Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose

132 Aušra Rimkutė-Ganusauskienė | Names of Angels and Devils | 1800–1882 metų katekizmuose Names of angels and devils Catechisms from 1800 to 1882 AUŠRA RIMKUTĖ-GANUSAUSKIENĖ Vytautas the Great University KEY WORDS: catechism, term of religion, name of supernatural being, angel, devil The terms of religion in the catechisms are words and combinations of words that refer to the basic truths of Christian faith, religious figures, as well as supernatural beings, religious (including liturgical) books, documents and texts, acts of faith, phenomena and characteristics, sacraments, sins, vices, virtues, religious rites, liturgical utensils (altar utensils, liturgical clothing of priests and their parts, liturgical vessels, etc.), religious feasts, days celebrated and other concepts of time related to religion, various religious places, church administration and its administrative division, as well as symbols of religion (Rimkutė 2012: 56). names of supernatural beings, such as spirit, angel, devil – a small semantic group of religious terms. It represents only 3% of all the religious terms in the catechisms published between 1800 and 1882. The purpose of this article is to discuss all the names of angels and devils found in the catechisms of the period in terms of origin, content and form1. 1. single-word names angel – one of the most beautiful creations of God, immortal supernatural, bodiless being, serving God and relentlessly worshipping him2, “noble spirit, 1 This article was prepared during the postdoctoral internship “1800-1882 years catechisms religion terms” at Vytautas the Great University. The post-doctoral internship is funded under the European Union Structural Funds Human Resources Development Operational Programme, Mobility of scientists and other researchers and student research work promotion measure (vp1-3.1-Šmm-01) implemented by the project “Implementation of post-doctoral (post doc) internships in Lithuania”. 2 Angel – “supernatural spiritual being. known in Judaism, Christianity, Islam. In Catholic and Orthodox churches, angels are worshipped as saints” (vLe 2001: 510). 133Terminology | 2014 | 21 messenger and agent of God" (Holy Scripture 2009: 2610), "двасесъ бе куна, апдовинотасъ су проту иръ вали" (tK 1865 13)3. In the catechisms published between 1800 and 1882, it is referred to by terms of various origins and forms. only one of the sixteen catechisms published between 1800 and 1882 uses the one-word term angel mCCC 1844 10. this is an early borrowing, the same as church, Lent, baptism, Christmas, Christmas, Easter, 2002: 1, 2005: 8–15). It is believed that it came into Lithuanian from the Verbos, vynas ir kt. (būga 1958: 348, 1961: 776; Zinkevičius 2000: 12, East Slavic languages probably in the 19th–20th centuries, even before the official Lithuanian baptism, cf. Old Russian aнъгелъ. The term angel comes from Greek ἄγγελος "messenger" (Fasmeris 1986: 78; Hirsa 2008: 60). It is already used in the first printed Lithuanian book for Evangelical Lutherans – Martin Mažvydas’ Catechismvsa prasty szadei (1547, Karaliaučius) (Urbas 1998: 19). In addition to the term angel, the catechisms of 1800–1882 also contain the name of a supernatural being of Greek origin, aniolas („angel“, Polish anioł < Latin angelus < Greek angelos), derived from Polish: ×Aniełas sK 1803 284, ×Anjełas sK 1803 19, tK 1861 14, ×Aniolas KK 1863 8, ×aniołas pK 1828 61, ×Aniołas mKd 1845 27, KK 1854 19, mLsK 1852 47, Rm 1862 [1878] 28, mRK 1869 44, ×Аниоласъ tK 1865 135. The etymological dictionary of the Polish language states that the Polish anioł was formerly angioł, xiv–xv a. – angieł (brückner 1974: 5). This Polish is found in the works of m. mažvydas, Konstantinas sirvydas, merkelis petkevičius. Every believer has his guardian angel who accompanies and protects him throughout his life, intercedes in the face of death. Naujeme moksłe skajtima raszta