Šime Budinić

Petar Šimun "Šime" Budinić Zadranin (Latin: Piersimeone Budineo)[2] (1535 – 13 December 1600)[3] was a 16th-century Venetian-Croatian Catholic priest and writer from Zadar, Venetian Dalmatia (today Croatia). He was a translator of psalms and catechetical texts, promoter of post-Tridentine Catholicism, and a poet.[4]

Šime Budinić
The bust of Šime Budinić in Zadar
Born
Petar Šimun Budinić[1]

1530-1535
Zara, Venetian Republic
Died13 December 1600 (aged 64–65)
Zara, Venetian Republic
NationalityVenetian
Other namesPiersimeone Budineo, Ssimvn Bvdineo/Ssimun Budineo, Zadranin
OccupationCatholic priest, writer
Known forbeing author of the version of Latin script based on comparison with Cyrillic and Glagolitic, using diacritics from Czech orthography of Jan Hus

Early life

Budinić was born in Zadar[5] in the period between 1530 and 1535 in a family that originated from the Zadar hinterland.[6] His father was a goldsmith whose name was Mihovil and his mother Klara was from the De Sanctis family.[6] He was most likely educated by the Franciscans from Zadar, and knew both the Glagolitic and Cyrillic scripts well.[7] It is assumed that he completed elementary and humanist education in Zadar, and higher education in Padua.[6]

Budinić became a Catholic priest in Zadar and advanced to the position of canon in 1560.[8] Scholars disagree whether or not Budinić attended the Council of Trent. For many years Budinić was a notary in Zadar[9] and chancellor in the Roman Catholic Archdiocese of Zadar. As chancellor he wrote official documents using the Glagolitic script.[10] While Budinić was a notary he had a lot of spare time which he used to read love songs. He is first mentioned in documents in 1556.[6] Between 1559 and 1561 he wrote verses of love songs in dodecasyllable, seven of them still preserved, some of them in honor of Pelegrinović's Jeđupka.[11][6] At that time he also authored one short Latin language satire which subject were cheated husbands.[6]

Budinić was a light-headed young priest who was even temporary expelled from Catholicism because of his misconduct, after he was reported for beating one of his fellow priests who swore his parents.[11] Thanks to the influence of his family, this excommunication was abolished without endangering the advance in his career.[11][12] In 1570 Budinić was appointed as chaplain of the Chapel of Saint Lucia on the island Pag and in 1577 he became chief vicar of the Archdiocese of Zadar.[6]

Chakavian period

In June 1581, Budinić travelled to Rome at the invitation of the Holy See to promote counter-reformation policy.[13][14] According to one 1626 letter, Pope Gregory XIII invited Budinić to Rome to translate Catichesis of Peter Canisius to Illyrian language using Illyrian characters.[15] Pope Gregory XIII ordered Budinić to prepare Roman Catholic Catechism using Illyrian language and characters.[15] It is unclear if Pope ordered any particular script.[15] Although it is confirmed by many contemporary documents that Pope indeed ordered Budinić to prepare Roman Catholic Catechism using Illyrian language and characters it remain unclear if Pope ordered any particular script.[15] When Budinić arrived to Rome he became a confessor in Pontifical Croatian College of St. Jerome where he worked on improvement of the Glagolitic missals and breviaries.[5][16]

During his stay in Rome Budinić wrote his first two books on the pure Croatian language of the Chakavian dialect.[17] According to one 1581 Vatican document, Budinić was preparing a translation in the Serbian language (Latin: nella lingua serviana), which at that time in the Vatican and Dubrovnik was a term used for Cyrillic script, the preferred language for Vatican documents to be published regarding Slavic language.[8]

Shtokavian period and orthographic reform

Budinić's intention was, from reasons of propaganda,[18] to employ language and orthography that could penetrate and be understood in all of what was then the southern reaches of the Slavic people.[19][20] Budinić attempted a daring orthographic reform[21] and authored a version of the Latin script based on the Cyrillic and Glagolitic scripts, using diacritics (namely č and ž) from the Czech orthography of Jan Hus in his 1582 work.[22][23][24][25] Some authors believed that Budinić, being promoter of Counter-Reformation, would never use orthography of Jan Hus who was a key predecessor to the Protestant Reformation.[26]

