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1
Dyadyscheva-Rosovetska, Yuliya. "The rhyme of Grygoriy Skovoroda as a language phenomenon." Actual issues of Ukrainian linguistics: theory and practice, no. 37 (2018): 19–39. http://dx.doi.org/10.17721/apultp.2018.37.19-39.
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Specific language of the Gregory Skovoroda still attract the attention of scientists, especially common are discussions on combination of elements of the different origin in his poetics. The emphasis is on the method of reconstruction of features of the language of ancient texts, which is a complex set of procedures. The various approaches of scientists to the linguistic interpretation of Skovoroda's texts are analyzed: certain heterogeneity taking into account stylistic differentiation, approaching to Russian, a mixture of Church Slavicisms, Ukrainianisms, Russisms, pseudo-Ukrainianisms and pseudorussisms, a combination of the traditional Old Slavonic element with the linguistic folk, the Slavic Ukrainian book 2 half of the XVIII century Etc., a qualitatively new phenomenon, representing the only Eastern Slavic literary language. Unfortunately, the problem of language of the Gregory Skovoroda is usually observed only from the point of view of the current state of development of the Ukrainian language and the processes that occur in it at the beginning of the XXI century. This study's autor approaches this issue from diachronic point of view, reconstructing G. Skovoroda’s speech issues in the context of the language environment of his time and using a comparative method to identify the original pronunciation of the G. Skovoroda’s the poetry in relation to the spelling of his poetic texts. With this instrumentary, rhyme in a number of poems becomes available to study. In particular, proposed method is used upon a "Tenth song" from the series "Garden of Divine Songs", only its author's version on autograph rough copy becouse versions published in academic collections in 1973 and 2011 hold traces of adaptation to the norms of modern spelling. Based on our observations on the draft of the autograph’s Song "To Every City Its Customs and Laws" by G. Skovoroda, we can conclude that when reading the poetry of the G. Skovoroda using Ukrainian language phonetic signs, rhyme is accurate, whereas in rules of "Russian" reading - is inaccurate. This is the evidence for the important role of the Ukrainian component in the language of the poet-philosopher and that his poems are ment to be read using Ukrainian rules. In the perspective, proposed approach can be applyed to analyze the language of other poetic works by Gregory Skovoroda. Key words: language of G. Skovoroda, rhyme, historical linguistic stylistics, linguistic phonetics, Ukrainian language, Old Chirche Slavonic language. Information about author: Dyadyshcheva-Rosovetska Juliya Borysivna – PhD, associate professor; associate professor of the department of stylistics and language communication; Institute of philology; Kyiv National Taras Shevchenko University.
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Nazor, Anica. "The Old Church Slavonic Academy and the Old Church Slavonic Institute." Journal of Croatian Studies 36 (1995): 63–74. http://dx.doi.org/10.5840/jcroatstud1995-9636-375.
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Anisimova, T. V. "Orest Nasturel’s Unknown Note in the Catecheses of Theodore the Studite." Observatory of Culture 15, no. 3 (August 19, 2018): 350–57. http://dx.doi.org/10.25281/2072-3156-2018-15-3-350-357.
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The article investigates and publishes a previously unknown note-autograph of Orest Nasturel, a famous book figure of the first half of the 17th century, who made a significant contribution to the popular education in Wallachia. Orest Nasturel held the high position of the second logothete at the court of the Wallachian ruler Matei Basarab. Despite his busy schedule, he devoted much of his time to collecting ancient manuscripts, translating Latin and Church Slavonic books into Romanian, and publishing them. Establishing the facts of Orest Nasturel’s biography is based, in historiography, on the analysis of the records he left in books. The scientific novelty of this research stems from the fact that, for the first time, there is introduced into scientific circulation Orest Nasturel’s handwritten owner’s entry, found in the manuscript book of Catecheses of Theodore the Studite in the Collection of SlavonicRussian Manuscripts of E.E. Egorov of the Russian State Library (Manuscripts Department, coll. 98, no. 949). According to this record, dated 1642, Orest Nasturel, inspecting once the sovereign’s monasteries, found in the Snagov Monastery (now Romania) an ancient manuscript crumbling from decay. Since it was not possible to save it, Orest Nasturel made a long journey to Rybnitsa (now the Pridnestrovian Moldavian Republic), where a famous book master named Nikolai made for him, in 1642, a copy of this book, which Orest then put into the Trinity Cozia Monastery (now Romania.) In the 19th century, the book was taken in Russia, probably by Russian old believers, where it first came to the collection of the antiquarian-bookseller I.L. Silin, and then was purchased from him by E.E. Egorov. The author conducted the dating of the manuscript’s watermarks (the 1640s) and compared the note’s handwriting with known autographs of Orest Nasturel. It is noted that the beautiful head-piece and the initials of Egorov’s Collection are close to the manuscript of Octoechos of the middle of the 17th century, stored in Belgrade in the Library of Serbian Patriarchate. According to a postscript in it, the Octoechos was made in a Slavic monastery of Athos. It is established that such decoration was quite popular for South Slavic manuscripts in the middle of the 17th century, and, therefore, it was hardly copied by the scribe Nikolai from an ancient original. The main results of the study are the detection, identification, attribution, reading and publication of the previously unknown note-autograph, as well as geographical and chronological localization of the list. The author emphasizes the value of Egorov’s Collection for studying by the specialists in the field of philology and linguistics, and sets a promising task of recreating the content, language features and dating of the lost protograph.
