ACTA LINGUISTICA LITHUANICA

XLV (2001), 113 – 121

Lexical editing of the texts in the 1674 edition of Ewang elie polskie y litewskie attributed to someone other than Jaknavičius

Milda Lučinskienė

Lietuvių kalbos institutas, Vilnius

Vytauto Didžiojo universitetas, Kaunas

The article deals with the lexical divergences between the seven last gospel texts in the 1647 edition of Jaknavičius’ Ewang elie polskie y litewskie and the parts attributed to Jaknavičius himself. Attention is paid to the way in which the editor of the 1674 version of this work adapted the vocabulary of these gospel texts to that of the basic part of the work. He discarded rare words that are not attested in Jaknavičius’ text (gentis, kuris gi vienas, mala, nuopelnas) and replaced them with items frequently used by Jaknavičius (giminė, kiekvienas), or, if such were lacking, with words from his own native dialect (kandžia, užmokesnis). He also brought more uniformity in the use of the conjunction net. These lexical features show that the editor of the 1674 version took great pains to bring the text of the gospels in conformity with the Eastern Lithuanian standard of his time. The divergences between the 1647 and the 1674 version are not determined by the Polish text, which is identical in both editions.

INTRODUCTION

In 1647, Ewang elie polskie y litewskie by Jonas Jaknavičius was published in Vilnius. The authorship of its translation has given rise to doubts and discussion. However, Vaclovas Biržiška (1939: 49–82) presented evidence demonstrating convincingly that Jaknavičius translated these texts into Lithuanian. Zigmas Zinkevičius (1971: 154) noted that the last seven Gospels (JE47, 201–211) were translated or heavily edited by someone else, and identified linguistic and orthographic features characteristic of that unknown editor. Further analysis of the JE47 text revealed lexical differences between Jaknavičius’s text and those seven final Gospels¹—lexemes gentis, kuris gi vienas, mala, nuopelnas, which are not characteristic of Jaknavičius’s text, and a different use of the conjunction net. Thus, the translation of the 1647 Gospels was the work of several people, and not one but two linguistic systems need to be analyzed.

¹It should be noted that the JE47 text contains many lexical doublets, whereas no such doublets occur at all in the part of the text attributed to someone other than Jaknavičius. They were entirely eliminated in the 1674 edition of Ewang elie polskie y litewskie (150 instances of this type of editing were identified).

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Another edition of these Gospels appeared 27 years later, in 1674. A comparison of the JE₄₇ and JE₇₄ texts² showed that the JE₇₄ text had undergone substantial editing. The editing of dialect forms and their replacement with more widely used lexemes in JE₇₄ Jaknavičius’s text has already been discussed (Lučinskienė 2001: 117–128). The editor sought to standardize the language of the Gospels. Another of his editorial principles was to reduce the lexical differences between the last seven Gospels and those translated by Jaknavičius. This article surveys these revisions. The differences are discussed with reference to the language of the source text and compared with evidence from other Lithuanian writings of the 16th–17th centuries.

ANALYSIS OF EDITORIAL CHANGES

1. gentis → giminė:

JE₄₇ And your household // will be handed over by your parents =// and brothers / and // by your kin 205_23–26 (A household given // by parents and bro=//thers / and relatives 205_28–206) → JE₇₄ Your household will be handed over =//by parents and // brothers / and by kin 212_9–11 (212_13–16³)

The noun gentis, meaning ‘relative, a person of the same kin (clan), family (by birth or marriage),’ is frequently used in old writings and dialects. According to LKŽ_III 238, this word is used in the 1653 Kėdainiai Evangelijose, Daukša’s Postilėje, Mažvydas’s writings, Vaišnoras’s Žemčiūgoje Teologiškoje, Bretkūnas’s Postilėje and Biblijoje, and Chylinskis’s Biblijoje.³ In SD 130, 378, we also find the form gintis alongside the synonym gintiltė, whose Polish equivalents are krewność and rodzina. The word giminė³ is more frequent in SD (13x) than gentis (2x), and the following Polish equivalents are given: naród (195), pokolenie (318), rod (377), plemię (299). The lexeme gentis in the sense of ‘relative’ is most widespread in the Samogitian and western Aukštaitian dialect areas (LKŽ_III 19, 238). The semantic field of the words gentis and giminė was broader in old writings than it is today, and usage drew on the polysemy of individual Polish words of the period; the word gentis was used to refer to a group of people closely connected by social ties (Karaciejus 1980: 103–104).