żemajtyszka uses the one-word term Sargas nmK 1848 20 meaning "guardian angels". According to the Christian tradition, all angels are divided into nine ranks, or choirs, according to the importance of their roles, functions, which are grouped by three in three rows (metford 2001: 26). The higher-ranking angel is only referred to as archangel in one catechism published between 1800 and 1882: Archangełas sK 1803 26 ("the elder angel", Latin archangelus < Greek archangelos). In other catechisms it is 3 angel definition, found in the catechism prepared by bishop motiejus valančius in 1865 is the original spelling. It is known that it was translated from Polish and written in Lithuanian letters by the bishop himself, but published in Russian letters by the Vilnius Science District (biržiška 1990: 103). The fourth sign "×" denotes words not used in the current common Lithuanian language. Article 5 does not discuss spelling variants. 134 Aušra Rimkutė-Ganusauskienė | Names of angels and devils are named by | 1800–1882 metų katekizmuose the Polish loanword ×arkaniolas: ×Archaniołas pK 1828 155, mLsK 1852 45, ×Arkaniołas deK 1855 [1873] 20, deK 1860 [1873] 20, Rm 1862 [1878] 39, mRK 1869 152 and ×Archanielas mKKK 1844 67, ×Арханиоласъ tK 1865 47 (Polish: archanioł < Latin: archangelus < Greek: archangelos, Russian: архангел). Like the angel, the archangel came into Lithuanian through the neighboring Slavic languages. Angel, archangel – these are natural terms of religion used as long as altar, apostle, baptism, priest, mass, sin, host, hell, psalm, heaven, sacrament, etc., but they are rare in the catechisms of the 1870s – instead of them the Polish ×aniolas and ×archaniolas are used most often. archangels and angels are God’s mediators and messengers on earth (Rž 1991: 20; Kiž 1997: 25; metford 2001: 26; norkutė 2009: 209; Gregg 2011: 20–21). They, as the theologian Dionysius Areopagitas writes in his treatise On the Celestial Hierarchy, are assigned to the lowest ranks of the hierarchy of angels, whose purpose is to serve humanity and communicate with it (norkutė 2009: 209). the lowest rank angels are sometimes named with the suffix -yzdedinim Kunigajksztistes mKd 1845 33, mRK 1869 44. Kazys alminauskis derives the word "duke" from the word "priest" and indicates that it is a Germanism (alminauskis 1931: 75). algis Rubinas in the article „dvasininkų pavadinimai ir jų istorija“ writes that kunigáikštis was made from the word kùnigas „king“ with the suffix -aikštis (Rubinas 2001: 191; cf. būga 1958: 546; Kabelka 1964: 120). The purpose of angels of this rank is to protect the people of a particular parish (asKt 2012). the lowest rank angels and archangels always winged, sexless, beautiful young men of feminine appearance with long, loose clothes and nipples (Kiz 1997: 26). According to John Callan James Metford, the second hierarchical order is the rulers of the stars and celestial bodies and elements: sovereignty, power, authority (metford 2001: 26). In the Catechism published in 1869 we find the following terms: Ponistes mRK 1869 44, Galibes mRK 1869 44 and Wiresnibes mRK 1869 44. The term ponystės is made from the real borrowed pan (pol. pan, brus. pan; sabaliauskas 1990: 232), power and superiority from its own words of origin. only three catechisms of the period in question mention the first, according to the classification of the aforementioned theologian d. areopagite, closest to God and surrounding the throne of God, hierarchical order – seraphim, cherubim, thrones (Rž 1991: angels are servants and 135Terminology | 2014 | 21 344; Metford 2001: 26): Serapinaj mRK 1869 44 („a six-winged angel armed with flame swords“, Latin seraphim < Hebrew seraphim, also compare Polish serafin)6, Kerubinaj mRK 1869 44 („an angel of the highest rank“, 1847 23. gr. cheroubim < hebr. kerubim, dar plg. lenk. cherubin) ir Cherbynu nKKK Thrones are named in two ways – either by one term ×tronaj mKd 1845 33 (Polish