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Kiprijonas Lukauskas’s Eighteenth-Century Lithuanian Translation of Historya bardzo piękna This article compares two groups of texts included in a collection of manuscripts by Kiprijonas Lukauskas (1797) with their Polish original. The texts in question are Historia łabay grazi [The Great Story] and Priedotkas isz Knigu Mundribes Jezusa Sunaus Syrach, kuri wadinam Ecclesiasticus [Appendix from the Book of Wisdom of Jesus the Son of Sirach, called Ecclesiasticus]. The original is an anonymously published eighteenth-century book which is considered to be a later version of Historya barzo cudna [The Marvellous Story] by Krzysztof Pussman (1551). The book contains the apocryphal biblical story Historya bardzo piękna [The Great Story] and a collection of biblical proverbs: Przydatek z Ksiąg Mądrości Jezusa, syna Syrachowego, ktore zowią Ecclesiasticus [Appendix from…]. The analysis indicates that Lukauskas’s translation is closest to the fourth eighteenth-century edition of this book. Osiemnastowieczny litewski przekład książki Historya bardzo piękna autorstwa Kiprijonasa Lukauskasa W artykule porównano dwie grupy tekstów – Historia łabay grazi oraz Priedotkas isz Knigu Mundribes Jezusa Sunaus Syrach, kuri wadinam Ecclesiasticus, które znalazły się w zbiorze rękopisów Kiprijonasa Lukauskasa (Cypriana Łukawskiego) z 1797 roku – z polskim oryginałem, którym jest wydana w XVIII wieku anonimowa książka będąca kolejną wersją Historii barzo cudnej (1551) Krzysztofa Pussmana. Książka zawiera apokryficzną opowieść biblijną Historya bardzo piękna oraz zbiór przysłów biblijnych Przydatek z Ksiąg Mądrości Jezusa, syna Syrachowego, ktore zowią Ecclesiasticus. Z przeprowadzonej analizy wynika, że przekład Lukauskasa jest najbardziej zbliżony do czwartego osiemnastowiecznego wydania tej książki.

The article presents an overview of the contexts and functions of using the names of mythological creatures found in the Samogitian daily discourse of the second half of the twentieth century, paying attention to the dual – rational or subconscious – nature of naming a mythological creature. The overview is based on the material provided by the Samogitian dialect dictionaries (see Aleksandravičius 2011, Vanagienė 2014–2015) and by the collection of authentic Samogitian speech texts (see Girdenis 1996). Special attention is paid to the types of expressions formed with the name of the devil. In the Samogitian daily discourse the name of the devil (or the name of another mythological creature subordinate to the devil) is used not only in cursing but also to show one’s ignorance (the type of constructions ‘the devil knows what’ is very popular), to convey comparisons, epithets, to reinforce the meaning of certain words. The word vel’(n’)s ‘the devil’ and some of its synonyms are chosen as a distinctive, but quite common substitute for a personal name or are used as an address (addressing a person). Usually, such descriptions are related to a person’s energy and otherness or changes in his/her behaviour patterns.

The article continues the research, which centers on the comparison of Mikalojus Daukša’s Catechism (DK, 1595) and its Polish original – Jakub Ledesma’s Catechism (LeK, ~1572). This time the article focuses on the polysemy of the word širdis, which becomes apparent in the comparison of the fixations of this word in Daukša’s texts (Daukša’s Postilla (DP, 1599) is referred to as an additional source) and their original Polish equivalents as well as the contexts of their usage. DK lexeme širdis corresponds to LeK serce, serdeczny, żywot, myśl, vmysł. DP lexeme širdis is selected as an equivalent to the lexemes and phrases with serce, serdeczny, myśl, vmysł, męstwo, pamięć, sumnienie, stałość, trwałość, żalość, wdziecżnie, miec na pieczy in Jakub Wujek’s text. The inconsistencies between the onomateme širdis and the Polish original are due to the translation author’s creative experience as well as the range of meanings associated with this word and its phrases in the native language and the tradition of usage.

The analysis of the material found in the sources of the Samogitian discourse of the second half of the 20th century, which builds upon the model of the categorization of values proposed by Viktor E. Frankl, makes it clear that the Samogitian daily discourse mainly focuses on creative values. Work is described as essential to everyone and making no harm to the human being. The person’s diligence is associated with one’s abilities, agility, understanding and trustworthiness, because many jobs require people’s collective action. Samogitians are convinced that diligence enables the person to live, to get rich and experience the meaning of life. Both personally and as a member of an ethnic community a Samogitian construes diligence as a quality giving an advantage over others and providing good grounds to brag. The possibility of subsistence and the quality of life are linked with work. However, excessive diligence is considered harmful, and therefore Samogitians advise not to forget common sense while working. The values which are based on experience and feeling are discussed far less commonly. In the sources of Samogitian discourse the expression of exper iential values is linked with joy and surprise about simple objects from the daily environment and the intention to draw the interlocutor’s attention towards them. Love is described as a universal feeling, but Samogitians are not prone to talk openly about it, unless they speak about the stories of their past. The person actualizes attitudinal values whenever he or she is confronted with the restrictions of life and reacts to the suffering sent by one’s fate. Samogitians are used to describe every person’s situation as resulting from the higher force or determined by one’s fate. The gift of life is described as meaningful per se and providing self-confidence. Hardships, troubles and pain are described as temporary conditions, which are easier to live through when one knows that it is always better to be alive than dead. Ethical values always require people to refuse certain temptations. Circumspection allows individuals to avoid deception in the form of abuse or flattery and to keep one’s dignity. The promotion of respect towards another and self-respect is based on the principle of equality by proposing not to treat others as you would not want them to treat you. The available sources of Samogitian discourse include a number of observations that the continuously improving conditions of life and work change people’s behaviour and values: an easier life changes people’s communication towards seclusion and alienation, reduces diligence and concern over the future, promotes effeminacy and lack of self-restraint expressed through the choice of a less virtuous lifestyle. According to interlocutors, the Samogitian language itself changes as well.

