Äîêóìåíò âçÿò èç êýøà ïîèñêîâîé ìàøèíû. Àäðåñ îðèãèíàëüíîãî äîêóìåíòà : http://www.philol.msu.ru/~smu/work/science-day/2011/2.pdf Äàòà èçìåíåíèÿ: Mon Mar 21 10:39:06 2011 Äàòà èíäåêñèðîâàíèÿ: Mon Feb 4 07:11:27 2013 Êîäèðîâêà:

«» « »

Uncommon adjective formation type, which denote a pretty small degree of a quality: pÖjuodis / pasasis A , , Adjectives, which denote a pretty small degree of a quality, are analyzed in this report by using geographical distribution, accentuation, formation, semantics attitude. They are accentuated with accent paradigmas 1 and 2, they are also made from fundamental adjectives by adding prefix pa- and by changing any fundamental word's ending to -is. Such derivatives are found 12 in Lietuvi kalbos zodynas (Lithuanian language dictionary) in electronic version. While analyzing these adjectives it was transpired that they are mostly fixed in sub dialect of East Upper Lithuanian's side such as panevziskiai and kupisknai also North Lower Lithuanian's side such as kretingiskiai and South Lower side such as varniskiai; this type of adjectives not nearly enough was found in antique papers. These derivatives are homologous; in Lietuvi kalbos zodynas (Lithuanian language dictionary) these types of adjectives are usually explained by giving the reference to another word, which has less synonymous and descriptive explanation cases. Majority adjectives under consideration correspond their main meaning of fundamental word. While analyzing adjectives which belong to pÖjuodis/pasasis type, it was developed that derivatives to this type: 1) are found in different far-off Lithuania's regions; 2) accentuated differently: some of them using 1st, others 2nd accentuation; 3) in a number of cases it is joined dominant sustentive prefix pa- which gets stress and keeps reinforced and intensifies fundamental word's stem; in other cases dominant sustensive prefix pa- reinforces fundamental stem but it becomes unstressed itself. However, these differences do not prohibit from being put all pasasis/pÖjuodis types derivatives to the same formation type, because their accentuation was probably determined by geographical distribution: in Kupiskis and in Pasvalis areas derivatives are common with stress in radical (such as pasasis) they are historically older than derivatives which have stressed prefix, they are affected by stress distraction in Samogitian dialect (such as pÖjuodis). , , . . ­ , , .. , , [Skulte 1999: 23] . , , - . , . , . , , , . . , , - . , [Butkus 1995: 21]. , ­ 45


«» « »

- [VPSV 2007: 144]. . , , [ 1978: 50]. ( 200 ). , . , , , Daigucis < Daiga, Edza < Edgars, Masa < Marija. . (50 ) , : Aoska < Aleksejevs, Isaics < Isajevs, Sobis < Soboevs, Cesters < Sesters. : Kokte < Kokina, Bernia < Bera, Zvingulns < Zvingule. : , (Smucne < Vucne, Cesters < Sesters), (Bea < Bera, Ciko < Cikovskis, Sobis < Soboevs). , : Aoska < Aleksejevs, Jegors < Jegorovs, Petjka < Petrovs, Petruha < Petrovs. (150 ) , , Ainarito < Ainrs; Cuks < Jancuks < Jnis; Danila < Dainis; Dasia < Dasa < Darja; Drejs < Andrejs; Dzon < Jnis; Iriks < Irina; Katrucis < Katrna; Kika < Kristne; Kriss < Kristne; Lud < Ludmila; iguska < Lga; Marusja < Mairita; Normis < Normunds; Picuks < Pteris; Rambo < Raimonds; Robis < Roberts; Ru < Ruta; Rusins < Ruslans; Rutela < Ruta; Sanri < Sandra; Sema < Sergejs; Siga < Sigita; Sinca < Sintija; Solandza < Solvita; Vero < Veronika; Zitons < Zita .. : 1) ; 2) ; 3) . , . -i-, ik-, -uk-, -uc-. : Sandria < Sandra, Arviks < Arvis, Evuks < Evita, Lgucis < Lga. : -ucis, -is, -iks, -uks, -ons. , -a: Andza < Andris, Danila < Dainis, Edza < Edgars, Era < Ernests. , , , : Daiguska < Daiga, guska < Lga, Marusja < Mairita. : D < Dina, Mari < Mrte, Romio < Romualds. , : Armis < Armands, Cuks < Jancuks < Jnis, Drejs < Andrejs, Marga < Margarita, Nata < Natlija, Ru < Ruta, Tna < Kristna. : Daik < Daiga, Den < Deniss, Olk < Olga, Ser < Sergejs.

