„Auka“ ir „aukuras“. Žodžių kilmė bei semantinė motyvacija

Acta Linguistica Lithuanica LVIII (2008), 17 -51 Sacrifice and altar. Zodziy kilmé bei semantiné motyvacija Letuviy literatiros ir tautosakos Dainius RazAusKAS institutas The article deals with the Lithuanian terms for sacrifice and altar, auka and aukuras. After a statement of the problem and a survey of research, the author argues for a connection between auka and aukuoti ‘lift up, sway’ on the basis of historical data on ancient Lithuanian religion and of typological evidence (the practice of lifting up offerings). The second word, aukuras ‘altar’, also shown by historical sources to be genuine, could be explained (taking into account its parallel form aukaras) as containing the same root auk-, with -uraand -araas parallel suffixes used to derive nomina instrumenti. 1. AUKA Perhaps the first Lithuanian victim of Zodj was the Latvian linguist Janis Endzelynas, who attempted to etymologize Zymus in 1909. He explained it with the appearance of the verb of offer ‘to offer’, which could have been made by the addition of the verb of au-‘to-’ (= rusu y-) and the verb of fight ‘to fight’, thus offering first had to be ‘to fight’ (as in rusy y-6ump) (Endzelins 1974: 70-71). Kazimieras Bigas categorically disagreed with Endzelynas, using that pretext in 1912 to make his statement, which has become classic:,,The words sacrificed “keprsosats’, sacrifice ©xepTBa’ and altar ‘antaps’ became the identity of Lithuanian language of writer S. Daukanto deka. I will give some quotes if Daukanto: Called jj Aukopirmas from Zodziy sacrifice and the first, as the one who must be first sacrificed or worshiped; ..-bed on high mountains, which he called mountains of offerings, from the Word to offer, called...; He had also altars for the holy things, or altars, on the mountains, which were called the mountains of sacrifice, or the mountains of alcohol, and the places, and the great stones, on which 17 Dainius RAZAUSKAS prayers were ir offered to the gods, or juos fruited, as Today, the if gutsy is said, aboutras them daré...; There was an altar with a perpetual fire on it, burning with the woods of ir hell, burning day and night." ir (Biiga 1958: 355-356)! ir Mr. Let us give another example of the iSkalbinga Biiga missed: Here in the order of the chapel standing altar, or altar, by the way, where the altar or animals, Pertinui brought, burned (Daukantas 1976 1: 514). Biiga thesis: "J. Endzelynas veiksmazodj sacrifice [...] time being placed atSdélio auslavy i§ = yir The primary action is kduit ‘Ourn’. Su such as It's hard to agree with the interpretation of the word. It seems more likely to me that all three words sacrifice, - sacrifice altar ir - The discovery of Daukanto. Pilkapiy shaped hill, su giraitemis or be ju, Lithuanians call alko kdlnas or alkos kdinas. [...] In some dialects, for example, about Skuoda, alka or alkas kdlns (dial.) pronounced as aiika or aiikas kdlns, sporadi$kai pakintant | i u; plg. ryty lie. aukiiné instead of alkiiné ‘noxorp’. In the Daukanto dialect alka kdlns is also pronounced as aiika kdlns. [...] About the kdlnus of alko(s) or aiiko(s) in the folklore is told, esa on lietuviy protéviai, bidami ju pagans, atnaSave gods. Driven by the story of the atnaSavimus on a forge, called aiika kdlns, Daukantas decided that the name aiika kdlns is exactly the same as apiéras kdins, Gia i8vada victim is aboutra i8 — ‘xeprsa’. I§ bytes played back The victim of the word, the meaning of “xeptsa” in Daukanto’s imagination, was eventually created by Vedic “xeprsosats’ ir atikuras “KeptBennux’ (following the example of fire-fuel). Word victim in live spoken language Known only in the combination of victims kdlns (Tel8iu aps. Narrow left corner), at the beginning of the next row su 8venta giraite virsuje’; plg. alkas ‘giraité (Biiga 1958: 356-357). This opinion was 1943 m. supported by another Lithuanian linguist, Pranas Skardzius. Jo Zodiiais,,dabartiné sacrifice ‘apiera’ could have occurred quite randomly. They were previously at We do not agree at all; we don't find it in the first writings. ir jo IS jo In vélyvesniy ra’ty it is seen that he both surrounds and surrounds the altar is ir later avoided at first consciously, purely for national reasons. At noon to he e.g. Bide Rao: There was also uz The holy altars, or altars, on the mountains, which were called the mountains of sacrifice, or the mountaiir viespilais, ir ns of alcohol, the great stones, ir on which prayers were offered to the gods, Today, ik lustfulness is said, about them daré. ‘ Daukanto quotes are presented by Modern edition: Daukantas (1976 1: respectively 490, 511, 522 ir 513). All changes Gia ir further, je: unless otherwise specified, - mine. 18 The sacrifice and the altar. Zodziy origin and semantic motivation Since alka(s), as indicated by others Broth, Salia his probably oldest reik8més ‘birZis, birztva, gojelis, gojus, Hain’ may have been associated with god worship su even earlier (e. g. : Sitie... worships fire, Zemynq, snakes, Zalcius, perkiina, medus, alkus, medeines, masks ir other thick Multiple ir su Sacrifice (e. g. : alkos hill ‘mountain where sacrifices were offered’ Juska, hunger [= victim, aboutras] vezé j Rokytus animal patron saint Rokui AlsédZiai; plg. but la. mount of hearts ‘the mountain of gods, the holy mountain of idolatry’, go. alhs ‘$ventove’ etc.), then somehow ir (maybe you've got j such grooves as dudra dldra etc.) || ir ji galéjo biti transfoj rmed ir into aukq began to use the meaning of about. Motor iS Daukanto ja adopted Valanéius, augrininkai and others, ir and thus became ji valid in the present common language* (SkardZius 1943: 586-587, but Zr. 592, 596; dilutions SkardZiaus)”. Finally such an explanation ,,Lietuviy language etymology Zodyne", the first volume of which was published 1962 in 1980, jteisino® Ernst Woman: ,,aukd ‘Opfer’, aukduti ‘voluntary contributions collect [savanoriSkai ka atiduoti]’, aukéti ‘opfern’. I introduced into the literary language Instead of Daukanto apierd, apieravéti, respectively afiera, afieravoti, i8 le. ofiera, ofierowaé“, in turn,,,i8 offeré made ram altar according to fire offerings“. ir = Ta¢iau Fraenkel adds something else — he can Siems To acquire words in the language after other almost the same sounding in the language long ago ir Known Words, biitent: ,,To the to support contributed such already existing Words like offering ‘hebopfern [lifting up]’, offering about ‘Hebopfer [atnaSavimas pakeliant]’, offering ‘ein Raise and lower child [to lift the ktdiki up and down]’ (Bretkiinas) la. = addictive ‘ein Child waiting, es on Hands carrying and swinging [prizitiréti, neSioti ir wrap on the handy aiikla vaika]’, ‘Kinderwarterin [vaiky prizitirétoja]’, lie. duclé ‘t. p.’, 2 Daukanto quotation given according to Modern edition: Daukantas (1976 1: 522). Zodiius sacrifice, sacrifice, Daukantas used extensiveir ly in his other works. Here are some more eloquent examples i$ ,,Recounting the works of the Lithuanian people in antiquity“: Pas tq quiola, visas Zaliuojantj, was Zinyé1a, in which sacrifices, or aboutras, were offered to those gods ir by améina fire, qZeolo wood is kindled, degé; Third parties Zyniai will be called axes, which muzzle animals for sacrifice, or about...; The Brute asked him to offer sacrifices, or aboutras, to the gods...