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The article is dedicated to an unknown copy of the 5th sermon for the Sundays of Great Lent and is based on a manuscript fragment of 8 folios written on parchment in Medieval Russia in the 14th century. This ms. is kept in the State Historical Museum in Moscow under the call number Chlud. 9d. The article presents the content of the fragment, which is quite unique as far as its composition is concerned. It contains 4 sermons variously attributed to Kliment of Ohrid: the Exhortation for the 4th Sunday of Great Lent, the Exhortation for the 5th Sunday of Great Lent, the Eulogy on the Resurrection of Lazarus and the Eulogy on Palm Sunday. None of the Slavic MSS known so far and dated before the end of the 15th century contains these 4 sermons in this sequence. The article gives an outline of the results from the studies of the cycle of 6 sermons to be read on the Sundays of Great Lent which are presumed to be the work of Kliment of Ohrid. These sermons were widely known in Russia during the Middle Ages. On the basis of a study of the respective Russian and South-Slavonic manuscript tradition and the links of the latter with the manuscript tradition of the two eulogies included in the fragment before the beginning of the 16th century the article reaches the conclusion that the content of Chlud. 9d is somehow linked to the Bulgarian manuscript tradition. The author advances the view that the sermon for the 5th Sunday of Great Lent is an inseparable part of the cycle of sermons for Great Lent that already emerged in Bulgarian literature in the earliest stage of its development, viz. in the 9th–10th century. This cycle probably consisted of 11 sermons – 9 for the Sundays of Great Lent and 2 eulogies (for the Saturday of Lazarus and for Palm Sunday) and the composition in its final form was probably linked to the compilation of the liturgical books. This cycle reached Russia at a very early date, probably not later than the 12th century. It is possible that it was transmitted in a somewhat damaged state and along different routes (this becomes clear, e.g., from the beginning of the text of the 5th sermon for Great Lent, unique among the beginnings of the nearly 60 copies known so far) and that the process of the disintegration of the cycle continued at least until the end of the 15th century. The Chlud. 9d fragment is the only witness of the presumed composition of the original cycle known so far and because of this one may assume that this is the oldest Russian evidence that indeed the 9 sermons for Great Lent and the 2 eulogies for the Saturday of Lazarus and for Palm Sunday constituted a whole. As an appendix the article publishes the text of the sermon forthe 5th Sunday of Great Lent according to the copy in Chlud. 9d with variants from two other early copies dated to the end of the 14th and the early 15th century that are now kept in the Russian State Library in Moscow in the collection of the Trinity-St. Sergius Laura under the call numbers Tr. 11 and Tr. 9.
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There are several 14th century South Slavonic Athonite manuscripts as well as some 15th century East Slavonic copies that contain the homily for the Dormition of the Virgin by Gregory Palamas. The article proposes precise dates and determines the redactions of all the known mss. The codex Sankt Petersburg RNB Kir.-Bel. 32/1109, which has not been taken into consideration in this context so far, is suggested to be the link between the South and East Slavonic ms. tradition of the homily. The ms. is a miscellany, the composition of which is typical of 15th century Athonite traditions. The article contains a complete codicological description that allows for a more precise evaluation of the merits of the ms. The study of the watermarks places the ms. around 1365–1375. The paleographic analysis indicates that the ms. was most likely written in the Iov circle. The analysis of the contents lists all the texts, and the study of the manuscript’s history points to the first half of the 14th century. Finally the comparison with the East Slavonic manuscripts containing the homily allows for the conclusion that the codex is at the origin of the East Slavonic tradition of the homily.
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The article discusses the expression θρεπτος άνθρωπος (i.e. fosterling) featuring in Omourtag’s and Malamir’s proto-Bulgarian inscriptions as reference to some form of privilege. The conclusion is that the privileged position was neither related to any militaryadministrative post nor to any honorary title; also, it did not depend on the origin or ethnic descent of the chosen person. The author rejects the statements, arguing that the expression θρεπτος άνθρωπος signifies a member of the ruler’s personal protection guard, his companion or an inside man (i.e. living in court). Instead, it is suggested that the expression θρεπτος άνθρωπος refers to young people, raised and fostered in the khan’s court where the khan is their foster father and guardian. This interpretation is based on an old tribal custom, known in Sasanid Iran and among the Turks, Scandinavians and the Celts, but mostly among Caucasian peoples, according to which soon after being born the child is temporarly raised and fostered in a foreign family. Perhaps a similar tradition existed among proto-Bulgarians, too, because traces of the custom of having fosterlings have been found centuries later in Bulgarian folklore and vocabulary as well as in common law and the civilian family code.
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This paper examines depictions of Africa and Africans in Audrey Thomas's fiction. Her Africa is a landscape peopled with "primitive savage"Africans, as perceived by anxious white female expatriates, and fraught with dangers as evidenced time and again in her writing. Audrey Thomas employs traditional images and narrative conventions to describe Africa and Africans, conventions of the sort disparaged by critics such as Dorothy Hammond, Alta Jablow, China Achebe, Christopher L. Miller, Edward Said and others. I shall take to task several critical reviews of Thomas's work that either gloss over or entirely neglect to address the issue of what constitutes Thomas's Africa. The Africa, specifically the Ghana, of Thomas's stories is the setting for psychological investigation, a place where people and events are stripped raw, where madness is not only given free rein but exacerbated. But this Africa is a symbolic place, not a real one.
