In Ukraine, the official address “pan” and “pani” was introduced. Lordly manners in Polish addresses or not every Pole is called a pani What does pani mean in Ukrainian

Russian-Polish phrasebook - a cheat sheet for tourists traveling around Poland. A short phrasebook with pronunciation includes words and phrases commonly used in speech, which may be useful for independent travelers to navigate in cities, communicate in hotels, restaurants and shops.

First of all, it’s worth noting and remembering polite phrases - using them will help you win over your interlocutor. Please note that you should address strangers in the third person (pan/pani).

If you are going to visit non-tourist canteens and restaurants where mainly locals dine, be prepared for the fact that the menu may be exclusively in Polish. In this case, not only a phrasebook, but also a wider list of main dishes with explanations in Russian will be very useful.

Some words in Polish may seem similar in their spelling and sound, but their meaning is not always predictable. For example, Polish pierogi are dumplings that can have a variety of fillings, and sklep is a regular store. There are quite a lot of similar cases, and a Polish phrasebook, supplemented by an offline dictionary, will help, if possible, avoid translation incidents.

The table below shows the original spelling of words and phrases, as well as approximate pronunciation - based on transcription.

Common phrases

Transport

At the hotel

In a restaurant, canteen, store

Months

Days of the week

Numbers

Most of us, even before starting to study Polish, noticed the fairly frequent use of words by Poles pan, pani, państwo. A closer acquaintance with the language and culture only strengthens this impression, and our recently proletarian guts begin to rebel a little and demand the restoration of social equality by abolishing these lordly manners.

However, let’s not rush to conclusions; let’s try to understand the use of these words in modern Polish.

1. Most often, the use of the words pan, pani or państwo is just speech etiquette. The fact is that Poles do not use the form of polite address “You” at all, as is customary, for example, in Russian (by the way, Poles practically do not use personal pronouns at all: I, you, we and you). Instead, the forms pan are used - when addressing a man, pani - if we are addressing a woman, or państwo - when addressing several interlocutors at once.

Uprzejmie prosimy Państwa na widownie.

Attention! The slippery point where beginners of the Polish language often make mistakes is in translation. We translate the words Pan, Pani Państwo in such sentences into Russian as a form of polite address “You”:

Czy może Pan teraz rozmawiać?-Can you talk now?

Czy mogę zaprosić Panią na kawę?— Can I invite you for coffee?

Uprzejmie prosimy Państwa na widownię.– Please go to the auditorium.

2. If these words are addressed not to the interlocutor, but to third parties, then we translate them into Russian with the words “man”, “man”, “woman”, “people”.

Tego Pana widziałem wczoraj na Uniwersytecie.– I saw this man at the university yesterday.

Ta Pani jest z Krakowa.– This woman is from Krakow.

To jest samochód tamtych Państwa.- This is the car of those people.

3. Sometimes, when Pan, Pani, Państwo come before given names or surnames, we can completely omit them when translating into Russian. The fact is that in this case pan, pani, państwo are Polish equivalents of English miss, mister, French monsieur, madame, etc. Due to the fact that in Russian we have not used the words Mr. (Mrs.) before surnames for a long time, when translating similar constructions from Polish into Russian, we simply omit them:

Nasi sąsiędzi to państwo Kowalskich.– The Kowalskis are our neighbors.

Mama poszła do Pani Nowakowej.– Mom went to Novakova.

Pan Hoffman jest naszym profesorem.– Goffman is our teacher.

Remember! The words pan and pani will always require a 3rd verb after them. units numbers (ta pani pisze, pan Jerzy czyta), and the word państwo – in 3 l. plural numbers (ci państwo lubią herbatę).

The photographs show the Kamedulov monastery on Lake Wigry near Suwałki (from the author’s personal collection, September 2016)

Understanding the world of Polish addresses and names can be quite difficult. Something may sound unusual, incomprehensible and unfamiliar. Therefore, I decided to devote this post entirely to consideration of the most common cases of using addresses with examples. If this note seems too boring to someone, please forgive me; as a linguist, such topics are very interesting to me.))