It is important to note, however, that the word gentis_JE47 occurs only once, specifically in the part of the Gospels text attributed to a different translator. In JE₇₄, this word is no longer found—it has been replaced by the editor—and the lexeme giminė is used throughout the text. The noun giminė_JE47 occurs 14 times, and giminėti ‘kin, close relatives’ occurs twice.

² The comparative analysis of the Gospels was carried out using computerized concordances of word forms from Ewangelie polskie y litewskie (1647 and 1674). These were prepared by Lithuanian Language Institute staff members Milda Lučinskienė and Vytautas Zinkevičius (programmer), under the direction of Saulius Ambrazas, with funding from the State Commission of the Lithuanian Language under the Seimas of the Republic of Lithuania as part of the “1996–2005 Programme for the Use and Development of the State Language of the Republic of Lithuania.” Also used were computerized word-form concordances developed at the Lithuanian Language Institute for Bretkūnas’s Postilės (BP_II), Sirvydas’s Punktų sakymų (PS), Vilentas’s Enchiridiono (VlnE) and Evangelijų bei Epistolų (VlnEE), as well as computerized versions of Belarmino’s Katekizmo and the 1605 Katekizmo.

³ Here and below, the location of the Polish equivalents in JE₇₄ is given in parentheses; the equivalents themselves are not repeated, since they differ from those in JE₄₇ only in spelling.

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times, and once—in the feminine singular nominative form giminėta: JE₄₇ 164₂₋₄. A šitav El=//žbieta //gimineta tá=//wo. The form giminėti is recorded in LKŽₘ 310 only from Sirvydas’s Dictionary, Punktų Sakymų, and Chylinskis’s Bible.

The derivative giminė in the sense of ‘one who is related to someone, kin,’ according to LKŽₘ 309, is widespread in many dialects: it is recorded most often in the Panevėžys subdialect area of Eastern Aukštaitian, and less often in Western Aukštaitian (Kaunas and Šiauliai subdialects), Eastern Aukštaitian (Utena and Vilnius subdialects), the Southern and Northern Samogitian dialect areas, and the transitional dialect between Western and Eastern Aukštaitian. In addition to this meaning, the lexeme giminė is also used with other meanings in JE₄₇ and later editions. The meanings worth noting are ‘origin,’ ‘nation,’ and ‘generation’ (LKŽₘ 309). They are illustrated by the following examples:

JE₄₇ 9₄₋₆ because he was from // the house and lineage // of David JE₄₇ 86₃₋₅ teach // all generations / teach+//ing them JE₄₇ 137₃₋₆ I say to you / that // this generation will not pass // away / until all // these things happen

In JE₄₇, the derivative giminė translates Polish národ (9x), less often pokolenie (4x) and wiek (1x, JE₄₇ 2,22). In the JE₄₇ text, the substantivized form giminėta (3x) is in every instance the equivalent of the Polish word krewny (JE₄₇ 20₁₁, 164₄, 173₂).

Thus, the replacement in JE₇₄ of the less common word gentis with the more general and more widespread derivative giminė does not depend on the Polish original. It is simply the result of harmonizing this text.

2. kuris gi vienas → everyone (2x):

JE₄₇ and // kuri/gi vienas kuris // giwena ir tik ing // mani nenumirs am=//žinai 211₁₅₋₁₉ (A wβel=//ki kłory żywie á wie=//rży w miė / nie vmrže // ná wieki 211₁₅₋₁₈) → JE₇₄ and kiek=//vienas kuris giwena // ir tik ing mani nenu=//mirs amžinai 218₁₄₋₁₇ (218₁₃₋₁₆) JE₄₇ and tuomet atduos ku-//riamgi vienam pa-//lig darbu io 204₁₂₋₁₄ (á te // dy odda każdemu we // dług vczynkow iego 204₁₁₋₁₃) → JE₇₄ and tuomet ata=//duos kiek vienam pá-//lig darbu io 210₂₁₋₂₃ (210₂₂₋₂₄)

