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This work is the result of the analysis of research material, which looks at anglicisms found in bulgarian newspapers. I present an analysis of the language anglicisms. An important part of the work is semantic analysis in which I distinguished 10 semantic fields of english words.
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The article considers the gradual change from the general Slavic seven-case system to a typically Balkan four-case system in Bulgarian analysing fourteenth, fifteenth and seventeenth century texts that are close to the linguistic structure of the contemporary vernacular. The data allow for the conclusion that the turning-point in the development of the case system is the first half of the fifteenth century which is also a turning-point in the social and demographic development of the Bulgarian lands. The data do not confirm, however, the wide-spread idea that cases like the instrumental and the locative died out before the fourteenth century. Among the curious facts established by the analysis is the seventeenth century Early Modern Bulgarian possessive accusative construction which has its parallels in Old French and in Early Byzantine Greek.
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The article questions the existence of the suffix -оща in the Old Bulgarian language. This hypothetical suffix is to be met with in only two words known from the Old Bulgarian manuscripts – namely the words радоща and лѣпоща. These words are recorded only in their plural form – the first is attested in the instrumental and the second in the dative case. Concerning the word радоща т there are two possible explanations available. The first one is the assumption of an autonomous suffix -ощи in the meaning of an adverb. The second one takes into account the existence of words with -ощи in old East Slavonic texts, as well as the contemporary pluralia tantum in the Ukrainian language with the suffix -oщi (pado oщi, любoщi, лас oщi etc.), deriving the hapax legomenon радощами from * радощи, not радоща. As far as the word лѣпоща is concerned it is assumed that it represents a hypercorrect form of the word лѣпота.
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The article is dedicated to the restructuring of the Bulgarian verbal system and the establishment of the resultative tenses. In our opinion the shift in the meaning of the imperfect that became a present in the past was the phenomenon that prevented the verbal system from losing the perfect in Bulgarian. In the other Slavic languages where this did not happen the perfect remained synonymous to the simple past tenses aorist and imperfect, replaced them and thus became the only past tense.
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The article claims that the majority of names for social roles and socio-economic relations in the Old Bulgarian Gospel are neither Greek loans nor literary translations from Greek words or phrases. This seems to be in unison with O. Pritsak’s, P. M. Dolukhanov’s and other authors’ theories according to which Common Slavic emerged as a specific linguistic entity (different from Common Balto-Slavic) about the middle of the first millennium AD when it became the lingua franca of barbarian societies in Central, Eastern and South-Eastern Europe – the language in which warriors, administrators and judges of various origins communicated with each other and with the rest of the population, rich enough lexically and stylistically to cope with broader social functions. The Old Bulgarian literary language was the heir to this lingua franca and, at the same time, it was the language of a society which, although already Christianised, was still characterised by imperial selfconsciousness and probably by a feeling of dislike, separateness and difference towards the Eastern Roman empire, its culture, way of life and the verbal symbols of this culture and way of life. The Old Bulgarian social and economic terms are evidence and a manifestation of a certain, probably spontaneous, unconscious, lexical and phrasal purism at a time when early Christian Bulgaria adopted a consciously purist linguistic policy by raising its vernacular to the status of the official language of church and state.
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In the article, the well-known chronological information contained in a marginal note by the monk Tudor Doksov from 907 is analyzed. The existing interpretations of the combination етхь вех°тё as a Protobulgarian cyclic year (=865/6) or as a “Glagolitic” year after Creation (=863/4) call for further clarification. The phrase is not exactly the same as the Protobulgarian words for “dog” or for the serial number “fifth”. The “Glagolitic” number for the specific year after Creation does not fit exactly, either. The word етхь may be explained as a reduced writing of the Syrian term for “marking” during a baptism – eththem (the so-called obsignatio). In this case, the word refers to an act at the end of the instruction in the new faith received by prince Boris. The word – вех°тё is a distorted Syrian rendering of a Protobulgarian word for “five”, but with the meaning “fifth indiction”. Thus, the year of “marking” should be 858. This date is supported by domestic and Byzantine sources, and by archaeological data from the martyrium in Pliska.
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The present article studies repetitions in Old Bulgarian prose whose aim was to archieve rhythm and euphony. Particular object of examination are structures of equal number of stressed syllables, vertical and horizontal syntactic parallel structures, anaphoras, mesophoras, epiphoras, groups of grammatical similar words, close in meaning, figura etymologica, repetitions of “sounds”. The material is borrowed from homilies of John Hrisostomos and from 14th century manuscript (The Sofia National Library No 1039), which bears the characteristic features of an old Preslav translation.
