Literatūra

The subject of this paper is the multiplicity of meaning of the word pietas as it is used in the famous inscription CIL VI, 1527 called Laudatio Turiae. In revealing traditional and innovative aspects of this notion, the author tries to see the ideology of relations in the Roman family of the laudator and the laudata behind it, and to set it into the context of the changing world in the times of the Late Republic and the Principate within the Roman history. The inscription reveals that, in the eyes of laudator, pietas is the most important virtue of his defunct wife, laudata. In the course of the research, three features of pietas are marked out: 1) the virtue of pietas is operative exclusively in the sphere of family relations; 2) pietas relations always presuppose the hierarchical ones (e.g. children to the father / mother, wife to husband, younger brother / sister to the elder one); 3) the virtue of pietas always implies a strong action. Some new aspects of the functioning of the virtue of pietas can be observed when exploring the usage of the word in the inscription. For the first time in the Latin literature, the word pietas signifies the transfer of the virtue of pietas into the female domain, using it to describe the relation of the younger sister to the elder. But the most striking innovation is an inversion of the hierarchical order of children to the parents. For the first time, pietas means the duty of the parents to bring up their children in the best manner possible – an obligation which will find its place in the Roman law codes. The large usage of the notion of pietas and experimentation with its meaning, which finds parallels in the poetry of the Augustan age (Virgil, Ovid) signifies the susceptibility of the laudator to the ideas of the Augustan policies and his ideological stances. The article is preceded by a Lithuanian translation of the inscription with a short introduction.

Santrauka The manuscript of the Sermon Book of Wolfenbüttel (1573) is the oldest known Lithuanian handwritten book (299 fol. 2°) and one of the largest and most important texts in the early modern history of Lithuanian. Further­more it is a significant document of Lithuanian church and cultural history. This sermon book, consisting of sermons for an entire liturgic year, testifies the sprea­ding of Reformation ideas and writings in the Lithua­nian language area. The sermons were collected from at least ten sermon books, namely from the Postillae of Nicolaus Hemmingius, Antonius Corvinus, Johannes Spangenberg, Martin Luther, Philipp Melanchthon, Jo­hannes Brenz, Leonhard Culmann, Arsatius Seehofer, Jodocus Willichius and Daniel Greser. Methodological­ly the translation is typical for the 16th century. Literally translated excerpts are followed by originally written parts, or translations from other sources are included. The Lithuanian translation is selective and paradigma­tic . In many cases an (anonymous) translator takes the Latin text as a pattern according to which he creates his own sermon ,or he writes an original sermon in which he includes some translated chapters. The translation is often supplemented with numerous quotations. This article deals only with part of them, in particular with those from classical authors as well as with explicit Latin citations.

[straipsnis ir santrauka lietuvių kalba; santrauka anglų kalba] Straipsnyje pateikiamas Lenkų brolių bendruomenės nario Balcerio Wilkowskio laiško (parašytas 1583 m.) sūnui Kasparui vertimas ir analizė. Kasparas Wilkowskis (XVI a. antra pusė–XVII a. pr.) – didiko Mikalojaus Kristupo Radvilos Našlaitėlio (1549–1616) gydytojas, polemikas ir vertėjas. Tekstas pirmą kartą kaip priedas išspausdintas Jano Niemojewskio (1526–1598) traktate „Įrodymas, kad Popiežiaus Romos Bažnyčia yra nei apaštalinė, nei šventa, nei viena, nei visuotinė“ (Vkazanie iż KosciołRzymski Papieski nie iest apostolski áni swięty, áni ieden, áni powszechny, Kraków, 1584). Balceris, sužinojęs, kad jo sūnus, nuo vaikystės auklėtas pagal Lenkų brolių išpažįstamą doktriną, perėjo į Romos katalikų tikėjimą, parašo jausmingą laišką, kuriame ir gražiuoju, ir grasinimais kviečia Kasparą grįžti į „tikrąjį“ kelią. Egodokumentas liudija ne tik asmeninę vieno žmogaus, bet ir visos tikinčiųjų bendruomenės reakciją į bendruomenės nario apostazę, atspindi Lenkų brolių tikėjimo postulatus. Tai vertingas šaltinis tiriant Wilkowskių biografijas, Reformacijos ir Kontrreformacijos sandūros socialinę, religinę situacijas.