The pronoun kuris gi vienas is used only in that part of JE₄₇ which is attributed to an anonymous editor or translator. In the text translated by Jaknavičius, only the indefinite generalizing pronoun kiekvienas (20x) is used. The pronoun kuris gi vienas occurs twice (JE₄₇ 211₁₆, 204₁₂₋₁₃), and already in JE₇₄ it is edited and replaced by the reviser with the indefinite pronoun kiekvienas. The demonstrative pronoun kuris gi vienas⁴ in the meaning ‘everyone’ occurs only once in Sirvydas’s PSₘ 86 (Lith. kurys giwienas, Polish każdy) and is not attested either in Lithuanian dialects or in other old writings LKŽᵥₗ 952. It should also be mentioned that the pronoun kiekvienas has a freer and broader distribution than the pronouns kas, katras, kuris (positional variants) and is therefore considered the basic variant (Rosinas 1988: 124).

⁴In the Dictionary of the Lithuanian Language, the pronouns kuris vienas (LKŽᵥₗ 952) and kiekvienas (LKŽᵥ 747) are described as demonstrative; in the latest Lithuanian grammar (Ambrazas, ed., 1997: 257), the pronoun kiekvienas is assigned to the semantic group of indefinite generalizing affirmative pronouns, while Alberto Rosinas (1996: 123) places it among the pronouns of the generality class.

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3. moth → gnaws (2x):

JE₄₇ Do not // store up your treasures on // earth, where rust and // moths damage 209_7–10 (Do not hoard // treasures on earth, =//where rust and moth // destroy them, 209_6–9) → JE₇₄ Do not store your trea=//sures on earth, where // rust and moth damage =//them 216_4–7 (216_2–5) JE₄₇ But store // your treasures in heaven /// where neither rust nor // moth damages them 209_12–15 (But hoard your trea-//sures in heaven, where // neither rust nor // moth destroys them 209_11–15) → JE₇₄ But // store your treasures // in heaven, where neither =//rust nor moth dama=//ges them 216_8–12 (216_7–10)

The loanword mala is used in JE₄₇ only in the text translated by the anonymous translator; the editor of JE₇₄ changed it to the Lithuanian word kandžia. The loanword mala in the meaning ‘moth’ is not recorded in other old texts. The form kandis, kandžia, is known only in the Eastern Aukštaitian dialect (in Dusetos and Giedraičiai) (LKŽ_V 206). The word is also rare in old writings—it is found only in SPr 83 and occurs once in PS_II 7_28–29. However, in Sirvydas this lexeme is written with an eastern form—kundžia. Thus, the editor of JE₇₄ rejects the obvious loanword, replacing it with the eastern lexeme kandžia familiar to him, but with the intact tautosyllabic sequence of the an type.

4. nuopelnas → remuneration:

JE₄₇ You will receive your reward / / according to your merit, fa-//wo 208_18–21 (Truly I tell // you / that they have received their re-//ward 208_20–23) → JE₇₄ You will receive your reward =//according to your merit 215_16–18 (215_15–17)

The derivative nuopelnas in JE₄₇ is used in the meaning ‘reward’, which LKŽ_VIII 946 records only in the Western Aukštaitian Kaunas subdialect (Jurbarkas); in this eastern text it occurs only once (1x), while its base verb nupelnyti occurs five times. The derivative užmokestis is found neither in JE₄₇ nor in other 16th–17th-century writings. In LKŽ_XVII 664, the derivative užmokestis is cited from earlier dialects of Lithuania Minor and a large area of the Samogitian dialect, and it is also found among the Eastern Aukštaitian Panevėžys speakers. LKA_III (142–143, map no. 127) shows that the suffix -esnis itself is used chiefly among Samogitians and a small portion of the Aukštaitian speakers of the Klaipėda region; however, examples with this suffix have also been recorded far from those areas—most often among Eastern Aukštaitians (Panevėžys, Širvintos, Utena speakers), and less frequently in the Western Aukštaitian Panevėžys subdialects. LKŽ_VIII 314 states that the form mokesnis is widespread in the Samogitian dialect area, while among Aukštaitians it occurs only in the Utena subdialect. In JE₄₇ (and in other later editions), remuneration for work is most often designated by the word atłga (JE₄₇ 33₁₀); likewise, atłga can also mean ‘merit, reward, moral or spiritual recompense’ (JE₄₇ 198₁₆, 207₂₈), e.g.: JE₄₇ 207₂₈– 208₁ nes býtay atłga iuf-//lfu gauft ira dungui. In all the cases mentioned here, the Gospels have the Polish equivalent zapłata (JE₄₇ 33₈, 198₁₉, 208₃). ³SD (526) renders Polish záplata with the lexemes ażmokeltis / atłga, while the word nupeſnas corresponds to Polish wyſługa (³SD 505–

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506)⁵. Thus, it is likely that the lexeme užmokestis reflects the dialect of the JE₇₄ editor.

