Religijos terminijos tvarkyba „Draugijoje“

100th Anniversary of the Society of Lithuanian Language Institute Raugia —Šv. Casimir's company! A magazine of literature, science, politics and religion published in Kaunas, which ran with interruptions — 1907-1914 (monthly, 96 issues), 1919—1923 (monthly, 60 issues) and 1937-1940 (biweekly, 57 issues). He was a member of the National Assembly for Scotland (1911–1912), the House of Commons (1913–1914), and the House of Lords (1914–1919). St. Kazimieras Society can be regarded as the “center of intellectual life of the Catholic direction” (KLI 2006: 391), and the Družba published by it was the only cultural journal of such a high level in Lithuania before the First World War (see KLI 2006: 391-392). Since this publication is regarded as one of the most significant cultural journals published after the recovery of the printing press (VLE V 2004: 129), in which much attention was paid to the language of religious writings and language in general (also of the Church), this review article would like to briefly discuss how it was proposed to organize and regulate the terminology of religion and what issues of language regulation and regulation were most often raised and discussed in the Society.” | After the ban on Lithuanian printing in Jotvingian script was lifted in the spring of 1004, St. John the Baptist Church was established in Kaunas in 1905. He was the founder of the Casimir Society, which published books and newspapers. This society not only deals with press affairs, but also with cultural activities (KLI 2006: 391). * The terminology of Christianity in the late 19th and early 20th centuries has so far been relatively little studied. Individual articles. remarks on the terms of the religion of the time are just one another. In the journal Terminologija (nr. 12) A. Rimkutė- ’s article Nelietuviški XIX a. pabaigos — XX a. pradžios katalikų katekizmų terminai (Non-Lithuanian Terms in Catholic Catechisms of the End of the 19th and the Beginning of the 20th Centuries) was published, which examines the origin of non-Lithuanian monosyllabic terms of religion used in the catechisms Mokslas Rimo Kataliku (1879), Trumpasis Kun. Filochowskio katekizmas (1901), Katakizmai katalikiszki (1903) and Kazimiero Paltarako Tikybos moksle (1916) (Rimkutė 2005: 42-66). The catechisms published during the period of the press ban are full of foreign words — more than half of the non-Lithuanian single-word religious terms (50.4%), and K. Paltarokas no longer uses foreign words (there is only one foreign word — podžiai). The journal Draugija was chosen not by chance — as early as 1907, it published articles proposing that in prayer books, hymnals, catechisms, sermon books and other Church literature, foreign words that corrupt the language should not be used. Thus, much earlier than in K. Paltarako’s Religion, the public was provided with prayer texts translated in beautiful Jietuvių language, suggesting what should be used instead of foreign words. | Terminology | 2006 | 13 149 There were articles calling for the equalization of powers earlier, in the 19th century, when the movement of national revival began the great cleansing of the Lithuanian language from foreign words. As we know, the press began to talk about language purification — Aušra (1883-1886), Varpas (1889-1906), Tėvynės sargas (1896-1904), Žinyčia (1900-1902), Vilniaus žinios (1904-1909) and others wrote about it. The language of the church and religious writings did not satisfy the intelligentsia of the time. Jonas Gerutis (Jonas Balvočius) wrote quite extensively about the terminology of religion in Vilnius Žinios (No. 134) of June 1 (14), 1905, in the article “Dvasiškos terminologijos klaidos”. On 23 July (5 August) of the same year, in the 178th issue of Vilnius Žinios, Mysy wrote in church language in the article “Jonas Laukaitis” that “our church terminology is still poorly worked out”, therefore it is necessary to introduce “necessary varieties of spiritual terminology or create completely new terms”, because “it is abhorrent for an intelligent Lithuanian even to pray” (Laukaitis 1905: 4)”. Draugija was a Catholic journal, the editor of which until 1938 was priest Adomas Jakštas-- Dambrauskas, and from 1938 to 1940 — priest Nikodemas Raštutis. The Society played a significant role in the first period — 1907-1914, when the most prominent Church, social and cultural figures of the time collaborated in the magazine: Jonas Basanavičius, Romanas Bytautas, Pranas Dovydaitis, Mykolas Krupavičius, Jonas