} ...a long time ago. The Zuveds sacrificed their gods every spring... 1r Mr. (Daukantas 1976 3, 34, 41, 49, but Zr 29, 38, 40-43, 47, 50 ir kt ). Dél in other works of Daukanto minimy sacrifice ir offering Zr. Klimavitius (2003: 178-179) (to the addresses given to me) §j Klimavigiaus ir pasku: still minésima A. "About Dr. A.D.". Vykintui Wait for me! ). 3 Zr. already Buck (1949: 1468) and others. 19 Dainius Razauskas akduti ‘to carry on arms, to wait, to care for, to treat gently [ant ranky neSioti, globoti, prizitiréti, meiliai elgtis]’, uktiotis ‘to swing, to sway, to waver [suptis, linguoti, svyruoti]’, la. u())cinat, ucit ‘(Children) on the hands and feet damming [ant ranky ar kojy supant raminti (kiidiki)]’, ucitis ‘crib [lopiys]’. These Zodiac signs are related to go. auhuma ‘higher, higher’, kimry uchel ‘high’, priisy with a reinforced particle, in the direction of the highest degree, ucka-“ (Fraenkel 1962-1965: 24-25)*. Thus, in Fraenkel's opinion, the words sacrifice, sacrifice, on the one hand, in literary language are j Daukanto introduced, on the other hand, ¢ia they prigijo dél minéty already and earlier Zinomu seny Zodziy. Anyway, some of you might immediately raise the question of whether the victim is still a newcomer, but let us not be fooled. In 1967, the article published by I. Ermanyté was dedicated to Zodziui. She also seems to agree with the interpretation of Bilga and Skardzius, but, following the opinion of Fraenkel, she is much more cautious —- she considers Daukanto merit not the origin of the word, 0 but its spread in the language- :,,The word aukd and its vedic equivalents and attikuras in the language miisy paplito is S. Daukanto ,,Biido senovés lietuviy kalnény ir Zemaiciy" (1845). Earlier, in place of siy ZodZiy, the borrowed afiera and apierd (i8 le. ofiara), afieravéti and apieravoti (i8 le. ofiarowaé) and altérius (iS le. altar or bru. anamps). The origin of the word — sacrifice is a ir diskusijy much-discussed issue. In his works the generatine on was stopped K. Biiga, Mrs. Skardius and E. Frenkelis. Some §j Zodj more associated with Zodziu alkas, alka, others — su Saknj autturinéiais Zodziais* (Ermanyté 1967: 38). Continue I. Ermanyté dar primena kalbininky abejones length garsy (silent) | ir u change that only allowed ir Biga bei Skardziy iSkelti mentioned hypotheses. Interestingly, such a sound in the respective su dialects doubted first themselves Biiga ir Skardzius. Pasak Ermanytés- ,,,dél This famous change, the product of which was S. The victim of the devil, when the devil comes Zinomy kalbininky tarpe kilo rimty discussions. 1910 m. April 17 d. laiSke J. Endzelynui K. Biiga ra3é, kad ‘dldra... Kvedarnos ir In Rietavo Snektos i8ai8kinti i8 dudra [...] fails, because in these Snektos the transformation is u completely j t ir tj u unknown’. Pana3io's opinion K. Just keep ir your job ,,Apie lietuviy asmens vardus“. Ms. SkardZius, based on Siais K. Bagas’s research also affirmed that it is hardly possible to find true and reliable sporadic sounds in Zemaičiai. ir | example of change, since Ze- ‘Besides Fraenkelio minéty Zodziy, it is still possible to indicate uknéti, uk6ti, ukvioti, iikuoti ‘supti (ppr. child on the arm), sip, swallow, sacrifice’, jaustuka dko (kid's) supping on the hand to describe ir something similar, Zr. LKZ,,,, XVI 412, 442. maiciy 20 Auka ir aukuras. Zodziy kilmé bei semantiné motyvacija veliarinis /néra as hard as ryty aukStai¢- iy. And yet K. Biga I Zodynas in his book concluded that dldra is hardly distinguishable from dudra and that the consonant should have come from another word of close meaning, e.g., dldu, aldéti ‘to fuck’, la. alter ‘trickster, fool, etc.’ (Ermanyté 1967: 39-40; zr. Biiga 1958: 208; Biiga 1961: 818). Thus, the sound | ia is not simply i8 u, but as if taken from words of similar meaning and sound, so from the essence of the same Word Root, as the Word sacrifice, the sound u received from the mentioned old Root of the au-Words, the essence also takes the same Word sacrifice and, therefore, the true is the Word of This au-Root. It is worth listening attentively to the doubts of Ermanytés, mentioned above, and to the direct conclusions of Skardzius about the origin of the word victim. In response to Bigos aiSkinima SkardiZius rao:,,How differently it is to aiSkinti in Daukanto Bade began to use aukq and aukurg. [...] Here the victim is so unequivocally compared to the alchemist(s), that many may easily think that the victim may have been caused by the alchemist(s), especially since the velar L in some Snektos is iSvirsta j u [...]. And that is the opinion that Mr Baga has already expressed. This was later confirmed by Mr. Fraenkel. But Gia immediately appears one phonetic clititis: zemaiciy velarniy 1 néra as hard as ryt. augStaiciu, todél Zemaiéiy Snektose al virtimo j au quite reliable examples do not agree [...]. Dvibalsiy al and au ratio Zem. ddroma and dudroma can be isaiskintas and nephoneti8kai. Also mdukna ‘spruce bark’ = la. make it. p.’ is first connected with maiikti, la. maukt, not with vabalninkény mdlkna, which is indistinguishable from mdlka [...]