Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose

Names for the Angel and the Devil in Catechisms from 1800 to 1882 AUŠRA RIMKUTĖ-GANUSAUSKIENĖ Vytautas Magnus University KEYWORDS: catechism, religious term, name of a supernatural being, angel, devil INTRODUCTORY REMARKS Religious terms in catechisms are words and phrases that designate the fundamental truths of the Christian faith, religious figures, as well as supernatural beings, religious (including liturgical) books, documents and texts, acts of faith, phenomena and attributes, sacraments, sins, vices, virtues, religious rites, liturgical objects (altar furnishings, liturgical vestments worn by clergy and their parts, liturgical vessels, and so on), religious feasts, days of celebration and other concepts of time associated with religion, various religious places, Church administration and its administrative divisions, as well as religious symbols (Rimkutė 2012: 56). The names of supernatural beings such as spirit, angel, devil constitute a small semantic group of religious terms. They make up only 3 percent of all religious terms in catechisms published between 1800 and 1882. The aim of this article is to discuss all the names for the angel and the devil found in catechisms of the period in question, with regard to their origin, meaning and form1. 1. SINGLE-WORD NAMES An angel is one of God’s most beautiful creations, an immortal, supernatural, incorporeal being who serves God and ceaselessly worships him2, “a noble spirit,” 1 This article was prepared during a postdoctoral fellowship entitled “Religious Terms in Catechisms from 1800 to 1882” at Vytautas Magnus University. The postdoctoral fellowship is funded under the project “Implementation of Postdoctoral Fellowships in Lithuania,” carried out as part of the European Union Structural Funds Human Resources Development Operational Programme, Measure for the Promotion of the Mobility of Scientists and Other Researchers and Student Research (VP1-3.1-ŠMM-01). 2 Angel – “a supernatural spiritual being. Known in Judaism, Christianity and Islam. In the Catholic and Orthodox Churches, angels are venerated as saints” (VLE 2001: 510). 132 Aušra Rimkutė-Ganusa uskienė | Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose Dievo pasiuntinys ir įgaliotinis“ (Šventasis Raštas 2009: 2610), „двасєсь бе куна, апдовинотась су против ифъ вали“ (ТК 1865 13)3. 1800–1882 m. išleistuose katekizmuose jis įvardijamas įvairios kilmės ir skirtingų formų terminais. Tik viename iš šešiolikos 1800–1882 m. išleistų katekizmų vartojamas vienažodis terminas angelas МККК 1844 10. Tai ankstyvasis skolinys, toks pat kaip bažnyčia, gavėnia, krikštas, Kūčios, Kalėdos, Velykos, Verbos, vynas ir kt. (Būga 1958: 348, 1961: 776; Zinkevičius 2000: 12, 2002: 1, 2005: 8–15). Manoma, kad jis į lietuvių kalbą atėjo iš rytų slavų greičiausiai IX–XI a., dar prieš oficialųjį Lietuvos krikštą, plg. sen. rus. ангелъ. Terminas angelas kilo iš gr. ἄγγελος „pasiuntinys“ (Fasmeris 1986: 78; Hiršs, Hirsa 2008: 60). Jis vartojamas jau pirmojoje spausdintoje lietuviškoje knygoje evangelikams liuteronams – Martyno Mažvydo Catechismusa prasty szadei (1547, Karaliaučius) (Urbas 1998: 19). In addition to the term angelas, the catechisms of 1800–1882 also contain the name aniolas for a supernatural being, of Greek origin and borrowed from Polish (“angel,” Polish anioł < Latin angelus < Greek angelos): ×Anietas SK 1803 284, ×Anjetas SK 1803 19, ТК 1861 14, ×Aniolas КК 1863 8, ×aniolas PK 1828 61, ×Aniolas MKD 1845 