A polite form of addressing your interlocutor is an absolute given in Poland. Here it is generally impossible to address someone immediately on a first name basis, even if the interlocutors are the same age as you. For all occasions there is the Polish pan or pani, which is equivalent to our address to you. For example, Czy mógłby Pan mi pokazać, w jakim kierunku znajduje się stacja metra? And translation: Could you show me which way the metro station is?

Appeals are clearly divided depending on social status, as well as the degree of acquaintance of certain people.

Gościem dzisiejszego spotkania jest Pani Iwona Wawer. Our guest is Mrs. Iwona Vaver. This is the most polite formal form in which the word pani can be translated as "lady", with the given name placed before the surname.

A uniform with only one surname is considered a little less official.Czy obejmał pan Nowak kiedyś wcześniej taką posadę? Have you done this kind of work before? If in Russia it is undesirable to address people by last name, then in Poland this form is generally used.

Often the younger ones address the elders by name, but using the polite pan or pani (for example, I call our neighbor Pani Barbara, but I can also call her Pani Basia (pani Basia is a diminutive form of the name Barbara), this is how I would call my neighbor Auntie in Russia Tanya. But my friends’ daughter calls me ciocia, i.e. aunt. I’ll say right away, in Poland they don’t call me aunt or aunt (in terms of family ties). But here such a relationship has developed that I’ve become just like family to her.)) By the way , my husband’s nephew calls us simply by our names, the new generation is less formal, although they respect the elders.))

There is also an interesting point related to cases. Polish has a vocative case i.e. if I want to address a man, I will say P anie K owalczyk..., but in Russian this vocative form will not be preserved and it will simply be Pan Kowalczyk...

Polite forms in writing are very interesting official letters, invitations. This is a whole separate topic. I remember once sending a letter to a priest from Moscow to Poland, so I read a whole brochure on how to address clergy, I still don’t know if I chose the right one.)) It’s not uncommon to receive addresses indicating positions like pan doctor Kowalski, pani inzynier Wojciechowska.

Addressing a married couple or mentioning them together in a text is pa ństwo. Państwo Nowakowie stwierdzili, że płacą zbyt duże rachunki za energię elektryczną. The Novak family decided they were spending too much on electricity.

There is an appeal in the feminine genderpanna, not a very common address nowadays unmarried girl. I also managed to be a lady; on the wedding day, the bride is called exclusivelypannamloda.))

As for names, in Poland their choice is quite wide. As in many countries, there are many names of Jewish, Roman and Greek origin. Names from the Bible, both from the Old and New Testaments, the names of Christian martyrs are very popular. Parents can give their child 1 or 2 names at their discretion. I noticed that they often give one name, explaining their choice by the difficulty of filling out many forms and forms, where a “lost” second name can lead to complete confusion with documents. Some families have their own traditions. For example, in the family of our friends Anya and Jerzy, the choice of name disappeared by itself when they learned that they would have a son. “Only Jerzy!” the head of the family said then. As it turned out, in his family, from generation to generation, the first-born are exclusively called Jerzy.)) There is another interesting feature associated with the name Maria. Its owner can be either a woman or a man. We have such an example before our eyes, the President of Poland is called Bronislaw Maria Komorowski (though it is worth noting that they give it as a middle name).

Poles simply love all kinds of diminutive forms. Some of which can be harsh on the ears. I still can’t get used to the fact that they can call me Wierka using a completely harmless suffix -ka, for them this is the norm. As with the name Yulia, for example, Jula - Julka - Julcia (Yulya, Yulka, and Yulcha, which is completely atypical for the Russian language). WITH male names no less confusing. If the fairly popular name Piotr can be recognized when it is “turned” into Piotrek, then difficulties arise with my husband’s name. In Poland, no one needs to explain that one of the diminutive forms of the name Cezary (Caesary, Caesar) is Czarek (Charek). In Moscow, my husband usually introduces himself by his full name, so when I call him Czarek, surprised glances cannot be avoided.))

