Straipsnyje nagrinėjama Baltramiejaus Vilento Enchiridione esančių „Dešimties Dievo įsakymų“
kilmė, jie tiriami filologiniu ir kalbiniu atžvilgiais. Įsakymus palyginus su visais ankstesniais jų vertimais,
nustatyta, kad pačius įsakymus Vilentas ne iš naujo vertė, o tik šiek tiek paredagavęs paėmė iš Martyno
Mažvydo Giesmių krikščioniškų katekizmo. Įsakymų paaiškinimus, kurių giesmyno katekizme nebuvo,
Vilentui teko versti pačiam arba pasinaudoti kokiu nors ankstesniu, dabar mums nežinomu, jų vertimu.
Viso vertimo pagrindą, kaip nustatė dar Reinholdas Trautmannas, sudarė Lutherio Enchiridiono 1543 m.
Leipcigo leidimas. Nagrinėjant įsakymų kalbą, atsijojami galimai iš Mažvydo perimti kalbos dalykai; nustatomi
Enchiridione pirmą kartą lietuviškuose raštuose pavartoti žodžiai; atskleidžiamos senosios ir naujosios,
dažnai kitų kalbų paveiktos, morfologijos bei sintaksės ypatybės.
This paper looks at the origins of the Ten Commandments of God in the Enchiridion by Baltramiejus Vilentas;
the Commandments are examined both philologically and linguistically.
The author compares the Commandments as they appear in Vilentas’ Enchiridion and comes to the conclusion
that rather than translating the Commandments anew, Vilentas used, with some editing, the ones
published by Martynas Mažvydas in the catechism from his hymnal Christian Hymns (Giesmes krikščioniškos).
Concerning the commentaries on the Commandments, absent in the hymnal’s catechism, Vilentas had either
to translate them himself or to use an earlier, now-unknown, translation.
The direct influence of the German and the Latin editions of Luther’s Enchiridion on Vilentas’ translation,
posited by Trautmann, may be supposed to exist only in regard to the commentaries on the Commandments.
Translating the Commandments proper, the German original has influenced Vilentas not directly,
but through the earlier translation published in Mažvydas’ hymnal. There is no evidence of a direct effect of
the manuscript Postilla of Wolfenbüttel on Vilentas’ translation.
Examining the language of the Commandments, the author sets apart the vocabulary likely taken over
from Mažvydas: the words venčiavonė “marriage”, zeliotojis “envious person”, mokinti “to teach”, išsimanytis
“to mean”, užvydėti “to envy”, atlankyti “to get even”; the phrases imti noprosnai “to use needlessly”, laikyti
prisakymus “to obey the Commandments”. The author also identifies the Lithuanian vocabulary used in
a Lithuanian text for the first time: the words žolinėti “to scry”, prekė “a trade good”; prefix derivatives iškalbėti
“to acquit”, atvilioti “to seduce”, attraukti “to take from, to drive away”, palaikyti “to sustain, to preserve”,
išlaikymas “food”; the phrase išleisti kalbesį “to start gossip ”. Even though a considerable number of loanwords
are used in “The Ten Commandments of God”, only one of them is used for the first time: tavoras “a trade
good”. The influence of the Polish language is obvious not only on the lexical, but also on the syntactic level.
In addition, the translation was certainly influenced by the language of its German and Latin originals.
Having taken “The Ten Commandments of God” from the catechism in the Christian Hymns by Mažvydas
and having supplemented them by commentaries, Vilentas in his Enchiridion started the tradition of including
this canonical Christian text into the Lithuanian writings of Lithuania Minor.