27, KK 1854 19, MLSK 1852 47, RM 1862 [1878] 28, MRK 1869 44, ×Аниолась ТК 1865 135. The etymological dictionary of Polish states that Polish anioł was formerly angioł, and in the 14th–15th centuries angieł (Brückner 1974: 5). This Polishism occurs in the works of M. Mažvydas, Konstantinas Sirvydas, and Merkelis Petkevičius. Every believer has a Guardian Angel of their own, who accompanies and protects them throughout life and intercedes for them at the hour of death. Naujeme moksle skajitima raszta žemajtyszka uses the one-word term Sargas NMK 1848 20 to mean “Guardian Angel.” According to Christian Tradition, all angels are divided into nine ranks, or choirs, according to the importance of their roles and functions; these are grouped by rank in sets of three into three orders (Metford 2001: 26). An angel of a higher rank is called by a term of Greek origin, arkangelas, in only one catechism published between 1800 and 1882: Archangelas SK 1803 26 (“senior angel,” Latin archangelus < Greek archangelos). In the other catechisms, it 3 The definition of an angel found in the catechism prepared by Bishop Motiejus Valančius in 1865 is given in the original spelling. It is known that the bishop himself translated it from Polish and wrote it in Lithuanian letters, but the Vilnius Educational District published it in Russian letters (Biržiška 1990: 103). 4 The symbol “×” marks words that are not used in present-day standard Lithuanian. 5 Spelling variants are not discussed in the article. Terminologija | 2014 | 21 133 is designated by the loanword ×arkaniolas, borrowed from Polish: ×Archaniolas PK 1828 155, MLSK 1852 45, ×Arkaniolas DEK 1855 [1873] 20, DEK 1860 [1873] 20, RM 1862 [1878] 39, MRK 1869 152 and ×Archanielas MKKK 1844 67, ×Арханиолась TK 1865 47 (Polish archaniol < Latin archangelus < Greek archangelos, compare Russian архангел). Like angel, arkangelas entered Lithuanian through neighboring Slavic languages. Angel and archangel are long-established indigenous religious terms, just like altar, apostle, baptism, priest, Mass, sin, host, hell, psalm, paradise, sacrament, and so on. However, they are rare in the catechisms from the eight decades of the 19th century under examination; instead, the Polish loanwords ×aniolas and ×archaniolas are most commonly used. Arkangelai ir angelai yra Dievo tarpininkai ir pasiuntiniai žemėje (RŽ 1991: 20; KIŽ 1997: 25; Metford 2001: 26; Norkutė 2009: 209; Gregg 2011: 20–21). Jie, kaip rašoma teologo Dionisijaus Areopagito V a. parašytame traktate Apie dangiškąją hierarchiją, yra priskiriami žemiausiai angelų hierarchijos grandžiai, kurios paskirtis yra tarnauti žmonijai ir bendrauti su ja (Norkutė 2009: 209). Angels of the lowest rank are sometimes named with the derivative Kunigajkszistes MKD 1845 33, MRK 1869 44, formed with the suffix -yst-. Kazys Alminauskis derives kunigaiškštį from the word kunigas and notes that it is a Germanism (Alminauskis 1931: 75). In the article “Names of Clergy and Their History,” Algis Rubinas writes that kunigáikštis is formed from the word kùningas “king” with the suffix -aikštis (Rubinas 2001: 191; cf. Būga 1958: 546; Kabelka 1964: 120). The angels of this rank are assigned to protect the people of a particular parish (ASKT 2012). Angels of the lowest rank and archangels are always winged, sexless, beautiful, feminine-looking youths dressed in long, loose robes and surrounded by halos (KIŽ 1997: 26). As John Callanan James Metford explains, the second hierarchical order consists of rulers of the