I found an interesting tablet of the most popular names in Poland, which covers the period from the 14th century. to the present day. It is interesting to see how the fashion for names has changed over this time.

The main meaning of this point was that in the far west of the empire, the extremely small cities of the newly annexed Right Bank Ukraine were very Polish in composition and the Russian government wanted to “de-Polonize” them. In this material we would like to talk about how the Russian authorities tried to solve this problem by relocating Jews to the cities of the Right Bank.

Reluctant friends

At the time of the annexation of Right Bank Ukraine to Russia at the end of the 18th century, a total of more than three million people lived on the territory of the three future provinces.

The number of Jews was, of course, smaller than the number of peasants, but it was still noticeably greater than the number of Poles - in general, at the time of the third partition of the Polish-Lithuanian Commonwealth, Jews made up from 10% to 15% of the population of the annexed lands.

Since the Right Bank was a land of planters and latifundia, the Polish gentry occupied a dominant position there and oppressed Jews and peasants in every possible way. Moreover, if the peasants could still be feared (the Poles had fresh memories of the Uman uprising of 1768 with massacres), then they were not afraid of the Jews at all - the latter were strangers to the peasant masses and in the event of uprisings they also fell under the distribution (as is the case again - did happen in Uman in 1768).

However, the Jewry of the Right Bank was different high level organization and a penchant for craftsmanship and entrepreneurship, which is why in rural areas the gentry tolerated them. With a very low (even in comparison with the rest of Russia) level of urbanization of the Right Bank, they needed personnel to perform “urban” economic functions. In particular, Jews were involved in organizing catering and leisure establishments - the downtrodden peasants could not accumulate enough capital, while the gentry were only interested in politics and skimming the cream from grain exports.

The Russian authorities, on the one hand, during the first decades of rule, tried not to “fix what is not broken” and not to greatly anger the Polish gentry, who, in the absence of a huge bureaucratic apparatus, had to rely on in administering the newly acquired lands.

On the other hand, it was necessary to create a counterbalance to the gentry, since the dominant heights in the existing cities of the provinces were occupied by the Poles, who by default were disloyal to the empire (no matter how they tried to cajole the gentry in St. Petersburg, under the Polish-Lithuanian Commonwealth this class had much more rights and opportunities).

Even in Kyiv (which became part of Russia back in the 17th century), given its very small permanent population (about 7 thousand people), Polish influence was very large, especially during the period of agricultural fairs, when the gentry came to the city to make deals, the city briefly became Polish.

The Jewish population of the provinces was seen by the Russian government as a good ally in next reason: local Jews hated the Polish gentry because they constantly became victims of the tyranny of the gentry, which replaced the law there (in principle, the law placed the gentry at the very top of the pyramid).

Continuing the analogy outlined above, it would be appropriate to compare the Jews of the Right Bank with the free people of color of the Old South of the United States: although seemingly free, they still suffered from the pressure of both written and unwritten laws created by the ruling class, and their socio-economic position was always unstable.

The Poles, by the way, had their own version of the “Jewish conspiracy”, which they referred to when the St. Petersburg government made claims to them about the very poor economic and physical condition of the peasants: so in the 1820s, the leader of the Vinnitsa nobility Zdzekhovsky argued that the Jews were to blame for everything, who drug the peasants with vodka and drive them to ruin. Another Pole, the Podolsk governor Grokholsky, in 1823 complained to Alexander I about Jews soldering peasants.

Therefore, it seemed like a good idea to the Russian government to begin forcibly relocating Jews to cities.

Move out of spite and for good

The idea of ​​forced relocation was only partially implemented in 1807 and against the backdrop of serious resistance from both the Jewish population (who were not satisfied with the form of organization - the Jews still had a certain freedom of movement, which the serfs did not have) and the Polish lords (the latter rightly feared a decline in level of “Polishness” of cities).

