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Michał Olszewski (priest)

January 01, 1970

Michał Olszewski (Lithuanian: Mykolas Olševskis also Ališauskis, Alšauskis, Olšauskis; c. 1712 – c. 1779) was a Lithuanian Roman Catholic priest and a member of the Canons Regular of the Penitence of the Blessed Martyrs from the Grand Duchy of Lithuania. In 1753, he published a Lithuanian language collection of religious readings Broma atwerta ing wiecznastį... (The Gate Open to Eternity) which became very popular and over the next hundred years was reprinted at least sixteen more times. Despite its popularity, Broma was criticized both for its naive content and impure language full of loanwords and barbarisms.

Title page of a Mykolas Olševskis' book named BROMA ATWERTA Ing WIECZNASTI (in Lithuanian language), published in Vilnius, Grand Duchy of Lithuania, 1753.

Biography edit

Very little is known about Olszewski's life in part because his order prohibited to publicize one's work.[1] He was likely born around 1712 in the district of Raseiniai[2] and joined the Canons Regular of the Penitence of the Blessed Martyrs, an Augustinian order, as a young man.[3] He spent three years at the monastery in Videniškiai and studied moral and systematic theology in Michališki [be] for four years. He then served as a pastor in Varniany [be], Šešuoliai, Videniškiai.[3] From 1755 to at least 1761, he was visitator of the Canons Regular of the Penitence in the Polish–Lithuanian Commonwealth. In 1761, he obtained both a licentiate and a doctorate in theology from Vilnius University.[3] He then taught at the monastery of Canons Regular of the Penitence in Užupis, Vilnius. He died around 1779.[4]

Broma edit

Content edit

Broma atwerta ing wiecznastį... (The Gate Open to Eternity; modern Lithuanian: Vartai, atverti į amžinybę) was first published in 1753. It was not a liturgical text, but a collection of various religious readings for the commoners. It combines abstract theoretical texts (with some elements of medieval Scholasticism) with lively examples and illustrations laden with Christian mysticism.[5] It contains various readings (sermons, didactic stories, prayers, scenes from the lives of saints, etc.) related to death, heaven and hell, and the eternal life.[6] Many episodes and scenes were borrowed from various medieval Spanish and Italian authors.[5] Overall, the text promotes asceticism – earthly desires are sinful and life is but a short period to prepare for the eternal life. For example, the book presents Francis Xavier as a role model because he prepared to die every hour.[5] Various texts blend reality with the spiritual realm. People, both dead and alive, are as real as devils and angels and can interact with each other and visit earth, heaven, and hell. Fictionalized stories had dialogues, scenes from everyday life, deals with the devil, often unexpected conclusions. These elements made the stories similar to fables or fairy tales and made the book very popular among the readers.[5]

It is an example of Baroque literature and as such features complex style (extensive use of various figures of speech, including comparisons, contrasts, antithesis, metaphors, hyperboles, paradoxes, etc.).[6] The title itself is a metaphor of death (i.e. death is the gate that leads to eternity).[5] The language blends Lithuanian with numerous Latin quotes from the Bible (which are then paraphrased in Lithuanian) and numerous loanwords and barbarisms mainly from Polish, but also other Slavic languages and German. Such macaronic language was likely impressive and astonishing to the poorly educated average reader,[5] and was common in other Baroque literature.[2] About half of the lexicon are loanwords and barbarisms,[7] or about 27% if disregarding Latin words and loanwords that are still widely used in standard Lithuanian.[2] The first edition tried to maintain the middle literary language, i.e. a blend of Aukštaitian and Samogitian dialects. Later editions became increasingly more Samogitian.[7]

Reception edit

Broma became very popular and was frequently reprinted. In total, seventeen editions are known from 1753, 1759, 1764, 1766, 1777, 1779, 1785, 1789, 1793, 1795, 1799, 1806, 1811, 1824, 1846, 1847, and 1851.[6] The first edition was published by the Franciscan press in Vilnius. Most later editions were printed by the press of Vilnius University. The 1777 edition was edited and shortened; it served as the basis for further reprints.[1] Another edition was planned in 1864, but Bishop of Samogitia Motiejus Valančius did not give it the approbation as it contained "invented stories" that "encouraged superstition". Despite the Lithuanian press ban which prohibited the publication of Lithuanian-language texts in the Russian Empire, Valančius undertook to revise and correct Broma.[6] He corrected the language, made didactic stories more earthly and relevant (e.g. by providing a date and time when they took place), etc. Valančius revised it in 1874–1875, but he died before the revised work could published. There were aborted plans to publish the revised Broma by priest Juozas Tumas in 1904.[6] Broma was republished in 2015 – priest Edmundas Naujokaitis modernized its language and added commentaries and intended it for the general public.[8]

