ПОНЯТИЕТО ХРАНЕН ЧОВЕК (θρεπτός ανθρωπός) ОТ НАДПИСИТЕ НА БЪЛГАРСКИТЕ ЦАРЕ И ДРЕВНИТЕ МУ АНАЛОЗИ ("THE FED MAN" (θρεπτός ανθρωπός) CONCEPT OF THE BULGARIAN KING INSCRIPTIONS AND ITS ANCIENT ANALOGIES) (original) (raw)
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МЕТАФОРИ ОТ ОБЛАСТТА НА ХРАНЕНЕТО В БЪЛГАРСКИЯ ЕЗИК
Zeszyty Cyrylo-Metodiańskie, 2019
Uniwersytet Sofijski im. św. Klemensa Ochrydzkiego FOOD METAPHORS IN THE BULGARIAN LANGUAGE. The article aims at analysing the lexical field of food as a source of metaphorical transfer. The lexemes with possible metaphorical usage are classified according to one main criterion: the motivational feature of the metaphorization. In the case of two subgroups, the latter is supplemented by two auxiliary criteria. The article draws conclusions about the associative thinking of native Bulgarian speakers with respect to their life experience in the field under consideration.
Народознавчі Зошити / The ethnology notebooks, 2018
INCLUSION OF BELARUSIAN MYTHOLOGICAL CHARACTERS IN THE CONCEPT OF PERSON: «INVISIBLE PEOPLES» OR FAIRIES IN BELARUS Dzmitry Kanaplianikau I researched the Belarusian traditional Personhood by studies the Belarusian myths and rituals, the stories and thoughts about fairies — «Vanishing People», «invisible peoples». Belarusian myth and rituals about «invisible people» are, together with Western European myths about elves and fairies, create a European area of representations about «invisible people». The feature of the eastern part of this area, which includes the Belarusians, is the presence of rituals and priests of this cult. According to the stories about these beings, they have a human entities, support one another, as well as with people, economic and social ties. The person, by traditional Belarusians worldview, is social minded entity, and may have supernatural and metamorphosis property. Дослідження присвячене традиційному розумінні білорусами особистості людини. Автор досліджує білоруські міфи та ритуали, оповідання та думки інформаторів, пов'язані з «невидимими людьми», «невидимими хазяїнами», «хазяїнами домовими, лісовими, польовими, водяними». Білоруські уявлення про «невидимих людей» складають разом з західноєвропейськими міфами про ельфів і фейрі європейський ареал уявлень про «невидимих людей». Згідно з розповідями про ці істоти, вони мають людську сутність, підтримують між собою, а також з людьми господарські і соціальні зв'язки. Особливістю східної частини цього ареалу, до якого входять білоруси, є зафіксована наявність ритуалів і жерців цього культу. Світоглядною підставою цього культу є традиційне розумінні білорусами особи — це така розумна істота, яка підтримує різні соціальні зв'язки і має невластиві з точки зору природничих наук особливості: може впливати різними надприродними способами на інших і має властивість метаморфози, а саме зміни свого фізичного (невидимість) і біологічного (людина-тварина) станів. Ключові слова: невидимі люди, ельфи, фейрі, особа, особовість людини, європейська міфологія, білоруска міфологія, духи-господарі, європейке язичництво. ВКЛЮЧЕНИЕ В КОНЦЕПТ ЧЕЛОВЕКА БЕЛОРУСАМИ МИФОЛОГИЧЕСКИХ ПЕРСОНАЖЕЙ: "НЕВИДИМЫЕ ХОЗЯЕВА" ИЛИ ЭЛЬФЫ БЕЛАРУСИ. Дмитрий КОНОПЛЯНИКОВ Я изучал белорусскую традиционные представления белорусов о личности, изучая белорусские мифы, ритуалы, былички о «невидимых людях», «невидимых хозяевах». Белорусский миф и ритуалы о «невидимых людях» вместе с западноевропейскими мифами об эльфах и феи, создают европейскую ареал представлений о «невидимых людей». Согласно рассказам об этих существах, они имеют человеческие сущности, поддерживают друг с другом, а также с людьми экономические и социальные связи. Человек, по традиционному белорусскому мировоззрению, является социальной разумной сущностью и может обладать сверхъестественным свойствами и свойствами метаморфозы. Ключевые слова: невидимые люди, эльфы, фэйри, личность, европейская мифология, белорусская мифология, духи-хозяева, европейское язычество.