However, Jews still began to actively move to the cities and the reason for this was the Napoleonic Wars.

Right Bank Ukraine, as we said above, was the land of latifundia and grain was the “oil” of that time. The war caused an increase in government orders and purchases to supply the army - and the discussion and resolution of all related issues took place in the cities. Therefore, the economic incentives for moving to cities and suburbs were very great, and the Jews of the Right Bank began to move independently.

So already in 1808, the Russian administration was hit with a stream of complaints about Jews from the gentry: they say that there is no respite from the “Jewish dominance” in business in the cities.

Very soon, Jewry became a very significant element in the cities of the South-Western region. For example, in the Volyn province already in 1815 out of 28 thousand people of the total urban population of the region (very low level urbanization, given that the population there was almost 1 million people) almost 17 thousand people were Jews.

This exodus to the cities had its own meaning: previously forced to live in rural areas, the Jews of these provinces were essentially engaged in urban activities there, providing loans and engaging in entrepreneurial activities. With the advent of a new arbiter in the country (the Russian government) with more or less clear rules of the game, Jews flocked to cities, which under Russian rule became more attractive and safe for them than under the Poles (when cities performed an applied function for landowners who came there in fair period).

In a broader sense, the arrival of Jews in the cities of the Right Bank made them less dangerous for the Russian authorities. In conditions when the most powerful and influential class (the Polish gentry) occupied a dominant position in the cities, where the Russian element was few in number (and limited for the first time to decades by officials, officers and a very small number of landowners), and the Little Russian element was practically absent (Ukrainian peasants plowed the land), the arrival of Jews in cities solved two problems - it helped to raise the general level economic development cities and reduced the risks of successful Polish uprisings in urban centers.

Therefore, the events of the Polish uprisings of 1830 and 1863. did not particularly affect the cities of the Right Bank. The Polish element in them was greatly diluted by the Jewish one (completely uninterested in the war for the ancient gentry privileges). At the same time, in more ethnically homogeneous cities on the territory of Poland proper, the Russian authorities had to face urban battles and other “delights” of suppressing serious uprisings.

There are several lessons in the story we tell:

Firstly, in every newly annexed territory one can find minorities who, if they do not greet the new authorities with flowers, will at least be indirect beneficiaries of the new order.

Secondly, the carrot is much better than the stick.

The forced resettlement of Jews failed, but then they themselves began to actively resettle in cities. In the new system of relations that had developed on the Right Bank, they could actually safely settle in certain areas and engage in business without being constrained by rural boundaries (after all, a city, like any hub, attracts resources from everywhere, and the largest village has limits to the internal market).

Here it would again be appropriate to refer to the American experience: after the abolition of slavery in the southern states, over the next 60 years, millions of American blacks rushed from the rural areas of the south to northern cities, where they were in demand in the local economy - this is how the black neighborhoods of Chicago, Detroit, New York and other large northern agglomerations of the modern USA.

And Jacob called the name of that place: PENUEL (Hebrew person + God);
for, he said, I have seen God face to face, and
my soul is preserved
Genesis 32:30

Researchers claim that from the 2nd floor. XIV century, the category of “lords” includes the managerial class with hereditary land ownership; it had a number of privileges (they were under the grand ducal (royal, sometimes prince - Polish king) court, were exempt from service duties from their own estates, etc.), which distinguished them from the serving nobility.

The lords had the right to sit in the “Rada” even if they did not have “orders” (positions, ranks associated with the position), “radical lords” are included in princely charters, sometimes with “orders”, and sometimes without.
“Rada, gentlemen, Rada” - the highest body of state power in the Grand Duchy of Lithuania in the XIV - 1st half. XVI century Initially it arose as an advisory body under the Grand Duke, but from the end of the 15th century. limited the power of the prince. The Hebrew term RADA to rule, to dominate, to conquer, to subjugate, to punish (the function of any power), indicates to us the direction in which the search for the meaning of the title PAN should be carried out.

