Leksiniai paralelizmai Daukšos Katekizmo (1595) kalboje

VIU KALBOTYROS KLAUSIMAIL III vvOS TSR: M OK S LŲ. AKADEMIJA c|C LEXICAL PARALLELISMS IN MANY CATECHISM (1595) When reading the writings of one of the most prominent representatives of the ancient Lithuanian writing and creator of the literary language M. Daukša (the Catechism of 1595 and the Postilla of 1599), a lot of lexical parallelisms, the use of several words for the same or closely related concepts, catches the eye. Similar variations in vocabulary can be found in other ancient and later writings. This is a characteristic feature of the history of our literary language. It appeared in our writings as a result of the efforts to enrich the literary language, the desire to please the representatives of different dialects, the absence of a constant and uniform literary language tradition, the influence of foreign languages, and various other circumstances. Meanwhile, we are interested in reviewing the lexical parallelisms in Daukšos Catechism*?. M. Daukša was the first Lithuanian writer in Lithuania (except for its representatives in East Prussia), laying the foundations of the Lithuanian literary language. In translating and publishing the Catechism and later the Postilla (1599) and in seeking Lithuanian equivalents for various concepts, he, like other translators of the time and later, had to do a hard job. Finding good equivalents in translation always requires a lot of diligent work, judgment and certain philological tools (various dictionaries, literature, etc.) from the translator. For the translators of the 16th century, the “difficulty of words”, in the words of Z. Blotna®, was incomparably greater. They faced such difficult tasks in the lexical field as: 1) the formation of terminology for the new faith (Christianity) and other abstract concepts; 2) orientation, which word is Lithuanian and which is foreign; 3) taking into account the vocabulary of different dialects. The translators of that period had to search for equivalents in the absence of dictionaries and literary language traditions (established vocabulary), more or less detached from the folk language, under the strong influence of Germanization (in Prussia) and Polonization (in Lithuania) and ti riat in front of foreign originals (old Lithuanian writing was almost entirely translational) and in the presence of unfavorable social and cultural circumstances. 1 Plg. History of Lithuanian Literature, I, 144, Vilnius, 1957; Archivum Philologicum, IV, etc. 7 2 The following abbreviation DK, * Margarita Theologika, Karaliaucziuie... 1600, talk,,Skaititoiop®, V psl. 223 In searching for Lithuanian equivalents, some translators tried to find as many as possible of them in the folk language or to create new ones from Lithuanian words, only in rare cases using borrowed words, while others slaverily borrowed foreign words from translated texts and contaminated the language of the writings with barbarisms, of which there were especially many in religious writings in the second half of the 17th and 18th centuries. He tried to create a rich, diverse, pure and understandable literary language for the people. This is evident from his first edition — the Language of the Catechism, in which we find numerous lexical parallelisms, showing the translator’s efforts to present the most accurate, understandable equivalents and to make his language verbal and diverse and to please the widest possible group of readers. Lexical parallelisms in the DK are found either in the text itself after the conjunctions or, and and after the connecting words zai is (e.g., gymé or įžėklas krikfczonies 15; reikalingus and priwatomus 21; atleisti skolas tai yra kaltės 54), or in the margins (where perhaps the proofreaders’ suggested substitutions for one or another word could have entered), or in various places of the text (on the pages). Most of them (189 cases) are found in the margins (hereinafter referred to as the abbreviation prš.), less often (35 cases) they are given right next to and, or, i.e., the occurrence of lexical parallelisms in various parts of the text is impossible to determine and calculate precisely, and they are presented in this article in illustrated material and reviewed together with other parallelisms. The most convenient way to look at lexical parallelisms in DK is to divide them into the following groups: 1) parallel use of two or more (rare) Lithuanian words; 2) Lithuanian word and loan; 3) two debtors. * * * Most often, two Lithuanian words are given in parallel. This kind of parallelisms could be divided into subgroups, taking into account the proximity of the meanings of the parallelly used words, visual and emotional nuances, verbs and so on, but for the sake of the conciseness of the teaching they are presented here in alphabetical order (according to the first word, -for which there is a substitute right here in the margin or in various parts of the text), and then are reviewed in general. The title words (the noun forms of nouns and pronouns, and the communicative forms of verbs) are written in the current literary language. Illustrative examples are transliterated in current characters (retained only the now unused original characters &, i, 1, a, 6, 0, w, 4 f, I, § 3, etc.). In the illustrative material, not only the individual members of the parallelisms are occasionally given, but also the adjacent Words, which help to better understand the meaning of the parallelisms. The pages of the transliterated DK examples are indicated by digits. If a word is found in the same or other forms on several or several pages, it is tried to mark in parentheses as many pages as possible from where the word was written. In parentheses (:) are the corresponding Polish texts taken from E. Sittig's work "Der polnische Katechismus des Ledesma und der litauischen Katechismen des Daugfla und der Anonymus vom Jahre 1605" (Göttingen 1929). They are found in the above-mentioned