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The paper presents in brief the main designations for the year and the seasons recorded in little-known manuscripts and marginal notes. Lexical material from sources that have not received adequate attention is analysed. A new term “sbornik s obrazci za pisma i dokumenti” (a collection of templates for letters and documents) is suggested for the manuscripts known under the name of “pismovnici” (collection of letters). The new term helps to distinguish these collections from printed monuments of the same kind. The article analyses an interesting figurative use of a collocation designating summer which refers to two major farming activities, viz. harvesting and threshing, and has not been mentioned previously in Bulgarian historical lexicology. The paper also discusses some further examples of figurative usage, derivation, and collocations.
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The grammatical forms of the quotations from the psalms found in the Warsaw Pandects of Antiochus (a Russian CS manuscript from the 15th century) are compared with the corresponding texts from the OCS Psalterium Sinaiticum and two Russian CS Psalters (one ms. is connected with the Preslav version of the Slavonic translation of the Psalter, the other with the Athonite version). The purpose of the comparison is to answer the question: to what extent do the forms from the Pandects depend on the OCS text on the one hand and on the younger Russian redactions of the Psalter on the other hand and to what extent is the text independent of both? The analysis shows that the grammatical differences among the compared fragments may be divided into two groups: (1) differences based on phonetical changes, (2) typical grammatical differences caused by various factors. The inflexional forms of the quotations from the psalms in the Warsaw Pandects of Antiochus, some analogy to the oldest Slavonic translation of the Psalter notwithstanding,testify to the clear influence of the younger Russian redactions (especially the Athonite tradition). Moreover, in a few cases the quotations disagree with all of the Psalters used for comparison. Generally this may have resulted from the adaptation of the quotations to the context and also from their higher degree of dependence on the Greek original and from the higher degree of consistency in using some inflexional forms.
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The paper analyses the results of the study on the South Slavonic (Bulgarian and Serbian) manuscript tradition connected with the novel Barlaam and Ioasaph. The results reported correct numerous misinterpretations of this tradition. They are based on the text of copies in Middle Bulgarian (MS 3/14 from the Rila Monastery, dated to the second half of the 14th century; MS Shchuk. 905 from the State Historical Museum, dated to the first half of the 14th century; MS 132 from the Romanian Academy of Sciences, dated to the first half of the 14th century; MS f. 188, No 778 from the Russian State Archive of Ancient Acts, dated to the mid 15th century; MS Holy-Trinity-Sergius Laura 687 from the Russian State Library in Moscow, dated 1444; MS 13.5.15 from the Library of the Russian Academy of Sciences in St. Petersburg, dated to the first quarter of the 16th century) and in Serbian (MS 422 from Hilandar Monastery, dated to the third quarter of the 14th century and the manuscript from the Shishatovats Monastery, dated 1518) and that of the Russian MS 410 from Bolshakov’s collection at the Russian State Library in Moscow, dated to the first quarter of the 16th century. It has been established that the fragments from the novel in MS Shchuk. 905 are a part of MS 132 from the Romanian Academy of Sciences. Actually this is the oldest Bulgarian copy of Barlaam and Ioasaph originating in the 1350s at the latest. Most probably it is also the oldest Slavonic copy amongst the 224 Bulgarian, Serbian and Russian medieval manuscripts known today. The analysis of the texts reveals the need of reconsidering certain questions, namely: What are the genealogical relations of the Slavonic medieval copies of Barlaam and Ioasaph preserved till present? When and where did the Slavonic translation (translations) of the novel appear? What was the history of this text in the Slavonic lands? The answers to these questions should be reviewed since some claims made in the last decades are obviously groundless.
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The article aims to present the contemporary state of research on the Catharist ritual texts according to their versions in Provencal, Latin and Occitan manuscripts from Lyon, Florence and Dublin. It tries to summarize as well the most important results of research together with some controversial points of view about their origin, history, textual structure and place among the Bogomil literature.
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There are no newly created heirmoi in the Great-Lent kanon cycle of Constantine of Preslav, but some of them were textually changed in the process of poetic translation. These changes were made with the purpose of matching the rhythmic structure of the Old Bulgarian text with the structure of the original. The article focuses on three types of transformations in the Slavonic text as compared to the Greek original: removing a word, adding a word and replacing one lexical unit with another. The comparison with the Greek text reveals that these transformations do not generally change the overall theological meaning of an heirmos. First one modification of the theological meaning is discovered and this modification is analysed and presented in the article.
