„Wajdelota“

ACTA LINGUISTICA LITHUANICA LIII (2005), 1-8 Wajdelota' Jonui Palioniui, Lithuanian linguist LeszEK BEDNARCZUK Kraków This article deals with the Baltic formation underlying the Polish and German forms Wajdelota, Waidelotte, attested in the literature as the name of the ancient pagan priests of the Balts, and comments on some morphologic and semantic aspects of this denomination. The word was introduced into Polish by Adam Mickiewicz, who used it to describe one of the pagan priests of the Romantic era. This Word has been read by many generations of young Polish people, from the Belvedere to today’s high school students, for whom Konrad Valenrod is a compulsory reading. All readers of the original and more than two hundred translations in their own way moved the semantic field of this word, and in their memory stuck the second Vaidilas song, Vaidilas sakmé. Few people have seriously considered whether the Lithuanian fairy tales appearing in Grazina and Konrad Valenrode really existed in pagan Lithuania and how they were called in Lithuanian. It is not quite clear how the word was originated and what its true meaning was, what was its morphological structure and functional equivalents in Lithuanian, Slavic and other Indo-European pagan religious systems. We will try to answer this question based on etymological research. A strongly negative position with regard to the authenticity of the word was taken by Alexander Briickner, already in 1904 (1904/1984: 49), and later in the etymological Zodyne claimed that wajdelota — this ,,invented Zodis, completely foreign to Lithuanians; kiles vokie¢iy waideln, Waidler pruskich guslarzach-wrézbitach* i§ ,o “[about the prisy cantors], the latter o priisu i8 waidlemai? "Torture". This explanation was repeated Tarptautiniy ZodZiy Zodyne (Conjunct of foreign expressions, SWO 757)ir Doroshevskoye zodyne (SJP,, 820). However, other priisy language researchers term Waidelott(e), used in different Saltines, o later used Priesy in German, consider authentic work of aiSkina based ir jo on the facts of Prisy (Reinhold Trautmannas) or Lithuanian language (Kazimierz Biiga, Janis "Ernst Fraenkel". + Article first published in Polish in Zurnale Jezyk polski 76, 1996, 264-273. 2 Yes Known priisy language form waidleimai, indicated Tarptautinwy Zodziy Zodyne (Stownik wyrazéw obcych, 1954), unfortunat1991 ely, m., the edition contained incorrect information that the term wajdelota aperisdes 19th century. 2) Leszek BEDNARCZUK First of all, we must remember (Zr. Kleiner 1948: I 354, II 71-72), when Ziniy about pagan priisy history religion ir Mickevi¢ius sémési i§ XIX vokiediy a. researcher, mainly if Augusto von Kotzebue (1808) ir French Mone who (1822), probably had not met su The Chronicle of Simon Grunau (about m.), 1530 main information about priisy wajdelotas Sources, iSleistu 1877-1896 m. Talking in the Grunau chronicle The word is recorded in several graphic variants (Waidelott(e), Waidlott(e), Waidolott(e)), there are ir German morphological jo adaptations: Waid(e)ler ‘sorcerer’, waideley ‘magic’ ir waidelen ‘burti’. Georgas Nesselmannas (1836) ir Janis Endzelynas (1943/1982: 332) also indicates the forms weidelutt, weidulutt. I§ XIX a. Several ir others are known Use of this term: Vaidalottes (Mone 1822: 85), Wejdalota (Narbutt 1835: 255-258), Weidalite (Kraszewski 1847: 108), 330, autographed by Conrad Valenrod, c. SJAM,, It 526). is difficult to i8 determine how old Saltiniy taken those sexes, but it is seen that all of them are based on Prissia's Germanic form Waidelotte, i§ from which came ir lietuviy vaideliotas, ir Mickeviéus wajdelota. Prototype priisy language the closest, it seems, will be the form Waidlott(e). Zodzio Waidelotte studies Kazimieras Biiga is separated from one of his students i§ in my opinion, it