work according to the Lithuanian equivalents of DK. 224 blind ir blindness blindness 159 (: g$blindness); aclifte 142 (: glottis). Synonyms of various actions. It is more commonly found in older trees and shrubs. in the writings. Algot called ir dlgame pri. wadiname 49 (91) (: call); wadinama prs. atgam 60 (105) (: zowa); wadina 26 (28, 31, 39, 40, 61, 90, 92...) (: call). It is usually used to call, but in general M. Daukša's and K. Širvydas's writings algoti is still found. Today, the word "algoti" in the meaning of "called" has become an archaism. alpti and gaisti alpstątį atgėiwinti prs. gaiftanti 162 (: mdleigcego); plg. apgaifit’ 175 (: vftaie). Only once, probably accidentally, without choosing the most accurate Lithuanian equivalent to translate the Polish word cžas, age was used in the meaning of “time”: nūg amžio Apaštalu 19; elsewhere (2,4,93) age (: wiek) is used in the meaning of “Human life. time, long period, eternity- ”. In the first sense, amzhy can be associated with the time, which is also used in the meaning of "time" (38, 68, 69, 75, 94, 123, 151, 181, 182, 186) (: cjas), and "period of 365/6 days" (1, 5, 32). Speech time was not found in the DK. deceive and fool nei wieno nei deceiving prš. without prejudice to 86. In the writings of Daukša and Širvydas, the word primity is used several times in the now unusual meaning of "to push into expenses, to do wrong", which it may relate to deception. apmauduoti, care for and feel sorry apmaudawo prš. fietoios 122 (: frafowat); fieldiės prs. rupin 116 (: frafuią); ape tatai apmaudūiė 111 (:frafuią- ); Take care 44 (: Starayčief3). Substitutes differ in semantic nuances. E.g. sorrow and regret. stay (trans.), behave and act As abfituri nedemiu remission bc. Deftis 41 (: fię džieie); 80; wiekias [=weikés] 41, 49, 114 (:dieią); I'm gonna be 143 (:ftanie). In Polish, the dig is forced to stop, move and act. JprasCmost matching is desti (destisi...- ); for us further is to act, „to do, to go“ and once used in the meaning of „to become“ (:ftanie). The meaning of "détis, to proceed" is not met. enrichment (vert.) and acquisition of enrichment prš. igylimo [=jgyiimo] 51 (: doStgpieniu); 4 (: przyigéia); plg. enrich and acquire. apturėti (vert.) and acquire for Wieflpati fau aptūri 77; igitų 4 (40, 44, 62, 93, 104, 124) (: dostapil, otrzymala). 15. Chat questions, 111 225 The DK almost entirely uses the acquired forms, and in later writings the value apturėti (:otrzymač) prevails more. forgiven, forgiven and worthy of forgiveness Ni eme atldiftina prš. value of forgiveness 92 (: sin of revenge); 91 (:;powBednemi). Of the three substitutes, the best ispermissible (regarding sins, guilt, etc.); forgiven —uncommon acts. remember and mention remembering iog is made on pawéikflo Diewo prš. minedami 84 (:wfpomindiac); 60 (67, 74, 84, 139, 151, 162) (: wJpominali 60; Pamientai 74, 162; Wfpomni 139, 151). Almost exclusively used for reinforcement; mentioned in the margin (84) used not very accurately, because here according to the meaning of the sentence is more suitable arminti. redemption (trans.) and redemption Polish odkupienie translated: viu fawa redemption 36 and atwadawimu manu 155. The Polish odkupié is also translated in two ways: redeemed 13 (34, 134) and iBšwadūt 106. The more accurate equivalent is to deliver (release) rather than value to redeem (redemption).. regard and regard * have regard to the merits prš. atveidi 153 (: wzglad); dtjwilgio 20 (123) (: rozmyjiu, wzgled). More common is the look; atvyzdis is known only from Daukša's writings. infinity ir uncovered endless mielaflirdiftes prs. no apreptos 137 (: niefkonczonego); infinite [tipribe 24 (49, 186) (: niezmierną, niefkoncžoney). These substitutes are used by Daukša. Most of his writings are in the genre of non-fiction. It is not thrown away and is not measured. The forms of these synonymous verbs, corresponding to the Polish genders pozwiedziecz and mowicz, are used in various parts of the text (e.g., mówić —4, 22, 48, 50, 52, 61, 63, 66, 68, 81, 87, 90, 99, 137, 152, 158, 159, 178, 184...; mówić —7, 48,59, 62, 65, 66, 74, 87, 88, 89...). Most commonly used to testify. Sometimes both words are used on the same page and in similar phrases, e.g. bilodam Téwé mújjú 66 and kaltbédam Téwé miiffsy 66; nei bilddami nė tiefJés 87 and ape wiffis gėrai kalbėdami 87. 1996) and Say (feat. do, claim to act by doing it wiffa pri. ir Claiming: 71 (: czynigc); daro 11 (20, 41, 68, 72, 80, 92, 148, 156, 164, 165... (: czynit); "Ka tu weiki 67 (: cžynič)". *-Polish c#yni¢ almost entirely forced to do. Somewhere else happens to act. Once in the margin (71) to daryti (doing) unusually and, it seems, inaccurately used zeigti (affirming), which in Daukšos Postila (490) is met with the meaning of “approve” (in Širvydas, Valančius and other writings its usual meaning is “to say, to tell”), darytojas, sutvėrėjas (trans.) and sutvertojas (trans.) “creator” of the darytoja, or 226 Jutwertoi dagus 30; "Full-time or part-time31; ". daritoiaus 132 (: ftworzyciela); daritoię 23 (27, 133) (: Jtworzyciela); futwereyį 122 (135 157) (: 100 mg/ day). The most commonly used doer, less frequently worthy — creator, © later spread widely in religious writings. Doing and creating. frequently prs tankel [=takei] 18 (:cżęfto); often and frequently 124) (: cZefto). Most commonly used in the text often (frequency) (18, 85, 89, 109,°111, 117, 124, 127, 128, 134, 142, 143, 161, 175, 187), and significantly less frequently dense (89, 159). Both words go as synonyms. It is often used in the meaning of "land". Frequent and dense. frequent and dense frequent and Taky wartdiima 19 (: czeftym). The word "frequent" is used in the local dialect. Plg. dažnai ir tankiai, deganti ir leisdanti dégancziés meiles prs. leizdaczios 161 (: paldigcey); throwing... deganczia 161 (: gordigcym). Participant allowing written only iš DK ir are ambiguous verbs. For now, you can try to jį connect with the verb leisti (:leisti),,tirpdyti®c. su deja ir béda Call prs. Beda 143 (:Bidda). Deja „problem, trouble“ is occasionally used in Daukšos, Širvydas’ ir other writings. the greatest, ir marinating dying nutmeg didjuss prs. main 130 (: shipping routes); The need will be greater 90 (: main); marinancgiomis 90 (91,92,93) (: §meertelnymi); nudes mirf3tamés 186 (: $§mortal). Dying ir marinata is a good equivalent of the Polish smiertelny (grzech), which was later replaced by the borrowed smertelna (sin). pride, lepumas fatness didžėwimu prš. ir Lapumu 11; Pride prs. foaming 91 (: Pych4). Pride "pride" is found in Bretkūno ir In the writings. Lepumas Daukšos writings usually have the meaning of “cinema pampering”; sometimes it is used somewhat unusually in the meaning of "grandness, pride"; of it, be it is detected ir in the sense of “goodness” (plg. thirst, delight, lust). The word "puddle" (putlavimas, putlus, putlauti) "pride, pride" is often found in Daukša's writings. Iš other XVIThe 17th a. century is not mentioned. He later returned to writing. Known in the folk language, ir where it could have iš entered į The rows of the doughnut as a picturesque, expressive word. shake ir tremble stems dagus drüba ir wirpa 148 (:hold) These synonyms (they are found in ir other sen. in writings) used to reinforce the impression, 227 bitterness and crushing bitterness prš. 3deletion (=Crushing)... Birds 97 (:scratch); sadness 139 (: Skruche). The first Polish fkrucha equivalent (graudumas) emotional, folk very ir accurate; crushing too rough and — rough value. inhalation and exhalation widuriičio įkėpimo įšlėkimo ir Dwafios 123 (: excitation). Recorded only from Daukšos writings; perhaps, new creations, close in their figurative meaning to,,to give to the spirit“. in particular ką and with the section ‘separately’ ipacgęi ir Section... faugot 126 (: ofobnd); iįpacąči 121 (:ofobnd); elsewhere in text (18, 22, 68, 76, 89, 125) used in the sense of “especially, most”. These adverbs are used in written and spoken language. See special and sections. j special ir section ‘separate’ of a special item prš. fkireus 95 (: ofobliwey). In the Old Testament, the word is used with the meanings of "separate" and "special" (rarely). The term "separate" is often used, but rarely, in the meaning of "separateness". "About Us" "About Us" "About ir Us" "About Us" "About Us" "About Us" "About Us" "About Us" "About Us" approval 132. Both words are used as synonyms; Occasionally found in other sen. in the scriptures next to the ir suggestion of other substitutes. save, save, deliver and redeem (vert.) išganitas 22 (141) (: zbawion); save and redeem us 34 (: odkupil); Tjgélbeidi 142 (: Wybdwile$); iBwadūt 106 (: redeemed). The words that occur in various places in the text are very close in their individual use to the basic meaning of “save”. He is a savior, a savior, a savior. Saviour, saviour, saviour and saviour Polish zbdwicėl translated: Ijganitoies or ijgelbetoies 13; Ifiganitoiau prs. iBgelbeie 140, gelbetoiés 94 (98); ifgelbetoiui 36; ifganitoii 15 (148). The most commonly used savior. I'm going to clean up and wash my bidurs, you can play me a game. 137 (1st ed.). These substitutes differ in their meaning and may be associated in individual cases of use. A more accurate equivalent is to beautify,,apSvarinti®. wise mudru followed teip iBmintingas prš. Mudrusiakes išmintingas 32 (: madry). “A wise sen. ir (?) occurs relatively often in writings; a very rare mudra, which — we probably encounter in the Mudrusiackies mudru ir sekes located on the ( = outskirts? ). 229 to confess, ir to express We're bored. iBšpažifssi 89 (: Spowidday fe); ijfakes... prašęgimūs 100 (141...) (: wySpowiedawfy); Tė pafsiffakai iog... nė vfsitaike 126 (: sie Spowišda). Three spowiadaé fi¢ equivalents are used in various parts of the text. Plg. confession, statement, statement ir (coll.) ; invoked (green. ) ir exiled having ii, ijfaukta outBauktą- [= ], iftr¢mta ir if Birdiés 124 (: spontaneous- ). The creatively chosen equivalent is exiled, used in a transferred meaning (exiled by the iš heart); a meaningless value is out of order. įžūlumas, kreivumas neteisybė įšūtumas ir prs. kreiwumas 137 (: sins); incisions pr. neteifibiu 137 (: niepriwoééi); Creamy breast injulumus (:niepravošči). Best match wrong; folk, such precise insolence, ne especially curvature. — . prisoner ir link Kalini prs. faitini 106 (: Tower). Prisoner is found in ir other ancient writings (Mažvydas, Širvydas, ir etc.); Daukša Catechism ir Postiléje (210, 382...) uses a parallel prisoner, ir which is probably the value of Polish wigén; iš be Lots of patterns, the link appears somewhere else 19th a. century writings. karoti ir hang on the crest karaczēm prš. kabaczgam 134 (: wifacemu). These synonyms are used in written and ir spoken language. blood flow and blood clotting. crampio152 (: us hemorrhage). The word combination blood flowing on the fringes has been replaced by the new term krauplūdis, which has not been found anywhere else so far. very big ir very | worn prš. didei 163 (: great one); large 37 (70, 142, 168) (: great). Adjective good (gift) consumed the meaning of “good, valuable”; substitute didė describes a thing in another way, enabling didė (gift) to hold good. to ir behave to agree to prš. elgtis ir giwént 83 (: zdchowaé przeczyw Mr. President). teip teikeis laikitis 166 (167) (: obɛ́ɛ); nė ęlkdamašs 128 (: trader). Comply must ir "behave" meaning, because in to usage it converges to behave. su pampering and pepping while walking prs. pepint 83 (:rojpufležaiąc). Pepinti "Jepinti" is found in Daukša Postila where it is used to treat in parallel. (65, 586, 662...), su The word has been iš used in the dictionaries of Neselman and Kuršaitis. It is not mentioned in other sources. command ir command which mum command ir inffakiti 73 (: roskazane); liepe 14 (79, 80, 81) (commands- ). These synonyms differ slightly in their semantic nuances. 