46


«» « »

(-, .), . « , , , . , , , - , , , .» [Ntia 2007: 168] ( ­ . ). .. . ., 1978. Butkus A. Lietuvi pravards. Kaunas, 1995. Ntia D. Valodniecbas jautjumi. Rga, 2007. Skulte I. Personvrds k pasvrds un t nozme. // Linguistica Lettica, 4. Rga, 1999. 23.­27. lpp. [VPSV] ­ Valodniecbas pamatterminu skaidrojos vrdnca. Rga, 2007. Lithuanian Sermons in the Second Half of the 18th Century: Between the Baroque and the Enlightenment Gedminien Jurgita A postgraduate student of Vilnius University, Vilnius, Lithuania In 1767 the printing-house of Vilnius Academy issued several collections of sermons written by Lithuanian preachers Kazimieras Klimavicius and Mykolas Olsevskis. Very valuable manuscripts of sermons prepared by Kiprijonas Lukauskas were published only in 1996. Generally, it is worth mentioning that religious texts in the second half of the 18th century were some kind of vademecums, providing information on how to react and respond to different life circumstances and challenges. Church dogmas, essential truths of faith, various aspects of Christian life, and main responsibilities that every man has to fulfill were explained in those writings. Apart from that, the conception of sin and virtue was widely discussed there. In Klimavicius' Pavinastes krikscioniskas (Christian Obligations, 1767) the notion of God as the Almighty Creator is emphasized: God is the only one in the entire universe who holds the power to destroy a man's priceless soul. However, the fear of God does not make a man shrink from Him as one would from a tyrant or a wild beast; on the contrary, it often draws him nearer to the Creator and fills him with reverential awe. Klimavicius declares that the fear of God is identical with love and service, and that it implies hatred of evil and wrong, and makes for righteousness and peace. An intimate relation between the fear of God and wisdom could be detected either. A wise man knows how to value, while a fool despises the fear of God. A claim is made that the beginning of wisdom and knowledge is the fear of the Father Almighty. Olsevskis in his Broma atverta ing viecnast (The Gate to Eternity, 1767) depicts a man, who clearly realizes his own paltriness not only in front of God, but also in front of the infinity of the universe. A man has doubts about the world justice, and thus he strives to generate very personal relationship with God, and searches for the authentic meaning of "God's Word". This relationship is not unchanging or unambiguous ­ it alters according to the situation, in which a man struggles to initiate a dialogue with God. The dialogue becomes very urgent in the presence of political and economical cataclysms that were overwhelming the Grand Duchy of Lithuania in the last decades of the 18th century. The leading themes of Klimavicius` and Olsevskis` sermons are the despite of the outside world and the adoration of death. Tragic memento mori motif serves as a reminder of mortality, and is linked with related images and didactic stories. The inescapable reality and 47