Pan is the title of noble, nobilized boyars, a category of patrimonial nobility, separated from the “princely men” who received legally established privileges (letters), in fact, the entire Lithuanian aristocracy was called the gentry, initially - exclusively the military class. The gentry (the bulk) in the Grand Duchy of Lithuania consisted of small owners and until 1413 were called boyars, from 1434 everywhere - pan.
Composition of the gentry in the V.K.L. was heterogeneous: some were magnates (lords) and owned large estates, others hardly differed from the peasants in their property status (there were knights-gentry from the peasantry). The lower gentry, the class of warring lords, was considered a “non-aristocratic” nobility. During wars, and they happened constantly - the noble militia, but even the poor nobles clearly separated themselves from the “slaves”; in the entire history of the Polish-Lithuanian Commonwealth, 1,600 people were introduced into the nobility (gentry).

1) Existing etymology

A) Max Vasmer's Etymological Dictionary

Pan, I, b. p. -a, “lord, landowner (in relation to the Poles)” (Habakkuk 182 et seq.), Ukrainian, blr. Pan, other Russian pan, in zap. gram. XIV century (see Srezn. II, 875), other Czech. hpan "lord" (ode pana from *otъ gаrаna), Czech, Slavic. pan, Polish pan, v.-luzh. pan, n.-luzh. pan. ....

Comes from *gъраnъ, associated by alternation with zhupan; Wed other-ind. goras m. "shepherd, guardian", gopayati, ... "protects, protects", goranam "protection", Greek. gypi koiloma gis, new-century-n. Koben "pig sty"; see Guyer, LF 31, 105 et seq.; 36, 60; 40, 304; Mladenov 410. Komi ran "mister" loanword. from Russian (Kalima, RLS 99)… Sobolevsky (RFV 71, 443) tries unconvincingly to distinguish between *panъ and *gарanъ and explain pan as a relic of Dacian. It is also impossible to use other Czech. hpan should be considered as a reduction from zuрanъ, contrary to Bruckner (IF 23, 217; KZ 48, 226; Slown. 393), who sees an Avar element here; see zupan.

B) Wiktionary

Pan.Root – not selected. Meaning: historical. landowner, master (in Poland, Ukraine); polite treatment. Etymology - no.

B) Ancient etymology

Great Polish Chronicle (vostlit.info)
The compilation, the history in this work brought up to 1202, is known in the lists of the 15th century; in it we are interested in the authors’ interpretation of the term PAN.

“In the ancient books they write that Pannonia is the mother and ancestress of all Slavic peoples, while “Pan”, according to the interpretation of the Greeks and Slavs, is the one who owns everything. And according to this, “Pan” in Slavic means “great lord” (maior dominus), although in Slavic, due to the great difference in languages, another word can be used, for example “lord” (Gospodzyn), priest (Xandz) more , than Pan, as if the leader (princeps) and the supreme king. All gentlemen are called “Pan”, the leaders of the troops are called “voivodes” (woyeuody); these Pannonians, so named from "Pan", are said to have their origins from Jan, a descendant of Japheth. Of these, the first, as they say, was this mighty Nimrod, who for the first time began to conquer people, his brothers, and subject them to his dominion.”

2) Generalization and conclusion

* The etymology of the title is unknown; it has been recorded in literature since the 13th-14th centuries in Poland, Lithuania, and Galicia. The ancient chroniclers linked the term PAN with the descendants of Japheth, and considered Nimrod (the grandson of Ham, NIMROD, Hebrew lit. Let us rise) to be the first PAN, all biblical figures.

* Attempts to link the term PAN with the Greek god of shepherding, fertility and wildlife Pan, has no ideological basis. The Christian Polish-Lithuanian nobility cannot use the name of a pagan deity for their identification (identity), the ancient Greek Pan is not included in the system of Judaism.

* It is impossible to establish a connection with ancient Slavic languages, because we just don’t know them, these tribal communities were non-literate. The term ZHUPAN (gарan) could belong to any ancient language, incl. Turkic, German; Dozens of peoples and hundreds of tribes passed through Pannonia.