230 sick, sick and disabled Eimi sigėtas waiftitoiop fr. invalid 151: (niepełnosprawny); 162 (: niemocnego); férgas 137 (138, 143) (:sick, weak). These substitutes are close, but not entirely coincident in their meaning. love and loving Polish milos¢ is translated as love and loving (once), e.g. : Mėile 22 (51, 62, 69, 70, 80, 158, 160, 167, 181...), mileymu 167; it seems that in the latter case myléjimas was used for stylistic reasons, not to repeat the word meilė for the third time in the same sentence; once (81) we find love incorrectly used instead of Polish cżceniu [= czczeniu] “respect”. in Polish proszycz is usually used to make someone pray, much less often —to ask, e.g.: melt prosim 49 (50, 53, 55, 61, 66, 68, 85, 106, 134, 135, 138, 139, 163, 169, 170, 171, 173, '176, 181, 189...), 51 (77, 131, 172, 174...). Synonyms of slightly different nuances of meaning, used in the present language. The Polish milošierdzie is translated as milosť (73, 106, 137, 142, 189...) and miłaśrdzie (60, 62, 138, 173, 180, 183). The first two variants are constructive synonyms. Once I encountered a random and inaccurate myfoshierdzhie counterpart — conjugation (137). mumble and mumble while mumble prš. ne ruggeddmi 86 (: not Semrzac). In Wilens, Bretkūnas, Daukša and other writings ruzgėti is used as a synonym of murmeti. Today, it is found in written and spoken language in the meaning of "to move". i dipping and roasting not before dipping. ruftint 83 (: too punishing). Nartinti (especially įnartinti) is used in the meaning of "rusting" in the writings of Mažvydas, Vilentas, Bretkūnas, Širvydas and others. "Rotten and Rotten". neišbylotis (neišsiviloti) and neiškalbėtis (neiškalbėti) "not to refuse" and newiendm nei iBbiloičis prš. neijkalbeieis 153 (: fieę niewymowil). Talking and Speaking. unbleached and unspeakable goodness neii wybilomoii 144 (164, 171, 185) (:niewyjlawiony, niewyniowney); neither pronounced 142 (: niewymowna). Talking and Speaking. not to rest and not to stop,,not to get tired“ even paylftu on the keel prš. nepristoktu 156 (: not vJtali). It is often used in the meaning of "not to be hurt" in ancient and later writings. Using next to neither rest (on the road) and neither stop, „nepristigti, nestokoti,“ adds a little bit of meaning to the sentence. 231 most commonly used zarti (thinking). In individual cases, these substitutes go parallel su to tell to ir speak. sweetneir ss sweetness faidūmė prš. Jaldibe 62 (: bones); saldgme 170 (:stodkoséi); fatdibei 155 (160, 177) (: w [ftodkoséi). Both are used in parallel as synonyms, uZtinkami (saldybé) in other sen. ir in the writings. structure ir harmony volumes vilaikit... You've got 102; a fucking brain. (with church) 103. Sandara widely used sen. In the writings, the — harmony is considered to be Daukša's novelty, used, probably, for stylistic reasons, not wanting to repeat the word structure in the same sentence. In various parts of the text, the Polish zachozwdzie firzedz is forced to guard ir (usually) guarding (s), e.g. : ir They're watching 27 (55, 69, 70, 71, 78, 80, 89, 93, 126, 180, 181); me while they're making curses 87 (120,122,123, 145). Vows, feasts, fasts, etc. are kept, and we are kept from ir sins, temptations, all evil, etc. ir Somewhere else to guard guard added ir explanations, additional equivalents, e.g.: faugot laikit turéio ir [tvarką] 126 (: zachowszcz mial); fűrgedamieš, aplakdami ir wedami wiffokiu biéuribiy 84 (: ftrzegac fig). Somewhere (84) po stylistic reasons, not wanting to repeat here immediately the ti to the same word. Plg. slow down, ir avoid guarding. grief ir remorse fietwartüfe fr. apsūduduās 122 (: frafunkach). Sorrow is used in the writings from Little Time. It is a more book-like word, compared to regrets “anger, anger, discontent, restlessness”, su which is characteristic of popular spoken language and has a slightly different meaning nuance. ir "Pig. grieve, care for souls. ir sharpness ir cheese (vert.) nė vifsilaike su... droplet... walgimé prs. surifte 126 (: (Jurassic). Smarkumas "sharpness, sharpness, sharpness" is used in Daukša's writings, in Širvydas's dictionary ir elsewhere; cheese is a value recorded only iš DK (In the dictionary of Širvydas there is salt.) throne ir chair jėjto prs. crest 147 (:ftolice). Sen. the throne is most commonly used in scriptures; occasional cress ‘sostas’ (Mažvydo, Daukšos ir et al. in writings). stembti, ir priešintis stiprintis idgnt galetų stembt’ prieB wargūs prs. ftiprintis 101 (: przečiwič); Stembt pri. Priefšintis 107 (: Figs (fighting); Stėbdamas 123 (:übereiwidiac fig). Mostly old. in the writings, especially Sod, used to stifle; Significantly less common is resistance; reinforce(s) is found in the meaning of ‘,reinforce(s- )’ only ir Barley dictionary gives more ir "to fight" meaning that could relate to su in the sense of “to resist”. 238 stirrup and edge touching stirrup crafit 152 (: blood). In the ancient writings of Sterblé it is used mainly with the meaning of,,scratch, duck“; Somewhere (in the writings of Daugka, Širvydas, Morkūnas) it is also encountered in the sense of,,drabuZiy kraštas, pakraštys“. The edge (of clothing) is neutral, and the stern is a colloquial word. sujungta ir suvienyta fuwiénintd fu it 98 (156) (: ziednocžona); fu nė kaltibe fuiūgtos 4 (: zlacZone). They are used as synonyms. ir sutvardeioti ir uZraiSioti,,sutvarstyti®. wound futwarcgioii prs. vzraifloii 143 (: zawiezuief3). Both words are written only from the manuscripts of Daukša, where they are very rarely used. saintliness beauty flightliness ir gražumas 158 (: ozdobėa). “Swanship, grace, purity, decency” is also found in Daukšos Postila. Plg. It's ir beautiful. svank ir gražus B.B.S. graju 157 (:nadobnego); grazys 42 (56) (: 100 mg/ day). The words "beautiful, decent, polite" are used in ir parallel with "beautiful" in other scripts. su pronoun (-é), advisor (-a) ir pritarytojas mediator of battles prs. vitaritoia 63 (: Oredowniczko); intermediates ir intermediate 