stars, celestial bodies, and elements: dominions, powers, authorities (Metford 2001: 26). The catechism published in 1869 contains these terms: Ponistes MRK 1869 44, Galibes MRK 1869 44, and Wiresnibes MRK 1869 44. These are derivatives with the suffixes -yst- and -yb-. The term ponystės is formed from the genuine loanword ponas (Polish pan, Belarusian pan; Sabaliauskas 1990: 232), while galybės and vyresnybės derive from native words. Only three catechisms from the period under discussion mention the first hierarchical order, which, according to the classification of the aforementioned theologian Dionysius the Areopagite, is closest to God and surrounds God’s throne: seraphim, cherubim, thrones (RŽ 1991: 134 Aušra Rimkutė-Ganusauskienė Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose 344; Metford 2001: 26): Serapinaj MRK 1869 44 (“a six-winged angel armed with flaming swords,” Lat. seraphim < Heb. seraphim, cf. also Pol. serafin), 6, Kerubinaj MRK 1869 44 (“an angel of the highest rank,” Gr. cheroubim < Heb. kerubim, cf. also Pol. cherubin) and Cherbynu NKKK 1847 23. The Thrones are designated in two ways—either by a single term, ×tronaj MKD 1845 33 (Pol. tron < Ger. Thron < Gr. thronos), or by two synonymous terms of different origins joined by the conjunction or: Sostai or ×tronaj MRK 1869 44. Angels are God’s servants and messengers. They “always see the face of <...> their Father in heaven” (Mt 18:10), and are therefore “mighty ones who do his bidding, obedient to his spoken word” (Ps 103:20). However, not all angels are good. Some angels rebelled against God and were cast into hell for this. In catechisms from 1800–1882, they are designated by various one-word terms. First, the Lithuanian term velnias should be mentioned: Velnas MKKK 1844 27, KK 1863 9, velnes MKD 1845 35, NKKK 1847 73, MLSK 1852 36, TK 1856 66, velnes RM 1862 [1878] 29, velnias 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 a word belonging not only to religious but also to mythological vocabulary. In Lithuanian folklore, the devil is “perhaps the most frequently encountered mythical being, whose prototype was undoubtedly the ancient god Velnias or Vėlinas. He must have been associated with livestock, the dead, the underworld and its treasures, and the economic sphere, but also with magic, transformations, and seers” (Beresnevičius 2001). In catechisms from 1800–1882, devils are generally not divided according to hierarchy. Only the devil Lucifer, who rules hell, is distinguished. In sources from the period under examination, he is referred to by the term of Greek origin Antikristas MRK 1869 149 and the Polonism ×Anty-chrystus MKD 1845 227 (colloq. “devil, evil spirit,” Gr. antichristos). There is no doubt that this term came via neighboring Slavic languages; cf. Pol. Antychryst, Rus. Антихрист (Fediū-kina 2014: 21). In some catechisms from 1800–1882, the fallen angel is referred to by the ancient borrowing of Hebrew origin šėtonas, borrowed via Polish: czeto- 6 In the 2003 edition of the Computer Dictionary of International Words published by Interleksis, the term seraph [Heb. seraphim (pl.)], in Christianity, a six-winged angel, an angel of the highest rank; seraphim, is given, while cherub – see cherub, cherubim. Thus, preference is apparently given to shorter forms derived from Hebrew. K. Sirvydas’s dictionary records the form velinas.7 Terminologija | 2014 | 21 135 nas MLSK 1852 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,” Pol. szatan < Lat. satanas < Heb. sātān). Catechisms