Donelaičio dievas

LTPeržvelgus Kristijono Donelaičio Metus mitologijos, mitinių vaizdinių požiūriu, be visa ko kito (paukščių karaliaus rinkimai, deivės su ragais, Perkūnas, velnio suvelta kudla, bildukas ir t.t.), iškilo ir savitas Dievo paveikslas. Dievas, šiaip ar taip, - irgi mitinė figūra, o Metuose jis turi kai kurių kaip tik lietuvių tradicijos (kalbos, mitologijos, tautosakos) Dievui būdingų ypatybių. Jos straipsnyje ir atskleidžiamos bei nagrinėjamos. Pirmiausia dėmesys atkreipiamas į Donelaičio sugretintus žodžius dievas ir dyvas (būdvardžio dyvinas pavidalu, PI 87); antra - į Dievo epitetą Visgalįsis (Vd 660), žinomų iš Jono Lasickio XVI a. paminėto žemaičių teonimo Aukštėjas Visagalįsis (Auxtheias Vissagistis); trečia - į tai, kad Donelaičio Dievas yra dosnus ir dovanoja (Rg 373), o tai yra gerai žinoma archajiška Dievo ypatybė; ketvirta - aptarta gana dviprasmiška Donelaičio paminėta „lietuviškoji gadynėlė“ ir joje garbintas Dievas (Rg 791-795); penkta - Dievo dovanota ugnis (Žr 216-219); ir, galiausiai, šešta - Metų pabaigoje minimas dangiškasis tėtutis (Žr 666-667). [Iš leidinio]Reikšminiai žodžiai: Dievas; Dievo paveikslas; Kalba; Kristijonas Donelaitis; Literatūra; Tautosaka; Mitologija; „Metai“; God; Kristijonas Donelaitis; Language; Lithuanian folklore; Lithuanian literature; Mythology; The Seasons; The picture of God.

ENThe subject of analysis in the paper is the picture of God in the poem The Seasons (Metai) by the classic of Lithuanian literature Kristijonas Donelaitis. Six examples are presented. In the first example, Donelaitis compares the Lithuanian word for God, Dievas, to the appellative dyvas “a wondrous thing, an oddity, a miracle”, which is considered a Slavism. In the second example, God is mentioned along with a peculiar epithet Visgalįsis (Almighty), which is not characteristic of the standard language, and is known in historical sources (both Christian and non-Christian) since the 16th century. The third example is the understanding of God as the giver of goods, which is known in many traditions since the earliest times. The fourth example is a particularly curious passage in the poem about “the Lithuanian times”, which have both pre-Christian and Christian features (people did not know the Catechism yet, received sacred knowledge by oral tradition, devoutly worshipped God and attended church); it should be noted in this respect that the worship of God also constituted the core of the ancient Lithuanian faith, and the Slavism bažnyčia (church) had been adopted by Lithuanians already before the arrival of Christianity and previously signified a “pagan” temple.The fifth example is fire given to humans by God, also an archaic image known in many ancient traditions. And, finally, in the sixth example the necessity of help that people receive from God, who is called dangiškasis tėtutis (the heavenly father), is emphasised - without this help a farmer cannot expect any harvest even in the richest soil, which is an obvious paraphrase of respective folklore texts. A conclusion is made that the God of Donelaitis is not narrowly confessional, but has some features typical of the early Lithuanian tradition. [From the publication]