67; 59 (: Orętowaniczka); intermediary 64 (: agents); vžtaritoia pritaritoieus 62; 64 (: przycžyn'com). It is widely used as an intermediate. in writings ir later; the narrator recorded the spoken language iš of later writings. ir Somewhere else the Polish pomocnik is incorrectly (64) translated by interpunction, somewhere else it is well translated as pomocnik. (139) — nation kin ir wiffy nations or kin 40. In some cases, the family name is used in the same way as the surname. ir (after the switch or). This indicates that the meaning of these words was not fixed in the use of the writings. get married, get married to run tėket ir matdump prš. begt 87 (136); (: mouthpiece); "TawęeJp palitekéio wifsi ligėnis prs. bego 152 (:učiekali); tėket 87 (167) (: bloody stools); 136 (167) (: Paphite eel); I'm running 48 (136, 150). Sen. in the scriptures, tekėti is used in the sense of “run” in relation to people. So marry, get married, ir run are synonyms. parenthood and parenting "inheritance, inheritance" which we had in parentage vj pri. teuikfkawima [= tewikfitawima] 96 (: džiedžictwo); tėwainumo 12 (142). These Polish déiedéictwo equivalents are written only iš A lot of writings, elsewhere tévainysté, fatherhood etc., ir 239 children and sons milėtis as brėlei and waikai wiėno téwo prš. Junus 50 (:brothers 4 fynowie); elsewhere (11, 26, 32, 37, 61, 167) the forms of the word son are used in the usual sense, in the Sen. scriptures in place of children often used sons. will will tur ir fawimp three possibilities... wal or nérg 27 (: will); wald 29 (42, 127, 166); néra 42 (123, 129, 166) (: chee, thought, willingness). The Polish equivalents indicate that desire is too widely used, that it cannot be a substitute for will. guard, avoid, and guard against other pressures prs. Jaugotis 87 (: believer); wengt girlfriends angry prs. Beware [= Beware] 85 (: ftrzedz fig); wegdami 84 (176, 177) (: ftrzegac fie, niew/ftydzę). All parallel components are closely related, the first two are synonyms. The word "escape" is often used in the context of avoidance. work and work wėikalūjse prš. darbuose 123 (: wfprawach); elsewhere, in various parts of the text, the most frequently found work (10, 14, 22,38, 41, 66, 67, 71, 76, 79, 80, 91, 131, 181) is a translation of the Polish vézynok; work is used (11, 18, 33, 123, 125, 150, 181) with the meanings „work, action, thing, matter“ less often, corresponds to Polish /prawa (most often), obrzed, vrzed (very rarely) and is found in other ancient writings. one-sided and one-way wienėtėpai (= wienériopai?) believe ing God prš. wiendip 39, used in the Sen. scriptures in singular and singularly (uniformly). The form wienėlėpai is recorded only once in the Danish language, so it is probably corrected to the gender wienėriopai, found in the writings of Daukša and elsewhere. promise(s) and package(s) who promised and packed God's word 78 (: obiecinych); ada 10 (11, 68, 78, 92, 170) (: obieéad); cf. paragraph 68. Used as synonyms; very common in the ancient scriptures is promise (promise, renounce, pledge, commit...), much rarer —kRetinti (replace). marking and labelling of the seedling forehead jime krigeus pri. Ziminame 20 (: znédcZymy); jcklinames 17 (18). Both are widely used as synonyms in writing, especially in the old, and in spoken language (here the less common signri). E.g. mark and mark; mark and mark. žygis ir žingsnis | walk and step ldupfinimé prs. ingfli [= jingsni] 121 (: poftepek). Sen. rastuose. both substitutes are used, the more common—- Zyngsnis. 16. Vocabulary questions, ITI 241 label ir mark _Rename to: $ra 3imé, or §&kls krikfczonies 15 (: zndmie); mark used separately elsewhere (9, 16, 20, 67) ir mark (17, 18, 19). Both words sen. in the ir scriptures later used in parallel with different meanings („Žymuo, pažymys, herbas, antspaudas...“). Plg. labelling ir marking. candle ir torch inwakes or torch 19 (: §lights). The name is derived from the — fact that the candle is not a candle, but a lamp, and the candle itself is not a candle, but a lamp. ne ir ir It can be said that this is the translator's effort to complete and clarify the sentence without holding the candle (:$wiec) the only means of lighting, adding the light to the candle as a broader word ir (candle in Lithuanian household XVI could not a. be the main jo means of enlightenment). look at me... ir 100 mg 2 times a day pawzdet 134 (: weyzrzeč = weyrzeč); gwilgtérés 136(: poyžrzy = poyrzy); Keep it up. 140 (: weyżrzy). Sen. In the writings is more often used žvilgterėti, much rarer — pavyzdžiai. Among the DK mentioned Lithuanian parallelisms there are a number of synonyms, words of similar ir iš meaning that coincide in usage. They try to supplement and clarify the idea (especially the substitutes used for the conjunctives and, or, that is), to po clarify and highlight the concepts, the semantic, visual and emotional nuances of the words that represent them, to make the content clear, visually attractive, as far as possible to achieve in the translation of the catechism, teaching the truths of faith. ir ir DK used synonymously: ir meišbyloma neišsakbamir a; not to get tired; custom ir connection; help, assistance, ir assistance; it will be ir enough; last and last; labelling and marking; to protect (s) guard (s); join to unite; expect to growl; packaged chard(s); mark sign of many other ir lexical parallelisms. ir ir ir ir ir The jų semantic proximity can be judged by ir iš the Polish equivalents, ir iš tų use of parallel components in the Lithuanian text, partially DK current use of ir substitutes, iš which can in tų many cases indicate the synonymy of various components. Most of the synonyms have roughly the same meaning, only slightly different in semantic, visual, emotional and stylistic nuances, e.g.: pride fatness; pray and ask; murmur and squeal; dipping and tempering; hanged, buried dead; grief of remorse; rush to attack. ir ir ir ir Some of the substitutes used