The Lord's Prayer in Zyrian Komi (original) (raw)
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This article presents translations of the Lord's Prayer in three Finno-Ugric languages with long literary traditions: Finnish, Komi-Zyrian, and Komi-Permyak, starting with a short overview of the history of the Prayer in the three languages. The theoretical framework combines semantic priming as defined by Anna Wierzbicka and construction analysis as presented by Adele Goldberger. The lexical and constructional choices of the translations are scrutinized phrase by phrase, placing the semantic exegesis alongside the history of translating the Prayer into the three languages. The results show a cross-analysis of the simple core message of the Prayer versus the oral and literal language-specific histories of prayer constructions in these three related but autonomous Finno-Ugric languages.
Unknown Lutsk Karaim Letters in Hebrew Script (19th-20th Centuries). A Critical Edition
The work presents – as far as is now possible – the language spoken by Lutsk Karaims in the second half of the 19th and in the first two decades of the 20th centuries. This is attempted by means of editing 16 letters written in Lutsk Karaim – with Hebrew interpolations. The manuscripts were written by different authors in Hebrew script. The present publication appears to be the first critical edition of this type of texts written in this particular dialect. Previous editions of south-western Karaim manuscripts either concerned very short texts from Halych or were prepared with no intention of being professional. The linguistic description of the manuscripts aims to present a grammar of the manuscripts’ language. It is complemented with a separate chapter dealing with the Slavonic structural influences exerted on the authors’ idiolects, and with the lexicon of the texts. A separate part deals with the orthography and the features of the writing itself. The transcription and translation of each manuscript are preceded with a concise palaeographic description and a summary of the content. The work closes with a glossary, several in¬dexes, maps, and the facsimile of the manuscripts.
Non-Latin alphabets sets in Early Medieval manuscripts.
2013
Greek was one of the tres literae sacrae, that is, one of the three languages inscribed on Christ's cross, and the language in which the New Testament was written. 3 In the insular context of the early middle ages, we find a Greek alphabet, flanked by its Latin counterpart, in the so-called 'Liber Commonei (Oxford, Bodleian, Auctarium, F. 4.32; Wales, s. ix)'. Both alphabets are written on the margin of a passage from the New Testament written in Greek, with its Latin translation on the adjacent column. This particular Greek alphabet is curious as it shows the letter 'koppa'; a letter that was not used to write by the Greeks since the third century BCE, but it was still used for its numerical value. 4 London, British Library, Cotton Domitian A. IX, 8r (s. xi/xii-xii 2) does also contain "LITTERAE GRECAE CUM NUMERO […] with the […] alphabet." 5 This alphabet is also transmitted alongside a Hebrew alphabet, two alphabets which are erroneously attributed to the Egyptians and the Chaldees, and a fragment of a Hebrew, Greek, and Latin Glossary. 6 Similarly, a Greek alphabet is also found alongside a Hebrew and three Runic alphabets in Exeter, Cathedral Library, 3507 (x-x 2 , S England, provenance Exeter s. xi 2) and in London, British Library, Vitellus A. XII (s. xi ex , Salisbury) (although alongside just one Runic alphabet). Additionally, we find Greek alphabets in various other contexts, such as in Cambridge, University Library, Gg. 5. 35 (s. xi med , St Augustine's, Canterbury), where the alphabet has been transmitted alongside prayers, or in Cambridge, Jesus College 28, Q.B. 11 (s. xi ex , France, provenance Durham), where it accompanies two works by Priscian, Institutione Grammaticae, and De Accentibus. We do also have Greek numbers written in Latin letter in Paris, Bibliotheque Sainte-Geneve, 2410 (s. x ex.-xi in , probably Corpus Christi or St Augustine's, Canterbury), and treatises on the Greek alphabet, such as in London, British Library, Additional 19835 (s. xi/xii, Normandy or England), as well as explanations of the alphabet like in Durham, Cathedral Library, B. II. 11 (fols. 1-108) (s. xi ex , Normandy, provenance Durham) and in Edinburgh, National Library Scotland, 18. 7. 8 (s. xi ex , provenenance Thorney).
On the Recently Discovered Versions of the Church Slavonic Prayer of St. Gregory
2020
The section presents an analysis of the newly found Church Slavonic versions of the so-called Prayer of St. Gregory. The prayer was translated from Latin and its complete text was preserved in six manuscripts in Russia and Serbia. The oldest part of the prayer – precisely the last third of the prayer – was written in the manuscript of Dimitri’s Psalter, which was discovered in 1975 in the monastery of St. Catherine on Mount Sinai. The analysis confirms that all the versions were derived from the same archetype whilst the two basic branches of the textual tradition split no later than in the 11th century. According to the presented research, West Slavonic origin of the translation is still the most probable; a short quotation of the prayer documented in Prayer to the Holy Trinity (another Church Slavonic paraliturgical text of Czech origin) serves as the evidence that the observed literary monument was well known and used in Bohemia in the 11th century.
Religions, 14 /11, 1363, 2023
The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑century manuscripts of the New Tropologion, which was the hymnal of the Anastasis cathedral of Jerusalem and in churches that followed its rite. Such adoption in the rite of Jerusalem represented a Byzantine influence before the wave of liturgical Byzantinisation that started in the late ninth and tenth centuries. For the first time, three versions of the New Tropologion are studied together: the Greek original and the Syriac and Georgian translations. The Greek Tropologion Sinai MS NE MG 56+5 is the primary material, compared with Sinai MS Syriac 48 and several Georgian New Iadgari manuscripts from Sinai. The study identifies one certain Byzantine element in the New Tropologion: parts of the feast of St. John Chrysostom, archbishop of Constantinople, and several probable Byzantine elements: the interpolation of the second ode in three canons by Kosmas of Jerusalem and one by John, and parts of the stichera series Αἱ ἀγγελικαὶ προπορεύεσθε δυνάμεις attributed to Romanos the Melodist. By contrast, the interpolated ode 1 in Kosmas’ canon for Great Saturday seems to be of Palestinian origin, and therefore not a Byzantine loan, contrary to traditional views. The article shows that there is considerable variation between the different versions of the New Tropologion
Religions (Special Issue, Constantinople and its Peripheries: The Mechanisms of Liturgical Byzantinisation), 2023
The article examines a selection of hymns of potentially Byzantine origin in the eighth‑to-tenth‑century manuscripts of the New Tropologion, which was the hymnal of the Anastasis cathedral of Jerusalem and in churches that followed its rite. Such adoption in the rite of Jerusalem represented a Byzantine influence before the wave of liturgical Byzantinisation that started in the late ninth and tenth centuries. For the first time, three versions of the New Tropologion are studied together: the Greek original and the Syriac and Georgian translations. The Greek Tropologion Sinai MS NE MG 56+5 is the primary material, compared with Sinai MS Syriac 48 and several Georgian New Iadgari manuscripts from Sinai. The study identifies one certain Byzantine element in the New Tropologion: parts of the feast of St. John Chrysostom, archbishop of Constantinople, and several probable Byzantine elements: the interpolation of the second ode in three canons by Kosmas of Jerusalem and one by John, and parts of the stichera series Αἱ ἀγγελικαὶ προπορεύεσθε δυνάμεις attributed to Romanos the Melodist. By contrast, the interpolated ode 1 in Kosmas’ canon for Great Saturday seems to be of Palestinian origin, and therefore not a Byzantine loan, contrary to traditional views. The article shows that there is considerable variation between the different versions of the New Tropologion.