«» « »

the terrifying imminence of death make a man waken from an ontological sleep and begin seeking guarantees for his own safety. As a result, every man's death - as well as his life changes from collective to individual. In the sermons of aforesaid preachers death is treated as a transformation from one form to another. In fact, death is something to look forward to, as it represents a graduation from the heavy, full of protracted sufferings world into the lighter, dreamlike state. As historian Philippe AriÈs indicates, death wrests an individual out of rational society, distracts him from monotonous work, and gives him the highest rise of feelings [AriÈs: 57]. Furthermore, a man aspires to "tame" his death by preparing for it. The understanding is that if and when people are forewarned of their inevitable deaths, one could await one's end and follow the "proper protocol" of living and dying well, in order to be sufficiently ready for God's judgment. This apprehension comes from the Ars moriendi (The Art of Dying, 1450), the first practical manual on how to prepare for a good death. In Olsevskis` sermons the contemplation of death equals the question of salvation. It is constantly being asked: what awaits after death ­ the sacred light of Purgatory or the eternal darkness of Hell? On the whole, the emphasis on the shifting perceptual world in Lithuanian sermons is very characteristic of baroque imagination. In those texts macabric, allegorical scenes are revived. The worldview of that time is expressed by rich hyperboles, chains of metaphors, metonymies, paradoxes, and rhetorical questions. In Lukauskas' sermons, written in the very end of the 18th century, baroque consciousness comes to be more rational than in Olsevskis' or Klimavicius' writings. Meticulous attention is given to a man's wisdom, diligence and will. Death also looses its dominance - thoughts on proper, righteous life become more important in Lukauskas' religious texts. It is plausible to assume that such notion was inspired by the Age of Enlightenment, tending to reform economy, policy, education, and the upbringing of society. Basically, Lithuanian sermons written in the second half of the 18th century represent the main features of two cultural epochs ­ the Baroque and the Enlightenment. Those writings reveal complex transformations in the spread and consolidation of the religious tradition. In Klimavicius` and Olsevskis` sermons a man despises the outside world, he adores death, and strongly believes in the salvation through suffering. In Lukauskas' sermons the theme of death is eliminated - the main attention is given to a man's activity, moral rules, and social values. Literature AriÕs Ph. Mirties supratimas Vakar kultros istorijoje. Vilnius, 1993. Klimavicius K. Pavinastes krikscioniskas. Vilnius, 1767. Lukauskas K. Pamokslai. Vilnius, 1996. Olsevskis M. Broma atverta ing viecnast. Vilnius, 1767. Monophthong grapheme spelling in Simonas Daukantas Zodrodys A , , Monophthong grapheme with diacritic spelling is discussed in this report in Simonas Daukantas's book Zodrodys. It is not properly investigated. Daukantas's textbook Prasm lotinØ kalbos (1837 m., further ­ Prasma) is used for analyzing graphic symbols ­ it is the first Latin language grammar in Lithuanian language with already prepared Daukantas's normal monophthong grapheme, digraph reading code. Daukantas tried to expand and validate mother-tongue language's [Samogitian dialect] usage in school using this textbook [Zinkevicius 1990: 150­151]. Latin graphic inventory (24 letters) is given either in miniscule or in capital letters in Prasma [Daukantas 1837: 3] : .

48


«» « »