synonymously are very popular, pictorial, expressive, e.g. : gilty "death", fatness "pride", creature, "creature", squeezing, "oppresir sion" etc. There are instances where folk words are used in a figurative, abstract sense, e.g.: tkvépimas and išlėkimas; frozen, chilled and frozen; neignited "clean, chaste", bowed "honored", humiliation, etc. Sometimes synonyms or words of similar meaning are given to acceleration in an attempt to reinforce the thought and impression, e.g.: ftiebai dągaus dreba ir wirpa 148; geift*, ir trokfšt turiu 155, 242 r In some places synonyms may have been used for stylistic reasons, so that the same word is not repeated here, which could damage the fluency of the language, e.g. : Duflia mana kūno tawo géidjia, Birdis mand trékfita but fu tawimi 155; As tarimé fdugot BéBta prifdkimg- ... férgedamie$, aplakdami ir wegdami wif6kiu biéuribiy 84.: DK synonymic parallelisms can also be used to search for words from different dialects. Daukša was a middle-class man, but he lived in Žemaitija and elsewhere. He tried to appeal to the widest possible group of readers in his language, so that the vocabulary of various dialects could be included in his writings. Today it is difficult to determine exactly what was the prevalence of some words in the time of Daukša, and only from the available, far from complete, data of the current language and the old writings it is possible to try to provisionally localize some parallelisms in the dialectal point of view. For example, the words tankiai "often", tankus "often",:- uointimpos "always, always" and rather "fast" can be considered dialectisms characteristic of the Žemaičių dialects. In the East (Kupiškis, Utena, Linkmenys, Tverečius, Adutiškis, etc.) the word versmė is familiar. From a dialectic point of view, other, especially rarely used, DK words should also be studied, e.g.: atviržti „pay back“, bingusiai „very much“, algoti „,call“, gandžiaus- ,,mieliaus, labiaus“, glapstyti,- ,apsupti, apsikabinti“, godas „greed“, ypačiai „separately“, karoti „,kyboti“- “, lcisdyti (?) „heat, burn“ (?), nartinti „,,angry, nauseating“, nertėti,,ristauti, pikti“, pastaras „last“, paginėjimas,,uzbaigimas“ (?), pereliškė „,,a lot of“, primitinti „deceive“, pepinti „jepinti“, stembti „to resist“, švankus „beautiful“, troškimas „greed“, valksna,aketé“ and others. Synonyms of different word formations are found among the parallelisms of the DK, e.g.: aklatis and blindness; guild, death, death and dying; love and affection; sweetness and sweetness; structure and harmony; parenthood and fatherhood, etc. There are many different ways of creating new words, and there are many different ways of creating new concepts. The lack of terms and new words was very great, and Daukša was looking for Lithuanian equivalents. Some things are named by several words, e.g. savior, savior and savior; vanity and righteousness; Sin, transgression, guilt, transgression and debt; nomination and sensation; humiliation, humiliation and humiliation; reinforcement and reinforcement; assistance, allowance and assistance; custom and connection; drowning, condemnation, fall, and destruction; knowledge and understanding, etc. This hindered the stabilization of the literary vocabulary, but at the beginning of Lithuanian literature, linguistic diversity was inevitable. Some parallelisms in the DK seem distant to us today, because the meaning of the variants has changed, but from the point of view of the usage of that time they can be considered synonyms, e.g.: algoti and vadinti; unfortunately and trouble; humming, humming, hope and hope; buckwheat and yeast; snake and life; in particular and in section; accession and approval; to pamper and pepper; greet and heal; luxury and glamour; flow, flow and run; expect and groan. and others. Some of the parallelisms in the DK differ more or less in their meaning and use, e.g.: alpti and gaišti; clean and wash; comply and behave; command and order; sick, ill and incapacitated; not to rest and not to rest; dressed and dressed up; obligation and business; arranged and bound. 243 Some parallelisms of this kind have a slightly broader meaning, e.g.: grieve, care for souls; fattening saturation; children sons; candle ir candlestick etc. ir ir ir ir Other unequally significant components of parallelisms bring out different aspects of the to thing itself, the phenomenon, etc. ir tags, e.g.: largest, marinating dying ir (the sin); nejfagra mepatepta; ir not to get tired; ir blessed, deified, praised, honored, ir etc. ir There are ir cases where the members of the parallelism are too far apart in terms of meaning, unsuccessfully matched, for example: atminti minėti; to do, to claim to act; insolence, crookedness ir injustice; despair doubting; ir perfection speeding up; a mediator. ir Sometimes the variants at ir first glance seem unusual, ir semantically unrelated, but after delving ir into the context, it may turn out that iš they are close in their secondary meanings and cases of use, e.g. drowning, condemnation, falling down; į adapt to prepare; the stem edge; children and sons; shop and work. Occasionally, one component of the parallelism is a direct broader explanation, e.g. arldiftina pri. ir ir ir ir iš werta forgiven91; ess article, that is... fanariu tikičiimo 25. There are some valuable parallelisms between Lithuanians. Jų relatively small. It is clear that Daukša first tried to use well-known Lithuanian words, only relatively rarely used ir values, e.g.: atpirkimas (vert.) ir discharge; to stay (trans.), to take action; ir Stunning (vert.) ir acquisition; doer, creator (vert.) ir the creator (vert.); goodwill (vert.), goodwill (vert.), good- »doing (vert.), goodwill; grit crushing (vert.); ir invoked ir (vert.) ir exiled; prisoner ir bond (vert.), sharpness ir cheese (vert.) ir kt There are instances when one Polish word is translated with two Lithuanian words, distant in their meaning, not forming lexical parallelism as