tron < German Thron < Greek thronos), or by two synonymous terms of different origin, joined by a conjunction or: Sostaj or ×tronaj mRK 1869 44. messengers of God. They “always see the face of the Father in heaven” (Mt 18:10) and are therefore “the mighty ones who obey his commands, who are obedient to his words” (Ps 103:20). but not all angels are good. Some angels rebelled against God and were thrown into hell for it. They are referred to in the catechisms from 1800 to 1882 by various single-word terms. first of all it is necessary to mention the Lithuanian term velnias: Welnas mKKK 1844 27, KK 1863 9, welnes mKd 1845 35, nKKK 1847 73, mLsK 1852 36, tK 1856 66, wełnes Rm 1862 [1878] 29, welnias pK 1828 19, mKd 1845 35, nKKK 1847 77, mLsK 1852 44, KK 1854 25, mRK 1869 46 and wialnias KK 1854 25, wialnis KK 1854 23, велнесъ tK 1865 147. this is not only a word of the religion, but also of the mythology lexicon. In Lithuanian folklore, the devil is "perhaps the most commonly encountered mythical creature, whose example was undoubtedly the thumb-god devil or the devil-man. It must have been related to animals, the dead, the underground, the underground wealth, the economic sphere, but also to magic, transformations, priests” (beresnevičius 2001). devils are not usually classified according to hierarchy in the catechisms of 1800-1882. distinguished only the devil Lucifer, who rules hell. In the sources of the period under consideration, he is referred to as the Greek term Antichristas mRK 1869 149 and the Latin term ×Anti-chrystus mKd 1845 227 (pronounced "devil, evil spirit", Greek antichristos). no doubt, this term was obtained through neighboring Slavic languages, cf. Antichrist, Russian. Antichrist (Fediukina 2014: 21). In some catechisms from 1800–1882, the fallen angel is named by the old Hebrew loanword satan, obtained through the Polish language: czeto6 In the Computerized International Dictionary of Words published in 2003, the term seraph [Hebrew: seraphim (dgs.)], in Christianity – a six-winged angel, an angel of the highest degree, is presented in interlex; seraphim, and cherub – see cherub, cherubim. so the preference is apparently given to shorter forms derived from the Hebrew language. The 7th edition of the dictionary was published in 2000. 136 Aušra Rimkutė-Ganusauskienė | Names of angels and devils nas mLsK 1852 | 1800–1882 metų katekizmuose 48, Szetonas mKd 1845 142, nKKK 1847 16, szetonas mKd 1845 35, nmK 1848 45, Sziatonas nmK 1848 43, sziatonas KK 1854 23, szietonas sK 1803 29, zetonas nKKK 1847 103 („evil spirit, devil“, Polish: szatan < Latin: satanas < Hebrew: sātān). There are also other non-Latin names for the devil. In Moksłe lietuwiszko kajtimo and in the Catechism, the word ×biesas mLsK 1852 48 („devil, evil spirit“, b. бec, pl. bies, ukr. bis), as well as the word ×čertas: ×Czertas mKd 1845 42, ×czertas mKd 1845 35, mLsK 1852 48 (b. чoрт, rus. чёрт, pl. czart) are used. The fallen angel is also referred to as kipšas, a word characteristic of the Lithuanian language: kipszas mRK 1869 47, кипшасъ tK 1865 14. still used judošius: Judoszius KK 1863 55 („devil“, cf. pol. judasz). The following definitions are given for this word in the KJV: 1. see judas "move, betrayer", 2. such a curse, cf. devil, stump. In the catechisms, the adjectives nelabasis mRK 1869 179 (LKže 1. „the evil spirit, devil, kipšas“), juadisą mLsK 1852 48 (LKže cursing „the devil, the evil one“) and piktasis mRK 1869 120 (LKže „the evil one, the devil“) are used in the meaning of „the devil“, as well as the noun participant prakijktasis KK 1854 85, mRK 1869 120 (LKže „whoever is cursed, damned“: Prakéiktasai (the evil one, the devil) in hell will pay him ds). These terms apparently referred to the fallen angels by way of manner, appearance, or other imaginary characteristics. In church iconography devils are usually depicted as black (biedermann 1998: 170), falling from heaven in the form of various