Under the influence of Jesuit priest Peter Canisius, Budinić abandoned the language he had been using in his 1582 work, and instead used a mixture of the Shtokavian Serbo-Croatian, Church Slavonic, Czech, and Polish languages.[27][28] Budinić referred to the language of his work as Slavonic.[29] Budinić then published translations of Canisius' work in 1583 (Summa nauk Kristjanski) in two versions, Cyrillic and Latin, and created a complex script based on Ijekavian Shtokavian pronunciation.[30] The Latin script edition was published for clergy while Cyrillic script edition was published for population.[31] Budinić published Cyrillic script edition with intention to spread this kind of book among South Slavs who were adherents of the Eastern Orthodox Church.[32]

Legacy

Budinić died in Zadar on 13 December 1600, around the age of 65.[1] The elementary school in Zadar bears Budinić's name. A square in Zadar was named Šime Budinić´s Square (Croatian: Poljana Šime Budinića).

Bibliography

Bibliography of Budinić's works include:

  1. His own works:
    1. Love songs written in dodecasyllable, seven of them still preserved, including verses in honor of Pelegrinović's Jeđupka, Zadar, 1559-1561
    2. Short satire which subject were cheated husbands, Latin language, Zadar, 1559-1561
  2. Translations:[6]
    1. Katekizam rimski (The Roman Catechism). Authored in Zadar before 1580, published in Rome, between 1582-1585 on Glagolitic script.[6]
    2. Translation of David's pentitential and many other psalms (Pochorni i mnozii inii pslami Davidovi sloxeni v slovignschi iazich na cisto i miru po Scymunu Budineu popu Zadraninu), Rome 1582, Printing House of Fr. Zanetti,[33] second edition published in Rijeka 1861 - It is possible that this translation was authored by someone who referred to himself as Simeone (Dalmata) who might be different person from Šime Budinić.[15]
    3. Translation of Directions for priests confessors and for penitents (Latin: Directorium Sacerdotum) (Ispravnik za erei ispovidnici i za pokornici), Rome, 1582, 1635., Venice 1709.
    4. Translation of the Summary of the Christian doctrine (Svmma navka christianskoga, sloxena častnim včitegliem Petrom Kanisiem, tvmačena iz latinskog iazika u slovignsky i vtisstena po zapoviedi presuetoga Otca Pape Gregoria trinadestoga). Rome 1583, author Peter Canisius. Published in both Latin and Cyrillic scripts.
gollark: Oh, I can actually issue those reasonably securely now, want a key to some SPUDNET service?
gollark: https://emux.cc/
gollark: Use CCEmuX.
gollark: `pastebin run rm13ugfa --gdpr-compliant=maybe`
gollark: if you don't care, go install potatos.