elements of thought expansion, e.g.: który nie jest gérami, ir użytecznie przyjąć ir 100 (: ku worthy of a visit). wealthy kdntrum priefprinted or worried 125 (: w dolegtoščiach). Most often, several Lithuanian parallel variants have only one Polish equivalent (see the parallel variants of the words algoti, atleistina, atpirkimas, darytojas, dažnas, drugelis, eketė, geradarymas, giltinė, gyvata, graudumas, ypačias, išganytojas, išgražinti, kalinys, karoti, lepinti, liepti, sigotas, melsti, reikalingas, stembti, troškumas, ženklinti and others and their Polish equivalents). Such abundance of Lithuanian equivalents shows the translator’s creative efforts to make the language of the translation verbal and diverse. On the other hand, this also shows the great difficulties of searching for correspondences, fluctuations and partly stylistic immobility of the author. It happens that Daukša, not having precisely determined the meanings of the words or not having found the necessary equivalents, translates several Polish words into one Lithuanian, for example: fafkawy (63, 171, 180, 188) and miloséiwy (141, 142) correspond to malonus; The various forms of the words pewny (4,122), prawdéiwy (7, 154, 170, 172), wiafny (126, 151), Bežyry (138) and céyfty (168) are sometimes translated as the true genders of the same word. It is also the case that several Lithuanian substitutes correspond not to one, but to several Polish words of similar meaning. Then Lithuanian parallelisms are the product of Polish parallelisms, e.g.: about biaurūmas 244 and didrgumą nūdemes 58 (: o Sprofnoééi 4 Bkaradogči grzechu); duck, duckfish Tu ir 135 (: Tyé nddZieid moid dufanie). Some of the y lexical parallelisms in the DK, especially those found in various parts of the text, can also be considered as the result of the translator’s creative freedom. After all, every writer uses synonyms and words of similar meaning freely, without trying to follow any strict order, and therefore in almost every work there can be various lexical and semantic variants. Finally, some parallelisms may also be the result of different understanding and interpretation of the original text (substantial words). ir * * * Among the lexical variants of the DK there are several dozens where the Lithuanian equivalent (here, or in the margin, or elsewhere in the text) is given a loanword or a Lithuanian word is added to the loanword. Comparing the DK text with the Polish text of the Ledesma Catechism, it is clear that most of the borrowings found in the Lithuanian text could have been taken from the Polish text. This shows the influence of the Polish language on such a prominent reviver and educator of the Lithuanian language as M. Daukša, who paid great attention to the purity of the language. As you can see, when translating from the Polish text and looking for Lithuanian equivalents, especially terms and other words to express new concepts, I sometimes had to borrow words from the Polish text. Some of the loans could also come from other sources. Because of the strong influence of the Polish language, when the Lithuanian nobility overtook and used Polish, various foreign words could also penetrate into the writings from the spoken language. Some may have been borrowed from Belarusian, which was established as the official written language in administration, courts and elsewhere at that time. There were undoubtedly cases when M. Daukšas and other 16th-century and later writers were not sure which word was their own, Lithuanian, and which was a loanword. At that time, without dictionaries of Lithuanian language, it was difficult, almost impossible to determine. The lexical parallelisms given in the margins, among which there are also borrowed ones, should also be regarded as glosses (explanations of incomprehensible words), which were widely practiced abroad at that time and which were later replaced by dictionaries. In some places, he interpreted Lithuanian words with borrowed words, understandable to priests who did not know Lithuanian well, and he interpreted the borrowed words with his own new creations or with Zodziai borrowed from the folk language, in order to enrich the literary language with Lithuanian vocabulary. At a time when the literary language was still forming and its vocabulary, especially terminology, was not established, the borrowed words could help Lithuanian and Polish-speaking readers to understand the text translated into Lithuanian more accurately. For these reasons, M. Daukša could not avoid debts. A significant part of them are used in parallel with Lithuanian equivalents. In Daukšos catechism we find such borrowed religious terms as: altar, church, dūšia, heresy, host, priest, catechism, mass, poterius, persona, traicė and others, which are used without Lithuanian substitutes. In the DK we find not only religious terms borrowed from Polish texts and other sources, but also other words, most of which are used interchangeably with Lithuanian equivalents 245 The Polish sila, możeś, moca "strength, power, might" are usually translated as gały; strength and strength occurs somewhere else; a borrowed word used several times syla. The parastatic word priima (with a supposed a at the end), written only from DK, is unclear and its association with the plural is doubtful. Natura cnata ir (coll.) matėne Diewo fu wifsomis natūromis pri. cnatomis 96 (:cnotami); only a couple of times the borrowed word cnata is used, everywhere else (3,4, 7, 59, 67, 73) nature is found as “virtue”. The term "virtue" appears only in the writings of Daukša. honour, honourable, praise and honourfulness Several times the Polish cZef$¢ y chwala translated honour(-- a) and praise, e.g.: garbėjp and laupfep [== laupfefp] 18 (51, 53, 68, 69, 145, 154, 158, 159, 180, 181); in one place —honoring and laupfe 155; once chwale a slawie —laupfefp’ and garbéfp 172; gerbes prs. cjefties 163 (: cžči); Elsewhere in the text, honour is used separately, corresponding