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The article discusses some of the historical views of the Bulgarian revolutionary and political writer G. S. Rakovski, which took shape during his stay in Odessa (1858–1860). At that time, impelled by feelings of patriotism, Rakovski produced a number of works aiming to promote the idea that in ancient times the Bulgarians arrived in the Balkans from India bringing along a rich literature and a writing system from which, long before the Christianisation of 864, the Glagolitic script originated. The analysis of Rakovski’s printed works and letters, as well as of some unpublished manuscripts in his archive, reveals the sources of this concept: Yu. Venelin’s fantastic notions, V. Grigorovich’s idea of the Glagolitic script as an ancient pre-Christian writing system of the Slavs, A. Hilferding’s parallels between Sanskrit and various Slavonic languages (Bulgarian included), O. Bodyanski’s and K. Zelenetski’s surveys of SS Constantine-Cyril and Methodius’s work, etc. Although devoid of any scholarly value, Rakovski’s theory helps to boost the self-esteem of the Bulgarians at a time of bitter struggles to break away from the Constantinople Patriarchy and to achieve cultural and educational emancipation from the Greeks.
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The article presents the analysis of a Slavonic manuscript from the Library of St. Catherine’s Monastery on Mount Sinai, Egypt (¹ 15). This is a Leitourgikon, written in the first half of the 17th century. It is a carefully executed and richly ornamented manuscript, containing the texts of the three main liturgies as well as some other texts. In addition to the description the bilingual marginal notes as witnesses of the fate of the manuscript are published as well. They are further proof of the importance of St. Catherine’s monastery as a meeting point for the peoples of Eastern Christianity during Ottoman rule. From these notes we learn that the manuscript was written in the city of Nicopolis on the Danube by the scribe Dimiter and was sent to Sinai in AD 1627 by the priest Ignatius, the son of the priest hajji Daniel from the same city. These data can be correlated to the historical circumstances of the end of the 16th and the beginning of the 17th century and allow for the conclusion that Nicopolis remained an important urban centre in Northern Bulgaria even after the disaster of the wars between the Ottoman Empire, the Walachian principality and the Hapsburg Empire.
More...Вадим Крысько. Ильина книга. Рукопись РГЛДЛ, Тип. 131. Лингвистическое издание, подготовка греческого текста, комментарии, словоуказатели. Индрик-Москва, 2005. 903 с.
More...Диана Косева. Триптиси-по.меници от Арбанаси. Велико Търново, 2007. 98 с.+ 31 ил.
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Metafora i metonimija kao jezičke pojave još od antičkog doba očaravale su mnogobrojne istraživače, a pod dojmom tih čari i danas su mnogi lingvisti i književnici. U posljednjih nekoliko decenija osobito metafora je dobila na značaju i ugledu čemu u prilog govore brojni radovi na tu temu kako iz oblasti lingvistike tako i iz drugih naučnih disciplina poput psihologije. Istraživanju ovih jezičkih pojava prvenstveno je doprinijela kognitivna lingvistika, no nisu beznačajni ni doprinosi iz drugih naučnih oblasti koje ne bismo smjeli zanemariti. Ovaj rad bavi se metaforom i metonimijom kao jezičkim pojavama koje nastoji pojmovno odrediti i pojasniti, nadalje istaći njihove sličnosti i razlike, iste potkrijepiti primjerima iz njemačkog časopisa DER SPIEGEL, te utvrditi učestalost i važnost ovih jezičkih pojava sa lingvističkog aspekta.
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Unter dem Aspekt der kontrastiven Linguistik werden in der folgenden Arbeit die Bedeutungen des Instrumentals in der Bedeutung des Mittels und der Art und Weise erschlossen und ihre Übersetzungsäquivalente werden nach Engels Modell als Ergänzungen und Angaben analysiert. Dabei wird geprüft, welcher syntaktischen Ebene sie angehören, d.h. es wird geprüft, ob sie verbdependent sind oder ob sie den Status von Angaben haben. Es geht um die Frage der Äquivalenz bei der Übersetzung aus einer Sprache in die andere. Der Gegenstand der Untersuchung sind Phrasen im Instrumental ohne Präposition, die vom Verb abhängen und demnach den Status von Satzgliedern haben und diejenigen, die Satelliten von anderen Wortarten (Attribute) sind. Die kontrastive Analyse zeigt, dass das primäre Übersetzungsäquivalent des Instrumentals die mit-Phrase ist, aber dass auch andere Übersetzungsäquivalente, vor allem in der Form einer Präpositionalphrase existieren.
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Poređenje jezika postaje komplikovano ukoliko za određene jezičke pojave ne postoje paralelni ekvivalenti u jeziku cilju. To je slučaj npr. u poređenju jezika kao što je bosanski, koji raspolaže sa sedam različitih padeža sa njemačkim koji ima samo četiri padeža.Abraham (1977:26) se poziva na Greenbergovu tvrdnju da se "padeži različitih jezika ne mogu porediti – dva padežna sistema mogu imati različit broj padeža, ali nazivi padeža mogu skrivati njihovu funkcionalnu razliku -, ali se može porediti upotreba padeža."Isto važi za lokativ, koji se u bosanskom jeziku uvodi prijedlogom i često ima značenje mjesta. Iako neki glagoli zahtijevaju upotrebu lokativa, danas ne govorimo o dopuni u lokativu. Kao prijevodni ekvivalenti značenja mjesta, čiji su oblici u bosanskom jeziku prijedložne fraze uvedene prijedlozima u, na, po, prema i pri, javljalju se situativne dopune i mjesni prilozi sa prijedlozima in, an, auf, vor, um, durch, zu, zwischen, gegenüber i priloške fraze.
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Tema ovoga rada jeste upotreba antonima u neposrednom kontekstu. Izdvojeni su primjeri upotrebe antonima, analizirano njihovo značenje i izvršena klasifikacija. Rad je obuhvatio znatan broj primjera na osnovu kojih su potvrđena saznanja o antonimima.
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