contain still more non-Lithuanian names for the devil. Moksle lietuwiszko skajtimo ir Katechizme uses the Slavic borrowing ×biesas MLSK 1852 48 (“devil, evil spirit,” Bel. бес, Pol. bies, Ukr. bis), as well as the Slavic borrowing ×čertas: ×Czertas MKD 1845 42, ×czertas MKD 1845 35, MLSK 1852 48 (Bel. чорт, Rus. чёрт, Pol. czart). The fallen angel is also called by the word kipšas, which is specific to Lithuanian: kipszas MRK 1869 47, kunuacʒ TK 1865 14. The usage examples in LKŽe show that kipšas is found only in later language monuments. Another term used is judošius: Judoszius KK 1863 55 (“devil,” cf. Pol. judasz). LKŽe gives the following meanings for this word: 1. see judas “Jew, traitor”; 2. a type of swearword, cf. velnias, kelmas. In catechisms, substantivized definite adjectives are used in the sense of “devil”: nelabasis MRK 1869 179 (LKŽe: “evil spirit, devil, kipšas”), juodajasis MLSK 1852 48 (LKŽe, abusive: “devil, nelabasis”) and piktasis MRK 1869 120 (LKŽe: “nelabasis, devil”), as well as the definite participle prakeiktasis KK 1854 85, MRK 1869 120 (LKŽe: “one who is cursed, condemned”: Prakeiktasai (nelabasis, velnias) pekloj jam ažmokės Ds). The fallen angels were evidently named by these terms on the basis of their character, appearance, or other imagined qualities. In ecclesiastical iconography, devils are usually depicted as black (Biedermann 1998: 170), falling from heaven in the forms of all kinds of monsters, slugs, snakes, adders, dragons, and other animals (KIŽ 1997: 315). The term juodasis warrants closer discussion. The linguist Saulė Juzelėnienė identifies the following connotative meanings of the word juodas: 1) associated with misfortune, sadness, suffering, despair; 2) the unknown, evil, something malicious or bad; 3) associated with death; 4) difficult, everyday (Juzelėnienė 2002: 37). Moreover, all these connotations include an especially strong negative evaluative component. In Birutė Jasiūnaitė’s view, “it is hardly surprising that the attribute of blackness is associated with a negative mythological character. It should be emphasized that in traditional ethnic culture, various colours and combinations of colours acquire symbolic meaning. The symbolism of black is perhaps the most concrete: it is associated with darkness and the earth. In the understanding of many peoples, certain deities or zoomorphic demons are black. This colour is characteristic of the dwelling places of mythical beings and of magical implements” (Jasiūnaitė 2012: 108). 136 Aušra Rimkutė-Ganusauskienė Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose The devil is also called by the Lithuanian word žaltys: Žaltys KK 1863 10, which in Christian symbolism signifies not only the devil and a demon, but also original sin and evil, as well as seduction and temptation. LKŽe does not record the meaning ‘devil’ for the word žaltys, but examples can be found in which it is used figuratively to mean ‘evil’. Pranė Dundulienė writes that the motifs behind the demonization of snakes may be twofold: “some are related to the creation of the biblical world and the revolt of the angels, while others originated in the Middle Ages” (Dundulienė 2005: 123). Moksle Rima-Katalikų ir Katekizoj katalikų we find unusual cases in which the devil is named with a word borrowed from Slavic languages: ×Lewas KK 1863 9, ×lawas MRK 1869 328 (‘lion’, Polish lew, Belarusian лей). In Moksle lietuwiszko skajitimo ir Katechizme, published in 1852, the euphemism ×ledokas is used in the sense ‘devil, the