1,720,979 research outputs found
Cyrillo-Methodian and Old Church Slavonic translation in Croato-Glagolitic transcripts
Full text linkBiblijski tekstovi spadaju u najstarije i najznačajnije ćirilometodske prijevode koji su najvećim dijelom sačuvani u glagoljskim brevijarima i misalima. Ostaci prijevoda Apostola s istočnim rasporedom čitanja, te tragovi staroga prijevoda s grčkoga u evanđeoskim perikopama svjedoče da su Hrvati posjedovali prvotni prijevod Apostola i Evanđelistara. Kao samostalna knjiga sačuvan je i prijevod Psaltira, od kojeg Fraščićev komentirani psaltir pokazuje djelomice starije jezično stanje nego Sinajski. Koliki je udio ćirilometodske Biblije u ostalim biblijskim knjigama, teško je na osnovi dosadašnjih istraživanja nešto određeno reći osim da gotovo u svim biblijskim knjigama, izuzev Judite, Estere i Tobije koje su prijevodi s Vulgate, ima tragova staroga prijevoda s grčkoga.
vezu s ćirilometodskim prijevodima pokazuju i neki liturgijski spomenici kao što su Bečki listići, hrvatski pripis Kijevskim listićima, kanon glagoljskoga misala Illirico 4, te neki ritualni tekstovi koji odgovarajuću paralelu imaju u Sinajskom euhologiju.
I među homiletskim tekstovima, posebice u onim starijima iz 13. i 14. st. koji su se sačuvali u odlomcima i nekima koji su se sačuvali u mlađim zbornicima, ima takvih koje po jezičnim osobinama treba ubrojiti među staroslavenske prijevode, premda se među kanonskim tekstovima nisu sačuvali. Pazinski fragment neke neodređene homilije, u kojoj se javlja moravizam kupotarь, mogao bi čak ići u moravsko razdoblje. U isto razdoblje autorica stavlja i postanje Eustahijeve legende iz Pazinskih fragmentara u kojoj je zasvjeodčen tipičan moravizam vsudь. Među staroslavenske prijevode treba uborjiti još izvjestan broj hagiografskih legenda, koje bi mogle biti ostaci hagiografske zbirke tipa čitaćih mineja, kao i biblijske apokrfie, od kojih je samo Nikodemovo evanđelje prevedeno u najstarijem razdoblju s latinskog, dok su svi ostali prjevodi s grčkog.Cyrillo-Methodian and Old Church Slavonic translation in Croato-Glagolitic transcripts
Biblical texts are among the oldest and most important Cyrillo-Methodian translation to have been preserved largely in Glagolitic breviaries and missals. Fragments of the translation of the Apostle with the eastern church's order of readings, as well as traces of the ancient translation from the Greek of the Gospel lessons, show that the Croats possessed that original translation of the Epistle and Gospel lectionaries. The translated Psalter is preserved, moreover, as a separate book, which, in the case of Fraščić glossed Psalter, shows in part an older linguistic state than the Sinai Psalter. As for the influence of the Cyrillo-Methodian translation of the other books of the Bible on the Croatian Glagolitic corpus, it is difficult to make specific claims on the basis of research to date, beyond the assertion that, in almost all the books of the Bible, except for Judith, Ester and Tobias, wich were translated from the Vulgate, there are traces of the early translation from the Greek.
The textual relationship with the Cyrillo-Methodian translations is demonstrable in certain liturgical texts such as the Vienna Folia, the Croatian transcript of the Kiev an Folia, the Canon of the Mass in the Glagolitic missal Illirico 4, as well as in some ritual texts analogous to those in the Sinai Euchology.
In texts of sermons, too, especially in the older ones from the 13th and 14th centuries, which are preserved in fragments, and in several texts preserved in later miscellanies, one finds litturgic features linking them to Old Church Slavonic translations, even when such features are not preserved in the canonical Glagolitic texts. The Pazin fragment of an unspecified sermon, in which one finds the Moravian form kupotarь, can thereby even be ascribed to the Moravian period. To the same period the author assigns the Life of St. Eustachius from the Pazin fragments. In that texts appears the typical Moravian form vsudь.
