Slavistica Vilnensis
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Литовско-славянские лексические параллели (на материале восточнославянских и южнославянских языков)
Get PDFThe Baltic-Slavic relationship goes back to ancient times. The existence of parallels between Lithuanian and various Slavic languages draws great attention. Words and expressions that were once common to Lithuanians and Slavs have either disappeared (in Lithuanian and in one of the Slavic languages) or have changed their meaning. Аt present Lithuanian and East or South Slavic parallels are sometimes easy to identify, sometimes difficult, and in some cases virtually impossible. The article investigates the use of related words in East Slavic, South Slavic and Baltic languages
Фольклор старообрядцев стран Балтии (истоки, динамика развития, особенности бытования)
Get PDFA comparison of folklore collected from the Old Believers living in the Baltic States reveals a relationship of all traditions and their connections to the folk culture of the Pskov region. A wide repertoire of folk tales, religious songs, Christian legends, charms, series of mythological legends and the peculiarities of their everyday and religious etiquette make this relationship evident. However, the survival tales of the ancestral spiritual heritage are different. Folktales, among them tales of magic, legends about witches and “walking” dead people, cursed treasures, Easter songs, and the ritual of kidnapping brides are mostly preserved in Lithuania. Songs of the yearly cycle as well as wedding songs, certain types of charms and mythological legends are better known in Latvia. Rituals and customs related to the yearly cycle of feasts and the fishing profession are preserved best in Estonia. Historical stories are told very seldom, yet true events are depicted in a mythological way. The author argues that the influence of Lithuanian folklore rather than the influence of Latvian or Estonian folklore is stronger in the texts of Old Believers
Староверы в Литве (1918–1940): правовой статус, социальное положение и эмиграция
Get PDFThe article examines the legal status and social position of the Pomorian Old Believers in the Lithuanian Republic in 1918–1940 as well as their emigration abroad. In 1922, the Constitution of Lithuania set forth the principles of the relations between the State and the Church, which, in fact, were preserved throughout the period of the country’s independence. Оn Мау 20, 1923, the government issued the “Provisional Regulations concerning the Relationship between the Organization of the Old Believers of Lithuania and the Lithuanian Government”, whereby the autonomy of the Old Believers’ Church was recognized.In 1923, there were 32,149 Old Believers in Lithuania, which amounts 1,59% of the population. There were 53 active parishes with 51 spiritual fathers. The Old Believers of Lithuania constituted аn insignificant and relatively dispersed religious minority. In 1923, most Old Believers lived in villages (29,3–29,7 thousand people, or 91,1–92,4%), mainly in the north-eastern and central part of Lithuania. 2,4–2,8 thousand of Old Believers (7,6–8,9%) lived in cities and townships. In 1923–1924, an overwhelming majority of the Old Believers consisted of small farmers, а narrow layer of agricultural workers and tradesmen, as well as bу а relatively new, and small layer of middle-sized and large rural owners who were oriented toward market production.In 1923–1939, the total number of Russian emigrants from Lithuania amounted to 3-3,5 thousand people, which constituted 4–6% of the Russian population in Lithuania in 1930. The number of Old Believers among Russian emigrants amounts to no less than half of those leaving, i.e. 1,5–2,0 thousand people
Reklama poradników w prasie wileńskiej w II połowie XVIII w.