. Even now it seems to me that Daukantas, when he created the altar, could have had in mind not only alkq, but also some other closely sounding words, e.g., altar ‘heben [(pa)(i8)kelti]’ and so on.” (SkardZius 1998: 408-409; some references omitted in citation)- °. Straightforwardly speaking, the victim can be the Root's own al-Word, made (or only used, see below) by Daukanto under the influence of al(s), and not the other way around. Further, I. Ermanyté also refers to the roots of the words and discusses them in more detail:,,Words with the actinium actio were known and used in mystical texts much earlier than S. Daukanto Bidq. The word „aukoti“ is found in M. Daukanto Postila, K. Donelaičio Metai, K. G. Milkaus Zodynas, and the act of offering is recorded in the 1937 edition of the journal „Archivum Philologicum“ (Archivum Philologicum 4, pp. 192-199). This shows that strong opinions are really needed. 21 Dainius Razauskas That P. Ruigio Zodyne. Aukuoti in the author’s writings means ‘not to sow, to cultivate, to stipuoti, to raise (aukstyn Zemyn)’. In the Bible translation of Bretkin, Sj Zodj is also used, e.g. 24 And he put it upon the hands of Aaron and upon the hands of his sons, and he lifted it up unto the Lord. "Bei imk kriitis avino no 26" (in Lithuanian). Here to sacrifice is to ‘lift (up), rise*. By the way, Donelaitis also uses the verb aukoti not in its own meaning ‘not to sow, siipuoti, rise up (auk8tyn Zemyn)’, but uses it next to worship or even as a synonym of the latter, cf. Pavasario linksmybes Ppapildijimo Aarono ir kilnok (virsuje: auktik) tatai po akim pono (2 Moz 29, 305-307, where girls, who had worked in rags, worshipped bostrq [vaikpalaiki] by offering sacrifices on alkiiniy (Donelaitis 1994: 23). And yet Fraenkel’s authority does not allow I. Ermanytė to draw any further conclusions, instead of which she merely repeats Fraenkel’s “caution”, even slightly narrowing it, interpreting it with his own concept: “In the opinion of E. Frenkel, all these words helped to make the word appear in the ears of the wrongly understood words hunger, hunger” (Ermanyté 1967: 40). Finally esa »Zodis atkurs also created $. Daukanto“, and Biiga is quoted once more to confirm this (Ermanyté 1967: 42). Ermanyte rémési, however, without avoiding further attempting to uZuominy, Aleksandras Vanagas published in 1981 his Lietuviy hydronimy etymological Zodyne, explaining such Lithuanian water names as Auk-wpé, Aak-upis and others. : ir ,Saknis aukattempted to link su lie. extra (B. Savukynas)°. In this case, they are relatively new hydronyms, having a primary need related to beliefs and superstitions. It is believed that Word aukd is S. Created by Daukanto (E. Fraenkel). Good luck, Zodiné. The root of the It is i8 known much earlier — from M. DaukSos,- ,Postilés- “, K. Donelaičio,,Metu“, K. G. Milkaus »Zodyno* and others. ir (1. Ermanyté). This is the verb aukuoti ‘to sow, to stir, to stipate, to lift a small thing up to the Earth’ (ibid.). In the writings of J. Bretkiin this word already means ‘to raise (auk3tyn), to rise’, i.e. it is almost synonymous with the word aukéti, cf.: kilnok (virSuje aukik) tatai panei (same). Thus, place names with quk can be associated with Siuo or similar verbs. Then they would be the victims of S. Daukanto writings much earlier.”; finally,,it seems that lietuviy hydronyms auketimologically even closer can be latviy su Altice up., Aucing up., Autzil ez. and so on.“, and all these,,lietuviy and latviy place names are the basis for comparing lie. su auktioti ‘to wrap, swaddle, litle’ ° Savukynas (1960: 298); the same Zodis victim Gia i8vis in no way unexplicable 22 Sacrifice and altar Zodziy in origin and semantic motivation (LKZ I, 63), la. aukat ‘bégti’ ([Miilenbach ir Endzelyno] Latvian language dictionary 1, 221), toliau — galbiit ir su la. aiika ‘audra, viesulas’ (idem)’ (Vanagas 1981: 52-53). Cia, as opposed to aukéti su auktioti ‘kelti (aukétyn), to rise’, is already a direct insinuation different j from The Silence of the Lambs The etymology of the word victim, although very confusingly ir insufficiently clear. O Wait. Zigmas Zinkevicius 1990 in the last volume of the history of Lithuanian IV language Lietuviy in other languages XVIII-XIX a. their doubts dél prevailing opinions about Zodziy aukd, atkuras origin iSsako very clearly, but, unfortunately, no way you do not justify:,,The widespread opinion that Daukanto renovations esa Words victim, atticus, but this is doubtful* (Zinkevigius 1990: 152). I do not know, ar professory doubt the value of the already mentioned linguistic ar works, before preparing $i the volume for the press he was still able to get acquainted with the su 1989 m. short, but finally decisive Jono Palionis article ,,South ZodZiy aukd auk6ti ir kilmés“, unfortunately, published in German at the same time Rytu In Germany ir todél In Lithuania, I know little. J. Palionis reminé ir repeated Skardziaus doubts dél Zemai¢iy veliarinio Lir u alternating (Palionis 1989: 212) ir atkreipé démesj some j more Saltiniy, in which the verb auktoti is used in the meaning of ‘to surround, to lift kGdiki up Zemyn’ (e.g., 1653 m. Jaugelio-Telegos Book nobaznystés et ir al. ), ir j to Meaning of the verb ‘keisti, kelnoti’ use very closema To the modern meaning of sacrifice in 1735 ir 1755 the sense of the years in the Eastern Orthodox Bible translations (e.g.: Lygey as he did that, he was raised as a jducio, dékawoneés, instead of apierdj’ [In modern translation,- ,,just as the sacrifice of communion was taken from the jaéio“] iS Kun 4.10]) (Palionis 1989: 210-211). Palionis also drew démesj attention to the fact j that the verb auktioti ‘to raise, to lift’ already at’ Daukanta in bent three Saltiniuos used At the moment it is common sex education, bitent: in those same and 1753 1755 m. Bible editions (Wien’s tur auk 6t, fawo rankés fauje plond kwiecgmileciti vok. = Es shall one raise one Hand full Semmel [,,Every priest's javy atnaSa“ Kun ir, 6.16]) participle form, in the Bretkiin Bible J. translation handwriting para8téje (aukojamanghi, underlined kisiwamo, Kruti [,,You will be sanctified by the critical, atnaSauta as the atnaSa of ascension“ I§ 29.27]) (Palionis 1989: 211; plg. already Baga 1959: 642). Finally this — 0 is the decisive final ir argument — Palionis refers to Saltini, in which priS’ Daukanta used the same noun victim In the jo modern world we need: ‘K. Biga ir jo followers, later linguists P. SkardZius, E. Fraenkelis 23 Datnius Razauskas and others, were inclined to regard Zodj as the most important ‘Opfer’ of S. Daukanto novelty. [...] There is also the fact that this word was used in the mentioned references earlier, already before Daukanta. It is recorded in a collection of sermons given in Siauliai in 1720 by an unknown person, titled Contiones litvanicae by J. Birziskas, which is now kept at Vilnius University (fund I, D 23). In the 202th sermon (Concio Litvanica pro Dominica 22 post Pentecosten) we find the following sentence: "Please, my waykialay mana, let the Lord's God be in your hearts as the greatest sacrifice, and let our sins be forgiven..