is a (1909/1958: 185-188). Jo deminutive, i8vestas i8 The name comes from the German Waidel-er, the equivalent of which in Lithuanian is the surname Vaidilas (in the literary Saltiniai Woydillo). According to Bigas, in the Priesy language there were the following names of pagan priests: *vaidilas, is jo made *fantasy ir womanSkoji the latter's gender *vaidil-ite. Zodj *vaidilas It's a big deal. su *“yoid- ‘Know’, primarily jo describes how ‘sapiens, sapientia praedictus’ (awarded with wisdom), o in terms of semantic motivation compares lie. su Zynys, Ziniuonis — Zodiiais, vediniais i8 veiksmazodzio You know. Bugs thinks that i *vaidilas is a pricey verb ir *only(iJlitvei, pg. praes. 1pl. waidlewmai ‘wir zeubern’ i§ 1561 m. Enchiridion. As you can see, here sitiloma priSinga than Brickner's Imagination The direction of the word. Panaiias j Biigos mintis désto Fraenkelis (1955-1965: 1179-1180, 1214-1216)’, siedamas prtisy waidelotte su lietuviy vaidila(s) ‘actor’, (?) ‘travelling singer, sorcerer, vaidila’ (unverified data). However he still additionally refers to priisy ir waidinna (present. 3 s.g.) ‘rodo’, lietuviy play, play ‘ghost’, face, face, image. Visus Siuos Zodzius Fraenkelis kildina (with some phonetic difficulties, because it does not explain some of the mentioned forms -z-) go. i8 *weid- ‘see’, so unlike Baga, who founded em *uoid- ‘zinoti’. Endzelynas (1943/1982: 331-332) prisy form waidleimai jzvelgia trunk sg.) (3 *vad(e/i)lé(a), refers to (as ir Nesselmannas) gender waidelotte ir waide/ulutt, citing Biigos aigkinima ir greta english Zynys indicates latviy kuronizma (n idlikes before 6) zinte ‘burtininkavimas’ (1948/1971: 92). Trautman (1910: 454-455), similarly as Briickner ir differently than Biiga, aiSkinning priisy waidelotte, starts from the form of waidleimai. Jo in my opinion, the verb *waidle(iti has an iterative suffix -la-/-lé- (similar to Zinomas formant in Lithuanian) is vestin waist ir i$ ‘Zinoti’ (1 pl. waid-imai). 15 8th stem Trautmannas 2 Zodéay vaidas ir vezdeti articles are composed somewhat chaotic, o etymological interpretane tions to the end thought out. The genetic differences between the su Lithuanian ir and Lithuanian-- speaking populations raise some doubts. The name | 3 WAJDELOTA derives from the nomen agentis *waidlétojis, cf. artoys = lit. artojas. As parallels are presented old Russian véds ‘knowledge (secret), spells’, véduns ‘sorcerer’, old Indian. viddthe ‘Knowledge of the Divine Mystery of Knowledge’, vidya ‘the art of burty’. $i etymology is more convincing than Biigos aiSkinimai, but its weak point is that there is no verb/iy in the language which corresponds to the prefix lit. -lioti. $i iterativedeminutive suffix, according to Jan Otrebski (1965: 351-354), is considered -ioti variant, which arose after joining a deminutive noun suffix -el-/-al-, so long as it is a lie. -Lio's connection with priisy waidleimai is questionable. In my opinion, in the form waidleimai need to jZžiūrėti conjunctive morpheme -lai-, used to express a wish. As has been noted Christianas Stangas (1942: 263), These forms are mostly used in compound conjunctive object sentences. This is also the case with waidleimai: when we... ni... waidleimai (Enchiridion 29, 3) das wir... nicht... zeubern ‘that we do not practice sorcery (neuZimtume with sorcery)’ This is an agglutinaciné priisy form of language. In texts, it is mostly found in 3rd person singular, where -lai is at the end of the word, but in other cases the morpheme is inserted between the root and the finalis, e.g.: 2 sg. quoti-lai-si ‘when we want’), 2 pl. quotij-laj-ti ‘when we want’, 1 pl. turi-li-mai ‘when we want’. When using waidleimai in the conjunctive i8 waid-imai ‘Zinome’, it is possible to observe a change in meaning i5 ‘Zinoti, turéti Ziniy' j ‘manage secret