[straipsnis ir santrauka anglų kalba, santrauka lietuvių kalba] Odisėjoje aprašoma, kaip Odisėją atpažįsta susenęs ir apleistas šuo Argas, kurį Odisėjas pats augino ir auklėjo prieš išvykdamas į Troją. Vadinamasis Argo epizodas (Od. 17, 290–327), nuo senovės iki šių dienų ne kartą tyrinėtas mokslininkų, įkvėpęs daugelį poetų, rašytojų, dailininkų, reikšmingas ir šiandien. Straipsnyje aptariama vadinamosios Argo scenos paskirtis ir numatytas poveikis. Glaustai aptarus šios scenos reikšmę, taip pat apžvelgus jos turinį ir struktūrą, įvertinta šuns svarba Iliadoje ir Odisėjoje. Straipsnio dėmesio centre – tyrėjų pasiūlytos Argo scenos interpretacijos ir šių interpretacijų įtikimumo verifikavimas atidžiu teksto skaitymu.

Straipsnyje nagrinėjamas rusų literatūros kritiko Stepano Ševyriovo straipsnis „Raštija ir prekyba“, kritikuojantis populiarų literatūrinį žurnalą „Biblioteka dlia čtenija“. Straipsnyje kritikas priekaištauja žurnalui dėl prekybinių santykių įsivyravimo literatūroje. Apžvelgiama žurnalo „Biblioteka dlia čtenija“ komercinė veikla. Remiantis Ševyriovo straipsniu, susitelkiama ties žurnalo leidybos kritika, kurioje pabrėžiama literatūrinių žanrų problema, jų kokybė ir vertė.

This article investigates the rise of the peasantry as new readers and Lithuanian intellectuals’ reactions to this phenomenon as they took the initiative in directing the peasants’ cultivation as readers. These intellectuals were concerned with the development of the peasants and sought to form their reading habits, influence the readers’ choices as to reading material, and so on. This article goes on to analyze how Žemaitė’s status as a peasant writer was established during her early reception, and how the evaluation of her work depended on the imagined addressee. By analyzing the reviews and broader studies of Žemaitė’s published works in the Lithuanian press from 1895 to 1915, this article aims to show that the formation of the common people as a potential and especially important national reading public was an integral part of her canonization process. Yet another important aim of this research is to reveal how the reception of Žemaitė’s works brought ordinary village peasant onto the horizon of modern Lithuanian culture, and how this became the foundation of one of the new literary styles in Lithuania, namely realism. In this way, by canonizing Žemaitė’s works, the life of village folk became not only visible and recognizable to the Lithuanian reading public, but also came to be regarded as a credible topic for realistic prose.

[straipsnis ir santrauka anglų kalba, santrauka lietuvių kalba] Pirmoje straipsnio dalyje („Įvadas“) pateikiama įžanga ir aptariama straipsnio struktūra. Antroje dalyje („Terminologija ir teorinė prieiga“) pristatoma teorinė prieiga ir aiškinami straipsnyje vartojami terminai. Detaliau aptariama pirmojo ir antrojo lygmens personifikacija. Antrojo lygmens personifikacija apibrėžiama kaip po etinė priemonė, kuria autorius vaizduoja žvaigždyną tikresnį negu būtina. Trečioje straipsnio dalyje („Metodologija“) pateikiama atlikto tyrimo metodologija: nurodoma, kaip skaičiuotos antrojo lygmens personifikacijos, kokiais pagrindiniais principais remtasi lyginant gautus Manilijaus veikalo duomenis su Arato veikalo duomenimis. Ketvirtoje dalyje („Rezultatai“) gauti rezultatai pateikiami lentelėje. Nustatyta, kad Manilijaus žvaigždynų kataloge (pirmoje Astronomica knygoje) antrojo lygmens personifikacijų vartojama mažiau. Penktoje straipsnio dalyje („Rezultatų aptarimas“) aptariami rezultatai ir pristatomi galimi pastebėtų tendencijų sprendimai. Šeštoje dalyje („Apibendrinimas“) pateikiami tyrimo apibendrinimai.

The article describes the syllabi of Lithuanian language subject for public and private schools prepared in 1905-1914 for the developing modern Lithuanian education system with the aim to determine the extent of representation of Žemaitė’s literary fiction. Referring to previous works by V. Pupšys, V. Pukienė, M. Karčiauskienė, A. Piročkinas and analysis of their sources, 9 syllabi of Lithuanian language and their recommended textbooks have been described in this article. The analysis has shown that Žemaitė first established herself in the Lithuanian education system as the author of the textbook Rinkinėlis vaikams, first published in 1904 and intended for primary schools. Žemaitė emerges as the author of short stories and a co-author of dramas for the first time in 1912 in the syllabus published by J. Kairiūkštis. The attention allocated to her and the list of her works is the same as for the majority of other fiction authors of the time. In 1912 M. Biržiška’s project of the Lithuanian language syllabus Žemaitė is referred to as one of the four women prose writers of the end of the 19th century among G. Petkevičaitė-Bitė, Šatrijos Ragana, and Lazdynų Pelėda.