- ." Although the sentence itself is not quite clear (it lacks a grammatical connection), it is obvious that the word sacrifice is used or simply s. li. about is ‘Opfer’, or close to it lie. gift ‘Gabe’ meaning“ (Palionis 1989: 210). J. Palionis concludes that,,the ancient Zodj sacrifice, whose original meaning could have been ‘offering’ (respectively, things dedicated to the deity), after the adoption of Christianity became a Polish affair (cf. le. ofiera). This loan from the authors of ancient Lithuanian literature (M. Mazvydas, M. DaukŠas, M. Petkevičius and others) was introduced as a kind of canonized religious term. [...]. Thus, there is no clear basis to consider neither Zodj’s sacrifice nor the sacrifice (or the offering, offering) as, according to K. Bios, ‘Daukanto igradimu‘. These words S. Daukantas could have taken from the spoken language of his time, primarily from the ancient Zemaiéiy language, which used them in the meaning of ‘offering’, or perhaps in a narrower meaning ‘offering of a certain thing to a deity’” (Palionis 1989; 211-212). Moreover- ,,,aukq being an old word, the earliest used in the folk language, —J. According to Palionis, this is also evidenced by his actions: “Zodiniai vediniai auktoti, auk6ti, aukduti” (Palionis 1989: 210), which he derives from the primary noun aukd, and not vice versa. In 2003, Jonas Klimavičius published an article on the subject,,- Auka, apiera, atnasa: istorijos ir vartojimo bruoŽai* (Klimavičius 2003: 170193). True, Palionis’ decisive discovery that Zodj offer had been used in modern use already before S’ Daukanta Klimavi¢ius, seems to have gone unnoticed, but in addition, once again thoroughly reviewing all the available material and the statements of many of the authors mentioned, starting with Biga, he comes to the same essential conclusion that,,S’ Daukanta could have offered to be heard in the native dialect“, so »of course, as S’ Daukanta did, but of course, that the offer was not in the stem spirta, but has the most true Lithuanian basis to offer. Anyway, S. Daukantas saved the (common) language from the extinction of the national language”; todél,,.K. Bigos is of the opinion that the victim is a semi-remake of S. Daukanto (i of the combination of the victim / the hunger mountain 24 The sacrifice and the altar. The origin of the word and its semantic motivation, reinterpretation), corrected” (Klimavitius 2003: 179, 190). By the way, the author recalls that already in 1961, i.e. even before the first volume of Fraenkel’s zodynas appeared, ZodZiy sacrifice, sacrifice, sacrifice to Daukanto neologisms was not reserved for Jonas Kruopas (Klimavi¢ius 2003: 178). Just like I. Ermanyté (and some other linguists, who have already spoken for the authenticity of the sacrifice), J. Klimaviéius seems to be more inclined to sacrifice aukurq —to regard it as Daukanto- ’s construction (Klimavicius 2003: 177-178). After all that has been said, we can only add that the old name of the slave victim *Zortva in many slave languages was also iSpushen boriniy (anti In the — Balkans xyp6an of Turkism, in — Poland victim of Latinism, etc.) and 19th-20th century Zodinéje folk tradition rarely used (BuSkevi¢ 1999: 209). Thus, the prevalence of the word in Lithuanian language does not give any reason to doubt the age of the victim. | This point was also made by J. Klimavitius, who gave an accurate and clear example, taken from the living language (Mielagėnai, Ignalina region): ‘What faith, that is what it is (Klimavitius 2003: 181-182)’. There is no reason to doubt the authenticity of ZodZio's offering, by the way, and the fact that Daukantas constantly accompanies it with an explanation:...offering, or about being... (see auk3Gau). He does the same with other of his own, only borrowed words, which he wants their use to represent, for example:- ...lytus and diseases sugergé his visq militariunq, or vaiskq...;.- ..which guardéy against an attacky paSalius, or malas...; ..-dans duokle, or donj, to pay; Tq metq Lithuanians kalnénai vél mandé, or prabavojo, laimés in southern Guduose; What was the reason for this hatred of the Christian faith, or faith, can be guessed (Daukantas 1976 2: 45, 50, 52, 84, 98) and so on. In 2006, an article on the etymology of the victim was published by Aleksas Girdenis (Girdenis 2006: 375-378). He fully supports J. Palioni, who,“unquestionably believes that the auction cannot be the invention of Simon Daukanto, as was previously thought- ”, and Palioni’s sentence with noun auction found in the Contiones litvanicae of the beginning of the 18th century, he calls,,absolutely true argument’ (and gives some additional arguments of his own) that the auction is not a novelty; Finally, it is very doubtful that such a new word could be created: in the Narrow Zemaiciy dialect the change t > u is very difficult to imagine” (Girdenis 2006: 375; iSrySkinta Girdenio). Taigi,,lietuviy aukd néra 7 Pavyzdys i8 LKZ, 205; Zr. Grigas (1987: 532, No. 565), where two parallels, belarusiy and lenky, are indicated (the first Lithuanian discoveries are known from the middle of the 19th century). 