The book was criticized for its content. The first known criticism is by Lutheran priests from East Prussia, Christian Gottlieb Mielcke [lt] in 1800 and August Gotthilf Krause [lt] in 1834. In an unpublished manuscript from 1841, Catholic priest Liudvikas Adomas Jucevičius [lt; pl] expressed the oft-quoted opinion that the book should have been burned long ago due to its "meaningless ramblings". In the 20th century, linguists focused on the impurities of language.[6] Zigmas Zinkevičius cited it as the best example of the decline of the printed Lithuanian under the pressure of Polonization in the 18th century.[7] Due to the ideology of the anti-Catholicism in the Soviet Union, Soviet literary historians attacked Broma and its religious content which "inflicted considerable harm to Lithuanian culture, folklore and the development of the Lithuanian language."[6] Researcher Mikas Vaicekauskas proposed to reconsider the book as a valuable example of late Baroque literature which reflected the era's worldview, culture, and language.[2]

Other works edit

In addition to Broma, Olszewski wrote four other works.[4]

Polish-language Miasto uspokojenia serc ludzkich (A City of Calming Human Hearts) was finished in 1753 and published in 1755. It is an almost 600-page collection of meditations for each day of the year. Each day has three texts – about the Bible, Mary, mother of Jesus, and various saints with scenes and examples from their lives.[4]

Polish-language Kazanie na dzień wszystkich świętych (Sermon for the All Saints' Day) was published in 1753. It is a 16-page (octavo) booklet[4] in honor of Aleksander Andrzej Rymowicz (Aleksandras Andrius Rymavičius) who became the new superior of the Canons Regular of the Penitence and who supported Olszewski's works and helped with their publication.[9] Another short Polish sermon, Kazanie otwarte na fest SS. Apostołów Piotra i Pawła (Public Sermon for the Feast of Saints Peter and Paul the Apostles), was published in 1756.[4]

His Lithuanian-language Historia święta trumpay surinkta (1765) has not survived and is known only from notes by the 19th-century bibliographer Jurgis Pliateris.[4]

References edit

  1. ^ a b Naujokaitis, Edmundas (2006). "Mykolas Olševskis ir "Broma, atverta ing viečnastį"". Pulkim ant kelių (in Lithuanian). 23. ISSN 1648-9659.
  2. ^ a b c d Vaicekauskas, Mikas (1996). "Prieškalbė Jonui Palioniui, arba Mykolo Olševskio apologija" (PDF). Naujasis Židinys-Aidai (in Lithuanian). 4: 205–208. ISSN 1392-6845.
  3. ^ a b c Biržiška, Vaclovas (1990) [1963]. Aleksandrynas: senųjų lietuvių rašytojų, rašiusių prieš 1865 m., biografijos, bibliografijos ir biobibliografijos (in Lithuanian). Vol. II (2nd ed.). Vilnius: Sietynas. pp. 71–72. OCLC 28707188.
  4. ^ a b c d e f Vaicekauskas, Mikas (2005). "Znočnei apkoliečyti senieji lietuviški tekstai" (PDF). Senoji Lietuvos literatūra (in Lithuanian). 19: 394–398. ISSN 1822-3656.
  5. ^ a b c d e f Ulčinaitė, Eugenija; Jovaišas, Albinas (2003). "Lietuviškos knygos Didžiojoje Lietuvoje" (PDF). Lietuvių literatūros istorija, XIII–XVIII amžius (in Lithuanian). Vilnius: Lietuvių literatūros ir tautosakos institutas.
  6. ^ a b c d e f g Vaicekauskas, Mikas (2008). "To Burn or To Republish?: The Fate of the 18th–19th century Lithuanian Bestseller". In Gabler, Hans Walter; Robinson, Peter; Subačius, Paulius V. (eds.). Textual Scholarship and the Canon. Variants. Vol. 7. Brill/Rodopi. pp. 9–19. doi:10.1163/9789042032361_003. ISBN 9789042032361.
  7. ^ a b c Zinkevičius, Zigmas (1990). Lietuvių kalbos istorija (in Lithuanian). Vol. IV. Mokslas. pp. 38–39, 119. ISBN 5-420-00661-8.
  8. ^ Mačiulis, Jonas (25 October 2017). "Ar kunigai žino, kas yra Dievas". Ateizmas ir ateistai (in Lithuanian). Retrieved 21 January 2020.
  9. ^ Vojevodskaitė, Arimeta (15 May 2003). "Dvi nebaigtos palaimintųjų bylos: atgailos kanauninkų brolis Mykolas Giedraitis ir Žemaičių vyskupas Merkelis Giedraitis". Postilei – 400 (in Lithuanian). Žemaičių kultūros draugijos Informacinis kultūros centras. ISSN 1648-8822. Retrieved 20 January 2020.