The present article gives a survey of R. Mironas academic career based upon archive material kept in the Vilnius university library and in the Martynas Mažvydas National Library. R. Mironas’ egodocuments are published for the first time. They help to understand the contemporary situation in the institutions of high education and the constant ideological constraint felt by the academic staff.R. Mironas is the only one among the Lithuanian classicists whose name is rarely spoken, according to the dictum nil, nisi bene. It is not much written about him untill the present day, in spite of the fact that Mironas was one of of the most gifted and colourful personalities. He is regarded as one of the beginners of the Oriental studies in Lithuania. R. Mironas was born to an outstanding family; none of his colleagues could make a similar boast. After the Russian occupation he did not leave Lithuania like most of the Lithuanian intellectuals and in 1944 started teaching at Kaunas university. He made his choice to become a social climber from the very beginning of the occupation. He made a spectacular academic caree due to his ability to adapt to the ideological requirements and to easily change his creed on demand.

[статья и аннотация на русском, аннотации на английском и литовском языках] В статье рассматривается участие публициста, литературного критика, общественного деятеля Владимира Ивановича Самойло (1878–1941) в периодической печати, выходившей в межвоенный период в Вильно на русском языке, и отражение в этой печати участия Самойло в русской общественной и культурной жизни Вильно 1920–1939 гг. Материалом исследования служат публикации ежедневных газет на русском языке означенного периода («Виленское слово», «Виленская мысль», «Виленская речь», «Виленское утро», «Утро», «Наше время»). Анализ сведений об участии Самойло в русской периодике и мероприятиях русских организаций, в особенности Виленского русского общества, позволяет уточнить представления о деятельности и взглядах Самойло в виленский период и восполнить мозаичную картину жизни русского меньшинства в Виленском крае и межвоенной Польше в целом. Несмотря на конфликты Самойло с отдельными выдающимися представителями неоднородного виленского русского общества, обусловленные различиями в мировоззренческих установках, публицист и мыслитель был его деятельным и влиятельным участником.

The article employs the egodocumentary approach to examine how the private writings of Albertas Dilys (1920–2000), political prisoner and Lithuanian scholar of the 1920s generation, records and reflects upon his refusal to compromise under the circumstances of the Soviet occupation. Dilys was part of the generation who were born on the eve of the creation of the State of Lithuania – between 1917 and 1922 – and who, having graduated from the schools of the newly independent state, entered university by the end of 1930s with a distinct aim to contribute to the European culture worthy of a free nation. However, the Second World War and the alternating Nazi and Soviet occupations brought an end to these youthful ideals. Because the existential choices made by these young people pulled the generation apart and, in regard to the Soviet oppression, disseminated it both geographically and axiologically, defining its conceptual coherence is somewhat problematic. Yet, reflecting on separate individual choices may help us understand the people’s motivation and the paradigms which bring this generation together on the one hand and break it up on the other. Rather than appraise the decisive generational self-conceptions in the context of 1944, the case of Albertas Dilys enables us to look into the different manifestations of conscious existential resolve, its origins, and consequences. The notion of the 1920s generation here describes the humanities students with literary aspirations who first studied at Vytautas Magnus University in Kaunas and then at Vilnius University. As high-school pupils, most of them took part in the Ateitis movement, which was a Catholic organisation opposed to the Lithuanian government of the day. At university, they joined Šatrija, a society dedicated to the study of art, literature, and philosophy. At the centre of the present research are documents testifying to Dilys’ personal existential quest and self-realisation in the context of repressions and further oppression: his memories, correspondence, notes, journals. To frame the research material, the article makes partial use of intertextual and sociocritical analysis. Dilys’ egodocumentary accounts are examined in light of historically reliable biographical and background facts. This article aims to discover and highlight in Dilys’ egodocuments his testimonies of self-reflection, personal resolve and its consequences and, by means of comparative analysis, to look for similar premises in the accounts of other contemporaries in order to indicate the epistemological gaps in the research field of the 1920s generation. Dilys’ case is by no means typical; cases like his have been deemed marginal in most sociological and sociocultural research. The history of existential choices and reflection on it, as testified in Dilys’ egodocuments, have a distinct character: emphasis is placed on inner resistance, whose parallels extend into the spiritual maturity derived from youthful ideals, the quest for the meaning of life, and the adoption of an ethical position at the expense of career development and professional life and subjection to ostracism and relative poverty. This egodocumentary research reveals the complexity of uncompromising choices and their consequences in a repressive and oppressive society. Dilys’ egodocuments are strongly oriented toward the past as well as the ideal of youth and the pastoral world of the parental home. Similar utopian undertones and pathos as well as solidarity with the 1920s generation of idealists trapped in a historical downfall – characteristically, this generation is perceived from passéist perspective, in retro-spective projection that centers on the youthful past – crop up in the accounts of other former members of Šatrija. The paradigm of Dilys’ existential choices calls for a further inquiry into the life of the 1920s generation.