25 Datnius RAZAUSKAS Matthew Praetorius, “in the 5th book, 7th chapter (§13) of the Priestly Record* (second half of the 17th century), mentions offering a bread cake:...drauff greiffet he to his bread, hebet that in the height with beyden Hdnden, siehet gen Himmel und spricht:,,O Gott, dir sey Danck vor diese deine Gabe, gieb uns kiinfftigs Jahre grossere u bessere“, and so do all, who there have niedergekniet, when they accept their bread, “after that he takes his bread cake, with both hands he raises it up, looks at the sky and says: ‘O God, aéiti Thou upon this Thy gift, in the coming year give us greater and better’, and so do all who have bowed down, take their bread” (Praetorius, 1990, p. 2006: 516, 518; plg. BRM§,, 189; according to the translations of Jonas Kilius [Praetorius 2006: 517, 519] and Dominykas Urbas [BRM§,, 294]). Chapter 10 mentions (§3—4) the sacrifice of the sheep: ...trdgt er God before his sacrifice, like this:,,Now God, before your great grace, that we have we can save our Show off shit and the Fields condition, we give You this Bock, because we you zu to slaughter honor and to devour an those who remember you. Be kind to us, Lord” etc. etc. In doing this, some practice the Bock die in Keep it zu high ,he Saukia God's sacrifice is more or less like this: 'Now, O God, in Thy great uz goodness, that we have been able to carry out the grain safely to the field, we give to Thee ir Sita oZi, kurj In your honor we're going to cut and, about Thinking of you, eating you. Have mercy on us, O Lord, etc., etc. ir ir Jam So praying, ozj bina kiti i8kéle auk8tyn“ (Praetorius 2006: 530; plg. BRMS,, 194; according to Jono Kiliaus [Praetorius 2006: 531] and the translations of Dominykas Urbas [BRMS,,, 298]). Chapter 1 of Book 6 (§7) —the offering of bread: Drauff hebt er das Brodt in die Héhe, gen Himmel sehend und sprechend:,,Diewe, passetink mus“,,,Gott, sdttige uns“ ,,Then he took up bread, looking up to heaven and saying, j ‘God, fill us’” (Praetorius 2006: 550; cf. BRMS,,, 199; according to the translations of Jonas Kilius [Praetorius 2006: 551] and Dominykas Urbas [BRMS,,,]). 302] Here is an ir obvious explanation of such a concept of sacrifice: to raise it up as to raise it in heaven, to God. Vertas démesio In this context ir ,,staly kélimas*, mentioned in,,Reports on Zemaiciy vyskupijos bikle“, biitent 1639 m. In the report of the missionary Jurgis Savinskis: Et communiores omnibus fere rusticanis oppidanis et feriae, chieltuve stalu oblatione mensarum ab nuncupatur; which oblation or affection for the poor, now has a reciprocal effect. in ,Mr. Neighbor, ir Townsman Svenciamos Sventés called chieltuve table from table renewal; 32 Auka ir aukuras. Zodziy kilmé bei semantiné motyvacija This atnaSavimas, or agape, feeding the poor by siekiant heartily sharing food, is celebrated by Siol* (BRMS,, 493; translation mine). Here the text itself requires to add that lo. oblatio ‘providing, renewing’ means ir precisely religinj ‘sacrifice’ — this is the perfective form of the well-known, apierq giving action of the word offere ‘to present, renewing, offering’. Thus, the Lithuanian phrase keltuvé(s) staly in Latin means,,staly atnaSavimas“ sta¢iai,,stalu aukojimas*. So, kelimath sacrifice!) ar (= There's no need for sacrifice. Anyway, it was a table »home altar* well Of course, todél offerings to the su table of the Lord have no ears. Similar data we still have is ,,Diary of pastoral activities of Vilnius Jesuit Academic College“, biitent i 1718 m. Igno Ostrovsky- 's reports: ...laboratorium est insuper, ut eradicaretur superstitio inveterata, dicta Kielimey Status id is Mensarum Solemnity, qvae in Ethnicity Ethnic group Ethnic grouping Ethnic grouping Christianum plebem non in nullis locis perseverant, ubi statis anni temporibus dum lautius pascunt ventrem, simul pascunt daemonem, animas defunctorum cibo nutriunt consumptibili- ,,...was et worked on, in order to eradicate the obsolete superstition, called Kélimai staly, t. y. Staly i8kilmés, perejusi i8 pagonybés; league Thus it has occurred in some places among the Christians: when at a certain time of the year tastes better plays his belly, with eaten food fruits demon; in the same way they feed the dead” (BRMS,, ir 115, 120; verté Marcelinas Rocka, perZiiiréjo ir taise Eugenia Ultimacy; plg. Lebedys 1976: 208-209; Vélius 1986: 29). It is obvious that the Latin solemnia in Lithuanian corresponds precisely Zodis iskilmés — tos pat The root as kelti, kélimas is still used in ir the plural as the minimal kélimas. O 'demony fertilization' and »véliy feeding* vél obviously suggests that it was a religious sacrifice. Plg. corresponding phrases from the oldest Lithuanian ra8ty to the most recent living language ju (while they are still in use): Then he took up his stalq, and years eaten géré ir J. Bretkiinas (1590 m.); Zmogus koksai stalq pakloj, alba pakel, svecius kokius pakvieens; The table was always jo filled with the best of the best. ir J. Bretkiinas (1591 m.); Raise us up to sanctification M. DaukSa (1599 m.); Looking for travelers who stalq raised ir Papenéty juos K. Sirvydas (1644 m.); Svodbq on the way P. Ruigium Zodynas (1747 m.); The hosts entertaining the guests with a feast, or géryne S. Daukantas; So one day he thought of raising her lunch. A. Baranovskium Zodynas (1920 m.); I went for a royal lunch to Notena, Salantu r.; If you don't want 33 Dainius RAzAUSKAS brother, don't raise me, I'll rise a5 myself ViekSniai, Akmenés r.; They're tq gonna eat me up soon. — Pocitinéliai, Seduvos r. (LKZ, Even 545). at the a. beginning of the 19th century, this was the way the divine blessing was perceived, which was aukojimu, sought as evidenced by 1800s m. Kristijono Gotlybo Milka ,,Lietuviy-vokiediy ir vokie¢iy—lietuviy kalby Zodynas‘: Lithuanian renewal of Sewing Zemei The Earth's stingy giggles! Pakylék mufsi Ranka Works translated into German: du bluethbringende Earth, sweep it Werk unferer Handing. Was formerly the Wunfch or that Prayer of the heathen Lithuanian, wenn fie drank beer, also some of it on the Erde goffen,,- ziedus neSanti Earth, bless the work of my hands. [That] was once a pagoniy lietuviy request, or prayer, when they drank aly dél ir to Siek both pouring on Zemés’ (BRMS,, 82; translation of mine; plg. LFCh 33). Be of that, ir the sacrificial germ was often ne It's just pouring, o bitent Slidikstelimas aukStyn. For example, by A. Ju3ka's testimony, at a wedding "After March 5th the young iSeina will i8 be on the middle donkey. | rata isijusi, drinks midy or wine pours ir aukéta, j ceiling, j then 0 goes To be a su young man" (Juska 1955: 343 [= LFCh 143], Zr. 587). Similarly during baptism, as uZra’yta 1888 m. Sergent k., Simkaidiy vis. if Domininko Maéiulio, koZnas, his drinking, has porcijq lasq leave arielka ceilings pasixokéjes pour, finally, ir j submitted an addition, the same do as worms, drinking magaryéias (DvPSO ir 210, 389)". Be of that, as that At the a. end of XIX uZraSé Vincas Sinkevicius, At which uz table you sit to eat dinner, you first need to Zirniy a su handful and, say, bertie them ing the ceiling so kalbéti: ir ,,How Sitie Peas Sokinéja birdami, teip let my all the animals through visq meta Sokineja’ (BsJK 332, No. 2). Dar 1953 m. Jusegirio k., Papilio apyl., Birzy found r. such Kiciy custom: The host, a missy patévis, takes the beans, eats a