evil one’ MLSK 1852 48 (‘devil, the evil one’, Old Polish ledako, cf. Polish ledaka). The word ledokas, meaning ‘a bad, wicked, worthless person’, is used in mid-seventeenth-century manuscript dictionaries Lexicon Lithuanicum and Clavis Germanico-Lithvana (Palionis 2004: 218). In Bishop M. Valančius’s catechism Трупнасъ катехизмасъ: аукиявусей крашта випеснибей лійпантъ парашитмасъ делъ каталику гунуненесъ и мокслусъ лейдамосъ шиспаустась, published in Vilnius in 1865, we find another euphemistic name for this supernatural and mystical being, kelmas: келмасъ TK 1865 14. LKŽe gives the ninth meaning of the word kelmas as a mild curse, ‘devil, imp’. These examples show that sometimes, in catechisms as in spoken language generally, people avoid mentioning the name of a dangerous supernatural being. This is presumably why there are at least several substitutes for its true name, which in catechisms are written in parentheses or joined by the conjunction or: the evil one (the devil) MRK 1869 47, Welna­s arba Szėtonas MKKK 1844 11, žaltis arba szėtonas NKKK 1847 95, žaltis arba welnes DEK 1855 [1873] 20, DEK 1860 [1873] 20, žaltis arba welnias MRK 1869 49, žaltis arba welnis MRK 1869 52, žaltis arba wialnis KK 1854 27. The names for the devil in catechisms from 1800–1882 are similar to those found in sixteenth- to eighteenth-century Lithuanian religious writings, where, alongside the loanwords ×biesas, ×čiortas, šėtonas, terms such as piktoji dvasia, piktasis angelas, piktasis, piktybė were also used (Vėlius 1987: 236). The names ×biesas, ×čiortas, kipšas, juodõsius, nelabasis, juodasis, piktasis, prakeiktasis, žaltys, ×levas, ×ledokas ir kelmas, found in only one or two catechisms from the period under study, can be classified as folk-religion terminology. They carry evaluative features, are stylistically marked, and have a certain emotional coloring. Terminologija | 2014 | 21 137 2. COMPOUND NAMES There are far fewer compound terms denoting the supernatural beings known as angels in catechisms published from 1800 to 1882. First to be noted are terms indicating who created the angels and to whom they are subject: Angelas Wieszpalties MKKK 1844 25, ×Aniolas Wieszpalties MKD 1845 97, ×Aniols Pona NMK 1848 21, ×Aniolas Diewo PK 1828 152, ×Aniolas Diewa MKD 1845 33, MLSK 1852 24, ×Aniolas Diewa NMK 1848 20, ×Aniolas Diewo RM 1862 [1878] 20, ×aniolas Diewo RM 1862 [1878] 21. Other terms describe particular qualities of angels—their holiness, goodness, faithfulness, and so forth: ×Anietas Szw. SK 1803 29, Szwentas ×Aniolas MLSK 1852 83, Швентась ×Аніолась TK 1865 14, geras ×Aniolas KK 1863 9, gieras ×Aniolas MRK 1869 45, егась ×Аніолась TK 1865 13, ištikimas ×Aniolas MRK 1869 45, ×czistas8 Aniolas NKKK 1847 39. Moksle Rima-Kataliku vartojamas dvižodis terminas ×Aniolas dąngaus MRK 1869 84, which indicates the place of residence. As the examples show, supernatural beings of the third (lowest) hierarchy are most often named by two-word terms whose head element is the Polish borrowing ×aniolas. In catechisms from 1800–1882, the guardian angel is designated by two-word terms made up of elements of different origins: ×Aniolas S. KK 1854 92, ×Aniolas Sargas KK 1863 9, ×Aniolas sargas MKD 1845 33, NMK 1848 20, MRK 1869 45. Some catechisms emphasize his holiness, hence the use of three-word terms S. ×Aniolas Sargas PK 1828 152, Szwentas ×Aniolas Sargas KK 1863 8, Szwęntas ×Aniolas sargas MRK 1869 45. Moksle Rima-Kataliku, besides the term ×Aniolas sargas, also contains the three-word