Jurgio Baltrušaičio reputacija 1920–1930 m. Baltijos rusų spaudoje Straipsnyje nagrinėjama Jurgio Baltrušaičio reputacija tarpukario Baltijos rusų periodinėje spaudoje (Kauno Echo, Ponedelnik, Rygos Segodnia, Dlia Vas ir kt.). Svarbiausias jos komponentas buvo Lietuvos diplomatinio atstovo Rusijoje veikla, kuri įvairiais būdais atsispindėjo rusų laikraščių žinutėse, straipsniuose, feljetonuose. Diplomatinė veikla aktualizavo Baltrušaitį kaip poetą ir vertėją, o jo kūryba atitiko kai kurių laikraščių programines nuostatas propaguoti lietuvių kultūrą. Tačiau kukli savo mastu ir rezultatais aktuali kūryba turėjo mažai įtakos poeto ir diplomato literatūrinei reputacijai. Pastarąją formavo ankstesni rusų poeto ir vertėjo, vieno iš rusų simbolizmo kūrėjų nuopelnai. Netrivialus poeto ir diplomato vaidmenų sujungimas, neįprasta situacija lietuvių ir rusų kultūrų sankryžoje, lietuvių kilmės rusų poeto paradoksalumas buvo ypač aktualus tautinių valstybių kūrimo ir naujų valstybinių, pilietinių, tautinių tapatumų formavimo laikmečiu.

In the article, the problem of «red terror» is revealed in a little-known material. The story of the Siberian writer V. Zazubrin (1895–1937) The Pale Truth (1923) was published only once in Soviet times – in 1923 in the journal “Siberian Lights”; the novella “Sliver” (1923) was not published during the life of the author and was first published only in 1989. The story of A. Tarasov-Rodionov (1885–1938) Chocolate (1922) was reprinted several times in the 1920s, after which it was forgotten for decades. The work traces the history of the creation of the Chip, which until now contains many “white spots”. The originality of the plot is revealed, in which the image of the main character contradicts the canon of the “iron knight of the revolution”: tired of his firing “hard work”, he is going crazy. The typological similarity of the Chip with the story Chocolate is shown, the plot of which is also based on the dramatic story of the hero. Particular attention is paid to the receptive dialogue of the story The Pale Truth notch with Chocolate: in both works, heroes devoted to the cause of the revolution become its innocent victims. Both works echo and, in their pathos of justifying the “Red Terror”, the idea of “the future of beautiful humanity”. In terms of creative reception, the plot rolls of The Pale Truth with Chocolate, similarities in the images of the main characters and individual elements of poetics are shown. The “irrelevance” of Zazubrin and Tarasov-Rodionov’s works for Soviet literature is substantiated. The main factor is the discrepancy between their plots and the leading ideological maxims of the era.

The fates and fortunes of any national literature in a foreign culture is a multifaceted subject. And this is where the perception of Russian culture in France belongs. In France, the general public became aware of the life and works of Osip Mandelstam in the early seventies, when Nadezhda Mandelstam’s memoirs were published. Before 1970, only some translations of Mandelstam’s poems, the first one made by Chuzeville back in 1925, found their way to periodicals and anthologies. Information about the poet was spread to a great degree thanks to anthologies, as befits this genre of reading matter. During that period, the publishers of anthologies could either collaborate with translators (Slonim, Reavey), or translate the poetry themselves (Rais, Granoff). Journal articles and translations chime in and resonate with anthological publications.