5. angel → aniolas:

JE₄₇ Net funus || žmogaus tur atait || garboi Tewo fawo || fu Angelais fawais 204₈₋₁₁ (Abowiem przyidzie || ſyn człowieczy w ||chwale oyca ſwego 3 || Anyoly ſwoimi 204₈₋₁₁) → JE₇₄ Nes funus žmogaus || tur átait gárboy Te= ||wo fawo fu Anyolais || fawo 210₁₈₋₂₁ (210₁₈₋₂₂)

In the JE₄₇ text, the form angelas is used 14 times (once in the anonymous translator’s text), anielas 4 times, and aniolas once. Thus, in the 1647 Gospels, the form angelas predominates. A similar situation persists in the 1674 edition: the form angelas occurs 12 times, anielas 5 times, and aniolas 3 times. On two occasions, the JE₇₄ editor replaced the older form angelas with the newer variant aniolas: in Jaknavičius’s text (JE₄₇ 179₂₆) and in the text of another translator or editor.

A survey of old writings shows that the form angelas was used most consistently in the writings of the Duchy of Prussia: BP (288 times), Mž (43 times) (Urbas 1996: 19), VlNEE (35 times), VlNE (2 times). The forms aniolas (Mž, 2 times) and anielas (BP, once) are very rare there. The distribution of these forms differed in the Grand Duchy of Lithuania, where two written-language variants were developing. In the works of authors who wrote in the eastern written-language variant, the most common form is anielas—PS (55 times), BK (17 times)—while angelas is much less frequent, occurring in K1605 (9 times) and PS (3 times, and only in the pericope text); the form aniolas occurs only in Belarmino’s Catechism (once).

In Daukša’s texts, written in the central written-language variant, the form angelas predominates (344 times), while anielas is rare (only 4 times) (Kudzinowski 1977: 19). In other central dialect writings, however, the use of these lexemes varies: only the form anielas is found in Chylinskis’s New Testament (179 times) (Kudzinowski 1964: 3), whereas all three variants occur in the texts of PK and SE: the oldest form, angelas, is written least often (PK 3 times; SE once); the newer variant anielas occurs more often in SE (30 times) and PK (11 times); and aniolas occurs in SE (10 times) and PK (8 times) (Jakulis 1995: 8; Kruopas 1970: 85). It is also known in dialects—Eastern Highland Lithuanian (less often Southern Highland Lithuanian and Northern Samogitian), LKŽ₁, 141.

Although all three variants occur in Jaknavičius’s 1647 and 1674 Gospels, as already noted, the older form angelas is the most frequent (as in Vilentas, Bretkūnas, Mažvydas, and Daukša). The reasons why the JE₇₄ editor chose the form aniolas are unclear: the choice may have been prompted by his own dialect or by a printed edition that used the form aniolas.

6. net → nes:

JE₄₇ Net kas || iżg iufflu noredamas || iżſtatit weziu / ne || pirmiaus ſededamas || ſulkaito indeimus 202₅₋₉ (Abo-//wiem kto 3 was || chcąc budowac wie-//źę / nie pierwey siąd=//ſby rá chunie

⁵That the word Gospels in the Polish text, zapłata (JE₄₇ 208₂₂₋₂₃), means recompense rather than wages is also evidenced by the fact that in the current New Testament in Polish, this word has already been replaced by the lexeme nagroda (Mt 6,16) (PALL 1130).