descriptive term ×Aniolas dabojentis9 žmogų MRK 1869 45. No compound terms containing the element angelas were found in catechisms from the period under study. Three catechisms from the period under discussion mention two of the most important archangels—Archangels Gabriel and Raphael: ×Archanìolas Gabrielus KK 1863 65, ×Archanìotas Gabrielus MLSK 1852 45, Szwęts Rapals ×Arkaniols TK 1856 11. In Nawieme krykszczionyszkame katalykyszkame katechizme, the former is simply called the angel Gabriel: ×Aniolas S. 8 Čystas ‘clean, upright, pure, beautiful’ (Belarusian чысты, Polish czysty). 9 Daboti ‘to protect, care for, cherish’ (Polish dbać). 138 Aušra Rimkutė-Ganusauskienė Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose Gabryjelus NKKK 1847 17. Only three archangels are named in the Holy Scripture: St Michael, St Gabriel and St Raphael (KIŽ 1997: 38)10. A fallen angel, that is, the devil, is also named with two-word terms of native origin: evil spirit KK 1854 23, RM 1862 [1878] 29, MRK 1869 46, evil spirit MLSK 1852 48, TK 1856 30, evil spirit MKD 1845 35. In Moksle Rima-Kataliku we also find foul spirit MRK 1869 46. The components of other two-word terms are of mixed origin: spirit ×unclean11 MRK 1869 46 and ×unclean spirit TK 1865 14. In the book Naujes mokslas skajtima raszta žemajtyska diel mažun wajkun we find the terms devil ×enemy12 NMK 1848 19. Both components of the term are borrowed. In the catechisms of the period under discussion, the devil is also called by the two-word term accursed devil MLSK 1852 60, and by terms of mixed origin, one of whose components is angel or ×angel: evil Angel MKKK 1844 11, evil ×Angel KK 1863 9, ×angel accursed TK 1865 16, ×Angel who has strayed13 MKD 1845 35, fallen ×Angel KK 1854 22, fallen ×Angel TK 1865 13, accursed ×Angel TK 1865 14, damned ×Angel TK 1865 14. Sometimes one-word and two-word terms are used synonymously: Devil or evil Spirit KK 1863 8 and evil spirit or devil RM 1862 [1878] 29. In summary, in the catechisms of 1800–1882, angel and devil are designated by complex terms (usually two-word ones) as well, one of whose components is most often non-Lithuanian. CONCLUSIONS The names for angels and devils constitute a small part of the names of supernatural beings found in catechisms from 1800–1882. Structurally, these names may be single-word (angel, ×angel, devil, Satan, imp, serpent, etc.) or complex: two-word (angel of God, ×angel of God, good ×angel, holy ×angel, guardian Angel, evil spirit, evil ×angel, guilty ×angel, etc.) and three-word (Holy ×Guardian Angel, ×Angel watching over a person). 10 Gabriel – bearer of God’s word; Raphael – the healing angel; Michael – leader of the angels and people faithful to God, who defeated Lucifer (VLE 2001: 777). 11 Nečystas “wicked, unchaste” (Belarusian нечисты, Polish nieczysty). 12 Neprietelius “non-friend, enemy, scoundrel” (Belarusian неприятель). 13 Sugriešyti “to commit a crime, to sin” (Russian сгрешить). Terminologija | 2014 | 21 1 3 9 Terms denoting angels and devils are classified by origin as Lithuanian (thrones, powers, dominions, devil, Satan, imp, evil one, black one, serpent, evil spirit, etc.), international (angel, archangel, antichrist), loanwords (×aniolas, ×archaniolas, ×thrones, ×lewas, ×ledokas, etc.), and hybrids, i.e. terms of mixed origin (duchies, lordships, ×Aniolas sargas, piktas ×aniolas, etc.). The names for angels and devils found in 1800–1882 catechisms form an interesting and significant group of religious terms, reflecting usage over more than