January 01, 1970
michał, olszewski, priest, michał, olszewski, lithuanian, mykolas, olševskis, also, ališauskis, alšauskis, olšauskis, 1712, 1779, lithuanian, roman, catholic, priest, member, canons, regular, penitence, blessed, martyrs, from, grand, duchy, lithuania, 1753, pu. Michal Olszewski Lithuanian Mykolas Olsevskis also Alisauskis Alsauskis Olsauskis c 1712 c 1779 was a Lithuanian Roman Catholic priest and a member of the Canons Regular of the Penitence of the Blessed Martyrs from the Grand Duchy of Lithuania In 1753 he published a Lithuanian language collection of religious readings Broma atwerta ing wiecznastį The Gate Open to Eternity which became very popular and over the next hundred years was reprinted at least sixteen more times Despite its popularity Broma was criticized both for its naive content and impure language full of loanwords and barbarisms Title page of a Mykolas Olsevskis book named BROMA ATWERTA Ing WIECZNASTI in Lithuanian language published in Vilnius Grand Duchy of Lithuania 1753 Contents 1 Biography 2 Broma 2 1 Content 2 2 Reception 3 Other works 4 ReferencesBiography editVery little is known about Olszewski s life in part because his order prohibited to publicize one s work 1 He was likely born around 1712 in the district of Raseiniai 2 and joined the Canons Regular of the Penitence of the Blessed Martyrs an Augustinian order as a young man 3 He spent three years at the monastery in Videniskiai and studied moral and systematic theology in Michaliski be for four years He then served as a pastor in Varniany be Sesuoliai Videniskiai 3 From 1755 to at least 1761 he was visitator of the Canons Regular of the Penitence in the Polish Lithuanian Commonwealth In 1761 he obtained both a licentiate and a doctorate in theology from Vilnius University 3 He then taught at the monastery of Canons Regular of the Penitence in Uzupis Vilnius He died around 1779 4 Broma editContent edit Broma atwerta ing wiecznastį The Gate Open to Eternity modern Lithuanian Vartai atverti į amzinybe was first published in 1753 It was not a liturgical text but a collection of various religious readings for the commoners It combines abstract theoretical texts with some elements of medieval Scholasticism with lively examples and illustrations laden with Christian mysticism 5 It contains various readings sermons didactic stories prayers scenes from the lives of saints etc related to death heaven and hell and the eternal life 6 Many episodes and scenes were borrowed from various medieval Spanish and Italian authors 5 Overall the text promotes asceticism earthly desires are sinful and life is but a short period to prepare for the eternal life For example the book presents Francis Xavier as a role model because he prepared to die every hour 5 Various texts blend reality with the spiritual realm People both dead and alive are as real as devils and angels and can interact with each other and visit earth heaven and hell Fictionalized stories had dialogues scenes from everyday life deals with the devil often unexpected conclusions These elements made the stories similar to fables or fairy tales and made the book very popular among the readers 5 It is an example of Baroque literature and as such features complex style extensive use of various figures of speech including comparisons contrasts antithesis metaphors hyperboles paradoxes etc 6 The title itself is a metaphor of death i e death is the gate that leads to eternity 5 The language blends Lithuanian with numerous Latin quotes from the Bible which are then paraphrased in Lithuanian and numerous loanwords and barbarisms mainly from Polish but also other Slavic languages and German Such macaronic language was likely impressive and astonishing to the poorly educated average reader 5 and was common in other Baroque literature 2 About half of the lexicon are loanwords and barbarisms 7 or about 27 if disregarding Latin words and loanwords that are still widely used in standard Lithuanian 2 The first edition tried to maintain the middle literary language i e a blend of Aukstaitian and Samogitian dialects Later editions became increasingly more Samogitian 7 Reception edit Broma became very popular and was frequently reprinted In total seventeen editions are known from 1753 1759 1764 1766 1777 1779 1785 1789 1793 1795 1799 1806 1811 1824 1846 1847 and 1851 6 The first edition was published by the Franciscan press in Vilnius Most later editions were printed by the press of Vilnius University The 1777 edition was edited and shortened it served as the basis for further reprints 1 Another edition was planned in 1864 but Bishop of Samogitia Motiejus