Zinias, burti’. Form -leaveinstead of expected -laidideliy does not pose any difficulty. It's harder to explain why the noun was used in the common sense, ne i§ 0 i8 modal stem. Priisy's abundance of communicative formants suggests that certain communicatives may have a ir modal function. IS such a modalinés communication waid-lai ir stem could be iSvestas nomen agent *waid-lai-tojis ‘turintis (compulsory) apply mysterious Zinias’, which, after baptism became valid, got the meaning ‘sorcerer, sorcerer’. Priisu The name Zyń has left a lot of traces in the region's onomastics. Geographical ir to Zodyne i lietuviSkosios Near the part of Suvalkija Dusios eZero uFixed location Wajdeloty, kuri 1915 m. In German it is called Wajdaloty. (plg. the above forms wajdal-, wajdol-), lietuvi8kai 0 — Illusions. It may be assumed that This name came along with the Jews of Crusader-ruled su Prissia, who i8 took refuge Gia dél his practiced form of religious life. The basis of a pronoun should be a personal name, - nickname or surname. I§ priisy zynio name can be derived from the ir surname Wejdlejt, Today most common Elbe region — i8 Gia is 18 i§ 30 indent, inserted j PESEL*. Summarizing the above considerations, it can be stated that Zodis, raSomas Waidelott(e) ir pan., prisy in the present form *waid-lai-tojis, is a verb suffix A few months ago Jagodnos village castle I found the to name WEDELEIT on a German tombstone in the lake of the same name. Thus, it can be asserted that the surnames derived from Waidlott(e) were Zinomos Ryty In the territory of Prisia. 4 | Leszek BEDNARCZUK -tois derivative from§ actionWord waist ‘Know’ modal root waid-lai-. Since such a verb is not known in eastern Baltic languages, the aforementioned derivative is considered to be an innovation of the Prussian language. In pagan times this was the name of certain clerics (Zyniai) who were involved in the secret teaching and transmission of religious knowledge, and after the triumph of Christianity this was considered sorcery. This activity must have been so widespread that the Germanized Priesy descendants of Zodyna became Weidelei, Weideler, Weidelotten, weideln (Frischbier 1883: 460). As we can see, the Zodis in question is etymologised on the basis of the facty of the Priesy language, so the question arises, what was its equivalent in the pagan religious system of Lithuania. The answer can be found in the aforementioned study of Biigas, where attention is drawn to the parallelism between semantic pricey waidelotte and lietuvivy Zynys (: Know). It is only necessary to add that Zodis Zynys, a formant -jovedinys, has an elongated Root vowel, which may indicate its archaicism (Otrebski 1965: 68). Today, the word is still used in its old meaning, and with the adjective wicked can mean ‘sorcerer, sorcerer’. In old Lithuanian texts, zynys corresponds to the Polish wieszczek ‘pranaSas, biiréjas’, and the verb wieszcze —Zynauju, Zynauti. In§ other Lithuanian language guide, apart from Ziniuonis (Biiga) and Zin(i)tinas (Otrebski 1965: 68), perhaps the most interesting is Zinéius (Skardzius 1943: 79, 334, i8 Merkines). Briickner's Zod viewer (1903/1974: 67) and Baga (1909/1958: 180-183) reading the sentence of Jan Długosz (X 210, 1387),,,I[gnis... a sacerdote... qui eorum lingua znicz appellabantur*. The formant -cius is given to verb personal nouns (Otrebski 1965: 246). Endzelynas (1948/1971: 92) derives the word from the non-existing nomen actionis *Zintis, from the near-Latvian zinte ‘magic’ < *zintja, which can be regarded as an innovation in Eastern Baltic religious terminology. Dtugoszo used form znicz in the 16th century was mistakenly interpreted as Holy Fire’, cf. : Ogien Znicz nazywali, ktéry gorzat zawzdy, Kto mimo szedi, musiat nari drew przyktadaé kazdy (Stryjkowski, about 1580/1978: 236) The 