eight decades of the 19th century. In most cases, when referring to angels, loanwords were preferred—one-word terms ×aniolas, ×archaniolas were used more often than angelas, arkangelas. Catechisms more commonly use native names for the devil, such as velnias, kipšas, juodasis, nelabasis, piktoji dvasia, etc.; loanwords are less frequent. SOURCES14 SK 1803: Seanas katechizmas, arba Pamoksley Weikialams, ape Wierą szwintą Krikszczonizką su pasakimeis, isz Raszta Szwinta giesmems ir maldoms su skeycziům Bažniczos, didesniu ir mažesniu, del naudos Surinkima Lietuwiszka. Drukawotas isz nauja, už pazvalenies Synoda Kasztu [Mintauja, Biržų]¹⁵ parapios. Nitałioy [Mintauja]: [J. F. Stefenhageno spaustuvė]. – 32 p. PK 1828: Pawinnastes krikszczioniszkos, arba Katechizmas ape tuos dayktus, kuriuos kiekwienas krikszczionis tur tyket, žinot, ir darit, idant galetu but iszganitas: del dwasiszkos krikszczioniu naudos, isz lękiszko letuwiszkay iszgulditas, ir truputi padaugintas / Kazimieras Klimavičius. Wilnius: drukarniey diecezijos kunigu missionoriu pri bažnices s. Kazimiera. – 225 p. MKKK 1844: Mažas Katekismas krikszczioniszkas katalikiszkas, arba Trumpas Pamokslas ape Tikkėjimą, ape krikszczioniszka Pasielgimmą ir ape S. Sakramentus. Sudetas per kunigą Fr. Thiediga, prabaszczią pirm Drangowskines o dabar Wormdittos, Tilžėje: drukkawota pas J. Reylenderi. – 108 p. MKD 1845: Mokslas kryksczionyszkas dydesis dėl iszymokima jaunumenei Rima-Katalikiszko Bažniczio esantej ant prisakima Wiresnibes lenkiszka] paraszitas yr Wilhuje 1834 drukawotas; o dabar ant žemajtyszkos kalbos par kuniga Antona Janikowicze klebona Płatelu iszgulditas. Wilniuje: spaustuwej Jozapa Zawadzka: [J. K. Gintilos lėšomis]. – 335 p. NKKK 1847: Nawies kryksczionyszkas katalykyszkas katechizmas, arba Tykras da wadas apej Wera Tykieima, Diewa Mejle, Szwętus Sakramętus, yr apej Kryksczionyszka apsejima prito Prastas pamokslas par klausumikus yr atsakimus, wysiems, ołabiausej Jawniems dydelėj reikalingas par Wiena Kuniga Taworczistes Societatis JEZU. O Dabar ant czista Žemajtyška Liežuvy iszgulditas su ne kurejs Dwasyksajs Prideimajs parproce urzędnika Gubernskos Lustracijes Jurgy, Adoma Sunu, Lachawicze. Wilniuj: Drukarnioj S. Blumawiczes, Numunse S. J. M. Kunygajkszcze Aginske. – 114 p. NMK 1848: Naujes moksłas skajitimo raszta žemajtyszka diel mažun wajkun: kuremy padiety ira wisoky mokslaj kryksczionyszkay katalykyszky, tejpo yr trumpas nobaženstwas kožnos dienos, su pridieimu graziun trumpun małdun yr kłatechizmu katalykyszku kures pawinas ira kožnas katalykas žynoty yr mokiety par kuniga Jona Lacawicze trumpaj surinktas, yr pyrma karta palyka yszspaus tas. Wyłniuj: kasztu yr spaustuwy A. Dworczi aus. – 48 p. MLSK 1852: Mokslas lietuwiszko skajitimo ir Katechizmas, arba Mokslas kryksčioniszkas apėj artykułus wieros szwentos katalikisz kos per kuniga J. Dydyński paraszyta. Wilniuy: Drukarnioy M. Zymelowicza typografa [J. Didinskio lėšomis]. – 101 p. 14 Sources are listed chronologically. 15 The actual publication details are given in square brackets. 