Kūno trūkumai kaip velniavardžių motyvuojamasis požymis

LTStraipsnis skirtas tam tikros velniavardžių leksinės semantinės grupės etnolingvistinei analizei. Jame nagrinėjami 35 velnio pavadinimai, kuriems pradžią davė įvairūs šios populiarios mitinės būtybės kūno trūkumai, luošumas: mažas ūgis, liesumas, kalbos defektai, kuprotumas, šlubumas, kreivumas, tam tikros kūno dalies nebuvimas. Velniavardžiai tiriami remiantis plačiu folkloriniu ir etnologiniu kontekstu, padedančiu susekti jų motyvaciją. Nustatyta, kad mūsų tradicinėje kultūroje velnias dažniau pavadinamas pagal mažą ūgį ar luošumą (kuprotumą, raišumą, kreivumą, kurios nors kūno dalies nebuvimą). Kiti šio mitologinio personažo fiziniai defektai – liesumas ar mikčiojimas – jo nominacijai ne tokie reikšmingi. Tyrimas parodė ir tai, kad kitose kultūrose pasitaiko daugiau mitonimų, kuriuos motyvuoja tam tikros velnio kūno dalies (pirštų, uodegos, plaukų) nebuvimas. Mitonimai dažnai priklauso vadinamajai beekvivalentei, atitikmenų kitose kalbose neturinčiai leksikai. [Iš leidinio]Reikšminiai žodžiai: Fokloras; Tautosaka; Kalba; Kūnas; Motyvas; Požymiai; Vardas; Velnias; Velniavardis; Velnio vardai; Body; Devil; Devil's denominations; Feature; Foklore; Folklore; Language; Motyv; Name.

ENVocabulary of every language reflects numerous elements of the traditional culture. This is especially true of the mythical lexis: the greatest number of mythical names is used in folk texts, based on various folklore realities. As proved by the earlier research in mythical lexis, the appearance of folklore personages carries particular significance to their naming. The present study is based on ethnolinguistic analysis of a certain lexical semantic group of devil’s denominations. It deals with 35 denominations of devil based on various bodily abnormities of this popular mythical being: shortness, thinness, defective speech, hunched back, limping, curvature, or lack of some body parts. The analysis of the devil’s denominations is carried out against a wide background in folklore and ethnology, which enables tracing back their motivation. It is established that devil in our traditional culture is more frequently named on the basis of shortness and lameness (i.e. hunched back, limping, curvature, or lack of some joint). While other physical defects of this mythical being, like thinness or stammering, are far less important to its denomination. The research also proves that in other cultures more mythical names are motivated by absence of certain body parts of the devil (e.g. fingers, tail, or hair). Original denominations belonging to the group in question, like vienašnirpšlis, vienšniurkšlis (‘having one nostril’) are also absent elsewhere. The mythical names most frequently belong to the so-called non-equivalent lexis, which does not have analogues in other languages. The images of the devil, surviving in the memory of the folk tellers and transferred from one generation to another along with folklore texts, have fixed various kinds of cultural information, which deserves humanitarian attention. [From the publication]