ISSN / EISSN : 2351-6895 / 2351-6895
Published by: Vilnius University Press (10.15388)
Total articles ≅ 268
Latest articles in this journal
Slavistica Vilnensis, Volume 66, pp 73-84; https://doi.org/10.15388/slavviln.2021.66(1).61
The article, based on a variety of ethnolinguistic material, especially folklore texts, aims to reveal the main similarities and differences in the interpretation of the image of the magpie in the ethnic culture of Lithuanians and Slavs. This bird in two traditions, in Lithuanian and in Slavonic, is treated ambivalently, more often negatively. This is due to the peculiarities of the bird’s appearance, and in particular the variegation of its plumage. This characteristic feature in the ethnic culture of many peoples is traditionally associated with evil spirits. Too talkative people, most often women, are compared with this bird. Common is the motive of the thief magpie. The name of the bird in all the languages is feminine, therefore, in both Lithuanian and Slavic mythopoetic texts, the social roles of a peasant woman are attributed to it: a daughter-in-law, a mother, a hostess, a cook, a nanny. Another common feature is the image of a magpie as a sorceress, herald of good or evil news and future events. These functions are associated with the tendency to depict witches and other mythical characters in the form of a magpie. The most striking differences in the interpretation of the magpie are the following ones: it is unusual for Lithuanians to associate the idea of procreation with it, and some Slavs (for example, the Czechs) believe that magpies bring children into the house. Lithuanians are also unaware of some features of the “working” behavior of a magpie, for example, the threshing motive. In their turn, Lithuanians attribute such crafts as shoemaking, brewing, and agriculture to magpies.
Slavistica Vilnensis, Volume 66, pp 36-41; https://doi.org/10.15388/slavviln.2021.66(1).58
The article deals with a small private episode of the general topic of research into Cyrillic translations of an extensive Polish book Żywoty Świętych by Piotr Skarga, a Jesuit and the first rector of the Vilnius University. Using as an example the Old Church Slavonic life of St. Procopius of Scythopolis, translated from Skarga’s book and contained in two manuscripts originating from the territories of the Kingdom of Poland, the author shows that a comparison of the Church Slavonic translation with its Polish original, taking into account all textual changes made in the lifetime editions of Żywoty Świętych makes it possible to determine the exact edition used as a source for the Old Church Slavonic the translation. At the same time, this will serve as a chronological marker indicating the time before which the translation could not have appeared
Slavistica Vilnensis, Volume 66, pp 152-154; https://doi.org/10.15388/slavviln.2020.66(1).67
Jelena Koroliova, Daugavpils University Professor, Dialectologist, since 2008. member of the Old Slavic Research Commission of the International Slavic Committee, wrote articles on lexicoraphy, ethnolinguistics, phraseology, and folklore. She has published a unique work - two volumes of Latgale Old Believers' dialects (2017, 2020), which reflect the spiritual culture of the Old Believers.
Slavistica Vilnensis, Volume 66, pp 10-22; https://doi.org/10.15388/slavviln.2021.66(1).56
The article is focused on the problems of historical typology of the Slavic reception of the translated Lucidarius (Lucidář) in Russia, Belarus, Ukraine, Poland, and Czechia throughout its existence. For the first time, a general overview of Slavic evidences is presented in a generalized way, reflecting various types of perception (positive, negative, and neutral) of the specific literary text and indicating the chronology of each of them. Based on these evidences, their historical interpretation is presented, which consists in identifying two qualitatively different stages in the reception of the text under consideration: emotionally engaged (it can equally manifest itself in a positive or negative attitude) and neutral. The change of these historical stages took place in different Slavic countries within half a century (from the 1850s/60s to the 1920s). This process did not depend on the national characteristics of the functioning of Lucidaria, for example, the number of translations performed or their manuscript copies made, as well as the presence or the absence of a local Slavic printed tradition of this particular text, which significantly influenced the degree of its dissemination and, consequently, the level of acquaintance with it in the reading public.
Slavistica Vilnensis, Volume 66, pp 117-128; https://doi.org/10.15388/slavviln.2021.66(1).64
Henryk Sienkiewicz (1864–1916), one of the most notable novelist of Positivism epoch, the first Polish laureate of the Nobel Prize (1905), is associated with Lithuania. One of the proof to certificate this connection is his nickname „Litwos”. Another evidence is the fact of his marriage with „Lithuanian girl” Maria Szetkiewicz from Hanuszyszki (Trakai district). Not only literature researches, but also readers can remember the image of “Lauda”, so reliably represented by Sienkiewicz in his novels “Potop” (the Flood) or “Dzwonnik” (the Bellringer). Julian Krzyzanowski in the ‘50s of 20th century, in his work Henryk Sienkiewicz. Kalendarz życia i twórczości (Henryk Sienkiewicz. The callendar of his life and his output”) wrote about Sienkiewicz, and his relations with Lithuania. Only later, in ’90 of 20th c., were published other works about this author, for example, Związki Sienkiewicza z Wilnem i Wileńszczyzną (1994) (Sienkiewicz connections with Vilnius, and Vilnius region) by Maria Bokszczanin, and Sienkiewicz (1999) by Tadeusz Żabski. Famous Polish writer and also Nobel Prize winner Czeslaw Miłosz mentioned Sienkiewicz in his poetic papers and esseys. Unfortunatelly this theme was not discussed propely, and only after 100 years of novelist death, in 21st century, some facts were discovered. The latest studies by Tadeusz Bujnicki and Andrzej Rataj give a chance to rediscover and expose some new details, and once again show Sienkiewicz relations with Lithuania.