Mačiulis-- Maironis, Vincas Mykolaitis-Putinas, Mykolas Vaitkus, Kazimieras Būga, Kazys Puida, Mečislovas Reinys, Juozapas Skvireckas, Juozas Tumas-Vaižgantas, Vydūnas, Eduardas Volteris and others. The journal published articles on philosophy, history, theology, literature, art theory, language, fiction, and reviews of books. The article discusses only the Draugija of this period, bearing in mind the fact that the current common Lithuanian language was formed in the first decades of the 20th century, and the terminology of religion, although already established, was not yet very pure. * For more information about canon J. Balvočius (1842-1915) see Gerutis 1994: 49-51; LE VII 1956: 188, * J. Laukaitis (1873-1952) —priest, public figure and press worker. One of the most prominent promoters of the Lithuanian Church language (see Zinkevičius 2000: 178—179). Nothing has been changed or corrected in the quotes. A. Jakštas-- Dambrauskas (1860—1938) — a Lithuanian cultural figure, priest, philosopher, philologist, literary critic and poet. He was a prominent figure of the national revival, a very active contemporary of Jon Jablonskis, more often mentioned as Adam Jakštas, signing himself with other pseudonyms, in the Society most often — Druskiaus (Salys 1938: 2; LKE 1999; LLE 2001; Keinys 2000: 32; VLE VIII 2005: 483), N. Raštutis (1881-1947) — priest, an active person in the Vilnius region. He worked at St. Paul's. In the company of Kazimierz. He was a member of the Society for the Advancement of Science and Technology and other organizations. He founded reading rooms, bookstores, organized kindergartens, schools, courses. He was constantly persecuted by the authorities (LE XXIV 1961: 530). 150 Aušra Rimkutė | Organization of the terminology of religion in the Society From the headings of the articles it is clear that the Society has written a lot about the Church. The purity of the language of the Catechism (Drg 1907 12: 105-107) and Lithuanian prayer books and poetry (Drg 1908 13: 103-107); A. Jakštas. Truth and the question of languages in Lithuanian churches (Drg 1909 33: 25-43); only A. Alekna. Church language matters (Drg 1909 30: 214—217); F. Sragys®. Notes on several matters of musy language and catechistic terminology (Drg 1909 27: 243-249); Mr. P. Turauskis. For the sake of the publication of the Holy Scripture (Drg 1910 47: 319—325) and others. "Reforms in the Pottery Industry". pottery.gov.uk. Laukaitis. On the uniformity of poteriy (Drg 1907 4: 417—420); Fr. P. Siaurusaitis. On the uniformity of potters (Drg 1907 6: 197—198); Rev. J. Sriuoginys. Due to poteriy inconsistency (Drg 1907 7: 288-289); Mr M. Jurgaitis. On the Purification of the Language and the Reform of the Potters (Drg 1907 8: 386—389); M. Pakalniškis. To the purification of the language and the reform of the poets (Drg 1907 9: 105—108) and so on. In the frequent issue were printed the sections Letters to the editor, Echoes, Language matters", which described the content of the Lithuanian press, reviewed "foreign newspapers", gave reviews of new books, provided lists of new books and printed publications sent to the editor. Already in the first issues of the Society, articles were published about the need to update the language and terminology of the Pottery and of the Church in general. 1907. The 4th issue contains a significant article by priest J. Laukaitis About the uniformity of the power (Drg 1907 4: 415-420), which received various evaluations, which were printed in other issues of the Society or in the magazine for Catholic priests Vadovas (1908-1914- ). The article raises an important problem of the unification of Catholic potters. According to the author, “now would be the most convenient time to radically rework the poems, adapting the translation to the spirit of the Lithuanian language. Postponement for a longer period of time only impedes and hinders the publication of good catechisms, prayer books and other works of spiritual content” (Drg 1907 M F. Sragys (1860-1951) —priest, bookkeeper. He worked in the newspapers Vienybė, Viltis, Draugija, Vadova (sometimes signing Skambaliukas, Skambaliūnas). As an autodidact linguist, he mainly studied Lithuanian language issues. The New English Dictionary (1963): 383–384. Language issues in the Society were written by linguist K. Būga, priest A. Dambrauskas-Jakštas, J. Spudulis, M. Venclovas, teacher |. Burba and other public figures. The journal also published purely linguistic articles by K. Buga, so the issues of language practice, the purification and enrichment