y Żemayuc 1822
A icles and a icles 219
Daukan iškas G anausko alsa imas
(www.Daukan 1922). The his o ian was helped o es o e he ancien Li huanian wo ld by he
wo ks o ch onicle s, his o ians. S. Daukan as, ha ing ead many his o ical sou ces in a ious
languages, ook he posi ion o he subjec o his o y o desc ibe he Li huanian way, he
pas , and made a his o ical e isionism o he o iginal ex . Seeking o c ea e an example o
Li huanian iden i y, he basis o he mode n Li huanian communi y, he o en ein e p e ed
he sou ces, exchanging he causa ion o ac s and alue o ien a ion. Like R. G anauskas, he
doesn' know how. o w i e as i was no , bu as i could ha e been" (Daujo y ė 2017: 43). S.
kas, kaip pas ebėjo V. Daujo y ė, sakė eikią „[ ]ašy i ne aip kaip bu o, nes nie-
Daukan o Būdas R. G anauskui became a place o hemes and an example o hy hmic
s o y elling. This wo k o he his o ian helped he w i e o ec ea e he las sac i ice o
he las ma y . The wo d "auka" and i s de i a i es came o us om S. Daukan o
(Kabašinskai ė 6179), and his Buddhis place could ha e inspi ed: Ké wĩ oie buwusi Pałangos
gi ies Gin io inĩcze nu jos paskouio Ku iejo wadĩ n Kó szo ubeźi, ko é slap ó ddejĩ wieł
wieł wieł al eady k is ionmisamis da ląs is j, Pa usienaj ĩ mgamis, o Kó zhenika budj
mined sa j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j
j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j j
j j j j j j j j j Temples desc ibed in he building (Toie […]ĩniczio ąmĩna ugnęs usieiusi
ąnga bies)
Djĩwou, nu ko eges ĩ pa e sałą kajpo szwęn ą wĩj ą, kó ioie ugnis usieię [...], p.
101) and hei buildings (see Daukan as 1845: 105), sh ines, places o sac i ice and
pilg images and he like.
In R. G anausko's essay, we ecognize a p e ailing heme in Buddhism: he
connec ion o he Li huanian wi h his na i e place, his na u al abili y o look a
na u e, o li e in ha mony wi h he su ounding en i onmen , o be able o eco e
o ces and ene gy om he sun, i e, wind, ea h, ees, wa e . All he mos
impo an elemen s o he wo ld - ai , ea h, i e, wa e - o m he basis o he Buddha and he s o y.
S. Daukan as paid a lo o a en ion o he Buddha's p aye , which is e en nine pages
long. As no ed by Mo eno Bonda, a his o ian, in his speech […]he en e ed in o
Eu opean his o ical deba es[…] (Lepa skienė 2019: 5). The wo k Ideas o he
Philosophy o he His o y o Mankind (Ideen zu Philosophie de Geschich e de
Menschhei ) by Johann Go ied He de had a g ea in luence on S. Daukan when
he w o e abou he his o y o mankind. J. G. He de is […] he ounde o
his o iog aphy and cul u al s udies, who based his wo ks on he wo ks o au ho s
in many ields, d eamed o a ime when he ounda ions o he de elopmen o he
ea h would be ound. He discussed he his o y o mankind as a pa o he en i e
sola sys em, a long momen in he cosmological p ocess. The wo ld is a mac ocosm
and man is a mic ocosm and he e is an analogue connec ion be ween hem (Zusi
2007: 89 […] 97). People who li e in one place o a long ime g ow up wi h an en i onmen ha de e mines hei way o li e, hei hinking. Na ions, al hough hey once had he same ances o s, di e om each o he

ROMA BONČKUTĖ
220 Ac a Linguis ica Li huanica LXXXI
ki ų odėl, kad ilgai gy eno ski ingose ie ose ski ingomis sąlygomis. Šios
In he i s pa o he poem, R. G anauskas says: "You you sel see: he ee o you
ee , he ee o he spikes, he shadows, he ee o he animals: o hose who s ill li e
unde he gi i, who in he moonligh un, s umble, b eak ho ns in o s ones, la e die o be
killed, on hem would be le he ee o o he animals, human beings:
nių, spygliai, medžių žie ės gabaliukai, šešėliai, plonosios šakelės, gal kokia aiba mažo
paukš yčio plunksna (G anauskas 1975: 5).