19th century lovers of ancient Lithuania widely spread this idea, 0 in the times of the misses in the Polish language the znicz became a national hero, a symbol of the memory of the deceased and the Olympic West. As can be seen from the facts discussed above, the names of priest and Lithuanian priest (zynio) were formed independently, but based on a common pattern: nomen agentis from the verb ‘to know, to deal with mysterious Knowledge’. The absence of a common name can be explained by the disappearance of the verb Zin in eastern Baltic languages, where it has a closely related meaning Zin-d-‘to Know’, which also has a religious-magical meaning ‘to deal with mysterious, secret Knowledge’. 5 Janas Karlowiczius (1875: 327-328, 375), and later Buga (ibid.) corrected the erroneous interpretation of Dhugosz's text, but both, based on the 18th edition, gave the form of ZodZio Zincz, and not tap, as was Dhugosz's original ~ Znicz, cf. 1961-1985 edition (X 210). WAJDELOTA [5 In this case, more closely related to the prijsy language are the slavy languages, in which there are severalreligious- -maginiy ritual action names, derived from the verb root i§ *sighs* Structurally closest to *waid-lai-tojis /wajdelota is the common Slavic name of ‘Wizard, prophet, sorcerer, searcher’ *véd-tjo- > *véséb, mostly palidified into the binomial form *vésév-jo. Similarly to the forms known in Priessian German as Waidolottinne, Waidlin(ne- ), the female genders —*véSéa(ja), ica, which are more prevalent in Priessian ir than in other German dialects, are also known. In this business. On the other hand, Zodis *véd-bma, mainly Zinomas in Russian data, probably originated in abstractum deverbale ‘secret knowledge, spells’ (similar to Old Russian véd-s ‘the power of the sorcerer, spells, spells, taking’). This is shown by the categorical formant -ma, which first forms nomina actionis and resultati, e.g., in Lithuanian to pronounce —tar-ma, slavy *kué-ema ‘how’ (Otrebski 1965: 154-155; Stawski 1976: 14-15). The same semantic field belongs to the ig stem *védiSvesti numerous derivatives of the Russian language: the old védunv, védunja, védunica, védunixa; védestvo, védunbje, védomenvje (SRJ,,, 50), dialects (mainly in the Siaurés rusy and belarusiy regions) ved’mica, ved’movat’; ved’mak, ved’macka, ved’macit’; Belarusian v’a3’m’ar, v’az’marka; lenky tarm. knowledge management; rusy tarm. ved’movstvo, ved’movisée, etc. nis *véSCensje, nomen resultati ba ir mostly vakary bei piety slavu grupésé isitvirtine *véScbco, *véscokn, ‘Cerb, rusy *“vescunb ir pan. Here presented Words make a clearly visible Zodziy darybos paradigmas - dariniy series. Such a paradigm is made up of proslavic Vedic i§ *ves¢- ‘pranaSauti’ ir sen. rusy language derivatiis ves véd- ‘turéti slaptu Ziniy, use them (burti)’: nomen agentis verbum nomen actions nomen resultati veSeo(jo), vesCaCja), veSCiti vestenvje veseoba véSCica, védunb, védunja, védéti védunvje véde védema védemenvje The abundance of the legacy of the Vedas indicates that the spoken religious-magic activity had to be vital in the early prehistoric period, in the ir individual languages dialects of new o independent structures ir (ipaé baltarusiy ir kaSubu, Zr. Borys, Popowska-Taborska 1994) bears witness to the level of that activity in Christianity. ir Some of the i§ mentioned lexemes have been j Bible translations, pg. sen. lenky fortune-teller, fortune-teller, fortune-teller; fortune teller (SS,, Many 198-199). names, ty especially women su associated with the spoken activity, fell into the j sphere of demonology of ir folk magic, cf. sen. lenky »wieszcza baba (z) Zakrzewa scilicet czari* (1476), ,strigori al. wyesczyce’ (1420). Panaiiai lenky tarmése, kur wieszcz(y), wieszcza, wieszczka reiSkia ‘vampyras (abieju lyéiy), undiné, velniené’, reik8més development can be illustrated by the following sentence: ,,Wieszczy ... 