"Pas pleurer" de Lydie Salvayre (2014) s’inscrit dans un des sous-genres les plus prolifiques de la littérature française contemporaine, le récit de filiation, qui se présente comme une enquête sur un ascendant (Viart 2005 et 2009). Par le biais des souvenirs de la guerre d’Espagne que lui raconte sa mère âgée de quatre-vingt-dix ans et la lecture simultanée des "Grands cimetières sous la lune" de Georges Bernanos (1938), Lydie Salvayre qui intervient dans le livre à la première personne, propose une réflexion complexe sur un pan de l’histoire européenne : la Révolution libertaire espagnole de l’été 1936. Cette dernière est restituée à travers les souvenirs fragmentaires d’un témoin oublieux : la mère, et par le dialogue instauré entre cette dernière et sa fille écrivain. Aux côtés de l’histoire du frère assassiné, l’intertexte bernanosien contrebalance, par le témoignage des atrocités perpétrées par les Franquistes sur l’île de Majorque, la mémoire éblouie et sélective d’une femme qui a tout oublié des années qui ont suivi 1936. Nous montrerons que ce roman, manifestant une résistance concertée à la nostalgie, propose une réflexion sur le caractère émancipateur de la Révolution libertaire espagnole, et que le traitement littéraire de celle-ci autorise un parallèle avec Mai 1968. Ce roman a une autre portée mémorielle, celui d’inscrire l’histoire espagnole dans la mémoire nationale des Français.

Подготовка текста, публикация и предисловие Валентины Брио

The publication presents the correspondence between the poets Sigitas Geda (1943–2008) and Kornelijaus Platelis (b. 1951) in letters in 1977–1981. The publication was prepared with letters from that period found in the personal archives of Uršulė Gedaitė and Kornelijus Platelis. The 13 letters from the late 1970s and early 1980s show the moods of the stagnation years, the hesitations of people in culture, and the reflections on the meaning of creation in the atmosphere of Soviet stagnation. Compared to Geda‘s other known letters, those written to Platelis are characterised by a closer and more open relationship with the addressee. They contain the most important and quite intimate reflections on the creative process, as well as frank evaluations of colleagues‘ works, which differ from those we read in published reviews or journalism.

Publication, introduction, and commentary by Valentina Brio

Straipsnyje detaliai analizuojamas Tacito pasakojimas apie Germaniko kelionę po Egiptą (Ann. 2.59-60) bei siūloma pažvelgti į šį tekstą platesniame Romos imperijos literatūros, kurioje neretai Egiptas vaizduojamas nepalankiai, kontekste. Po trumpos Egipto vietos graikų ir romėnų literatūroje apžvalgos autorė nagrinėja, kaip Egiptas pristatomas veikalo ištraukoje, atsižvelgdama į tai, koks pasakojimo santykis su vyraujančiais stereotipais bei kokį vaidmenį Egipto aplinkoje atlieka pagrindinis veikėjas Germanikas. Egipto kultūros paminklai (antiquitates), šalies gyventojai bei jų religija buvo dažnai senovės autorių gvildenamos temos, audrinusios skaitytojų vaizduotę. Susižavėjimas šalies istorija, kraštovaizdžiu ir monumentais buvo sumišęs su panieka ir pasibaisėjimu Egipto gyventojų religiniais papročiais bei charakterio bruožais. Straipsnis siūlo pažvelgti į tai, kaip šie trys elementai pateikiami arba, priešingai, ignoruojami Tacito pasakojime, ir šitokiu būdu suteikia galimybę nustatyti, kurie įvaizdžiai gajūs ir tvirti, o kurie lengvai transformuojami. Šiuo straipsniu siekiama parodyti, kad Tacito pasakojime Egiptas vaizduojamas kur kas įvairialypiškesnis ir šis vaizdavimas neatitinka tradicinės graikų bei romėnų priešiškumo egiptiečių bei kitoms tautoms paradigmos. Istoriko kruopščiai atrinkta medžiaga ir pasakojimo eiga, susilaikant nuo įprastų neigiamų pastabų, kokių randama kituose autoriaus darbuose, įrodo, kad šiuo pasakojimu siekiama ne sukurti etnografinį šalies paveikslą, o įgyvendinti autoriaus tikslus. Tacito pasakojimas apie Germaniko kelionę po Egiptą iliustruoja, kaip šalies aprašymas gali būti panaudotas siekiant perteikti autoriaus antiimperialistines nuotaikas bei paskatinti skaitytoją kritiškesniam žvilgsniui. Panaši tendencija būdinga keletui kitų to paties laikotarpio autorių, tad galima teigti, jog šitoks naujų reikšmių suteikimas seniems įvaizdžiams yra būdingas Romos imperijos literatūrai.

[Лена Элтанг. Каменные клены, Москва: АСЕ: Астрель, 2008, 416 c.]