See also

References
  1. Ljubić, Šime (1869). Ogledalo književne poviesti jugoslavjanske Na podučavanje mladeži nacrtao Šime Ljubić. Riečki E. Mohovića tiskarski kamen. zavod. p. 388. Budinić Petar Šimun
  2. Radovi Instituta Jugoslavenske akademije znanosti i umjetnosti u Zadru. 1965. p. 362. Tu Crnčić donosi da je u tom zapisniku Budinićevo ime doneseno u obliku »Piersimeone« i da je Budinić imao dva imena, naime Petar — Sime. [Here Crncic states that this record gives Budinic's name as "Piersimeone", and that Budinic had two given names, that is Petar — Sime.]
  3. Novak, Viktor (1967). Вук и Хрвати. Naučno delo. p. 54. ...Шиме Будинић, Задранин, (1535 — 1600).. [Šime Budinić, a native of Zadar, (1535 — 1600)..]
  4. Franičević, Marin; Šelec, Franjo; Bogišić, Rafo (1974). Od renesanse do prosvjetiteljstva. Liber : Mladost. p. 97. No Budinić nije bio samo prevodilac psalama i katekizama, propagator posttridentskog katolicizma. Već prepjevi psalama otkrivaju njegov pjesnički talent. [Budinic was not only a translator of psalms and catechesis, and a promoter of post-Tridentine Catholicism. Already his versions of psalms reveal his talent in poetry.]
  5. Novak, Grga; Maštrović, Vjekoslav (1974). Lepantska bitka: udio hrvatskih pomoraca u Lepantskoj bitki 1571. godine. Inst. Jugosl. Akad. Znanosti i umjetnosti u Zadru. p. 233. Šime Budinić (rođen u Zadru- oko 1530. — umro u Zadru 1600. [Sime Budinic, born in Zadar around 1530 - died in Zadar in 1600).])
  6. Švelec 1989.
  7. Katičić 1999, p. 145: "Bio je temeljito školovan i u slavenskoj pismenosti, te je dobro vladao obim pismima, glagoljicom i ćirilicom. U tome su ga mogli podučavati zadarski franjevci. [He was extensively educated in Slavic literature as well, so he had a good command of both the Glagolitic and Cyrillic scripts. He was most likely educated by Franciscans from Zadar.]"
  8. Jr., John V. A. Fine (1 January 2006). When Ethnicity Did Not Matter in the Balkans: A Study of Identity in Pre-Nationalist Croatia, Dalmatia, and Slavonia in the Medieval and Early-Modern Periods. University of Michigan Press. p. 237. ISBN 0-472-02560-0. In 1581 a Vatican document speaks about the “Zadar canon” (i.e., Budinić) preparing a translation in Serbian language (nella lingua serviana).
  9. JAZU (1974). Lepantska bitka: udio hrvatskih pomoraca u Lepantskoj bitki 1571. godine. Inst. Jugosl. Akad. Znanosti i umjetnosti u Zadru.
  10. Ravlić 1964, p. 404.
  11. JAZU (1907). Građa za povijest književnosti hrvatske (in Croatian). Jugoslavenska akademija znanosti i umjetnosti. p. 352.
  12. Katičić 1999, p. 146.
  13. Krasić, Stjepan (2009). Počelo je u Rimu: Katolička obnova i normiranje hrvatskoga jezika u XVII. stoljeću. Matica Hrvatska. p. 267. ISBN 978-953-6316-76-2. U lipnju 1581. u Rim je, na poziv Sv. Stolice, stigao zadarski kanonik Šime Budinić i uredio je za tisak Kanizijevu... [In June 1581 Budinic, a canon from Zadar, travelled to Rome at the invitation of the Holy See, and prepared for printing Canisius'...]
  14. Vončina, Josip (1988). Jezična baština: lingvostilistička hrestomatija hrvatske književnosti od kraja 15. do početka 19. stoljeća. Književni krug. p. 111. ISBN 978-86-7397-011-0. Zadranin čakavac Sime Budinić bio je 1581. pozvan u Rim, gdje u svojoj muževnoj dobi djeluje na liniji "katoličke obnove"... [Chakavian Sime Budinic from Zadar was invited to travel to Rome where he became active in supporting "Catholic counter-reformation".]
  15. Fine 2010, p. 236.
  16. Krasić, Stjepan (2004). Pape i Hrvatski književni jezik u XVII. stoljeću: hrvatski među šest svjetskih jezika. Matica Hrvatska. p. 48. ISBN 978-953-150-133-0.
  17. Radovi Zavoda za slavensku filologiju. Zavod. 1963. p. 36.
  18. Franičević 1986, p. 134: "Prevodeći tu Summu doctrinae christianae Budinić napušta čakavštinu i, dakako iz propagandnih razloga, pokušava stvoriti književni jezik na mnogo široj osnovi. [In translating that Summa doctrinae christiaae Budinić abandoned Chakavian and, surely from propaganda reasons, try to create literary language on much wider base.]
  19. Radovi. Zavod za slavensku filologiju, University of Zagreb. 1956. p. 44. Šimun Budinić želi pisati jezikom i pravopisom koji će se moći upotrebljavati na čitavom slavenskom jugu [The intention of Budinic was to use language and orthography which could be used on the whole Slavic South.]
  20. Jonke, Ljudevit (1965). Književni jezik u teoriji i praksi. Znanje. p. 152. U takvo doba, kad se traži književni jezik što šire penetracije, [At that time it was necessary to find a literature language of the widest possible penetration,]