Get PDFIn late eighteenth century several guidebooks were advertised in Vilnius periodicals. At that time guidebooks constituted one of the most popular kinds of reading literature and included agricultural, farming, medical, herbal and spiritual guides. Some of the publications were to provide entertainment and amuse readers; however, there were authors who tried to point out the causes of some frequent diseases and urged readers to take greater care of their hygiene and health. Advertisements of this kind in the Lithuanian press may serve as evidence of their popularity not only in Europe, but in the Grand Duchy of Lithuania as well
Гласный [ы] в произношении носителей русского языка в Литве
Get PDFDiphthongalization – an increase in the frequency of the second formant at the beginning of the vowel phonation from the lower position to the higher one at the acoustic level – differentiates the vowel [ы] from the rest of Russian vowels.The article discusses the acoustic parameters (the initial frequency of the second formant, the frequency of the second formant at the stationary site, and size and duration of the overfall of the second formant) of the transitional site of the stressed vowel [ы] in the speech of Russians living in Lithuania. According to the obtained data, Russian speakers keep the diphthongalization of [ы] in the same manner as in the codified Russian pronunciation. The heterogeneity of the pronunciation of [ы] in the speech of Russians in Lithuania is most clearly manifested in the syllables with labial consonants, namely in a position after the labial consonants the initial phase of [ы] is characterized by the biggest overfall of the second formant (with the exception of the [ы] positioned after [f]) and by the longest duration (except for the position of [ы] following [p]). The pronunciation of [ы] by Russians in Lithuania is also distinguished by a different speed of change in the second formant. The rapid increase in the second formant frequency of [ы] is most typical of the syllables with front dental consonants (with the exception of syllables with [l]), while a smooth increase in the second formant of [ы] is typical of syllables with labial consonants, except for the syllables with [p]
Социолингвистическая ситуация в г. Висaгинасе
No full textThe purpose of this article is to describe the sociolinguistic situation in Visaginas, a small town in Lithuania on the border of the Baltic-Slavic areal. Founded in 1975, the town was created in the middle of a Polish-speaking area where Russian became the dominant language. In the last thirty years after the collapse of the Soviet Union and the emergence of the independent Republic of Lithuania, the situation has changed due to several waves of migration. At present the ethnic composition of the town comprises around forty ethnic groups. The author argues that the sociolinguistic situation in Visaginas will be changing rapidly in the nearest future
Матвей Десятый и составление третьей (литовской) редакции Измарагда
Get PDFThe author of the article argues that Matthew the Tenth, who copied the 1502–1507 Biblical Miscellany in Vilnius and Suprasl, might also be the author of the new monographic principle of textual organization. The principle was used in the traditional Old Church Slavonic book of Izmaragd during the compilation its its third Lithuanian edition, which was produced in the Suprasl monastery in the first quarter of the sixteenth century. In both cases, essentially the same work was performed: the fragments / texts written by the same author were first extracted from different parts of miscellanies and then put together to produce monographic chapters
“Проста мова” как лингвистический феномен Великого княжества Литовского (на лексическом материале Евангелия Тяпинского в сравнении с Острожской библией)
Get PDFScientists have various opinions on the written language of Lithuanian Rus’ of the sixteenth and seventeenth centuries, which is referred to as the “prosta mova”. “There is no any systematic description of this language and its grammar, first of all in comparison with Polish and Old Church Slavonic” (Garzdaniti 1999, 169).At the lexical level, V. Tyapinsky’s Gospel includes Ukrainian, Byelorussian and Polish borrowings. But there is no doubt that the basis of this text is Slavic
Развитие китабистики в Вильнюсском университете
Get PDFIn XVI century, when mothertongue was lost, Lithuanian Tatars started translate their religion books into old Belarusian, and later into Polish languages. This is how Tatars Slavonic writing in Arabic scripts appeared.The very first scientist who described Lithuanian Tatars’ manuscript in 1838 was German orientalist H.O. Fleischer. But the main discoverer of this writing is considered A. Muchlinski.In Vilnius University research of these manuscripts was started in 1960s’ by Professor A.K. Antonovich. His monograph ‘Бeлoрyсскиe тексты, писанные арабским писмом, и их графико-орфографическая система’ (Vilnius, 1968) became the main course book for further researchers. His research was followed by Professor V.N. Chekmonas, who was kitabistic school father in Vilnius University.Vilnius kitabistic school gives attention to manuscripts transliteration problems, its’ catalog formation, publication of sources and textual analysis