6 | Leszek BEDNARCZUK comes out of the grave and foretells (3 sg.), and as far as his cries are quiet, so far people must die“ (SGP, 120, uZrasyta MaZojoje Lenkijoje- ®). The Polish dialect should also be included in the word field. nie-wiada ‘iSsigimélis, pamestinukas, etc.’:,,I8 child (beginning vampire and woman) after septyneriy mety becomes nie-wiada* Comparing priisy and slavy names of priest-scientist shows that they are linked (Karlowicz, SGP,,, 315, Liublino krastas). by structural and semantic similarities. In both cases, the actions reflecting i8 ide. *yoid-‘to know’, were used in the meaning ‘to have secret knowledge, to use them’, and in the case of similar prepositions iSvesti nomina agentis means ‘the one who knew’; i$minéiy-Zyni, who with his secret knowledge predicted (praNaSaudavo) the events of the future’. Kad This activity was ir carried out by women, slavy kalby means reliable, o priisy tikiinai. During the Christian era, the meaning of the word ‘sortininka’ changed independently in both language groups. It should be said that only ne priisy slavy, but ir in other ide. ir Languages containing i8 *yoidkilusiy vediniy belonging to the sphere of religion and magic. Earlier It was quoted by Trautmann in a parallel to Sanskrit (1910: 455), and Biiga pointed out more similarities between j the two. (druido) meaning development: galu druidae, druides as *dru-uid-- ‘much, deeply knowing’, only another Root vocalism. Attention cannot fail to be drawn to the remarkable similarities between the spiritual leaders of two oppressed nations and the preparations for the revolt in different parts of Europe at different times. As has already been noted in the aforementioned study Biga, the name of the Lithuanian pagan priest —Zynio — is naively motivated, based on the verbosodius Zinoti, in Eastern Baltic languages iSstimusiu pr. waist equivalent, reiSkusj ‘to know, to know’. Today, Zynys is referred to as a ‘knowledger’ and can be applied to a pagan priest, a representative of a cult (see Egyptian Zynys) or associated with Zolininkavimu, medicine, folk medicine knowledge. As a parallel to Gia can be presented the Slavic *zna-xore, which is a representative of healing magic (but Vedic i3 *véd(tjo- )belongs to the fields of belief). So the question arises: what did the roots *uoid-‘to know’ and *gnd-‘to know’, as well as their names, mean in the past and present European epochs? Looking at the position of Indo-European morphology, the answer is relatively simple: *uoid belonged to the perfect system and had all its characteristics: it was intransitive, the verb was postpositionally neutral, there were no other temporal forms formed in it, it represented a state that arose as a result of previous activity; in some languages galéjo biiti is used for telling, less frequently — for conveying indirectly known things (Sanskrit and Albanian evidencialis). The root *gn6buvo aoristo stem: means a finite transitive taSkinj action; In addition to it, there was probably an inchoative -scopresence and a series of nouns was made already in pro-calbe: nomen agentis *gn6-tér/l, nomen actionis *gnd-ti-, nomen obiecti *gnd-mn-, nomen instrumenti *gno-tlo-(Pokorny 1949-1969: 376-378). In some languages *gnopamatu make actionWords overshadowed *yoidvedinius or restricted them © Belarusian dialect pri Vitebsko ir Siaures Russia Zodis vestica ‘ragana’ is Sarkasm epithet, because jt informiSanti some news. There it is believed that the visitor, having left her house after dinner, can turn into a sark and run through the chimney, cf. ESBM,, 117-118. WAJDELOTA | 7 usage: in modern Greek, Latin, modern English, eastern Baltic, southern and eastern Slavic (Buck 1949: 17.17). It is much more difficult to analyze