ДРЕВНАТА АРМЕНСКА ПРИНЦЕСА ХОСРОВИДУХТ И БЪЛГАРСКАТА КНЯГИНЯ КОСАРА
Цанева, Ст. Древната арменска принцеса Хосровидухт и българската княгиня Косара. – Годишник на Шуменския университет „Епископ Константин Преславски”. Факултет по хуманитарни науки, том XXXІII A/3. Шумен, с. 23-33, 2022
The article dwells on again on the old hypothesis of the Armenian origin of the Cometopuli dynasty and looks for connections with one of the personalities of key importance for the Christianization of Armenia-Princess Khosrovidukht, sister of King Tiridates III and probable patron of the Bulgarian Princess Kosara.
ИЗ ИСТОРИЯТА НА БЪЛГАРСКАТА ЛЕКСИКОГРАФИЯ («БЪЛГАРСКИ ТЪЛКОВЕН РЕЧНИК» ОТ СТЕФАН МЛАДЕНОВ)
Современное развитие славянской лексикологии и лексикографии, 2022
В статията се разглеждат някои особености в реализацията на лексикографската концепция на Български тълковен речник от Стефан Младенов. Трудът предоставя многостранна и комплексна информация за българския словен състав и съчетава елементи на речници от други жанрове и типове: двуезичен, етимологичен, диалектен, ономастичен, правописен, етнолингвистичен, енциклопедичен и пр. Това обуславя неговия уникален характер и дава основание той да бъде определен като първи опит за създаване на универсален речник на българския език. Ключови думи: история на българската лексикография, лексикографска параметризация, тълковен речник, универсален речник, лексикографски принос на Стефан Младенов ИЗ ИСТОРИИ БОЛГАРСКОЙ ЛЕКСИКОГРАФИИ («БОЛГАРСКИЙ ТОЛКОВЫЙ СЛОВАРЬ» СТЕФАНА МЛАДЕНОВА) Диана БЛАГОЕВА Институт болгарского языка БАН (София, Болгария) В статье рассматриваются особенности реализации лексикографической концепции Болгарского толкового словаря Стефана Младенова. Словарь дает разностороннюю и комплексную информацию о болгарской лексике и сочетает в себе элементы словарей разных жанров и типов: двуязычных, этимологических, диалектных, ономастических, орфографических, этнолингвистических, энциклопедических и т.д. Этим определяется его уникальный характер. Можно сказать, что словарь Младенова является первой попыткой создания универсального словаря болгарского языка. Ключевые слова: история болгарской лексикографии, лексикографическая параметризация, толковый словарь, универсальный словарь, лексикографический вклад Стефана Младенова FROM THE HISTORY OF BULGARIAN LEXICOGRAPHY
THE "SCHOOL CHOIR" PHENOMENON IN THE 21st CENTURY IN BULGARIA, 2023
The art of choral practice in Bulgarian schools has an extensive history which began as far back as Late Bulgarian Renaissance. By the end of the 1980s, school choirs had been a powerful means of musical and spiritual education and an essential component of the prestige of the institution of education in the cultural life of the country. The profound social and cultural changes that occurred at the very end of the 20th century and had a marked impact in the new millennium, changed the nature and forms of artistic activity in Bulgarian schools. In place of the large choirs with a choral classics repertoire, vocal groups appeared en masse with a modern repertoire and synthetic accompaniment musicianship. However, the choir as a cultural phenomenon has always had a place at school. Nowadays, traditional choral singing methodology is applied in parallel with exploring conditions and prospects for updating and modernizing educational approaches so that the choral practice could become a means of developing the key competences.