few and throws ir them in the fire. Those that hit the ceiling, fall on the table. When he threw the ar beans, he would say: ,,Kué Kaledos!" They used to say, Do reikia this so that the crops grow very well (LFCh 33-34). Also more XX a. early during the traditional rites of youth maturity, according to Zilvyéio B. The phrase,,after the i8 separation of the old social structure, the action often followed the movement. Especially solemn [the rise] took place on a bench, a symbol of social status change, crowned kédés, daZnai — trinka, comically on a pintinés. The raised neophyte sees the — further talking or even significantly iSgére ir participants. [...] * More about 8] paprot) Zr. : Greimas (1990: 274-276); Vaitkeviciidae (2003: 11) ir kt 34 The sacrifice and the altar. Zodziy kilmé bei semantine motyvacya Thus, the attention is focused on the maximum number of witnesses. Most often this action paciy respondenty perceived as a sign of special respect. Moving —vertical displacement, as well as horizontal displacement, is expressed by Sliding su Bench, rotation, closely related to critical Moments of ir human community life. Moving Seimininka daZnai mentioned the end of some important work, name day or birthday; In this way, it was possible to grant the status of a boy, a girl, a householder, and even to take it away. Thus, kelim is a fairly universal symbol of status change” (Saknys 1996: 96), in other words, it represents sanctification. Until Siol plg. The exalted meaning of the word, near ‘blessed’, ‘sanctified’; also elevated as ‘exalted’. Finally, worth mentioning in this regard are the already mentioned ceremonies. In the primary meaning it is the separation, perhaps like the table separation mentioned, or perhaps in general separation, lifting as a consecration, as a sacrifice (= offering) and jj accompanying ritual common feast, Sventé. Thus, solemn in its original meaning —exactly related to sacrifice, to the rituals of sacrifice, Svente literally su That word means something. In turn, the celebration, as a ritual common feast, the feast as a feast, among other things, is related to the custom of raising the cup before drinking (cf. LKZ, 546; earlier, apparently, pouring ir the drinks), until Siol menanéiu sacrificing the concept of raising. Of course, this is not only a Lithuanian custom. Because the sacrifice of raising the booty is not only for Lithuanians. IS esmés is universality, universality. This is how sacrifice is perceived in Latvian. In the annual reports of Riga Jesuits, the 1606 report of priest Janis Stribinis speaks about the offerings on top of a barrel of beer: j pakeliama The old people, like the elders, presented and offered murmuring concepts of words, then ran and raised tons of cereals. Popus, antequam incipiant bibere, ex Tilia colligit aspergillum circumstantes et aspergit. They have a large number of branches, and some of them in are branched out into branches (branchial branches). Putant etiam nunquam deos exaudituros illos sine Cereuisia,,The old Zynys with the other old men, whispering certain words, bring and put gifts, then, a little later, lift them on top of a barrel of beer. Before you start drinking, Zynys i$ liepos Saku padaro Slakstykle ir paSlaSta around the standing. Then in many places they set fires and give gifts (first fat) thrown into the fire. j They think the gods will never listen to beer" jy be (BRMS§,,, 5502 Plg. jaunavedziy,,pakelima* j Seimininkus (Juska 1955: 585). 35 Dainius Razauskas 551, 555; verté Eugenija Uléinaité). It should only be added that lo. offerunt formally can also be translated as,,sacrifices“ (no ,,sudeda“) ir lo. Oblatorum — »offers* (not,,gifts“- ). Although gift and sacrifice —and in any case very closely related (cf. that and lit. dovana meaning ‘sacrifice’ with eloquent examples LKZ,, 616). So, Gia, we have a sacrifice to raise. The same is said in Erdmann Tolgsdorf's 1606 prophecy: Sacrificulos habent Lothauorum aliquos senes; quorum primas oblaturas praefatas hostias, adiunctis sibi duo ex senioribus, conceptis uerbis altiori uoce murmurando sub aliqua sanctarum arborum, oblationis offert, quo facto, occurrunt aliquot, qui cum praefatis, arreptam caereusiae tonnam, altum eleuant, quam demum fronde tiliae intincta populum aspergit: tum uarijs ignibus accensis, adipeque iniecto, crematoque in in (sine quae caeremonia nullam hostiam faciunt) circa arbores sanctas choreas ducentes...,- ,A sacrificators biina several latviy long, whichy elder, offering the mentioned sacrifices, together with the su other two elders half-voice murmurs some po Holy wood some words; After the sacrifice, a few people come and take a barrel of beer, lift it up, and then dip it in lime. Say, apSlaksto People. Then, uZdege in many places lauzus, throw j them ir burns fat (be This rite does not make any sacrifices), about Sventus medZius Soka...“ (BRMS,, 552-553, 557; verté Eugenija Ul¢inaité). Finally and Zodis Sventas, the bicentennial of latviy language Zodis fwehts (Modern literature svéts), by Gothard Friedrich Stender 1789 m. Latviy kalbos Zodyno paliudijimu, latviams kartu rei8ké theuer und hoch ,,dear ir gold, big“ (BRMS,, value 238; Lily Kudirkians ir Alfonso Tecorius), thus pakylétas, elevated. Russians Day of St. Basil (January 14) pjaudavo 1st,,,before ir eating, the chief of the Seimas would raise the bowl su ka only prepared to go to the altar, saying: ‘Kad kiaulaités parSiuotysi, avelés ériuotysi, karvytés teliuotusi™ (Kriniénaja 2001: 263-234). Slavs in general ,During some ceremonies at the common table, when sharing the offering, they would raise it above their heads: ja Russians would raise a bowl with New Year’s — parSeliu; piety slaves su bread through — Family singing, worship; Ukrainians stala per — atminus* [!] (BuSkevié 1999: 213). Ritual breaking of bread on various occasions carried ir out in rusy (Sumcov 1996: 110, 242). Among the Slavs, there was also a widespread ritual of throwing food products into the fire (for example, in Volhynia during the Kiigias lubas j bijdavo šaud%iama ko%és) (Sumcov) 1996: 186). According to ju the researchers,,- ,throwing up could be interpreted as magic, 36 The sacrifice and the altar. Zodz1y origin and semantic motivation in relation to intensive plant growth. Tokyo Action Games (along with su things i8kélimu, Sokinéjimu) was taken by sowing flax, hemp, wheat. For example, the sejik would throw up