R. G anauskas es i ies, as S. Daukan o desc ibes he ancien Li huanians, ha i is be e o
li e in he woods wi h animals han o hide om a s ange god, whom he ha es […]bočiai
p abočiai[…], as he w i e says, adop ing he ph ase o he his o ian (G anauskas 1975: 16). The
li e o a man in he deep woods is aken om he bush: Todieł wadĩno you know him, and he
himsel knew inoię, galieię and iedę, p aszalej ys wan ing his passĩ e au ĩ ne e could no
ha e been in his umus ieng ĩ; Fo he o ii will lea e he gi ie lauk hi lying o himsel he
answe o he ki hus gynius o his se an s will be ound. I 's easy o ge caugh in he middle
o he nigh , i 's easy o ge caugh in he middle o he nigh , i 's easy o ge caugh in he
middle o he nigh , i 's easy o ge caugh in he middle o he nigh , i 's easy o ge caugh in
he middle o he nigh . S. Daukan o Būde's equen lei mo i o he heme o eedom appea s
in he i s pages o he essay ([…]amžinu oškimu lais ai bū i[…] (G anauskas 6): 1975). The sign
says o i sel […] un, un deep in o he jungle, so ha you don' die while he e a e o he
people[…] (G anauskas 1975: 10). The ma k o he ho n goes " a in o he ho n, in o ha g ea
gleam o lea es, he bs, s ems, and s umps, in o he gleam o he e ns, in o he gleam o he
ho ns on he na ow pa h o he beas s" (G anauskas 1975: 7), o only he ho n makes he
ho n. In he wo ks o S. Daukan we ind a possible p o o ex : […]O ky y da a sykielius no is
pusgiwej […]ynomajs sau akajs gy iosy i szaszoulie ej walkioies[…] (Daukan is he au ho o
he i s book o he Bible, he i s book o he Bible).
1929: 126). Indi ec quo a ions abou illages and cas les a e aken om he
deginimą („Ne ka a wyinog suspaus as Le uwos ka alus ne eisibiems Mieczei-
wiu imoiy sawiep weiziedamas i gais us i lyipsnas degon iu sawa kaimu, i py-
wo k (Daukan 1929: 84) ← […]no s bu ned illages and cas les many imes
nauskas 1975: 14)), p iešų geležies i ugnies mi iną jung į: „Ką su yka ą ka du
y ugny najkyna“ (Daukan as 1929: 143), be azę „ugnis i geležis“ andame
he e[…] (G aBūde […]ugnęs gelĩjs[…] (Daukan 1845: 138) → […]ugnis and i on a e
added, i means dea h[…] (G anauskas 1975: 7).
R. G anausko quo es Būdo in his es imony:
A icles by A icles 221
Daukan iškas G anausko alsa imas
1 L EN EL ė. This Regula ion
shall en e in o o ce on he day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union. No di ec ly quo ed by R. G anausko
Sac i ice o he Buddha
In he se en ies o eigh ies, we came o he whi e-headed
sea, he whale o he sea, he whale o he sea, he whale
Ka alou, Kónegajksz iou o Jomiles aj wĩsgalin em says
Wieszpa ie, a he end o he dance we will come o pay he
clock (p. 123).
whale o he sea, he whale o he sea, he whale o he
o he sea. Lë uwis o Kalnienas gousdamos Wieszpa iou,
F om he building o he abyss, he c ows, he gian s, he holy beas s, he
ma es, he businessmen, he d ied-up lake, he wo ld o eglins and alksnyns,
he i e o he pe ch, he gian bees, he liza ds...
In e ex uali y heo is s, when w i ing abou he ole o he eade as a
co-au ho , emphasize ha he eade , who is able o decode as much o he
au ho 's ex as possible, has many simila pe sonali y ai s, hei cogni i e
sys em coincides (Kuzmina 1999: 62).