Slavistica Vilnensis, Volume 66, pp 142-149; https://doi.org/10.15388/slavviln.2021.66(1).66
The discussed monograph is an attempt to present Vilnius Alma Mater as a cultural and scientific link of Polish-Lithuanian history. The texts that make up the volume concern thematically Polish-Lithuanian relations from the 16th century to the present day, perceived in several aspects: historical and cultural, literary, linguistic and educational. The articles collected in the volume are arranged into specific five themes. These are: the heritage of the Polish–Lithuanian Commonwealth, the Grand Duchy of Lithuania in the works of 19th-century artists, The History of Stefan Batory University (1919–1939), The interpretation of the space of Vilnius and the Grand Duchy of Lithuania from the perspective of the 20th and 21st centuries, the study of phenomena belonging to the cultural and cultural borderland linguistic.
Slavistica Vilnensis, Volume 66, pp 102-116; https://doi.org/10.15388/slavviln.2021.66(1).63
The article deals with the historical Russian toponyms corresponding to the aboriginal Lithuanian Markučiai. In the past, this area has changed a number of names, the historical Russian forms of Маркутье and Маркуци have survived to this day. Based on the data of texts of various genre and stylistic attribution, the functioning of both toponyms can be traced during the 2nd half of the 19th – early 20th centuries. The article is an attempt to identify the factors that determined the duality of the historical Russian name. The study showed that the fate of competing toponyms was influenced not only by the real linguistic situation in the Vilna region, but also by the purposeful russification activity of the authorities after the suppression of the Polish uprising of 1863–1864. The forms of the same type of Belarusian oikonyms, Baltic in origin and ascending to Lithuanian personal names, confirm the non-systemic nature of the Vilna toponym Маркутье.
Slavistica Vilnensis, Volume 66, pp 23-35; https://doi.org/10.15388/slavviln.2021.66(1).57
The abridged life of Menas, Hermogenes, and Eugraphus, martyrs of Alexandria, was translated from Greek as part of the Church Slavonic Synaxarion no later than in the early 12th century. Notably, the main version of this life does not contain any data on St Eugraphus. One of the earliest copies of the Synaxarion has lost the headline of the life of martyr Gemellus, whose memory is mentioned on the same day, while the corresponding text was added to the life of the saints of Alexandria. The scribe’s error has led to the emergence of a classifying feature that allows dividing the versions of the oldest translation of the Synaxarion into two groups. The first group consists of the main version ofthe life (Sof. 1324 and most other copies of the Ordinary Synaxarion). The second group encompassesthe extended by the life of Gemellus edition (copies of the Bulgarian version of the Synaxarion andseveral copies of the abridged version). In the Serbian version of the Synaxarion the main version ofthe life was supplemented with fictitious data about martyr Eugraphus. Apart from the versions of theOrdinary Synaxarion, two independent translations of the Versed Synaxarion were made from Greek toChurch Slavonic in the 14th century. One of them relates to the Bulgarian book tradition and the otherone follows the Serbian one. Each of the two translations includes the new life of Alexandria’s martyrssupplemented with verses. Between the 1630s and 1640s, Ukrainian scribes of the Commonwealth ofthe Two Nations created yet another version of the life, where the main version was supplemented withdata of martyr Eugraphus from the Bulgarian translation of the Versed Synaxarion. Thus, the abridgedlife of the martyrs of Alexandria is known in three translations, with the oldest one of them availablein four versions.
Slavistica Vilnensis, Volume 66, pp 129-141; https://doi.org/10.15388/slavviln.2021.66(1).65
The younger manuscript copy of the 1563 Ruthenian translation of the Czech Lucidář is published in full (Moscow, State Public Historical Library of Russia, Department of Rare Books, Ms. 11, fol. 67v–89), which has preserved the afterword with the translation date and fills in a significant gap (twenty questions and answers) of the earlier manuscript copy.
Slavistica Vilnensis, Volume 66, pp 56-72; https://doi.org/10.15388/slavviln.2021.66(1).60
The history of Old Believers in Lithuania in the 19th century is insufficiently studied. Well, we know the main centers, events and names of the most important figures, the key moments in the history of the Old Believer society are identified. But there are any generalizing monographs in this field and now the main task is to accumulate empirical material and try to put them in a future common historical narrative. The Old Believer community of Rimkai is one of the oldest in the central part of present-day Lithuania. In 1856 an Old Believers’ church assembly was held in the village of Rimkai. This assembly has so far been unknown in historiography, so this is the first time information about the meeting is being introduced into scientific circulation. The resolutions of the assembly are preserved in the only manuscript, which i s now held at the Russian State Library as part of E. V. Barsov’s collection no. 1025. The resolutions consist of 33 articles discussing the Old Believers’ iconolatry as well as regulation of ritual and everyday norms of behaviour applicable to both church leaders and ordinary parishioners. The documents were signed by 13 Old Believers’ spiritual fathers and monks from Lithuania and East Prussia. This study contains a diplomatic edition of Rimkai resolutions too. The text of the document is supplemented by historical commentary and source analysis.