Since this grammar was printed earlier than Daukantas's Zodrodys, spelling elements that were represented there, may be used while writing already mentioned dictionary. Only Samogitian and Latin graphic symbols are excluded in Prasma: the first are used with diacritics, ex.: <> (with <>, <Í>, <Ò>, <Ñ> or <Û>, <Ø>, , <> and others, whereas in Latin alphabet is ) [Daukantas 1837: 4]. These graphic symbols are not included in alphabet. In that case they are approached only as additional. Above-mentioned Samogitian graphemes are explained in footnote and equivalents in Latin language are given beside. Samogitian dialect's <> correspond in Latin language (<> resounds , <Ø> correspond in Latin , <Ñ> or <Û> ­ mediate ,,voice" between [u] and [o] or Greek , grapheme <Í> means mediate sound between [e] and [i], graphic symbol <Ò> corresponds in Latin language [uoa]). In Daukantas opinion, Samogitians and Lithuanians brought into earlier mentioned graphic symbols because they could not express themselves using Latin vowels <> (and other graphemes [Daukantas 1837: 4]). Firstly Lithuanian grapheme is explained <>, Samogitian's and Upper Lithuanians spelling and pronunciation examples are produced, ex.: Samogitian's write and say ronka `hand', rakonda `punnet without rim', while Upper Lithuanian's ­ rka `hand', rakda `punnet without rim' [Daukantas 1837: 4]. Daukantas raises to the first place Upper Lithuanian's pronunciation and it's difference from Latin language: Upper Lithuanian's ,,balsie paenklinta brieeliu butinaa iwairau nu LotinØ balsiÉs a" [Daukantas 1837: 4]. Daukantas does not represent precise explanations, his proposition only states the difference between Latin and Lithuanian graphic symbols . While talking about consonants here in the text, he is also using diacritics ex.: TÞs kimiosÕs gaudÕs `those obtuse consonants' Daukantas proposes extra information about graphemes in Prasma [Daukantas 1837: 5] footnote <Þ>, <Õ>, look at 1-st ex.:

(1) These graphemes are given side-by-side, because after mild consonant sound [a] becomes [e], and this reflects in phonetic writing. In Prasma, as committed for higher education level at work, is quite precisely stated the main grapheme reading rules. There are pronunciation and usage of graphemes <> and <Þ> explained which cases are found in Zodrodys. Numerous graphemes are with diacritic case ­ graphic <>. Petras Jonikas mentions this graphic as a comer from Polish language [Jonikas 1972: 179, 237] also he states that it has morphologic meaning and is used only with singular accusative. In Zodrodys this graphic symbol was found 49x and almost every time traditionally marks Upper Lithuanian's singular accusative case (37x), therefore it has morphological feature. For example, darb atlikte `to do the job' 28, swekat globte `to protect health' 35, istatim parengÛ `to overstep the law' 13, apleido Adom migÛ `to neglect Adam's sleep' 37. However, in Zodrodys also more different cases were found. That means that then graphic symbol <> gets various morphological meanings. One-by-one case also is found in nominative and in ablative, ex.: kruw `pile' 38, po galu `under the head' 38. Grafheme <> also is found in numeral case, ex.: penkiolik deinØ ÍsztrÛks `escaped for fifteen days' 10. Grafheme <> also signifies Samogitian's genitive (8x), ex.: ont stal onsikwÈmpte ~ `respire on the table' 2, glemte po sau sparn `to grab under your wing' 17. Since it is talked about monophthong graphic symbols, grapheme's <> meaning is not discussed in Prasma. Grapheme with gravis <Þ> is found in three different examples: Þtkalauis `passive' 34, kalÞvijus `sword' 18, nauinÞs milys `loving news' 4. However, it is talked about differential

49


«» « »

this grapheme's meaning in literature, where it is marked for purpose to separate it from another case. Though, it is obtained only for the last example and it can not be tendency of Zodrodys. Birut Vanagien predicts that this grapheme distinguishes plural accusative (wijtÞs ~ vietas `places') of feminine gender from nominative case (wijtas ~ vietos `places') [Vanagien 1976: 735]. There are not a lot of monophthong graphemes with diacritics; they signify not only sounds but also morphological features. Graphemes <> and <Þ> usage features that are given in Prasma rarely suit for Zodrodys. Grapheme <> is multifunctional in it, signifies several cases. Grapheme <Þ> is especially common, desultory. It is observed that multifunctional writing was typical in the making XVI­XVII century Lithuanian paper writing [Jonikas 1987: 103]. Daukantas S. Prasm lotinØ kalbos. Sankt Peterburgas, 1837. Jonikas P. Lietuvi bendrins kalbos krimasis antrojoje XIX amziaus pusje. Cikaga, 1972. Jonikas P. Lietuvi kalba ir tauta amzi bvyje. Chicago, 1987. Vanagien B. Redakcins pastabos. Daukantas S. Rastai 1. Vilnius,1976. Zinkevicius Z. Lietuvi kalba XVII­XIX amziuje.Vilnius, 1990. uz , , ap(i)-, at(i)-, -, is-, nu-, pa-, par-, per-, pra-, pri-, su-, uz-. . uz-, , . za-, . vz-. , , , : - az(u)-, uz(u)- iz- ( ), an(t)-. , , . , , 1958 . [Paulauskas 1958]. uz- 50 . [ 1998]. 947 uz, (Dabartins lietuvi kalbos zodynas) (Lietuvi kalbos zodynas - LKZ) (Dabartins lietuvi kalbos tekstynas). . uz-: , : uzmaitinti ` ( ) ( )', uzgirdyti ` ( ) ( )', uzduoti ` - ', uzvalgyti ` - ( )', uzarti `', uzgalsti ` ', uzkaustyti `', uzpsti `' . 50