* None of the researchers used the ideology of Judeo-Christianity and its sacred language Hebrew to determine the meaning of the title PAN.

Conclusion
To analyze the title PAN, it is necessary to find an analogy in Hebrew and the ideology of Judeo-Christianity - similarity (similarity of objects, phenomena, processes in some properties).

3) Hebrew terminology and biblical image

A) In Polish, in relation to a person in power, the expression is used: “The King is our master” - “Krol naszym PANEM”. We often use the term “person” to mean a person (an important person, a responsible person, etc.), but what does “person” mean in Hebrew?

B) Terminology

Hebrew - PANIM person, appearance, image, meaning, person, etc.
Linguists believe that the spelling variant of the word PANIM is PANA; the latter is the root.

* Wiktionary https://en.wiktionary.org/wiki/;;;;

From Proto-Semitic *pan. In connection with (Pana, "to face").

Q) What do we have in the Bible about the term PANA, PANIM?

The Bible contains 2109 words with the root PANA (PANIM), used in different meanings. Penu + el = face + God, see epigraph (Gen. 32:30).

* Hebrew PAN view, image.

* Hebrew PANA turn, turn; and also – cleansed, face (in various combinations), appearance (solid), respect, free from business, etc.

This Hebrew root was obviously used in Poland and Lithuania during the period of Christianization, and designated new administrators - cleansed of paganism and converted to Christianity; who already had power on behalf of GOD.

* Hebrew PENAI leisure, free time; The nobility itself (gentry) spent time in wars and in entertainment (hunting, balls); usually, economic activity they did not conduct business themselves until the 16th century; the land was rented out; Typically, estates, villages and towns leased out were managed by Jewish tenants.

* Hebrew PENEI HAARETS to know, noble persons (land, territory).

So, we have revealed that the term PANA (PANIM) was used to designate a person (person-person) as a representative of God, we only have to determine the bearer of Hebrew terminology in early Poland and Lithuania.

Source

See Hebrew and Chaldean etymological dictionary for books Old Testament, Vilna, 1878, PANIM; http://www.greeklatin.narod.ru/hebdict/img/_383.htm

D) Biblical image

Proverbs 21:29: “A wicked man is bold in his countenance, but a righteous man holds his way straight.”

4) Brief information about the Jews of Poland and Lithuania

The adoption of Christianity in Poland occurred in 966 under Prince Mieszko I; Lithuania was recognized as a Christian kingdom in 1253, and subsequently the Grand Duchy of Lithuania extended from the Baltic to the Black Sea.

The first information about Jews in Poland dates back to 1096; some of the Jews of Prague, as a result of persecution by the Crusaders, moved to Poland; later this migration continuously increased. From 1264, the Jews of Poland were granted extensive privileges and protection by the highest administration; Jewish traders on the territory of Lithuania have been recorded since the 10th century.

In Poland and Lithuania, kings, princes, clergy, magnates (lords), middle gentry, and slightly less commoners used the services of Jews, tax farmers and creditors, and attracted them to manage their estates; Despite the decrees of church councils, the authorities used Jewish financiers throughout the Middle Ages.

A significant part of the coins minted by Polish kings in the 12th-13th centuries. through the mediation of Jewish tax farmers, legends are written in Hebrew, a fact that is simply ignored by modern Russian numismatics; you will not find the word Jew in any of the works in this historical area. The Polish king Boleslaw IV (1146-1173) entrusted the minting and distribution of coins to the Jews, Casimir II (1177-1194) allowed the inscription in Hebrew to be put on coins ( the best way the spread of Hebrew cannot be imagined).

Thus, we have answered all the questions of philosophy regarding the title PAN (when?, where?, for what?, why?, from what?, who is the bearer?, what is the ideology and cultural tradition?). The title term PAN belongs to sacred Hebrew, the ideology of Judaism.