monsters, snails, snakes, dragons and other animals (Kiz 1997: 315). more extensively discuss the term black. Linguist saulė Juzelėnienė distinguishes the following connotative meanings of the word júodas: 1) related to misfortune, sadness, suffering, despair; 2) unknown, evil, something evil, bad; 3) related to death; 4) difficult, everyday (Juzelėnienė 2002: 37). moreover, all these connotations are structured with an extremely strong negative evaluation component. In the opinion of birutė Jasiūnaitė, “there is no wonder that the sign of blackness is associated with a negative mythological character. it is necessary to emphasise that in traditional ethnic culture, different colors or their combinations acquire symbolic meaning. The symbolism of black is perhaps the most concrete: it is associated with darkness and earth. in the understanding of many peoples, some deities or zoomorphic demons are black. This color is characteristic of the dwelling place of mythical creatures, the means of spells” (Jasiūnaitė 2012: 108). 137Terminology | 2014 | 21 in Christian symbolism means not only the devil, velnias dar vadinamas lietuvišku žodžiu žaltys: Źaltys KK 1863 10, kuris demon, but also original sin, evil, as well as seduction, temptation. The word "devil" is not recorded in LKže, but we find examples when it is used in the figurative meaning of "evil". pranė dundulienė writes that the motives for demonizing the yellows may be twofold: “some are related to the biblical creation of the world and the rising of the angels, others were created in the Middle Ages” (dundulienė 2005: 123). In the Roman Catholic and the Catholic Catechism we find unusual cases where the devil is called levas, a word derived from the Slavic languages: ×Lewas KK 1863 9, ×lawas mRK 1869 328 („lion“, Polish lew, Polish лeў). In the 1852 edition of Moksłe lietuwisko and in the Catechism, the euphemism ×ledokas mLsK 1852 48 ("devil, evil one", Old Polish ledako, compare Polish ledaka) is used in the meaning of "devil, evil one". The word ledokas in the meaning of "bad, angry, unfit man" is used in the mid-17th century manuscript dictionaries Lexicon Lithuanicum and Clavis Germanico–Lithvana (palionis 2004: 218). in Vilnius in 1865 in the catechism of bishop m. valančius Trumpaś катехизмасъ: аукщяусей крашта виреснибей лійпанть парашитасъ делъ Каталику яунуменесъ и мокслусъ лейдамосъ ишспаустасъ we find another euphemistic name of this supernatural and mystical being kelmas: келмасъ tK 1865 14. In the LKje, the word kelmas 9 has the following meaning: keik. (gently) "devil, kipsha". The latter examples show that sometimes in catechisms, as in colloquial language in general, the name of a dangerous supernatural being is avoided. Apparently, therefore, there are at least several substitutes for the real name, which are written in brackets or joined by a conjunction in the catechisms or: piktasis (welnias) mRK 1869 47, Welnas or Szetonas mKKK 1844 11, źaltis or szetonas nKKK 1847 95, żaltis or welnes deK 1855 [1873] 20, deK 1860 [1873] 20, źaltis or welnias mRK 1869 49, źałtis or welnis mRK 1869 52, żaltis, or wialnis KK 1854 27. The names of the devil in the catechisms of 1800–1882 are similar to the names of the devil found in Lithuanian religious writings of the 16th–18th centuries, where, besides the borrowed ×biesas, ×čiortas, šėtonas, evil spirit, evil angel, evil one, evilness, etc. are used (vėlius 1987: 236). in only one or two catechisms of the period under consideration the names ×bies, ×čiortas, kipšas, judošius, nelabosis, juodasis, piktas, prakeiktas, žaltys, ×levas, ×ledokas and kelmas can be attributed to the terminology of popular religion. They have appreciative characteristics, are stylistically colored, have a certain emotional shade. 