In addition, a certain number of saint's lives sholud be reckoned as Old Church Slavonic translation, such as those might be fragments of a hagiographical collection of the type of selections from the Menaia, and the Biblical apocrypha, of which only the Gospel of Nicodemus was translated in the earliest period from Latin, all the others being translations from the Greek
Going Beyond Counting First Authors in Author Co-citation Analysis
Full text linkThe present study examines one of the fundamental aspects of author co-citation analysis (ACA) - the way co-citation
counts are defined. Co-citation counting provides the data on which all subsequent statistical analyses and mappings
are based, and we compare ACA results based on two different types of co-citation counting - the traditional type that
only counts the first one among a cited work's authors on the one hand and a non-traditional type that takes into
account the first 5 authors of a cited work on the other hand. Results indicate that the picture produced through this non-traditional author co-citation counting contains more coherent author groups and is therefore considerably clearer. However, this picture represents fewer specialties in the research field being studied than that produced through the traditional first-author co-citation counting when the same number of top-ranked authors is selected and analyzed. Reasons for these effects are discussed
Variations on the Author
Full text link“Variations on the Author” discusses two of Eduardo Coutinho’s recent films (Um Dia na Vida, from 2010, and Últimas Conversas, posthumously released in 2015) and their contribution to the general question of documentary authorship. The director’s filmography is characterized by a consistent yet self-effacing form of authorial self-inscription: Coutinho often features as an interviewer that rather than express opinions propels discourses; an interviewer that is good at listening. This mode of self-inscription characterizes him as an author who is not expressive but who is nonetheless markedly present on the screen. In Um Dia na Vida, however, Coutinho is completely absent form the image, while Últimas Conversas, on the contrary, includes a confessional prologue that moves the director from the margins to the center of his films. This article examines the ways in which these works stand out in the filmography of a director who offers new insights into the notion of cinematic authorship
Appropriate Similarity Measures for Author Cocitation Analysis
Full text linkWe provide a number of new insights into the methodological discussion about author cocitation analysis. We first argue that the use of the Pearson correlation for measuring the similarity between authors’ cocitation profiles is not very satisfactory. We then discuss what kind of similarity measures may be used as an alternative to the Pearson correlation. We consider three similarity measures in particular. One is the well-known cosine. The other two similarity measures have not been used before in the bibliometric literature. Finally, we show by means of an example that our findings have a high practical relevance.information science;Pearson correlation;cosine;similarity measure;author cocitation analysis
Das kroatischglagolitische Fragment des Pseudo-Thomasevangelium
Full text linkDas kroatischglagolitische Fragment des Pseudo-Thomasevangelium
Das apokryphe Thomasevangelium, bekannt in allen kirchenslavischen Fassungen, kommt in der kroatischglagolitischen Literatur nur in einem kleinem Fragment vor, welches nach der Verteilung auf Kapitel, welche die Herausberger durchgeführt haben, folgende Kapitel umfasst: 5, 6, 7 und den Anfang des K. VII. Dieses Fragment, welches sich im Archive der Jugoslavischen Akademie (Fragm. gl. 99) befindet, war bisher der wissenschaftlichen Öffentlichkeit unbekannt, und wir stellen es hier zum ersten Male dar.
Auf Grund der sprachlichen Analyse des Fragmentes hat die Autorin in erster Reihe festgestellt, dass es sich um einen Text handelt welcher seine Wurzel im tiefen Altertum hat; dadurch hat sie die Meinung der früheren Forscher des krichenslavischen Thomasevangelium, dass es sich um eine sehr alte Übersetzung, aus welcher unser und alle slavische Texte stammen, handle, bekräftigt; seine Entstehung nämlich, wird allgemein in das X. oder in den Anfang des 11. Jh. datiert. Die Autorin hat weiter den Schluss gezogen, dass unsere glagolitische Abschrift das Werk eines Kopisten aus Istrien sei. Dafür spricht in erster Reihe der Reflex des "jat", welcher fast ausschliesslich ekawisch ist, und für die Nähe des kaikawischen Dialektes spricht das Wort črka (čr'ku 1v) anstatt des altslavischen črьta, welches sonst auf dieser Stelle alle kirchenslavischen Texte des Thomasevangeliums haben.
Die Autorin hat auch den Wortschatz unseres Fragments einer eingehenden Analyse unterworfen. Diese Analyse hat in erster Reihe das Altertum unserer Übersetzung, aus welchem unsere Abschrift stammt, bestätigt; sie hat weiterhin auf Bulgarien als die Heimat der Übersetzung hingezeigt. Die Mehrheit der Lexeme, die in unserem Fragmente vorkommen, sind meistens oder ausschliesslich in Denkmälern des bulgarischen Sprachgebietes bestätigt, sodass es recht glaubwürdig ist, dass auch unsere Übersetzung auf diesem Gebiete enstanden ist. Die übrigen Forscher sind zu gleichen Resultaten gekommen, nur auf Grund der ortografischen Merkmale des Thomasevangeliums.
Die Autorin hat durch den Vergleich des glagolitischen Fragmentes mit 6 Vertretern der einzelnen kirchenslavischen Fassungen des Thomasevangeliums festgestellt, dass unser Fragment mit anderen bekannten Texten von einer Übersetzung aus dem griechischen stamme, und dass unser Fragment eine grössere Verwandschaft und engere Verbundenheit mit dem bulgarischen Texte aus dem 14. Jh. welcher von Jacimirski (Изъ славянскихъ рукописей Тексты и замěтки, Moskva 1898, str. 93-143) herausgegeben worden ist, als mit übrigen Texte, vorzeige. Diese Tatsache ist von besonderer Bedeutung, nicht nur deswegen weil der Jacimirski Text der älteste erhaltene kirchenslavische Text des Thomasevangliums ist, sondern auch am besten den Grundtext darstelle. Deswegen ist unser Fragment mit dem Jacimirski Texte der beste, und auch, an Stellen wo Jacimirki' Text unvolkommen ist, der einzige Grundtext, welcher eine genaure und sicherere Rekonstruktion ermöglicht. Das Endresultat gab die Autorin im kritischen Apparate neben dem gedruckten Texte, in welchem sie alle wichtigeren Varianten der übrigen Texte verröffentlicht
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