Fi s o all, i is b ie ly ecalled ha S. Daukan as and R. G anauskas […] a e bo h
lowlande s, bo h esiden s o No h Wes e n Li huania, use s o he same language. To
pa aph ase Jū a ė Sp indy ė, one can say ha he wo a e no only ela ed o he
subs a e o he žemai ija ( he o igin o he homeland, he coun yside and he
andens elkinių a dai, kalbėsen[os]“ (Sp indy ė 2019: 218), be i panašios
p igim ies i gy enimo. Esė D ylika juod a nių, apie Daukan ą laks ančių ašy-
illages, he owns), bu he ecalled his i s imp ession o S. Daukan ė: hey w o e in
my language, as I did, ha o he s would no unde s and, I alone sugges ed ha hey
we e all mosediskiai, I clea ly hough ha Daukan ė was as g ea as I was Kal a ija's
a he led h ough Mos o in o he sea s; I e en know whe e hey s opped o lis en o
hose ho ses: he e, on he oad o he Shadows, jus ou side he own, nea he
moles; I e en know ha one ho se was ed and he o he was b own, and he o he one
had a whi e s a like a d um. Such hings a e only mine, hey don' need o be old o
e e yone, [...] (G anauskas 2015: 34).
I is likely ha he one desc ibed by he w i e could ha e been S. Daukan o's ip.
I should be no ed ha he w i e […]pama o[…], ha he bea ha ook S.
Daukan o school was wi h a whi e s a in he cac us, and he his o ian Būdo
senelio Jokūbo a do i žodžio Laukys: „Laũkis – ai ‚gy ulys su bal a dėme
c ea ed he nickname om he cac us[…] (see Razauskas 2008: 86). I is no possible
o e i y whe he he w i e , when men ioning he bea wi h he whi e s a , was
e e ing o he nickname o Jacob Lauki, bu […]lauki[…] in bo h ex s allows us o no e ha hey el he an iqui y o he Li huanian language,
ROMA BONČKUTĖ
Ac a Linguis ica Li uanica LXXXI, which is he i s o i s kind in he wo ld, was w i en in
he 19 h cen u y. The ances o s o he ancien Li huanians, as S. Daukan as says, " he
Indians", had no ye los hei language and physical connec ion, o ha p o e b emains
in he ex : 'Cause you' e g owing up in a language ha doesn' make sense o you. I doesn'
make sense o you. I doesn' make sense o you.
(See also he box "Wha Does he Bible Really Teach?")
S. Daukan as was in e es ed in Sansk i and ollowed he wo k o Wes e n
Eu opean schola s on his subjec . You may ha e ead abou Sansk i 's a ini y
o he sounds o na u e, i s impo ance in sus aining human ene gy, o ces,
and so o h. As you know, child en ge hei language sense om hei
mo he s, because hey speak hei wo ds and sing hei songs. The ex s o S.
Daukan o sugges ha he iden i ied himsel mo e wi h his mo he 's Odin lineage,
which could connec him o he legenda y Odin. I should be no ed ha in his
le e s o Theodo e Na bu (Daukan as 1998: 500) and in he Buddha, he
epea edly men ioned Odin as he pa ia ch o he Li huanian p inces, emphasizing his impo ance:
Odin was second in command. Gywenęs ąm amije amźiouie pĩ m he bi h o Ch is , ha
ó ieięs saw he buwejnę on he Daugawie Ko ean pĩle Aźga wadinus. The Odins ha e come, he
Uwiedus ha e come, he Siouxsie and he Banshees ha e come, he wo ld has come, he wo ld has
come, he wo ld has come, he wo ld has come, he wo ld has come, he wo ld has come, he wo ld has come.
(Daukan 1845: 174) This is he i s ime ha he Bible has been ansla ed in o English.