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editions / 202₂₋₁₃) → JE₇₄ Nes // kas izg iufu noredą +//mas išftatīt weziu / ne // pirmiaus fededamas // fufkaito indeimus 208₁₃₋₁₇ (JE₇₄ 208₁₆₋₂₀)

JE₄₇ Net // what will it profit a person // if he gains the whole world // but forfeits / his soul // 204₁₋₅ (Bo coȝ pomo +//ȝe człowiekowi / ieśli=//by wyßtek świąt ȝy-//[kal / á ná dusy fwey // ßkode podiąt 204₁₋₅) → JE₇₄ Nes ku pades žmogui // iáy ir wilu /fwietu nu=//pehitu / á dušių fawo // nuterjotu 210₁₂₋₁₅ (210₁₂₋₁₆)

JE₄₇ Net funus // žmogaus turta atait // garboi Tewo fawo // fu Angelais fawais 204₈₋₁₁ (Abowiem przyidzie // ſyn człowieczy w // chwale oyca ſwego ȝ // Anyołȳ ſwoimi 204₈₋₁₁) → JE₇₄ Nes funus žmogaus // tur atait gárboy Te=//wo fawo fu Anyołais // fawo 210₁₈₋₂₁ (210₁₈₋₂₂)

JE₄₇ Net // where is your treasure // there is also your heart=//wo 209₁₇₋₂₀ (A-//for where your treasure is, there your heart is also 209₁₇₋₂₀) → JE₇₄ Nes where is the treasure=//wo / there is also your heart 216₁₄₋₁₆ (216₁₂₋₁₅)

The particle net occurs 10 times in JE₄₇ (7 times in JE₇₄), while the conjunction nes occurs 88 times in JE₄₇ (93 times in JE₇₄⁶). As the examples show, the form net was replaced by nes (net JE₄₇ → nes JE₇₄) only 4 times. In the JE₄₇ text, the particle net serves several different functions:

(a) (1 time) used as an intensifying particle (JE₄₇ 94₁₃; JE₇₄ 100₆; Polish aż JE₄₇ 94₁₄; JE₇₄ 100₆);

(b) (5 times) connects subordinate temporal clauses⁷ and functions as a limit conjunction (1 time); the compound conjunction net pirm is used (JE₄₇ 157₂₈; JE₇₄ 162₂₀₀; Polish ażby pierwey JE₄₇ 157₂₅; JE₇₄ 162₁₉), and net (1 time) occurs with the variant pokoley given alongside it (JE₄₇ 31₂; net JE₇₄ 34₂; Polish aż JE₄₇ 31₃; JE₇₄ 34₄);

(c) (4 times) functions as the causal conjunction nes ‘because’ (JE₄₇ 202₅; JE₄₇ 204₁; JE₄₇ 204₈; JE₄₇ 209₁₇ – examples are given above).

It is precisely in the latter case (c) that the JE₄₇ particle net is replaced by the JE₇₄ conjunction nes, while the first two functions of net are retained in JE₇₄. The use of the particle net and the conjunction nes is attested in many old writings: Daukša’s Postilė, Sirvydas’s Punktai Sakymų, the writings of Mažvydas and Simonas Vaišnoras (Zinkevičius 1981: 198; LKŽVIII 738), as well as Chylinskis’s NT, Bretkūnas’s Postilė, and Vilentas’s Evangelijos and Epistolos (Drotvinas 1968: 95). Drotvinas noted that in old Lithuanian writings net (as well as net pirm, pirm neg) is used in place of nes under the influence of the language of the originals (e.g., when translating Polish aż) (Drotvinas 1968: 95). In JE₄₇ and JE₇₄, the following are equivalents of the Polish particle aż:

(a) the temporal limit conjunction net, which connects subordinate temporal clauses and means ‘until, up to the time when’ (4 times: JE₄₇ 2₁₉, JE₇₄ 2₂₂; JE₄₇ 19₅, JE₇₄ 19₁₀; JE₄₇ 149₁₅, JE₇₄ 149₁₅), for example:

JE₄₇ 2₁₈₋₂₀ that this generation will not pass away until all this is fulfilled (JE₄₇ 2₂₁₋₂₃ jėc nie przeimienie ten //to wiek / aż nie wßy-//tko iſći)

⁶ In the additionally added pericope (JE₇₄ 166–167), the word nes is used once.

⁷ Leonardas Drotvinas (1968: 95) nurodo, kad veiksmų laiko santykis, kada pagrindinio sakinio veiksmas vyksta prieš šalutinio sakinio veiksmą, senuosiuose raštuose gali būti reiškiamas ir ribos jungtuku net ir sudėtiniu jungtuku net pirm.