the first ar last handful of grit, and the latter would bring the eggs, and they would eat the grit.” ,,other semantic accents are su related to the action of throwing upwards, which, apparently, was intended to wear the object j ‘virSutini’ svetj* (Vinogradova 1995: 264; Zr. Agapkina 1996: 220-221; plg. blowjob lietuviy "Bread of God". Also slavy honoring were lifted people (Agapkina 1996: 230). Is further example Cia paminethin, followed by Edward. B. Tyloru,,,Burmese taleny custom at lunch, before eating, to lift the dish, patitilant natu ji (spirits), finally indy custom before eating to raise above the head A pinch of rice in ir mind to donate ji Sivai ar Vi8nui* (Tylor 1989: 475-476). Thus, Lithuanian, o indirectly ir other nation sacrifice customs fully confirms ZodZiy victim, au6ti etymological su connection au6doti ‘pakelti, iSkelti (aukStyn)’. O together they reveal the basic nucleus of the concept of sacrifice and offering in the ir Lithuanian — tradition, which is i8kėlimas, j (To God), exaltation. Anyway, such a victim semantic motivation quite smoothly fits the general j typology. For example, Latin altdre (or altaria, altarium) made by bidvardZio i8 altus ‘auk8tas’ (Kuzavinis 1996: 49; Walde, Hofmann 1938: 32), is called, Anyway, ar the Roman sacrifice on the altar had to be lifted, lifted. Latin mactatio ‘(s)acrifice’ in its original sense is precisely ‘iSaukétinimas, iskylimas’, macto,-dre ‘slay a victim, sacrifice’ in the original sense — “Thicken, iSplit, make big’, one Roots lo. su magnus ‘didelis, aukStas’ (Walde, Hofmann 1954: 5; Benveniste 1995: 369)!%. I wonder when it's raining. gérti ir drinking, primarily as a ritual act, seems to be based on the ta very original meaning ‘kelti’ (respectively in the ir taur voice), i.e. Hiding ideas. *g'er- / *gir- ‘kelti’ (MaZiulis 1984: 13). O is just Sia The name of the victim is based on the root slavy *Zertva (Cernych 1999 1: 300; Vasmer 1996 2: 50). Su sacrifice, the sacrifice directly related is The Holy Grail (plg. Lo. sacrificare < sacrum facere, lie. Svesti reik8me ‘aukoti’ LKZ,., 520 ir kt ), o ja Indo-European zyméjusium Zodzio *cutting (> oil. Sventas, glory *svets, Avestos iranénu 8 Galbiit —‘to be saved by sacrifices, to be preserved, to be made a great god’; plg in this respect Daukanto:...sacrificed his trees... (see above). 37 Darinius RAzauskas spanta-, vedu svantair kt.) priminés reik’més, matyt, biita ‘iSauges, padidéjes, iskiles’, pats kilme ir jis susijes su Hiding ideas. *Keu- ‘to rise, to be great’ (> vedy si-[Svayati ‘to grow, to be great’], avestos si-‘to rise, to be great’, etc.): thus the ritual epithet of fire in Svantareiské bietent,,iSaugusia‘: iigteléjusia, Sokteléjusia, kilsteléjusia aukStyn from jon ja malky jlietos degios aukos™ (cf. zydy burning offering ‘oil(h), which, according to J. jdéty Skvirecko’s definition, is ar that which rises upward’, Zr. »reiskia Klimavicius 2003: 184). Uztat Avestos iranénams Sventuma Zyméjes Zodis spantakartu tebereiské ir augima, didéjima, buusa (Zaehner 2003: 42, 45, 77). Ir by balty Saknj *auk- ‘(pa)diverse, multiple’ K. Karulis associated it precisely with growth, height, and called it simply the Root *aug-,,parallel form“ (Karulis 1992 1: 87). Anyway, there is already between the two Roots of ir certain phonetics ,,diffusion”, cf. prizes ‘auktas ‘aukStas’ = lies. Beat. 1. not working. r. participant grown, la. high, lo. auctus ‘enlarged, increased’ (Maziulis 1988: 114; Toporov 1975: 151-153); plg. already Baga Zodj nanny as < *aug-klé kildinus simply to grow (Biga 1959: 153, 409; Biiga 1961: 711)'®. In the opinion of Skirmantas Valentas, it may be us. ,,prasmiy sacrifice to ir grow the union in one morpheme?“ (Valentas 1997: 70). Idomi In this context B. Tamulevitiaus apie 1865 m. uZra’yta song about the goat sacrifice (about whose popularity In Lithuania Zr. aukSéiau), starting with the Tu words: vozeli juodbarzdéli, / Auk, auk, auk... (BSLP, 266, No. IX.15, Zr. 421; LTs, No. 181, 193; Sruoga 2003: 373 ir kt) — the question arises, the ar three-time repeated lexem auk, in which we only heard the verb to grow in the commanding pronoun, was not a real connectioni8 si (most associatively, maybe o even in origin) su The word offering, offering, offering and offering the Word? If you're lietuviy ZodZiai sacrifice and sacrifice are not XIX novelties, a. but old Words having, as that nurodé E. Fraenkelis, relative in other Indo-European languages (go. auhuma ‘aukStesnis, aukS¢iau’, high kimry ‘aukStas’, priisy aukS¢usiojo laipsnio prieSdélis ucka-), thus descending from indo- \Mayrhofer (1976: 404, Zr. 399-400); Benveniste (1995: 344-346); Toporov (1987: 192-194, 202); Toporov (1988: 17, 27, 35); Toporov (1989: 9-13t); Toporov (1992: 25); Zr. Pokorny (1959: 630, plg. 592-594). *S I fully agree. P. Skardzius (SkardZius 1943: 199), A. Country (Zr. Klimavitius 2003: 174). 38 The sacrifice and the altar. The origin of the word is semantic motivation of Europeans in pre-calbés times"®, this opens up the possibility of interpreting the whole chain of corresponding linguistic facts in all Baltic languages in a completely different way than is accepted. Be Fraenkelio minéto priisy aukS¢ultimate degree at the ucka- (*uka-, dél jo Zr. MazZiulis 1997: 209), first need to remember ta priSdélj in the presence of God *Capture the frog(Zr. ibid.), whose concept (according to accepted ai8kinima, this is god ,,First of all*) so acquires a new shade in the — ir beginning minéta Daukanto nuomoné, esa called jj Sacrifice from So the first sacrifice, like ir that, it is necessary first to kurj sacrifice or worship, no longer seems such a thing at all. Further, the pricey name of the grey griffin, the victim, derived from the reconstructed pricey ig Roots *auk- ‘to give a certain voice, sound’, corresponding to lie. dukterti ‘to make, suaikséti’, to fit Saukti (apie peléda)’, kas ‘peléda’, la. aiika ‘audra, viesulas’, ru. ykamp ‘ikti, tikauti’ and others. (MaiZiulis 1988: 111-112; Tonopos 1975: 148; The Queen 1987: 134), can now be linked ir su lie. extra (made the assumption that having jo a secondary meaning of ‘prey’, typologically priisy prey could be compared to the su English generic name of the bird prey, especially of that prey a. ‘prey’ in turn can be synonymous with victim, e.g. to fall prey a to ‘tapti kieno auka’ [Piesarskas, Sveevicius 1991: 67]). Ir although the accepted etymology of the griffin's