these stems etymologically — to establish the original meanings and genetic relationships with other Words. In the *uoid case, it seems that it should be taken i8 *yeid-‘to see’, so the primary need’meé is —Zinau, nes madiau’. The roots *gndmotivation ide. it is difficult to find in the system, but it is possible to remember Hermann Hirt’s hypothesis (1900: 3), of the condensed *gndkildinti if *gen + e/o-‘to give birth, to fertilize; cultivate; to be a blood relative, a close friend’ (requires a physical-- sensory motivation; for more see Trubéev 1959: 154-156). Further means of distinguishing these action words are their use in phraseological combinations, various proverbs and adverbs (NKP,,, 665-670, 908-914). This difference must have been inherited from the pre-Slavic era and has equivalents in other languages. As we can see, the verb ‘know, know’ was primarily associated with spiritual Knowledge, inner religious experience, while the verb ‘know’ denoted a behaviour based on observation and sensory experience. If in the early European epoch there was a Word, meaning intellectual, spiritual knowledge (i8manyma), then there had to be also those cultivators of the Word, who could be called ‘i8minéi’, having the status of priests-pranaSy. Jy The field of activity is the — expression of the world of ideas by prophecy, giving instructions and proclaiming the truths of faith. In ancient India, this knowledge (knowledge) was in the form of a scripture, it formed the foundations of philosophy, theology, law, logic, linguistics. ir Jo origins probably date back to praindoeuropie¢ciy epoch. In the Baltic and Slavic languages we find the name of the person who promoted this knowledge (see the previously discussed Priesy and Slavic medicine). It can be assumed that the most prominent representatives of that activity were interested in ir thinking about language. In terms of semantics, they are distinguished by a desire to know, a deep understanding and a thoughtfulness — traits that are very important to the etymologist of today. Therefore, it will not be exaggerated to describe Professor Vytautas MaZiulis as a white and pricey etymology whisperer. ABBREVIATIONS ESBM — Mapruitay, B. ¥., peut., Imaumatacwuns croynik Genapyckati Moat, Minick, 1978. NKP — Kxzyzanowskt, J., ed., The new kstega in Polish 1-4, Warsaw, Poland 1969-1972. SG — Cxtesowski, B., ed., Geographical Names of the Polish Kingdom 1-15, Warszawa, 1880-1902. SGP —Kartowice, J., ed., Stownik gwar polskich 1-6, Krak6w, 1900-1911. SJAM ~ Gonski, K., Hrapec, S., ed., Stownik sezyka Adama Micktewicza 1-11, Wroclaw, 1962-1983. Poland — Doroszewski W., red., Stowmk Polish Language 1-11, Warszawa, 1958-1969. SRJ —Borarowa, I, A., pen, Groeap» pycckozo asbika XI-XVII 66., Mockpa, 1975-. SS —Unpaszy«, S., red., Stownik staropolski, Kraków, 1953-. SWO ~ Dictionary of Foreign Expressions, Warsaw, 1954. 7 Pre-Indo-European Show categories. Vieno i8 ju pavadinimas — ‘offerer, restorer’ ~ reconstructed Radar (1974: 191-195), based on mesapy to-bara(s), vedy_prdbhartaravestos ir fra-baratar-. Borys, W., Popowska-- Tanorska, H. 1994: The etymological dictionary of the Kashubian language 1, Warszawa. Brickner, A. 1903/1974: History and Meaning of the Polish Language. The origin and development of the Polish language, Warsaw, 42-72. Bruckner, A. 1904/1984: Ancient Lithuania, Olsztyn. Brickner, A. 1927-1957: The etymology of the Polish language, Warsaw. Buck, © D. 1949: A dictionary of selected synonyms in the principal Indo-European languages, Chicago. Boca, K. 1958: Rinktiniai rastai 1, Vilnius Diucosz, J. 1961-1985: Roczniki czyli Kroruki stawnego Krélestwa Polskiego 1-12, Warsaw. Enpzetins, J. 1943/1982: The Saint-Priest language. Selection of works 4/2, Riga. 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