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In one instance, JE₄₇ gives two variants net pokoley⁸, whereas JE₇₄ retains only net:

JE₄₇ 30₂₄–31₃ Compared with i=//ra karalifte dun-//gaus rūkšti / ku=//riu įemus žmoną // palfėpe ažurawgie // trife mierofe mitu / net pokoley furugo // wifa → JE₇₄ 33₂₁–34₃ Pri =//lingintá irá Káralifte // dūngaus rūkb yti / ku=//riu įemus žmoná // ažuraugie trife mie=//rofe mitu / net ruru =//go wifa (JE₄₇ 30₂₅–31₃ Podo =//bne ieft kroleftwo // niebielkie / kwalfo-//wi / ktory wžia-wby // niewialtá zákrytá // we trży miáry mq-//ki / áj wbytka [kwa =//śniatá]);

(b) the complex temporal conjunction marking a time limit that links subordinate temporal clauses net pirm (1x). In this instance, the Polish conjunction ażby occurs in JE₄₇ 157₂₅ (JE₇₄ 162₁₉); (c) the conjunction net meaning ‘that’ (1x):

JE₄₇ 94₁₂–₁₄ (JE₇₄ 100₅–₇) And the ship's sides and bow // were split so that // it sank (JE₄₇ 94₁₂–₁₅ And they // drew near and began to // push both boats // until those said +//enough)

Pastarąją net reikšmę nurodo ir Vincas Urbutis (1966: 105). JE₄₇ tuo pačiu žodeliu net, bet atliekančiu jau priežasties funkciją, verčiamas ir skiria-masis lenkų kalbos jungtukas abowiem (3x) ir bo (1x). Būtent pastarasis žodelio net vartojimas JE₇₄ yra redaguojamas ir nuosekliai keičiamas jungtuku nes, kuriuo dažniausiai ir yra verčiami minėti lenkų kalbos jungtukai abowiem ir bo.

Based on the JE₄₇ concordance, it was established that the causal conjunction nes, used 88 times in the text, corresponds almost equally often to the two Polish conjunctions abowiem (albowie) (46x) and bo (variants boć) (37x); the following equivalents are also found once each: zaś (JE₄₇ 36₂₂), ále (JE₄₇ 57₁₅), iž (JE₄₇ 36₂₇, 97₁₁). This distribution of conjunctions shows that JE₄₇ was atypical in translating the Polish conjunctions abowiem and bo with the conjunction net, except for the four instances attributed to another translator.

³SD, as a normative work of the period, reflects the usage of these conjunctions: Polish abowiem (³SD 1) is translated by the conjunction nes, nefung, neffa; likewise, the conjunction nes is translated by bo (³SD 19), while several functions are distinguished for the conjunction aż: the temporal conjunction aż is translated by the time-limit conjunctions kolay / pakolay / net, while the example Iki kaktu. illustrates the locative use of Polish aż. JE₄₇ and JE₇₄ reflect precisely this usage of these words.

Since JE₇₄ appeared 27 years after the first edition of the Gospels, we may assume that the editor and reviser regarded the use of net in the sense ‘because’ (Polish equivalents abowiem and bo) as archaic, or at least atypical of the language of the time.

⁸LKŽVIII 737 net is described as a particle and a conjunction. This very example is given among those illustrating the use of the particle net. However, it should be noted that in JE₄₇ the word pokoley (JE₄₇ 31₂) is printed in italics, which were most often used to print one of several synonymous word variants. It is therefore likely that net and pokoley are presented as variants and function not as a particle but as a time-limit conjunction. This is further supported by the fact that JE₇₄ retains only one variant, namely net (JE₇₄ 34₂). The Lithuanian text of the 1674, 1679, and 1690 editions of the Gospels likewise has only net, whereas the 1705 edition has aż (31₁₇).

^9³SD 4 gives the following: względem ciała ir względem mieyśća.

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CONCLUSIONS

The editor of the 1674 Gospels, while editing JE⁴⁷, took note of the lexical differences between Jaknavičius and the last seven Gospels. Consequently, these lexemes had already disappeared from the 1674 edition: they were adapted to the larger eastern-text portion, that is, the text of the Gospels was made uniform.