«» « »

: X [] Y[] (Z[])/ X [] Y[] : ` X ( Z), Y' : . , . uz- ( ), /, ., Nepatyrusios motinos kartais uzmaitina kdikius sunkiai virskinamais valgiais (LKZ) ` ( )'. ­ , , , ., uzarti arkl ` '. , , ., [, , 2001: 58], / /. . , uz-/- (uzsisdti `', uzsiplepti `'). . (., ., . uzsitusinti ` '). uz- . , - az(u)- us-, , ­ , ant. an(t)- (., azvaziavo in susied ` ', uzvaziavo in tilto ` ' antlipau an drot ` ' [Zinkevicius 1966: 416, 428]). , . , . uz- az(u)-. uz- , iz-, az- . , , - (ryt aukstaiciai vilniskiai). ( «» ) , . .., .., . : . ., 2001. .. : . ., 1998. Paulauskas J. Veiksmazodzi preisdli funkcijos dabartinje lietuvi literatrinje kalboje // Literatra ir kalba. 1958. Nr. 3. 301­453. Zinkevicius Z. Lietuvi dialektologija. Vilnius, 1966.

51


«» « »

: - , -, A- , O- -- : JnisNOM izmazgja tasiACC ` '. . , , , . . [Haspelmath 2001] , : (. ), (, / ) . , . -- . : ( ) - . , ( , , ) , . . , 60 130 . , emt `', redzt `', splt ` ( )', ietekmt ` ', (pa)kustint `', apskaust `', baudt `' . (spt `', patikt, garsot `') , (trkt ` ', pietikt `', bt vajadzgam ` ', palikt `', bt `' ). , , pieskarties / piedurties `', `', (ie)kost `', (ie)sist `'. , : , pie- , ie- . , . , , Suns iekoda puisimDAT kjLOC (MLVTK) `(.) '. , O- , : Daniela paskatjs uz viu un iekoda lpuACC zobosLOC (MLVTK) `(.) 52


«» « »