[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Straipsnyje apta riamas laiko sakinių su jungiamuoju žodžiu kuomet vartojimas senuosiuose lietuviškuose raštuose ir dabartinėje lietuvių kalboje. Laiko sakiniai su kuomet ypatingi tuo, kad XX a. pradžioje Jono Jablonskio kalbos norminimo darbais prasidėjusi siūlymo jų vengti kampanija nepajėgė šių sakinių išnaikinti; bet ir dabar jie nėra oficialiai mėgstami – kalbos kodifikavimo specialistai ir šiandien laiko sakinius su kuomet apibūdina kaip per dažnai vartojamus. Nors apibendrinančio pobūdžio gramatiniuose dabartinės lietuvių kalbos aprašuose apie laiko sakinius su kuomet vos užsimenama (plg. Ambrazas 1976), o kai kuriuose išvis nutylima (plg. Ambrazas 1997; 2006a (1994)), minėti sakiniai aptariami Europos kalbų prieveiksminių sakinių prijungimo rodiklių tipologiją ir istoriją pristatančiame Berndo Kortmanno darbe Adverbial Subordination (Kortmann 1997). Situaciniai, semantiniai ir poziciniai laiko sakinių su kuomet modeliai rodo, kad senųjų lietuviškų raštų laiko sakiniuose vartotas kuomet atitinka visus būtinus prieveiksminio prijungimo rodiklio parametrus. Tai leidžia kuomet apibūdinti kaip tradiciškai paveldėtą laiko sakinių prijungimo rodiklį ir nustoti abejoti gramatiniu ir kontekstiniu šios laiko sakinių šeimos tinkamumu dabartinei lietuvių kalbai.

SUBORDINATE CLAUSES OF TIME BOUNDARY IN OLD LITHUANIAN WRITINGSSummaryThe article gives an overview of the structure and semantics of subordinate clauses of time boundary with conjunctions net, neg, kol, iki in Old Lithuanian writings (in texts of J. Bretkūnas’ Postilla (1591), M. Daukša’s Postilla (1599) and K. Sirvydas’ Punktai sakymų (I – 1629, II – 1644).The comparative analysis of the material shows that the temporal conjunction net has a peculiarity to fit semantically with one of the other conjunctions of time limit or boundary (iki, kol, neg). The closeness of meaning between the conjunctions net and iki, net and kol, net and negu depends on the grammatical structure of the complex sentence. Temporal clauses with conjunctions net have a fixed final clause order, clauses with iki are also often (~88%) used in the final position. The temporal clauses introduced by con­junctions net, iki can include finite and / or non-finite verb forms. Temporal clauses with net and correlative word of duration taip ilgai show the closeness of meaning between the conjunctions net and kol. The tendency to change conjunction net to conjunction kol is seen in temporal clauses with the subjunctive. There is also a semantic similarity between temporal clauses with net (together with correlative word pirm) and temporal clauses with neg. Temporal clauses with compound conjunction pirm neg are most frequent in all these texts, temporal clauses introduced by single conjunction neg are identified in Daukša and Sirvydas.In most cases a correlation between clause order and iconicity is seen: ~72% of grand total of subordinate clauses of time boundary used in Bretkūnas’, Daukša’s and Sirvydas’ writings are the posterior temporal clauses.

SUBORDINATE CLAUSES OF TIME BOUNDARY WITH CONJUNCTION net IN OLD LITHUANIANSummaryThe article gives an overview of the structure and semantics of subordinate clauses of time boundary with the conjunction net in Old Lithuanian (in the texts of J. Bretkūnas’ Postilla (1591), M. Daukša’s Postilla (1599) and K. Sirvydas’ Punktai Sakymų (I – 1629, II – 1644)).The comparative analysis of the material shows that the temporal conjunction net has a peculiarity to fit semantically with one of the conjunctions of time limit or boundary (iki, kolei, negu). The closeness of meaning between the conjunctions net and iki, net and kolei, net and negu depends on the grammatical structure of the complex sentence.The article deals with topical issues of the grammatical structure of these sentences: fixed clause order, finite and non-finite verb forms in the subordinate clause, combination of tense forms of verbs in the main and subordinate clauses, modality of the predicate of the main clause, correlative words, etc.