The reviser of the edition in question discarded rarely used lexemes uncharacteristic of Jaknavičius’s text (gentis, kuris gi vienas, mala, nuopelnas) and replaced them with forms used more frequently in this text (giminė, kiekvienas); where the reviser could not find the required equivalent in Jaknavičius’s text, they apparently used a word from their own dialect (kandžia, užmokesnis). The use of the conjunction net was also made uniform.

The consistent selection of linguistic features attests to the existence of a certain norm in texts written in the eastern written-language variety. This is also supported by the fact that none of these JE⁷⁴revisions depended on the Polish original. The few lexical revisions to the last seven Gospels described in this article indicate that most of the text was acceptable to the JE⁷⁴reviser; thus, like the JE⁴⁷anonymous editor, they must also have come from the Vilnius region, but not far from the an / un isogloss.

ABBREVIATIONS

BK – TRUMPAS MOKSLO KRIKSCIONISZKO SURINKIMAS, Nuog Roberto Bellármino Kárdynoło paráśitas. VILNÆ Typis Acad: Societatis IESU, Anno 1677.

BP – POSTILLA Tatai eſti Trumpas ir Praſtas Iſchguldimas Euangeliu / ſakamuiu Baſniczoie Krikſchczoniſchkoie / nůg Aduento ik Weliku. Per Iana Bretkuna Lietuwos Pleboną Karalauczuie Pruſuju. Iſſpaude Karalauczuie Jurgis Oſterbergeras. Mæta Pono 1591.

BP₁₁ – POSTILLA tatai eſti Trumpas ir Praſtas Iſchguldimas Euangeliu / ſakamuiu Baſniczoie Krikſchczoniſchkoie / nůg Weliku ik Aduento. Per Iana Bretkuna Lietuwos Pruſuju. Iſſpausta Karalauczuie /Jurgio Oſterbergera. Mæta Pono 1591.

JE₄₇ – [Jonas Jaknavičius] POLISH AND LITHUANIAN GOSPELS, both Sunday and all feast-day readings, which are read throughout the year in the Catholic Church according to the Roman order. Published with the permission of the Superiors. Vilnius. Printed at the Jesuit Academy Press in 1647.

JE₇₄ – [Jonas Jaknavičius] POLISH AND LITHUANIAN GOSPELS. Both Sunday and all feast-day readings, which are read throughout the year in the Catholic Church according to the Roman order. Vilnius. Printed at the Academic Press of the Society of Jesus. 1674.

K1605 – KATHECHISMAS ABA PAMOKIMAS WIENAM KVRIAMGI KRIKSCHZONIV REYKIAMAS. PARASZITAS Nuog D. IOKVBO LEDESMOS Theologo SOC: IESV. E pergulditas Lietuwißkay / ir Vntrnkárt išſpáultas WILNIVY Drukórnioy Acadêmios SOCIETATIS IESV, Metùſu vźgimimo Wieſpatés / 1605.

LKA₁ – Lietuvių kalbos atlasas. Leksika, Vilnius: Mokslas, 1977.

LKAₘ – Lietuvių kalbos atlasas. Morfologija, Vilnius: Mokslas, 1991.

LKŽ – Dictionary of the Lithuanian Language 1–17, Vilnius: Mintis (1, 8), State Publishing House for Political and Scientific Literature (3, 5, 6), Institute of Science and Encyclopaedia Publishing House (17), 1956–1996.

PALL – The Holy Bible: Old and New Testaments, editor responsible Ks. Kazimierz DYNARSKI SAC, Poznań: Wydawnictwo Pallottinum, 1991.

³SD – [Konstantinas Sirvydas] DICTIONARIVM TRIVM LINGVARVM, In vlum Studioſæ Iuuentu-tis, AVCTORE CONSTANTINO SZYRWID è SOCIETATE JESV Cum Superiorum permissu editum. Tertia editio recognita & aucta, VILNÆ, Typis Academicis Societatis Jesv. Anno Domini M.DC.XLII [1642]. (Photographic facsimile edition consulted: The First Lithuanian Dictionary. Konstantinas Širvydas: Dictionarium trium linguarum, prepared by Kazys PAKALKA, Vilnius: Mokslas, 1979.)