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The first canons for liturgical use on Slavonic language are composed by the Cyrillo-Methodian disciples in Bulgaria. Following the musical structure of the Byzantine models they create writings with independent content. Later, especially when the full Menaia for the East Slavonic mission is completed, the literal translation of the Greek samples when the metrical structure has been neglected becomes a principle. The present paper shows that in many of these original Old Bulgarian canons the theotokia are preserved according to the new principle of translating from Greek. In eight canons the Greek archetype of the theotokia can be fully identified. They do not belong to the primary composition of the canons. This is absolutely clear when there is an acrostic in the canons and the theotokia are not included in it. Only in the later tradition when the established theotokia are a part of the canons’ structure the original Old Bulgarian canons include already known theotokia.
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The article presents data attesting to textual and lexical revision of the Office of the Schema, was probably carried out in the 14th century. It is called archaic because adheres strictly to the Old-Bulgarian schema known from the Sinai Euchologium of the 10th century.
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The article sheds some light on the genesis of the casus generalis of feminine nouns in Bulgarian dialects through a new approach, viz. by reconsidering the final ъ from ѫ as an allophone of a. The same process took place in the verbal suffix -нѫ where the expected etymological ъ became a even when stressed, cf. врън³х and врънàха, мин³ and минà etc. The latter could explain the unification of forms in a (type женà, главà) in dialects where the normal results of ѫ is ъ.
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The paper deals with universal Christian symbols (cross, crown, light and darkness etc.), biblical comparisons, and persons from the Old Testament (Abraham, Moses, Elias and Iona) used in referring to South Slavonic saints. They are systematised in several thematic circles. The analysis of the Old Serbian offices for St. Simeon and St. Sabas (compared with the Old Bulgarian offices for St. John of Rila, St. Joachim of Ossogovo etc.) show local South Slavonic saints to be of the venerable type. The result is a three-level scheme for examining the linear structure of the hymnographic composition of the office on the basis of the most frequently used Biblical topoi referring to saints: 1) in the stichera of the hesperinos and the first songs of the canon; 2) in the kontakion and oikos; 3) in the final troparia of the canon and the praise stichera.
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A newly discovered copy of the Prayer to the Holy Virgin by St. Peter the Monk is published in the article. The author also analyses the manuscript, at present in the Library of the Rumanian Academy of Sciences. It is the only known copy of the Prayer preserving the Tarnovo version of the text. The assumption is made that the copy may be indirect additional evidence for the authorship of the holy Bulgarian.
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The article is devoted to the problems of the relationship between two redactions of the Church Slavonic New Testament, the so-called Chudov and Athonite redactions. The analysis of both linguistic and liturgical pecularities of these redactions shows that the archetype of the Chudov redaction was created prior to the archetype of the Athonite text. From a typological point of view the relationship between the Chudov and the Athonite redaction is similar to the relationship between the text of the Norov Psalter and the Athonite redaction of the Book of Psalms, because both of them belong to the earlier stage of the revision of the New Testament, many approaches of which were not adopted during the following stages.
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The authors interest in the Old Bulgarian translated text known as the Sinaitic Patericon induced him to reconstruct a communicative event, part of which is the Greek original the work of Joannes Moschos Λειμών πνευματικός. In the article a hierarchy of levels of communicative analysis is presented, and special attention is paid to problems connected with the author, the authors text, the synchronous and the implicit reader. Together with the systematized facts from the biography of Joannes Moschos the article contains an elucidation of the nature of the Greek text published in Patrologia graeca, a summary of the present scholarly views regarding the text of Λειμών πνευματικός as well as partial answers to questions such as: what did reading mean in the authors epoch, who read, what was read and when, how were books acquired for reading? The notions characteristic of the communicative categories during the Byzantine epoch are also examined.
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In the article instances are examined where the verbal government in the Raikovo damascene book departs from the government of the particular verbs in the contemporary Bulgarian literary language. Such cases are mainly recorded with a personal pronoun object in the accusative instead of the dative and in the dative instead of the accusative. Most valuable are the coincidences of the verbal government in the homily with that in Old Bulgarian. Elsewhere such coincidences are of an accidental nature.
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