138 Aušra Rimkutė-Ganusauskienė | Names of Angels and Devils | 1800–1882 metų katekizmuose 2. sCompound names of composite terms, which are used to name angels of supernatural beings, in the catechisms published between 1800 and 1882 are much less. first mentioned terms indicating who created the angels and to whom they are subordinate: Angelas Wieszpaties mKKK 1844 25, ×Aniołas Wieszpaties mKd 1845 97, ×Aniołs Pona nmK 1848 21, ×Aniołas Diewo pK 1828 152, ×Aniołas Diewa mKd 1845 33, mLsK 1852 24, ×Aniolas Diewa nmK 1848 20, ×Aniolas Diewo Rm 1862 [1878] 20, ×aniołas Diewo Rm 1862 [1878] 21. Other terms describe certain characteristics of angels – holiness, kindness, faithfulness, etc.: ×Aniełas Szw. sK 1803 29, Szwentas ×Aniołas mLsK 1852 83, Швентасъ ×Аниоласъ tK 1865 14, geras ×Aniolas KK 1863 9, gieras ×Aniołas mRK 1869 45, герасъ ×Аниоласъ tK 1865 13, isztikimas ×Aniołas mRK 1869 45, ×čistas8 Aniołas nKKK 1847 39. The term ×Aniołas dąngaus mRK 1869 84 is used in the Rima-Kataliku to describe the location. As can be seen from the examples, the supernatural beings of the third (lowest) hierarchy are usually named by two-word terms, the main focus of which is the Greek ×aniolas. angel guardian is referred to in catechisms from 1800–1882 as two-word terms composed of elements of different origin: ×Aniołas S. KK 1854 92, ×Aniolas Sargas KK 1863 9, ×Aniołas sargas mKd 1845 33, nmK 1848 20, mRK 1869 45. Some catechisms emphasize his sanctity, so the three-word terms S. ×Anioł Sargas pK 1828 152, Szwentas ×Aniolas Sargas KK 1863 8, Szwęntas ×Aniołas sargas mRK 1869 45 are used. In Rima-Kataliku, in addition to the term ×Aniołas sargas, the three-word descriptive term ×Aniołas dabojęntis9 źmogu mRK 1869 45. was found. three catechisms of the period mention one of the most important archangels – archangels Gabriel and Rapolas: ×Archaniolas Gabrielus KK 1863 65, ×Archaniołas Gabrielus mLsK 1852 45, Szwęts Rapałs ×Arkaniołs tK 1856 11. In the New Catholic Catechism, the first is called simply Angel Gabriel: ×Aniołas S. 8 Czysty "clean, decent, pure, chaste" (Brus. чыcты, Polish czysty). 9 Daboti "to protect, care for, preserve" (Polish: dbać). 139Terminologija | 2014 | 21 Gabryjelus nKKK 1847 17. In the Holy Scripture, only three archangels are named: St. St. Michael. Gabriel and St. 1997) 1938 – 1997: 10. The fallen angel, i.e. the devil, is also named in the terms of its origin: pikta dwase KK 1854 23, Rm 1862 [1878] 29, mRK 1869 46, pikta dwasia mLsK 1852 48, tK 1856 30, pykta dwase mKd 1845 35. In the Roman-Catholic school we still find two biauri mRK 1869 46. The elements of other two-word terms are of mixed origin: dwasia ×neczista11 mRK 1869 46 and ×нечиста двасе tK 1865 14. In the book Naujes moksłas skajtima raszta żemajtyska diel mażun wajkun we find the term sziatonas ×neprietelius12 nmK 1848 19. both elements of the term are borrowed. The devil is also referred to in the catechisms of the period in question by the two-word term prakejktas welnes mLsK 1852 60 and by terms of mixed origin, one of the elements of which is angel or ×aniolas: piktas Angelas mKKK 1844 11, piktas ×Aniolas KK 1863 9, ×аниоласъ пасипутесъ tK 1865 16, ×Aniołas sugrieszyjusys13 mKd 1845 35, kaltas ×Aniołas KK 1854 22, nedorasъ ×Аниоласъ tK 1865 13, пасипутесъ ×Аниоласъ tK 1865 14, praktiktaсъ ×Аниоласъ tK 1865 14. Sometimes the single-word and two-word terms are used synonymously: Welnas or pikta Dwase KK 1863 8 and pikta dwasia or welnes Rm 1862 In [1878] 29. summary, it can be said that in the catechisms of 1800–1882 angel and devil are also referred to as composite terms (usually – two-word), one of the elements of which is usually non-Lithuanian. The names of the angel and the devil in the conclusion are a small part of the names of supernatural beings found in catechisms from 1800 to 1882. According to the structure, these names are monosyllabic (angel, ×aniol, devil, satan, kipš, žaltys, etc.) and composed: two-word (angel of God, ×aniol of God, good ×aniol, holy ×aniol, Angel guardian, evil spirit, evil ×aniol, guilty ×aniol, etc.) and three-word (Holy ×Aniol guardian, ×Aniol stabbing man). 