The mo he was an excep ional pe sonali y, and S. Daukan as espec ed and lo ed
he . When Simon was wo yea s old, he Daukan ų amily pa icipa ed in he
Kosciuškos ebellion and he ebels' ma ch o Liepoja. The e was alk in he amily
ha Daukan ienė was ca ying ood o he ebels. As one o he possible
add esses, S. Daukan indica ed in his i s shop: "A sakau muna ke no ojems, jog
asz ne diel moki u wi u y gałwocziu, bu diel u mo inu asziau, whose geb sawa
waykams hei wo ks bocziu p abocziu pásako y: o be asz u much oge he wi h
he ap ynk" (Daukan : 1929 13). The impo ance o he mo he o he p ese a ion
p o ė ių linija y a į i inama ne ienoje eks o ie oje. S. Daukan o ūpesčiu
o he Li huanian language is emphasized in he building, and in 1847 he mo he o
he mo he was bu ied in Lenkėse, nea he chu ch, whe e since he 19 h cen u y
only hal -wo hy people we e bu ied. This au obiog aphy o ces S. Daukan o o
e lec and o s udy he his o y o he polinkio, which o igina ed in he amily, by
lis ening o s o ies abou amous ances o s. Thus, S. Daukan os mo he , judging
A icles by A icle 223
Daukan iškas G anausko alsa imas
by he su name, le special ances o s. The name would indica e ha he e may
ha e been a wi ch in he amily. As Vydūnas had hea d om his mo he Ma ija
Ašmonai is, hey a e he di ec descendan s o he las Li huanian knowledge
(c iminal) ibe (Palijanskai ė 2018: 27). R. G anauskas, when w i ing abou he
sac i ice o Jaučio, " eels he mi acle o pe se e ance, as i he eally was an old
man o Ku šiai" (Daujo y ė 2017: 111). His mo he had always li ed wi h him. On he
s ee o Good Hope: no mo e chickens, eading om he balcony o he bi ds, his
son bough a ba on o a day (Daujo y ė 2017: 95), he could alk o bi ds... Mo he
augh hem bo h o see and name wha hey saw. Unde hei in luence, one
de o ed his en i e li e o his o y, he o he spen his en i e li e in his home own, elling he s o y o Shauklius and his people in his wo ks.
The wo d mo he , wi e is common in he ex s o S. Daukan o. He had adop ed he
iew om he ch onicles and o he his o ians ha in he ancien Li huanian amily
he husband espec ed he wi e, main ained a sense o espec and lo e (Pa wĩs
amĩ dak ĩ mo ĩszkoses sko oĩes pasièlg ĩ, kó ios wssą źmnys ą wedę, nu k kajp
sakiau mĩnomis wadnosĩ (Daukan as: 1845 61)). Men us ed hei wi es, and when
hei husbands wen o wa , hey we e no only housewi es, bu also housekeepe s.
S. Daukan as c ea es a desc ip i e compound Li huanian wi e, which gi es he same
meaning as he wo d man: […]Toie dĩjno galieię egie ĩ as pe Lĩj uwos […]mona is, kó i
sawo iszmĩn ĩ gód ybó, bóklybó […] mąndagómó bej swełnómó and bĩlómó wĩssàs
szios he wo ld […]mnas p anokę[…] (Daukan as 1845: 54). In his ex s, R. G anauskas
seems o con inue he his o y o Li huanian women: men sac i ice, and women
sac i ice. As Viole a Kele ienė no ed, "G anauskas emphasizes he con inui y o he
emale line". The men wen o wa , and he women s ayed a home, aking ca e o he
a m, he child en, and de ending hem i necessa y, so she was "li ed up o Ch is ,
c uci ied on he c oss o human su e ing" (Kele ienė 2006: 142). R. G anausko Kai ienė is like a whole my h
The Republic o Li huania.
Zemai ija is a egion o s ong ene gy zones, whe e he e a e many his o ical
landscape signs, which S. Daukan as emphasized in his shops. Wha p ide could ha e
a isen in he hea o he young Romuald when he ead ha Mosėdis is de i ed
om he old land-language wo d medė miškas, which he his o ian associa ed wi h Li huanian
p o ė ių „Massage ai“ a du:
I 's no a ace, i 's no a ace, i 's no a ace, i 's no a ace, i 's no a ace, i 's no a ace, i 's
no a ace, i 's no a ace. I 's called T akajs. Lasicki Lanks himsel , in he yea 1564 […]amaj iuse
budams, says ha he g ew up in he illage o […]amaj i[…] Dĩjwus, and ha he came o he
Danube o o he Middle Eas and s ayed he e o a while. Howe e , Gun ĩ's iewunĩs o he end
o he day Masejs wadĩnas and wĩj owe Msiedis o he end o he day, now źodio mede o mee
wadĩnama (Daukan as 1845 10).