of the general lexicon were solved on the basis of scientific grounds. Especially much attention was paid to the spelling, because the spelling was not yet settled and consistent, for example: resimštus or darbštus, filosofija or philosophija (Drg 1908 22: 178--179), jpatu or yputa, knyga or kninga, latiniškas or latiniškas. idea or idea (Drg 1908 21: 59-60) and so on. Terminology | 2006 | 13 151 4: 419). To the public critics J. Laukaitis presented a new translation of the prayers Our Father and Hail Mary (Drg 1907 4: 420)". There were various opinions on the issue of the Potter reform in the Society: some agreed with it, others suggested not to rush. “There seems to be no doubt that uniformity is desirable, not only in the poetry, but also in the terminology of ecclesiastical science in general, and there are no opponents here. The difference of opinions appears only in how to achieve this uniformity,” wrote the editors of the Society, asking readers to send to the editors all non-Lithuanian words used in the literature of the Church with suggestions of what Lithuanian words could be used instead (Drg 1907 9: 105). In the letter of Rev. John Eidymtas About a little society for the correction of Lithuanian catechism, he urged to form a society, “not only to correct whole pots but also some short catechism in pure Lithuanian, to correct it uniformly, so that pure Lithuanian terminology would work out” (Drg 1907 5: 87). Father P. Siaurusaitis also encouraged the uniformization of the pottery: “<...> it would be fitting for priests to join a group of all skill levels in this most important work” (Drg 1907 6: 197), M. Pakalniškis also wrote in his article “Towards the Purification of Language and the Reform of the Pottery” that uniformity in “the terminology of ecclesiastical science” is desirable (Drg 1907 9: 105). And Father J. Sriuoginys urged to wait until “the language does not rise on a true foundation, until it has developed as much as every living language” (Drg 1907 7: 288). Father M. Jurgaitis also agreed that the language contaminated by foreign words should be purified (Drg 1907 8: 386—389), but he suggested not to rush and “to leave untouched those forms used for five hundred years” (Drg 1907 8: 388—389). In the opinion of Rev. A. Alekna, it is necessary to avoid haste when repairing pots (Drg. 1909 30: 217). First of all, it was proposed to remove adultery from the prayer texts. M. PakalHere are presented kun. |. Prayer of the Lord Prayer of the Angel Greeting Father Ours. you're in heaven! Hail Mary, full of grace, the Lord is with thee. Your name. Thy kingdom come. That thou mayest be praised among women. And praised be thy name in heaven and on earth. Our daily sius—Jesus. our daily bread give us today. Our Blessed Mary, Mother of God, forgive us our trespasses, as we forgive those who trespass against us. Now and in the hour of our death. Amen. and lead us into the kingdom of heaven, and deliver us from the evil one. Amen. As Z. Zinkevičius writes, J. Laukaitis’s hymns, prayers, and litanies are characterized by a regular language and are still used today (Zinkevičius 2000: 178). The translations of the prayers show that almost all foreign words have been removed from them, only one lenkybé aniuolas remains, whose original source is the Greek language (Polish aniof < Latin < angelus < Greek angelos), syntactic constructions foreign to the Lithuanian language are no longer used, only the word order needs to be corrected somewhere else. It is also clear that the spelling is not yet established. 152 Aušra Rimkutė | Organization of the terminology of religion in the Society niskis'' article Barbarizmai arba nelietuviski žodžiai bažnytinėje lietuviškoje kalboje kuriuos reikėtų pakeisti lietuviškais gives a list of foreign words and their Lithuanian equivalents: Traicė —Trejybė; asaba — person; pakuta — repentance; Greek — sin, guilt; a sinner — a sinner; a confession; the press — the auditorium; the printer—- the questioner of sins; ambona: a stable; adversary —an enemy, an opponent; hell — hell; smertis — death; slavery, captivity; hay-making — hay-making; shower (of the dead) —dead; soul (living) — soul; shit — court; sūdžia — judge, judgemaker; salti —to judge: koroti, koronė —to punish, punishment; syla —speak, speak, speak, speak; veselijos —joining, wedding; almužna — almsgiving; torment — suffering; pakajus — calm, peace; loska —beloved, grace; uterus: the uterus; cnata — virtue, virtue; doskonal, -asté —perfect, -ity; the capital; Pure (in the moral sense)—pure; chystata (castite) — purity; purity — purity; čyščius — cash; virginity — virginity, innocence; impurity — fornication; pana —girl, girl; viernas — faithful; ubagas — tired, tired; aboutka — care, shelter; apiekunas — guardian; aboutra —sacrifice, offering; mislis — thought; mislyti —to think, think, think; a monastery; zokonikas, -ė — monk, -ė; Celebration of the Purification M. P. —The Purification of Mary; mučelnik — martyr, martyr; Lavinėli Dievo, kursai naikini griekus sviete —Avinėli Dievo, kurs naikini žmonių kaltes (Drg 1907 11: 346-347)", the Society also printed a list of Stasys Tijūnaitis'* foreign words and their Lithuanian equivalents. The hostages are chosen from the prayer book Source. Here you can find foreign words that were not in M. Pakalniškis’s article, for example: skarbas — wealth, treasure; dish — comfort; rona, ronyti —wound, injury; viera — faith, faithfulness; chain, sprockets; pagan — idolater: abroza — painting; ‘station’ means the station; pakara —humiliation, submission; crown — crown; load — correction; immortal — immortal, immortal; nodieja — hope; broma: gate; gadnasta — value; cudas —miracle, | M. Pakalniškis —this is probably the priest, writer Kazimieras Pakalniškis (1866-1933- ), who used the pseudonyms Dėdės Atanazas, Jurgis Šermuonėlis, Petras Zuikis, Mikas Katinėlis (LE XXI 1960: 366-367). * Instead of the Polish word loska (Polish: taska) it is suggested to use not only the Lithuanian word malonė, but also the Slavic word mylista (Polish: mitosé, Polish: Mizacyv). In Catholic catechisms Mokslas Rimo Kataliku (1879), Brief Catechism of Fr. Filochowski (1901), Katakizmai katalikiszki (1903) are used practically all of the alienations mentioned by M. Pakalniškis. K. S. Tijunaitis (1888-1966) (1916) —as the Lithuanian Soviet Encyclopedia writes, a Lithuanian educator and journalist. He edited clerical newspapers Tėvynės sargas, Lietuvos mokykla and others (LTE XI 1983: 303), Terminology | 2006 | 13 153 stebal; koznadieja — a teacher; pavinastis — attribute, duty; bliuznierstva — blasphemy, blasphemous speech; grabas — karstas’; kielikas —cup and others (Drg 1908 13: 108-111). As can be seen from the Lithuanian equivalents, not all of them have been adopted, for example, cūda was proposed to be replaced by mirak, or stebalu, lenciūga — chain, or retežiu. It is interesting that S. Tijūnaitis considers the words groti, grajiti as barbarisms and replaces them with Lithuanian words lošti, griežti, vaidinti (see also Drg 1908 13: 110). In addition, he considers as foreign words the words altorius, ceremonija, parapija, pagonis, stacija, which originated from the classical languages (Greek or Latin), but not directly, but through the Polish language, and he proposes to replace them as follows: aukkuras, apeigos, apkaimija, idoleidis, stotis. In the opinion of Fr. Danielius Jašinskas, “purely Lithuanian and uniform pottery is an immediate matter” (Drg 1907 11: 349). According to him, only the theologian and philologist K. Jaunius can prepare such pots. “In addition to this, it would be very desirable if Professor Fr. Jaunius wrote a short Lithuanian catechism, in which he would work out theological terms purely Lithuanian, instead of the terms of the Prasaliečių language used, <...>” (Drg 1907 11: 349). Thus, only a person who knows his subject well and has a philological education could prepare religious texts well. J. Krokinikas called for the creation of a commission to carry out the reform of the Potari language, stating that the correction of the Potari language is not the work of one person. Furthermore, the priest pointed out that the language “must be as pure as possible, but when cleaning barbarisms and foreign words, one must look carefully that friends and own ones are not cured” (Drg 108 13: 106). Moreover, he proposed “in more complicated matters to appeal to the public through the newspapers, because experience teaches that sometimes even a dwarf can save a lot, or simply put, even a walker leads on a good path the heads flying through the labyrinth of thoughts” (Drg 108 13: 107). The magazine raised various problems in the Church's language, rejected the use of foreign words, and published lists of them with their Lithuanian equivalents. J. Laukaitis requested that pages be allocated for the publication of proposals and thoughts on the correction of the pots: “<...