1674 M. EVANGELIJŲ REDAGAVIMAS | 121

PS – [Konstantinas Sirvydas] PVNKTY KAZAN from Advent until Lent, in the Lithuanian language, with an explanation in Polish PUBLISHED BY Reverend KONSTANTINAS SIRVYDAS / Theologian of Societatis IESV / WITH THE PERMISSION OF THE AUTHORITIES. Vilnius, at the Printing House of the Academy of Societatis Iesv, in the year M.DC.XIX. (A facsimile edition was used: Franz SPECHT, Szyrwids Punktay sakimu, Göttingen: Vandenhoeck & Ruprecht, 1929.)

SE – SUMMA or A Brief Exposition of the GOSPELS / THROUGHOUT THE WHOLE YEAR / on Sundays / Read in the Holy= Christian Church [...] IN KĖDAINIAI, PRINTED BY JOCHIMAS IVRGS RHETAS, in the year of the Lord 1653 (based on: A. Jakulis, “The Lexicon of Knygos nobažnystės” 1, Klaipėda: Saulius Jokužis Publishing-Printing House, 1995).

SPR – The Old Dictionary of Konstantinas Sirvydas (facsimile edition), prepared by Kazys PAKALKA, Vilnius: Institute of Science and Encyclopaedia Publishing, 1997.

VLNE – ENCHIRIDION, a small catechism / for unlearned pastors and preachers / written in German by Doctor Martin Luther. And translated from German into Lithuanian fully and faithfully / by Baltramieju Willentha, pastor in Karaliaucżui at Steindama. Printed in Karaliaucżui by Iurgi Oſterbergera / in the year of God M. D. LXXIX.

VLNEE – Gospels and Epistles / to be read on Sundays and feast days / in Christian churches / fully and faithfully translated into the Lithuanian language / by Baltramieju Willenta / pastor in Karaliaucżui at Schteindama [...] Printed in Karaliaucżui by Iurgi Oſterbergera / in the year M.D. LXXIX.

LITERATŪRA

AMBRAZAS, V., red. 1997: Dabartinės lietuvių kalbos gramatika, Vilnius: Mokslo ir enciklopedijų leidybos institutas.

BIRŽIŠKA, V. 1939: Dar dėl Jaknavičiaus ir Ewangelie polskie y litewskie. Archivum Philologicum 8, 4–82.

DROTVINAS, L. 1968: Laiko aplinkybės šalutinių sakinių prijungimo priemonės senuosiuose lietuvių kalbos raštuose. Kalbotyra 19, 89–98.

JAKULIS, A. 1995: „Knygos nobažnystės“ leksika. I dalis, sudarytoja ir redaktorė D. Jakulytė, Klaipėda: S. Jokužio leidykla-spaustuvė.

KARACIEJUS, J. 1980: Dėl keleto socialinių terminų K. Širvydo raštuose. Lietuvių kalbotyros klausimai 20, 101–107.

KRUOPAS, J. 1970: 1598 m. Merkelio Petkevičiaus Katekizmo leksika. Lietuvių kalbotyros klausimai 12, 83–154.

KUDZINOWSKI, Cz. 1964: Biblia Litewska Chylińskiego, Nowy Testament 3. Indeks, Poznań: Państwowe Wydawnictwo Naukowe.

KUDZINOWSKI, Cz. 1997: Indeks–słownik do „Daukšos Postilė“ 1 (A–N), Poznań: Wydawnictwo Naukowe Uniwersytetu im. Adama Mickiewicza.

LUČINSKIENĖ, M. 2001: Rytietibių redagavimas Jono Jaknavičiaus Ewangelie polskie y litewskie 1674 metų leidime. Archivum Lithuanicum 3, 117–128.

ROSINAS, A. 1988: Baltų kalbų įvardžiai, Vilnius: Mokslas.

ROSINAS, A. 1996: Lietuvių bendrinės kalbos įvardžiai, Vilnius: Mokslo ir enciklopedijų leidykla.

URBAS, D. 1996: Martyno Mažvydo raštų žodynas, Vilnius: Mokslo ir enciklopedijų leidykla.

URBUTIS, V. 1966: [Rec.] Symbolae linguisticae in honorem Georgii Kuryłowicz. Baltistica 2 (1), 105–106.

ZINKEVIČIUS, Z. 1971: Dėl K. Sirvydo „Punktų Sakymų“ genezės ir kalbos. Baltistica 7 (2), Vilnius.

Milda Lučinskienė Lietuvių kalbos institutas Antakalnio g. 6, 2055 Vilnius, Lietuva [email protected]

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