ROMA BONČKUTĖ
230 o he Li huanian Language Ac LXXXI
Humbold on Wilhelm: 1836: The ansi ion o nea by conside a ion o language. […] On he
di e ences in human language and hei in luence on he spi i ual de elopmen o he
human ace. Faksimile-D uck a e he Dümmle s O iginal-Ausgabe. I can be ound on he
In e ne a h ps: a chi e.o g/s eam/be die e schied00humbgoog#page/n19/mode/2up.
Augus in Janulai is was bo n in 1913 o Simanas Daukan as. His li e, wo ks and
ha dships (1793-1864). […] Li huanian na ion 2 (s. 2), 244 […] 284.
Josipo ic Gab iel: Mode nism and he Roman icism […] The wo ld and he book. The Vilnius:
The mind o he ALK.
Kabašinskai ė Bi u ė 2016: Once again abou he lie. I'm going o open i . This Regula ion
shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he
O icial Jou nal o he Eu opean Union. Kazlauskienė As a 2015: The hy hms o he i s
Li huanian language. The Uni e si y o Vy au as he G ea . I is a ailable on he In e ne a : h p: alpykla.elaba.l elaba- edo a://objec s/elaba:8285639/da as eams/MAIN/con en .
"Kele ienė Viole a" (2000), "Romualdis G." was w i en abou pe cep ion, ex s and being.
This is Romualdas G anauskas. Cu y s udies and in e p e a ions. Re lec , sou h. This is
Rimas Žilinskas. Vilnius: whi e a ows, 6978.
Kelenė Viole a 2006: On he o he hand... A icles abou Li huanian li e a u e. The Vilnius:
The whi e a ows.
Lepa skienė Lina 2019: The s o y o Simon he Duck […] The s o y o Simon he Duck. –
The Buddha [Liaudies cul u e] 3, 1 and 7.
The 2010 Machu Picchu: The Classic by Juozas Bal ušis alongside he ou side
Icchoko Me o. This Regula ion shall en e in o o ce on he day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
Mo i z-Julia, The Musical Dimension o Speech, by He mann Hesse, published in 2006.
Disse a ion o he awa d o doc o al deg ees in philosophy in he ield o language,
li e a u e and media science a he Uni e si y o Hambu g. I is a ailable on he In e ne
a : h p: ediss.sub.uni-hambu g.de/ oll ex e/2006/2765/pd /Disse a ion.
he pd
Mus eikis Aud ius 2008: W i e R. G anauskas: "Like a sla e by he ho ns". […]
Li huanian news, Feb ua y 12 h. Access o he In e ne : h ps:
www.del i.l /kul u a/naujienos/
asy ojas- g anauskas-kaip- e gas-p ie-gi nu.d?id=15944273. The Las Sac i ice by
Nas opka Kęs u is I 's called Kęs u is Nas opka. The meaning o poe y. Semio ic
expe imen s. Vilnius: Whi e a ows, 217 and 230. Pajėdienė Jū a ė 2018: The ing o he
Zemai ic iden i y: an example o a wo d om he K e inga dialec . […] Ac a Linguis ica Li huanica 79, 64[…]104. […] Ac a Linguis ica Li huanica 79, 64[…]104. […] Ac a Linguis ica Li huanica 79, 64[…]104. […] Ac a Linguis ica Li huanica 79, 64[…]104. Access o he In e ne :

S aipsniai / A icles 231
Daukan iškas G anausko alsa imas
h p:// alpykla.elaba.l /elaba- edo a/objec s/elaba:34051988/da as eams/MAIN/
he con en .
Palijanskai ė Rima 2018: This is Vydūnas. The sigh s, he deeds, he disco e ies. The
illage s: Lucius. Pi o as Saulius 2018: Poli ical hough adi ions in he
his o iog aphy o Simon Daukan o: epublicanism and business. Wo k and days 70, 90.
1981 Pla on: S a e, p epa ed by Jonas Dumčius, Ramu ė Jakima ičiū ė, K is ina and he
Ricke ičiū ė. Vilnius: Min is.