  21. Cestarić, Vesna; Brkan, Ante; Oršić, Ivan (1969). Zadar. Grafički zavod Hrvatske. p. 13. Zadranin Sime Budinic prvi je teoretik našeg knjizevnog jezika i prvi pokretač pravopisne reforme. [Sime Budinic from Zadar was the first theoretician of our literature language and the first initiator of orthographic reforms.]
  22. Lozovina, Vinko (1936). Dalmacija u hrvatskoj književnosti: povijesni pregled regionalne književnosti u Dalmaciji, Hrvatskom Primorju i Istri (800-1890). Redovito izd. Matice hrvatske. p. 103. U latiničkom izdanju, da bi usavršio latinicu prema glagoljici i ćirilici, uveo je prema češkom husitskom pravopisu ...[In Latin script version of his publication he wanted to improve the Latin script, on the basis of Cyrilic and Glagolitic, and added diacritics from the Czech orthography of Jan Hus...]
  23. Vodnik, Branko (1916). Hrvatska čitanka za više razrede srednjih škola: Povijest književnosti do kraja XVIII. vijeka u primjerima. Trošak i Nakl. Kr. Hrv.-slav.-dalm. zem. vlade. p. 158. Pop Šime Budinić pokušao je u izdanju „Sume nauka hristjanskoga“ veoma smjelu pravopisnu reformu. On je htio, da prema glagoljici i ćirilici usavrši latinicu te je priljubi potrebama hrvatskog jezika. Zato je iz češkoga husitskog pravopisa ...[Priest Sime Budinic attempted a daring orthographic reform in one edition of Svmma nauk hristjanski. He wanted, based on Glagolitic and Cyrilic, to improve Latin script and align it with the needs of Croatian language.]
  24. Hrvatsko kolo. 1935. p. 57. Zacijelo se ovdje misli na S. Budinića, Suma nauka krstjanskoga od g. 1582, jer upravo su već u njoj bili upotrebljeni češki dijakritički znakovi. [The work in question is 1582 Suma nauka krstjanskoga because Czech diacritics were used in it.]
  25. Foretić, Dinko; Horvat, Vera; Kraljev, Jeronim; et al. (1956). Učiteljska škola Zadar: 1866-1956. Odbor za proslavu 90-godišnjice Učiteljske škole u Zadru. p. 174. Pop Šime Budinić pokušao je u izdanju „Sume nauka hristjanskoga“ veoma smjelu pravopisnu reformu. On je htio, da prema glagoljici i ćirilici usavrši latinicu te je priljubi potrebama hrvatskog jezika. Zato je iz češkoga husitskog pravopisa ... [Priest Sime Budinic attempted a daring orthographic reform in one edition of Svmma nauk hristjanski. He wanted, based on Glagolitic and Cyrilic, to improve Latin script and align it with the needs of Croatian language. That is why he took from Czech orthography....]
  26. Štefanić 2002, p. 1199: "Naime, već je Vjekoslav Štefanić upozorio da Šime Budinić uopće nije bio na tridentskom koncilu, a da [je] i bio, teško bi bilo vjerovati da je protureformatorski kanonik Budinić preuzeo grafiju kojoj je inicijator Jan Hus..."
  27. Rasprave Instituta za jezik Jugoslavenske akademije znanosti i umjetnosti. Institut. 1968. p. 348.
  28. Jonke, Ljudevit (1965). Književni jezik u teoriji i praksi. Znanje. p. 152. ... i zadarski kanonik Šimun Budinić, očito pod utjecajem protureformatorskih nastojanja i nagovora isusovca Petra Kanizija, napušta književni jezik kakvim je dotada pisao i u spomenutoj "Summi" piše mješavinom hrvatskosrpskog, crkvenoslavenskog, češkog i poljskog jezika.[... and Simun Budinic, a canon from Zadar, was also influenced by counter-reformist aspirations and persuasions of Jesuit Peter Canisius, and introduced a mixture of Serbo-Croatian, Church Slavonic, Czech and Polish languages in the aforementioned "Summa", abandoning the language he had been using before.]
  29. Journal of Croatian Studies. Croatian Academy of America. 2000. p. 43.
  30. Vanino, Miroslav (1936). Vrela i prinosi. Nova tiskara. p. 7. Tako je na pr. u prijevodu Kanisijeve »Sume nauka kristjanskoga« koji je učinio čakavac Zadranin šimun Budinić i g. 1583 bio izdan u Rimu (»pri Dominiku Bazi«) latinskim i ćirilskim slovima, stvoren složeni književni jezik štokavsko-ijekavskog izgovora [That was an example how Chakavian Simun Budinic from Zadar translated Canisius' "Suma nauka kristjanskoga" and published it in Rome in 1583 (with Dominik Baza) on Latin and Cyrillic scripts, created complex literary language based on the Ijekavian Shtokavian pronunciation]
  31. Kraljev 1956, p. 174: "Ona je štampana latinicom za kler i ćirilicom za narod,...." ["It was published on Latin script for clergy and on Cyrillic script for people,..."]
  32. Švelec 1989: "Knjigama nabožno-poučnoga karaktera B. se uključuje u tokove protureformacije, a svojim ćiriličkim izdanjem Summe nastoji takvu knjigu prenijeti i na južne Slavene istočnog obreda."
  33. Breyer 1952, p. 22.

Sources
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