АРМЕНИЯ МЕЖДУ ЗОРОАСТРИЙСКИЯ ЧУК И ХРИСТИЯНСКАТА НАКОВАЛНЯ Петър ГОЛИЙСКИ
In 301 AD Armenia was converted to Christianity by its King Tiridates or Trdat III (287–330) who thus turned his country into the first state worldwide which embraced Christianity as its official religion. Moreover, Armenia is the first country to tear away from the grip of the Zoroastrian religion for the sake of its faith in Christ, which further resulted in fierce wars between Armenians and Persians. If conversion to Christianity, however, was a single event, the Christianization of Armenia had become a harrowing and meandering process, spanning over 250 years, nevertheless that in the collective consciousness of Armenians of today it is regarded as a one-off event and an irreversible process. Meanwhile, the conversion to the new religion opened the gap of ambivalence between its elites – on the one hand were the pro-Christian and the pro-Roman aristocratic fractions, and on the other hand were the pro-Zoroastrian and the pro-Persian ones. Throughout the 4 th century AD those groupings were leading bitter struggles against one another and the conflict between them underlay all misfortunes and incursions which befell Armenia in the same century. The Anti-Christian hostility amongst the population and among aristocracy in particular came to the surface yet in 330, when Tiridates III, dwelling in seclusion, was poisoned by nobles who remained faithful to the old religion, customs and mores. During the reign of King Tiran (338–345) the abandonment of Christianity by a considerable number of aristocrats, obviously adopted pro forma, and their return to the old gods and traditions, became an apparent fact, based on a report of the historian Pavstos Buzand (Faustus of Byzantium). During the reign of Arshak II (345–368) and Pap (368–374) polygamy among aristocracy not only persisted, but the monarchs themselves had been charged by the church hardliner Pavstos Buzand with heathenism. Yet another custom had been preserved by Armenian aristocracy for a long time, which was most probably adopted by the Parthians; namely the incestuous marriages between close relatives aimed at creating a master race. This convention was forbidden at the Council of Ashtishat in 354 and once again banned at the Council of Shahapivan in 444, which evidences that at least 150 years following conversion to Christianity Armenian upper classes had been adhering to the pre-Christian traditions without the slightest bashfulness. In the 4 th century the Armenian Church was not particularly successful in the Christian taming of the spirit and mores of Armenian elites and among them the oriental tendency to sadistic cruelty inherited from the pre-Christian age persisted as strong as before. During the age of Khosrov III (330–338) the whole family of the rebelling general Databen had been massacred without distinction of gender and age, and Databen himself had been lapidated. In 371 when King Pap restored his ruling in Armenia, his loyal general Musheł Mamikonean destroyed the newly built Zoroastrian 'atrushans' (fire temples), and the followers of Mazdaism had been burned alive. Many chiefs of strongholds who had taken the side of the Sassanids were captured, flayed alive and their skins were stuffed with straw and placed as puppets along the walls of their own fortresses. In 373 the Armenian nobleman Mehruzhan Artsruni, commander of the Persian troops which had been devastating Armenia for years, and who returned to Zoroastrianism, was executed in no less a sadistic manner. A red-hot spit was placed on his head instead of a crown. Armenian common people also found it difficult to espouse Christianization. The Life of Mashtots, for instance, refers to the fact that in 395–396 the future inventor of Armenian alphabet had been a missionary amongst the sill pagan population of the Gołthn canton. Yet much more indicative was the statement of the eyewitness Yełishê that on the night of May 25 th , 451 to May 26 th , before the crucial Avarayr battle, being the first armed struggle in the world in defence of Christianity, there had been some warriors in the Armenian rebel army which had not yet been converted to Christianity and who were baptised hours before taking the field with the Persians. Meanwhile, however, during the said rebellion two of the most powerful Armenian noblemen, Vasak Siuni and Shavasp Artsruni deserted to the side of the Persians and