> I sincerely beg the editorial staff of the “Draugija” to offer to open the columns of their newspaper for the study of this so important question of the pots” (Drg 1907 4: 419). J. Laukaitis, apparently, was one of the most important Church Lithuanian language promoters at that time. He was the first to be seriously concerned about the reform of the Poteries — in 1909 he assembled the so-called Poteries Commission in Seins, composed of priests from the Poteries and the Poteries of the Poteries. From Slavic languages, the old loanword grabas (Brus. 2po6, Polish gréb) is corrected by another old loanword — karstas, derived from the Belarusian language (brus, xopema). 154 Aušra Rimkutė Organization of religion terminology in the Society A. Dambrauskas-Jakstas, A. Petrulis and linguists J. Jablonskis, K. Būga, |. Balčikonis and J. Šlapelis". The commission began to organize the language of the most important prayers, and therefore of the poets, and to establish the basic terminology of religion. In the ninth issue of the Guide, two variants of the pots were published. One of the corrections proposed by the linguists. This version was essentially an almost new translation of the prayers. The second option is a compromise. It was proposed in order not to frighten the conservative clerics, who were opposed to any innovations. Although the Commission’s revised poems were not published in the Society, the journal published the texts of the supplications, the language of which was subject to considerable controversy and criticism (Drg 1908 22: 205-206). Their translation was criticized by Fr. F. Sragys and others (Drg 1908 23: 275-276). The editorial board of the journal also published its opinion on the texts of the supplications—The new text of the supplications and the public’s voices about it (Drg 1908 24: 414-418). In addition, a translation of the litany corrected by Kazimieras Jaunius was published (Drg 1908 16: 397-406). Thus the reform of the potery—the establishment of the Pottery Commission, the reorganization and change of the potery—was an important step in the purification of the language of the religious scriptures, for not only were the potery then corrected—the whole language of religion, and therefore of the Church, was corrected. In the Society, as in the other press of the time, there were almost no articles about the correction of terms. Only on rare occasions did one article appear after the other (usually a section of it) that discussed some more relevant correction, especially if there was disagreement about it. R. Bytautas wrote that in the written language one can notice an effort to purify the language: “Writers carefully avoid foreign words (barbarisms) that have invaded the Lithuanian language, revive old words, coin new ones” (Drg 1908 17: 62). According to J. Laukaitis, the words žyvatas, griešnas, griekas have the same value as abliubenyčia, tajemnyčia, bliuznierstva, loska (Drg 1907 4: 418), so they should be replaced with Lithuanian words viduriai (or įštėja), nuodėmėtas, nusidėjimas, nuodėmė. For example, in the section on language matters, which was mostly prepared by K. Būga and Druskius, the terms dūšia and siela, spolė, velionis and nabašninkas (Drg 1907 5: 61-68), griekas and nuodėmė, pakuta, atgaila and apgaila (Drg 1908 23: 277-278), pana are discussed. As already mentioned, the publication contains articles only on individual issues of language (mainly K. Bugas). Terminology | 2006 | 13 155 and virgin (Drg 1910 46: 190-191) and the origin and use of others. In his article, Fr. F. Sragys deals with the question of which term should be used: original sin or original sin, act of sin or act of sin, mortal sin or mortal sin, pardonable sin or indulgent sin, consecrating grace or consecrating grace (Drg 1909 27: 244-248). What terms should be used, Father Snapstis also advises. According to him, “it is necessary to say understandably and in Lithuanian”: natural and additional sin, not active sin; death, not death; mortal garments, shirts, death chamber, mortal sin, mortal disease, rather than mortal garments, shirts, death chamber, mortal sin, mortal (Drg 1909 29: 37—38). Original sin, as Father Snapštis writes, is not appropriate, and the first beginning is a truly illogical term, “although in the living language, as if for a stronger expression, the term ‘first beginning’ is used (of agriculture, life, science; if we follow logic, then from ‘beginning’ we must reject other similar epithets, such as ‘the very beginning’- ). The epithets: primordial (arose before birth) and congenital (in Latvian — ecdsimts grehks) describe this sin very well. In the place of the original, it would better be "natural" (inseparable from our nature). Having good terms, already