Ramonai ė Vale ija 2006: Pi minis Juozo Bal ušio „Pa duo ų asa ų“ i mas. – Ac-
Humani a ian Uni e si y o Saulensis. The wo ks o science. Shadows, h ee hund ed
and se en y- h ee, h ee hund ed and hi y- h ee. I is a ailable on he In e ne a :
h p: www.su.l /images/leadings/Ac a://Ac a_1/Ramonai e.pd . Razauskas Dainius 2008:
"I'm in he middle o nowhe e". Expec some unexpec ed connec ions in Li huanian
adi ion. […] Na ional wo ks XXXVI, 86[…]100. Subačius Gied ius 2018: O hog aphy by
Simono Daukan o Rygos (1827-1834). He was bo n in Riga, Russia. Vilnius: Li huanian Ins i u e o His o y publishing house.
Veng is An anas 1939: Speci ici ies o he language by S. Daukan o […]Būde[…]. […] Ligh house 11, 446 o 458.
Гумовская Галина Н., 2018: Нейтрализацийа энтропии эстетийеской информа-
ции художественного текста за счет функционального сбоя ритма. – Известия
The Sou he n Fede al Uni e si y. Philological sciences 1, 191 and 200. I is a ailable
on he In e ne a : h p: philol-jou nal.s edu. u o a : index.php/s uphilol/a icle/ iew/1128/1111.
Кузьмина Н[аталья] А. 1999: Интертекст и его роль в процессах эволюции по-
he e hics o he Czech language. Eka e inbu g-Omsk is loca ed in he sou he n pa o
he coun y. I is a ailable on he In e ne a h p: h pela .u u. u o bi s eam/10995/51/1/1220560.pd .
Окуджава Булат 2001: Я пишу исторический роман. Надежды маленький
he o ches a. The ly ics a e 50 […] 70 […]. This is ZEBRA.
Топоров Владимир Н. 1993: Эней — человек судьбы: (к «средиземноморской»
персонологии). Москва: Радикс.
Эко Умберто 2005: Роль читателя: Исследования по семиотике текста. Пер. с
англ. и итал. С. Серебряного. СПб.: Symposium; Москва: Изд-во РГГУ.
ROMA BONČKUTĖ
232 Ac a Linguis ica Li huanica LXXXI This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
B ea h-w i ing o G anauskas
in Way o Daukan as
Summa y
The a icle discusses he in luence o he wo ks o Simonas Daukan as (1793-1864) on he
p ose o Romualdas G anauskas (1939-2014) wi h he ocus on his sho s o y Jaučio
aukojimas (1975).
The a icle e e s o he esea che s add essing in e ex uali y, hy hm in p osaic ex s
and he poe ics o b ea hing in hei wo ks.
Fi s o all, he a icle d aws he pa allels be ween he biog aphies o he wo au ho s, which
de e mined hei coinciding a i udes and wo ld iews. G anauskas bo owed he concep o he
his o y o Li huania as he ci iliza ion o o es s and he app oach o Samogi ia as a special
genius loci om Daukan as and u he elabo a ed on hem in his p ose. He also ook ca e o
pe sonal eedom, espec o women, lo e o one's mo he ongue. I is belie ed ha
Daukan as lowing pe iodic sen ences and his sono i y o language made he g ea es in luence
on G anauskas, who was gi ed wi h absolu e pi ch. In G anauskas' sho s o y we ind he
heme p e alen in Daukan as: Buddhas o ancien Li huanians, moun ains and lands: a
ela ionship be ween Li huanians and hei homeland, he inhe en abili y o ake a deep look a
na u e, o li e in ha mony wi h he en i onmen , o be able o eco e one's s eng h and
ene gy om he sun, i e, wind, land, ees, wa e . In his sho s o y G anauskas does no hide
his links wi h Daukan as' wo ks, ci es he his o ian's las name, does no hesi a e o
pa aph ase he ex and uses he his o ian's ocabula y. G anauskas makes use o he de ices
employed by Daukan as o c ea e hy hm by using epe i ions o sounds in ph ases as well as
a ious, epe i i e and di e en ly exp essed o ms o he p edica e, which a e occasionally
eplaced wi h pa icipial ones. G anauskas hy hmic p ose also in luenced o he
Li huanian w i e s.
Deli e ed on 6 Oc obe 2019
ROMA BONČKUTĖ
Klaipėdos uni e si e as
The Commission shall be empowe ed o adop
delega ed ac s in acco dance wi h A icle 26 o supplemen his Regula ion by laying down de ailed ules o he applica ion o his Regula ion.