'. , sakost `', , Via manDAT sakoda pirkstusACC `(.) '. , . , , : JnimDAT trkst naudasGEN ` '. , , . , . Atmia ir atkarga no vecuma ` '. : Jnis ir slims / slimo ar gripu ` / '; Mikus dusmojas / ir dusmgs uz Mariju ` / '. - -s. , : Anna labi atceras mjuACC, kur ir izaugusi ` , '. , , (draudzties `', iepazties `', sarunties `') ar « », . , . Haspelmath, M. Non-canonical marking of core arguments in European languages: A typological approach. In: Aikhenvald, A., Dixon, R. & Onishi, M. (eds.). 2001. Non-canonical marking of subjects and objects. (Typological Studies in Language, 46.) Amsterdam: Benjamins. Pp. 53-83. MLVTK ­ Msdienu latviesu valodas tekstu korpuss (http://korpuss.lv/ ). Fonotactics and fonosemantics of motiveless quasilexical refrain - , , , Lexical system's periphery phenomenon always was and always is in researchers view. There are words which can have meaning, but it is often hidden ­ lot's formulas, glossolalia, children's lexis, refrains. Refrains picked from seventeen Lietuvi liaudies dainynas (Lithuanian folk songbook) volumes are analyzed in this research. Refrains are popular and have a variety of forms in Lithuanian folk songs. Refrain usually compounds from interjections and onomatopoeias, they convey person mood's exclamation in primitive way and this is older thing than significant song's words. Some refrains are simple and popular, ex.: lylia lylia [LLD 1980: 57], ramta drylia [LLD 1983: 195], others are complicated, unheard even ambitious, weave archaic folk song's stanzas with strange, as foreign language imitating, bumbling, ex.: oi dender vester mender viter viter vitirlis [LLD 1997: 315], ok jopn krvr jopn kojom carom carom carom sarga kopn kojom carom [LLD 1988: 206]. While analyzing peculiarities of structure and semantics, all "Lithuanian folk songbook's" refrains can be brought to such four groups: onomatopeic, quasiformational, combinational and quasilexical refrains. 8, 6 % of quasilexical refrains were found in 53


«» « »

analyzed texts of Lithuanian folk songbook (onomatopoeic refrain group has 90, 4 %, quasiformational ­ 0, 8 %, combinational ­ 0, 3 %). Quasilexical refrains are those which have word's features. All this type refrains can be brought to two subgroups: motivated quasilexical refrains and non-motivated quasilexical refrains. Non-motivated quasilexical refrains are usually accidental sound's combination, which do not have meaning of rhyme, rhythm, melody or singing peculiarity. Very often happens when it is hard to identify or even impossible to identify the word from which this quasilexical refrain came from, ex.: dender [LLD, 1997: 315], selvel [LLD 1980: 175], traki [LLD 1988: 325], sydar [LLD 1997: 314], vydar [LLD 1997: 314], rampa [LLD 2002: 771], vincira [LLD 1980: 180], valdasa [LLD 1980: 180] and further more. This refrain's fonotactics analysis and interpretation of fonosemantics helps to reveal peculiarities of structure and distinctive Lithuanian folk song element sound's connotation. In non-motivated quasilexical refrains also can be found casual sounds' combinations (sometimes made by using rules of Lithuanian language word formation and syllable structure), which do not have meaning, but after analysis of their fonotactics can be noticed some consistent patterns and can be revealed some sounds' connotations. Uncovered syllables of non-motivated quasilexical refrains in syllables explosion were observed only 3,4 %, this type syllables usually begin with vowel or complicated diphthong, usually covered syllables dominate (96,6 %), in primary syllable group monomial explosion has 92,8 %, and examples of binary explosion have only few of them ­ 3,8 %. Implosive these refrain's type part usually ends in vowel (54, 2 %), rarely it is monomial (36, 7 %). Syllables which end in complicated diphthong were observed only 8, 5 %; non-motivated quasilexical refrains which have binary explosion were observed very little ­ 0, 6 %. It is often stated that some of non-motivated quasilexical refrains are created only because of rhyme, song's rhythm, melody and singing peculiarities. [LLD] ­ Lietuvi liaudies dainynas 1. Vaik dainos. Vilnius, 1980. [LLD] ­ Lietuvi liaudies dainynas 2(1). Vestuvins dainos 1: Pirslyb dainos. Vilnius, 1983. [LLD] ­ Lietuvi liaudies dainynas 4(2). Vestuvins dainos 2: Sutartuvi ­ jaunojo isleistuvi dainos. Vilnius, 1988. [LLD] ­ Lietuvi liaudies dainynas 12(2). Darbo dainos 2: Lauk ir nam darb dainos. Vilnius, 1997. [LLD] ­ Lietuvi liaudies dainynas 16. Humoristins didaktins dainos: Dainos apie girtuoklyst. Vilnius, 2002.

54