Priesiska name Anyway, it remains quite convincing, the corresponding explanation of the placename sounds very doubtfully tense. ir O such a placename (not to mention Aukakalnius) in white lands bit really a lot. Priisijoje: Nearby areas Véluva prie Priegliaus upés Victim or Aukai (Auco m., 1353 Aucken m.), 1419 eZeras Aukulis (Aucul m.) 1353 ar Aukelis (Aukel m., 1417 later voki8kai Okull-See), upé Auklapé (Auclappen 1419 m.; ‘upé’ means ape, so Same formant in the root - Lie. kaip ir zodyje auklé); In Latvia: Aukas, Auca-purvs, Aice, Aiices-ezars, Auces-plava, Alicene, Aucins, Auiéi etc. ; ir Lithuania: Aukena (lenky uzra8yta Awkena, unidentified), Aukipé (and village Aukupénai) ties Kédainiais, Adkupis ties Dotnuva, Aukupys ties Krekenava ir Aukupys ties VieSymptoms, galbit Aukspirta ties Syntactic (and its tributary Aukspirta, ir to the same name bala; sage ‘Cia can mennéti S. Feist reconstructed for this purpose a separate Indo-European word “ouk- ‘high, high’; also M.-M. Radulescu i8keltas sasajas su romanian (that substrate) with a sensor (h)ut’a (kid’a) to describe and sen. indy binomial ucca- ‘high’, with adjectives uccd-, uccath ‘aukStyn’, only in the latter case the primary gender of the stem had to be considered *udkabal- (> ty ‘utka- > *uka-): Radulescu (1994: 84-90). 39 Dainius Razauskas A. Vanago,,,- kilmé visai neaiski“), lake Adikrakstis near Daugai (maybe also rivers Aaksupis, Auksiné, bala Auksabalé)*”. Worthy of attention are the two white rivers of the Dnieper upper basin.The origin of the name Yua, a possible object, corresponds to Giu minéta la. Aiice, and at least three Baltic origins, but,,no Skiu“ named Ogeueca (Toporov, Trubéev 1962: 199, 211), where it is now possible to suppose that there was *Aukesa (cf. Oueca < *Akesa: Toporov, Trubéev 1962: 200). The first mention of the settlement of Aukaimis in Lithuania by Peter Dusburg (1285) (Otekaym: Priisijos Zemés kronika Ill. 226; Oukaym: Ill. 247, 280, 290) is associated with the castle hill at the confluence of the rivers Anys and Ukis near Batakiy’® (for "Ukis" see the mentioned akduti, aktioti, ikuoti and so on. In this case, V. Vaitkevicius’s Zodziai also have grounds, that,,about the old rites related to the marshes, it is possible that such village names as Aukstidys (Kretingos, Mazeikiy r.), consisting of i8 Zodzio offering or offering and demens siid-(stiduva ‘clamp-- on band; eye’)“ (Vaitkevicius 2003: 153)°°. Finally, personal names are also to be considered, such as the Lithuanian surnames Aukénas and Aukiinas (LPZ, 138, 139). YLAZ, 18; LUEZ 9-10; Palionis (1989: 212) (In these place names he sees an additional argument for the authenticity of the Word Offering- :,,The facts presented, in my opinion, clearly show the folk origin of the Word Offering- "); Péteraitis (1997: 58-59, 69) (according to V. Peteraitis,,,the gold -kformant is formed by i8 ide. *au-‘Spring, tekmé”™, but at the same time it sits in comparison,la. aukat ‘begti’, aiika ‘viesulas’, lie. auktioti ‘to surround, to surround’. Perhaps a distant relative is pr. aukts ‘pleSruss paukstis, Grif); Vanagas (1981-52-53); Toporov (1975: 148); (i8) Zr. Baga (1961: 256); Klimaviéius (2003: 173). 6 Dusburgietis (1985: 215, 227, 243-244, 250, Zr. 414), BRMS, 339, 342, 350, 352, Zr. 355; historian R. Batiras Aukaimis called it,,8ventu kaimu“ (BRMS, 329); further Aukaimj, N-Véliaus also assigned to placenames with mythical meaning* (so, apparently, sietq with Zodziu auka), also mentioned, for example,- ,KryZiuoéiy karo keliy j Lietuva aprašymai“ (BRMS, 428, 430, 431, 433, 434, 438, 439, 441, 442). Trumpat dar Zr. : LE,, 155. Perhaps in this new case the common noun aucuma ‘village’ is worthy of attention (Zinkeviéius 1984: 9-10; Zinkevigius 1885: 69-70). Plg. Daukanto correspondance is identified with Ukmerge- :,,Dausprungas paupy Sventosios upės jkires pili, named Vilkmerge, or Aukamerj* (Daukantas 1976 2° 51). 2° A, Vanago is associated with iikas ‘mist, kana’ (Vanagas 1981: 352). 2 Although Stai:,Pazymétina, that Alkomis vadinamy pelkiy galéjes bati didesnis skaigius, taliau dėl kintamumo alka /auka jy pavadinimas Alkai virto į Aukai. This is called pelkiy Zinoma Kédainiy and Panevėžio r.’ (Vaitkevidius 2003: 155). Now such a forced, artificial ai8king, doubtful only dél,alternating alka / victim“ (i.e. higher), unnecessary. 40 The sacrifice and the altar. The origin and semantic motivation of the word are as varied as possible. Of course, some of these explanations may be correct and remain valid, but now that the victim has been rehabilitated, all of them need to be re-examined. 2. HEARING To the fact of the language, which requires further investigation, belongs also one word directly connected with Lithuanian mythology — the divinity name Bieaukuri. 1611 Jesuit annual reports (Annuae litterae Societatis Jesu) about Lithuanian peasants' belief in pagan customs contain the following: Various hi Deastros antiquae vanitatis monstra redolentes colebant; Zemopati, terrem dicere, Plutonem, si tu ad antiquas referres; Andeiui, Neptunum, Bieaukuri frugum custodem, Pagirni Cererem, Vsspeleni lares Vestamve, aliosque similes, "[They] worshipped various deities reminiscent of the inventions of antiquity: Zemépati, the earth's [goddess], or Pluto, in the light of antiquity; Andei[n]j — Neptune; harvest guardian Bieaukurj; Pagirnj - Cerera; UZpelenj —namu Zidinj, Vesta; other similar* ir (BRMS§,, 625; translation of mine; plg. 633; also see pg. Lebedys 1976: 208). All the deities mentioned here in Lithuanian mythology are more or less known, their names are more or less clear, and Saltinis mentions them almost not at all than Skraipitus: Zemopati - Zemépati, Earthy patj; Andeiui, Andei[n]i - biitent Vandénj (cf. lit. dial. andenis, anduo ‘water’)- ”; Pairni —Pagirnj, who mills; finally Vsspeleni po — Spelling, essential ,,on the ashes“, so uz "Zini (pvz. geninis daiktavardis lie. izpelenis ‘place on the ash, Zidinio’: LKZ 677). The only i8 unknown elsewhere in this list is Bieaukuri. Since Jesuit missionaries can hardly be blamed for national romanticism and different new Lithuanian pagan deities and since everything else you minimy Zinomy devybiy names are conveyed quite accurately, it ir The ears of a Lithuanian Beaucour are no less smoothly heard than Beaucour, by the way —like the one be who (i.e. kuris has no altar for him). 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