accepted by all, why blame the new ones!” (Drg 1909 29: 37). Therefore, the correction of the terms was based on logic. In the articles on the language of religion, you can find hints about what the terms should be. First of all, both the terms of religion and the terms of science in general must be Lithuanian and clear. As R. Bytautas wrote, it is necessary to "create Lithuanian tautiska'® terminology of science. And this is delightful- ... in terms of the need for clarity of thought. The Latin and Greek words that characterize the language are always obscure, incomprehensible, as if covered in a fog for people who do not know the classical languages” (Drg 1908 17: 65-66). In the opinion of the author of the article, in order to create a national Lithuanian terminology for science, it is necessary to work together: “Let each scribe translate into Lithuanian terms that occur in his writing, and next to the Lithuanian word only sign the translated classic. Even if the translation is wrong, the scribe's thought will remain clear and others will have material to think about. In this way, it will be easier to work out a national Lithuanian terminology for science. Lithuanian written language will be truly Lithuanian” (Drg 1908 17: 66). As already mentioned, the magazine published reviews of various publications. The reviews of prayer books, catechisms, hymnals and other religious writings 17 The author of the book, Mr. Ken. Snatch. From All entries by author —R. Bytauto. 156 Aušra Rimkutė | Organization of the terminology of religion in the Society remarks on the language. Notes can also be found on the terms used in the peer-reviewed publications. For example, in the review of the Roman Catholic Science Striuopiškis writes that the author of the book was concerned that the language would be pure, but "whether he succeeded in this, is doubtful. The author of the commission's corrected pots added that this is already pure language, but in other things he does not follow that language. And so in the corrected verses there is “Trinity- ”, “commandment”, “Creator”, and the author uses “Trinity- ”, “commandment”, “Creator” (Drg 1913 73: 79). The revisions contain not only corrections to the terms of religion. For example, A. Dambrauskas-Jakštas, reviewing the publication Health or a straight and short path to health. Basic knowledge of anatomy, physiology and hygiene. Handbook for primary schools and the general public (edited by Dr. A. L. Graičunas. Chicago III. 1911, in —8. p. 339. Press “Kataliko”), writes: “Scientific terms used are not always good either. The author of the illustration speaks about the “accessories” of the limbs, the gums, the kidneys and the skin, about the “standing” of the muscles, about the “standing” of speech and reading, etc. The word "member" is used correctly in the captions under the images to indicate the places of constriction in the body, while in the text the same thing is incorrectly called "member". The names of the parasites are left in Latin. The author apparently did not know how to name them in Lithuanian. This should not be the case in the textbook for schools" (Drg 1912 61: 88). It was probably mainly thanks to Rev. J. Laukaitis and Rev. A. Dambrauskas-Jakštas, the editor of the Society, that Lithuanian terminology was introduced into the pottery. The editor's comments show that the aim was to purify the language of religious writings and the Church. In addition, the author attempted to raise the issues of Lithuanianness and internationality, permanence, uniformity and variantity, and Lithuanianization of the terms of religion. CONCLUSION Draugija, published in 1907-1914, was a universal cultural publication of the early 20th century, aimed at the intelligentsia, especially priests. It published articles on the topics of Church language and terminology renewal. Especially much attention was paid to the language of religious texts — the use of foreign words was not approved, their lists with Lithuanian substitutes were published, it was organized and standardized. In 1909, the so-called Potter Commission was established to organize the language of the most important prayers, and therefore the Potters, and to establish the basic terminology of religion. Thus, in the first decades of the 20th century, through the consistent and targeted work of priests and linguists, the language of the Church was organized and standardized. The articles discussed in the Society show that this was not an easy, demanding and unequally valued work. Terminology | 2006 | 13 157