Valancius did not give it the approbation as it contained invented stories that encouraged superstition Despite the Lithuanian press ban which prohibited the publication of Lithuanian language texts in the Russian Empire Valancius undertook to revise and correct Broma 6 He corrected the language made didactic stories more earthly and relevant e g by providing a date and time when they took place etc Valancius revised it in 1874 1875 but he died before the revised work could published There were aborted plans to publish the revised Broma by priest Juozas Tumas in 1904 6 Broma was republished in 2015 priest Edmundas Naujokaitis modernized its language and added commentaries and intended it for the general public 8 The book was criticized for its content The first known criticism is by Lutheran priests from East Prussia Christian Gottlieb Mielcke lt in 1800 and August Gotthilf Krause lt in 1834 In an unpublished manuscript from 1841 Catholic priest Liudvikas Adomas Jucevicius lt pl expressed the oft quoted opinion that the book should have been burned long ago due to its meaningless ramblings In the 20th century linguists focused on the impurities of language 6 Zigmas Zinkevicius cited it as the best example of the decline of the printed Lithuanian under the pressure of Polonization in the 18th century 7 Due to the ideology of the anti Catholicism in the Soviet Union Soviet literary historians attacked Broma and its religious content which inflicted considerable harm to Lithuanian culture folklore and the development of the Lithuanian language 6 Researcher Mikas Vaicekauskas proposed to reconsider the book as a valuable example of late Baroque literature which reflected the era s worldview culture and language 2 Other works editIn addition to Broma Olszewski wrote four other works 4 Polish language Miasto uspokojenia serc ludzkich A City of Calming Human Hearts was finished in 1753 and published in 1755 It is an almost 600 page collection of meditations for each day of the year Each day has three texts about the Bible Mary mother of Jesus and various saints with scenes and examples from their lives 4 Polish language Kazanie na dzien wszystkich swietych Sermon for the All Saints Day was published in 1753 It is a 16 page octavo booklet 4 in honor of Aleksander Andrzej Rymowicz Aleksandras Andrius Rymavicius who became the new superior of the Canons Regular of the Penitence and who supported Olszewski s works and helped with their publication 9 Another short Polish sermon Kazanie otwarte na fest SS Apostolow Piotra i Pawla Public Sermon for the Feast of Saints Peter and Paul the Apostles was published in 1756 4 His Lithuanian language Historia swieta trumpay surinkta 1765 has not survived and is known only from notes by the 19th century bibliographer Jurgis Pliateris 4 References edit a b Naujokaitis Edmundas 2006 Mykolas Olsevskis ir Broma atverta ing viecnastį Pulkim ant keliu in Lithuanian 23 ISSN 1648 9659 a b c d Vaicekauskas Mikas 1996 Prieskalbe Jonui Palioniui arba Mykolo Olsevskio apologija PDF Naujasis Zidinys Aidai in Lithuanian 4 205 208 ISSN 1392 6845 a b c Birziska Vaclovas 1990 1963 Aleksandrynas senuju lietuviu rasytoju rasiusiu pries 1865 m biografijos bibliografijos ir biobibliografijos in Lithuanian Vol II 2nd ed Vilnius Sietynas pp 71 72 OCLC 28707188 a b c d e f Vaicekauskas Mikas 2005 Znocnei apkoliecyti senieji lietuviski tekstai PDF Senoji Lietuvos literatura in Lithuanian 19 394 398 ISSN 1822 3656 a b c d e f Ulcinaite Eugenija Jovaisas Albinas 2003 Lietuviskos knygos Didziojoje Lietuvoje PDF Lietuviu literaturos istorija XIII XVIII amzius in Lithuanian Vilnius Lietuviu literaturos ir tautosakos institutas a b c d e f g Vaicekauskas Mikas 2008 To Burn or To Republish The Fate of the 18th 19th century Lithuanian Bestseller In Gabler Hans Walter Robinson Peter Subacius Paulius V eds Textual Scholarship and the Canon Variants Vol 7 Brill Rodopi pp 9 19 doi 10 1163 9789042032361 003 ISBN 9789042032361 a b c Zinkevicius Zigmas 1990 Lietuviu kalbos istorija in Lithuanian Vol IV Mokslas pp 38 39 119 ISBN 5 420 00661 8 Maciulis Jonas 25 October 2017 Ar kunigai zino kas yra Dievas Ateizmas ir ateistai in Lithuanian Retrieved 21 January 2020 Vojevodskaite Arimeta 15 May 2003 Dvi nebaigtos palaimintuju bylos atgailos kanauninku brolis Mykolas Giedraitis ir Zemaiciu vyskupas Merkelis Giedraitis Postilei 400 in Lithuanian Zemaiciu kulturos draugijos Informacinis kulturos centras ISSN 1648 8822 Retrieved 20 January 2020 Retrieved from https en wikipedia org w index php title Michal Olszewski priest amp oldid 1171234218, 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