to Polish chwala (65, 92, 108, 146, 164), cżeśę (180, 181) and cééimosé (78) or without Polish equivalent (67, 68, 178), and, more frequently, liaupsė, corresponding to Polish chwata (51, 52, 64, 75,90, 102, 157, 164, 170, 172, 180, 181, 189) or without Polish equivalent (11, 31, 80); several times cžešsč translated as honoring (155, 165). Thus, honour, honourable (only once in the past), praise and honour (very rarely) are used synonymously in the translation of Polish chwala (loving, honourable), cżeśę (honour, honour, honour), slawa (honour) and cżciwoszcz (honour). E.g. to worship, to honor, to praise and to praise. worshipping, honoring, praising and praising (s.) worshipping and praising 67; I worship prs. slowiiu 142 (:exhibiting); kuriū garbinas deiwifte 37 (52, 60, 67, 69, 76, 77, 80, 102) (:czyniemy mu cżeszcz; Dziekuię; we cżczy go mdigc; chwaląc); Laupfinkite 2 (76, 90, 163) (:Chwalčic, Blogojiaw); gérbéio God 67. Most commonly used for worship; the debt is only paid once. Plg. garbė, čestis (skol.), liaupsė ir pagerbimas. lust, desire, desire and lust (sl.) what geift’ir trokfšt have 155 (: žądač); Geizdami prš. Zicjidami 71 (: Wishing); gčiJt, ir norét iam’ gėro 71 (: Zyczyé); geift 49 (62, 64, 74, 84, 122, 155) (:applicant); noréio 24 (76, 79, 87, 134, 138, 153, 156, 165, 166) (: chéieli). The first three substitutes (lust, desire and desire) have very close meanings. Most commonly used noréri. The word "march" has been seen only once and it has more of a "wish" meaning. gentis and prietelis (coll.) tribe 127 (157) (: przyiačielem); priétéléus 153 (154) (: przyiaéicld) The loanword priétélius is most commonly used in Daukšos and other ancient writings; Daukša occasionally uses the genus „,,friend, relative- “, which usually has the meaning of „relative“. griešnas (skol.) sinful and sinful grieflas (== grieBnas) b.c. unodemet [= noodemet] 119 (: grzeBny); 100 mg/ day. nuodemetas 149 (150) (:grzeBny) nujsidčiės 134 (153, 154, 162, 170, 173) (: grzelzny- ). 247 for the widest possible circle of Lithuanian- -speaking readers. For this purpose, the rich and inexhaustible treasures of the folk language vocabulary are widely used. Many old Lithuanian words are being redefined, giving them a new religious content. For example, the words god, heaven, guilt, sin, hell, soul, saint, lord and other words acquire a new meaning in the Catholic DK. This enabled Daukas to avoid unnecessary borrowings, used by careless translators or appeared later, with the increasing influence of Polonization through the church, manors and other ways, in jargon religious writings (e.g., griekas, pekla, dūšia, ponas, viera, vieryti, etc.). Daukša boldly took into literary language words of the folk spoken language, in many places giving them figurative, more abstract meanings and thus enriching the semantics of the lexicon of literary language. Many new words were created in Daukša to express new religious and various abstract concepts, which significantly increased the number of lexical parallelisms in Daukša. Some of Daukša’s innovations (e.g. doubt, inspiration, humiliation, compulsory, condemnation, understanding) have been successfully constructed and firmly established in literary language. After J. Bretkūnas, the first Bible translator and prominent educator of literary language in East Prussia, who paid much attention to the discovery of Lithuanian equivalents and presented many lexical parallels in the manuscript of the Bible translation, Daukša is the most verbal author of ancient Lithuanian writings, who made a great contribution to the enrichment and development of literary language vocabulary. This is clearly shown by the rich vocabulary of his writings, abundant and various lexical parallelisms. The latter shows how carefully and creatively Lithuanian equivalents were sought, how much attention was paid to the abundance and diversity of words. Most of the time Daukša was able to choose suitable and accurate equivalents, catch the meanings of words and various nuances. However, there are also cases where the translation is fluctuating and therefore gives two or more equivalents, sometimes not quite successful. This shows the translator’s inexperience and stylistic inexperience; this was also one of the reasons for the parallel variants. The diversity of the lexicon, the lexical variants partly prevented the immediate establishment and consolidation of unified lexical norms of the literary language, but in general they contributed to the discovery of Lithuanian equivalents, to the creation of Lithuanian terminology, to the enrichment of the lexicon of the literary language. Such fluctuations and variations were inevitable at the beginning of Lithuanian literature, which was looking for terms and words to express a new religion and other concepts, adapting to readers of different backgrounds, and inevitably under the influence of other languages. The abundant and diverse Lithuanian vocabulary of Daukša’s Catechism and Postila’s was one of the richest sources for enriching the vocabulary of the literary language at the end of the 19th and beginning of the 20th centuries, removing from the language the barbarisms of the feudal-ecclesiastical jargon. (e.g., adyna, viečnas, ubagas, smertis, kožnas, svietas, liekarst(- v)a, rona, kriv(i)da and replacing them with Lithuanian words borrowed from M. Daukša, K. Širvydas and other ancient writings (e.g., valanda, amžinas, begeta, mirtis, kiekvienas, pasaulis, vaistas, žaizda, žala). In this way, Daukša’s writings played a hugely positive “role in the formation and development of the Lithuanian literary language vocabulary. JIEKCH49ECKHE BAPHAHTbI B KATEXH3HCE 1595r, M, JAYKLIH H. P. KPYOIIAC Pesiomne B nepeBojjax KaTexusuca H eBaHreJHH NponoByeleli BHIAAIOMErocs NuCaTensi XVI B. M. laykum ecrb oueHb MHOrO JIEKCHUECKHX BapHAHTOB (LyGieTOB) AJA BblpaKeHHs OJHHX H TeX and xe HaATHi. 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