140 Aušra Rimkutė-Ganusauskienė | Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose KK 1854: Katekizą kataliku. Lankiszkąj parasze ir iszspa usdino 1852 metosi kunegas Jozapas Želwowicze; a dabar lietuwiszkaj iszgeldulė kunegas Jozapas Ženiewicze. Wilnuje: spaustuwiej Jozapas Zawadzkia [M. Valančiaus lėšomis]. – 120 p. TK 1856: Trumps katekizmas, arba Pamuokims diel prigudinima jaunumenes žemajtiu kataliku, pri naudinga atpildima spawiednes ir werta prijemima szwęcziause sakramęta par kunega Kazimiera Skrodźki klebona Kulu paraszitas. Wilnuje: spaustuwi Jozapas Zawadzki [K. Skrodzkio lėšomis]. – 111 p. DEK 1855 [1873]: Didesis Elementorius ir katekizmas, arba Trumpas mokslas mokslas wieros kriksczioniszkos. paraszitas par Tadeusza Juzumowicze inspektoriu Warniu simunarios. Wilnuje: Spaustuwieje Juzupa Zawadz-kie. – 64 p. DEK 1860 [1873]: Didesis Elementorius ir katekizmas, arba Trumpas mokslas wieros kriksczioniszkos. Paraszitas Kun. Tadeusza Juzumowicze. Wilnuje: Spaustuwieje Juzupa Zawadzkie. – 64 p. TK 1861: Trumps katechizmas, arba Pamoksley ape wierą szwentą kriksczioniszką: su pasakimeys pagal Racźta szwenta, del tikros naudos ir iszganima žmoniu, apreykszti. Drukawatas isz nauja už pazwalenies synoda. Nitojoy [Mintaujai]: iszspaustas pas knig-drukoru J. F. Steffenhagena. – 31 p. RM 1862 [1878]: Rimo mokslas, arba Graziausia diena giwenime žmogaus, tay ira: spasabas ant werto prisitaisimo prie pirmos Szwentos Komunios diel mažų ir didesniu wajkelu iszduotas per K.M.B. Warszawa: iszspa u d ime Kunigu missioru pas S. Kriziu. – 66 p. KK 1863: Katalikiszkas katekismas su pridejimu trump o suglaudimo nusidawimû szwento Raszto, seno ir naujo Testamento, ir kelų reikalingų maldų, iszdūtas per A. Schwark, kleboną Klaipėdoj. Klaipėdoj: rasztais iszspaustas prie E. Waikinno & Co. – 107 p. TK 1865: Трумпнас катехизмасъ: аукцияей крашта виреснибей лийпантъ парашитасъ делъ каталику яунуменесъ и мокслусъ лейдамосъ ишспаустасъ. Вильной: спаустувень Р. М. Ромма. – 118 p. MRK 1869: Mokslas Rima-Kataliku: suraszitas ir iszspaustas diel paaugusiu žmoniu / [Motiejus Kazimieras Valančius]. Wilnuoje: spaustuwiej P. Juzupa Zawadzkie. – 340 p. LITERATŪRA Alminauskis K. 1931: Die Germanismen des Litauischen 1. Die deutschen Lehnwörter im Litauischen, Kaunas: Šv. Kazimiero draugijos knygynas. ASKT 2012: Angelo samprata krikščioniškoje tradicijoje. Prieiga per internetą: http://www.lev.lt/lt/vilnius/1770-angelo-samprata-krikščioniškoje-tradicijoje.html. Žiūrėta 2014-07-02. Beresnevičius G. 2001: Trumpas lietuvių ir prūsų religijos žodynas, Vilnius: Aidai. Biedermannas H. 1998: Naujasis simbolių žodynas, Vilnius: Mintis. Biržiška V. 1990: Aleksandrynas. Senųjų lietuvių rašytojų, rašiusių prieš 1865 m., biografijos, bibliografijos ir biobibliografijos 3. XIX amžius. Antrasis (fotografuotas) leidimas, Vilnius: Lietuvos kultūros fondas. Brückner A. 1970: Słownik etymologiczny języka polskiego, Warszawa: Wiedza Powszechna. Būga K. 1958–1961: Rinktiniai raštai 1–3. 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The article deals with the names of the angel (angelas, ×Aniolas, archangelas, ×archaniolas, kunigaikštystės, ponystės, galybės, wyresnybės, serapinai, kerubinai, sostai, ×tronai, angelas Dievo, ×aniolas Dievo, geras ×aniolas, šventas ×aniolas, Angelas sargas, etc.) and the names of the devil (velnias, antikristas, šėtonas, biesas, ×čertas, kipšas, juodasis, nelabasis, piktasis, prakeiktasis, žaltys, ×levas, ×ledokas, kelmas, pikta dvasia, piktas ×aniolas, kaltasis ×aniolas, prakeiktas ×aniolas ir kt.) taken from the catechisms of the above period. One-word and complex terms in respect of their origin are grouped into terms of Lithuanian origin, non-Lithuanian origin (international words and loan-words) and mixed origin. Gauta 2014-09-25 Aušra Rimkutė-Gan auskienė Vytauto Didžiojo universitetas Gimnazijos g. 7, LT-44260 Kaunas E. paštas [email protected] 142 Aušra Rimkutė-Ganusauskienė Angelo ir velnio pavadinimai 1800–1882 metų katekizmuose