10 Gabriel, the bearer of the word of God; Rapol – healing angel; Michael is the commander of God-loyal angels and men who defeated Lucifer (vLe 2001: 777). 11 Unclean "unholy, unclean" (Brus. нечыcты, Polish nieczysty). 12 Neprietelius "foe, foe, foe" (Brus. нeппуятель). 13) "The Sin and the Purpose" (Vol. 140 Aušra Rimkutė-Ganusauskienė | Names of angels and devils Terms denoting | 1800–1882 metų katekizmuose angels and devils are divided into Lithuanian (thrones, powers, seniority, devil, satan, kipas, bad, black, shalt, evil spirit, etc.), international (angel, archangel, antichrist), foreign (×aniol, ×archaniol, ×tronai, ×levas, ×ledokas, etc.) and hybrid, i.e. of mixed origin (duchy, lordship, ×aniol guardian, evil ×aniol, etc.). The names of angels and devils found in catechisms from 1800–1882 are an interesting and significant group of religious terms, reflecting the usage of more than eight decades of the 19th century. In many cases, when speaking of angel names, the preference was given to foreign words – the mononyms ×aniol, ×archaniol are more commonly used than angel, archangel. In the catechisms, the names of the devil of its own origin, such as devil, black, bad, evil spirit, etc., are more common, while foreign names are less common. SOURCES14 sK 1803: Seanas catechism, or sermons to Weikialams, ap Wierą szwintą Krikszczonizką with sayings, isz Raszta szwinta to hymns and małdoms with skeyczium baźniczos, bigger and smaller, for the benefit of collecting Lietuwiszka. drukawotas isz nauia, uź pazwalenies synoda Kasztu [mintauja, biržų]15 parish. nitauioy [mintauja]: [J. F. stefenhagen press]. – 32 p. pK 1828: Pawinnastes krikszczioniszkos, or Catechism about those things, which a krikszczionis must know, do and do, so that he may be baptized: for the benefit of the krikszczionis, it was translated from the lękiszko letuwiszkay, and slightly increased / Kazimieras Klimavičius. Vilnius: Drukarniey diocesan priest missionary at the church of St. Kazimierz. – 225 p. mCCC 1844: Little Catechism of the Catholic Church, or a short sermon on faith, on the conduct of the Catholic Church and on the sacraments. 1790, printed by Fr. boohiga, prabaszczia prior drangowskines o dabbar Wormdittos, tilźeje: drukkawota pas J. Reylenderi. – 108 p. mKd 1845: Mokslas krykščionyškas dydesis darbų iszsymokima jaunumenej Rima-Katalikiszko baźniczio esančios ant prisiakima Wiresnibes lenkiškaj parašitas yr Vilniuje 1834 drukawotas; And now on the Żemajtyszko kałba on the priest Anton Janikowicze's priest's pay iszgulitas. Vilniuje: spaustuwej Jozapa Zawadzka: [with the support of J. K. Gintila]. – 335 p. nKKK 1847: Nawies krykszczionyszkas katalykyszkas catechismus, arba tikras dawadas apej Wera tykieima, diewa mejle, szwętus sakramętus, yr apej Krykszczionyszka apsyeima prito prastas pamoksłas par kłausimus yr atsakimus, vysiems, ołabiauej Jawniems dydelej rejkalingas par Wiena Kuniga taworczistes societatis JeZU. And now on the clean Zejmajtyška Liežuvy yszgulditas with some dwasyszkajs acceptimajs percente urzędnika Gubernskos Lustracijes Jurgy, adoma son, Lachawicze. Wilno: drukarnioj s. blunmK 1848: Naujes mawiczes, numunse s. J. m. Kunygajkszcze aginske. – 114 p. mokslas skajtima raszta žemajtyszka diel mażun wajkun: kuremy padiety ira wisoky mokslaj krykszczionyszkay katalykyszky, tejpo yr trumpas nobażenstwas kożnos dienos, su pridieimu graziun trumpun małdun yr katechizmu katalykyszku kures pawnas ira kożny katalyk żynoty yr mokiety par kuniga Jona Lacawicze trumpaj rinktas, yr pirma karta palika yszspiestas. "Kasztu yr spaustuwy a. dworcziaus". – 48 p. mLsK 1852: Moksłas lietuwiszko kajtimo ir Katekizmas, arba moksłas krykšćioniszkas apéj straipsnułus wieros szwentos katalikiszkos per kuniga J. dydyński paraszyta. Vilnius: Drukarnia M. Zymelowicza typografa [with the support of J. didinskis]. – 101 p. 14 Sources are listed in chronological order. 15 The actual release data are in square brackets.