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SATO, Akihiro. "Perfective Present in Old Church Slavonic." Japanese Slavic and East European Studies 10 (1989): 73–93. http://dx.doi.org/10.5823/jsees.10.0_73.
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Greenan, T. A., and S. C. Gardiner. "Old Church Slavonic: An Elementary Grammar." Modern Language Review 81, no. 4 (October 1986): 1054. http://dx.doi.org/10.2307/3729689.
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Svedentsova, Elena. "Serialized constructions in Old Church Slavonic." Balto-Slavic Studies, no. XX (2019): 144–99. http://dx.doi.org/10.31168/2658-5766.2019.20.7.
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Rottmann, Otto A. "Word‐Length counting in Old Church Slavonic." Journal of Quantitative Linguistics 4, no. 1-3 (December 1997): 252–56. http://dx.doi.org/10.1080/09296179708590101.
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Eckhoff, Hanne Martine, and Dag T. T. Haug. "Aspect and prefixation in Old Church Slavonic." Diachronica 32, no. 2 (October 15, 2015): 186–230. http://dx.doi.org/10.1075/dia.32.2.02eck.
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In this article we focus on one grammaticalization path to perfective markers, that of the so-called ‘bounder perfectives’ (Bybee & Dahl 1989). Systems with these kinds of perfective markers – often called ‘Slavic-style aspect’ – are particularly elaborated in the Slavic languages. To examine why this is the case, we study the long-disputed question of the semantic relationship between the inflectional aspectual system inherited from PIE and the emerging affixation-based verb pair system in expressing aspect in Old Church Slavonic (OCS), using parallel Greek and OCS data from the PROIEL corpus. Previous researchers have made extremely conflicting claims about this relationship, some seeing the inflectional system as the main exponent of aspect, others seeing the affixation system as the main exponent of aspect. Our statistical study of the data shows rather that the OCS system attests an interesting language stage where there are two partially overlapping exponents of aspect. By firmly establishing the facts of the synchronic OCS system, we can look both backwards and forwards. We argue that Slavic ‘bounder perfectives’ owe their advanced development to their coexistence with the old inflectional aspect system. We also argue that the well-known interactions between the two aspectual systems in Bulgarian, which still retains both, are probably a later development.
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Keipert, Helmut. "Conceptions of Church Slavonic." Slovene 6, no. 1 (2017): 8–75. http://dx.doi.org/10.31168/2305-6754.2017.6.1.1.
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In our time Church Slavonic is a “language without native speakers,” but it is not in all respects a “dead” one. It is for this reason that the Slavs have given it a great variety of names, the different use of which in philological publications heavily depends on the respective linguists’ connotative purposes (e.g., national and ideological interests and so forth). As a rule, the description of the language is based on the analysis of written or printed texts. Only recently have a few additional corpora been introduced in addition to the well-known group of “classical” Old Church Slavonic manuscripts, which, for all their merits in the history of Slavistics, can give only a vague idea of the rich language tradition of Church Slavonic as a whole, since, as a means of actual (oral) communication, it can nowadays be observed only in the liturgy. The article discusses the main linguistic conceptions applied to Church Slavonic in the past and present (root language, i.e., proto-language, common language, literary language [Schriftsprache], Ausbau language, etc.); singles out binaristic approaches in opposition to vernaculars; gives an overview of the numerous varieties to be differentiated within the language (connected to regions, chronology, functions, individuals, and groups); recalls the role of reconstruction in modern textbooks and the widely neglected construction devices used in early grammars and dictionaries; and, at the end, refers to the possibility of including Church Slavonic as a model for comparative judgments on degrees of diversity in the structural development of Slavonic languages.
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Pentkovskaya, Tatiana V. "Maximus the Greek's Biblical Philology in the European Context and in the Church Slavonic Tradition." Slovene 9, no. 2 (2020): 448–60. http://dx.doi.org/10.31168/2305-6754.2020.9.2.18.
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[Rev. of: Verner I. V. The Interlinear Slavonic-Greek Psalter of 1552 Translated by Maximus the Greek. Moscow: Indrik, 2019, 928 pp. (in Russian)] The article offers a review of the study and publication of Maximus the Greek's 1552 translation of the Psalter. This translation, which has remained in manuscripts until now, is viewed as part of the European biblical revision, ialongside other well-known Renaissance translations and editions of the Holy Scriptures. The Church Slavonic-Greek Psalter of 1552 is a monument at once to Byzantine-Slavic, European-Slavic, and inter-Slavic cultural and linguistic ties of the early Modern period. The edition contains an exemplary linguistic and textological description of the Psalter of 1552 which clearly highlights the stages of Maximus the Greek's work on the text, reveals his methods using handwritten and printed sources in different languages, and explicates the translation technique of the Athos scholar. The book identifies the printed Greek original of the Psalter of 1552, which turns out to be the 1498 edition of Justin Decadius. The second part of the book contains a critical edition of the Psalter of 1552 based on the interlinear manuscript of the Russian State Library (RSL f. 173.I # 8) incorporating variant readings of six copies studied. The Greek part of the interlinear manuscript is presented in accordance with its specific Slavonic spelling. This book is a major contribution to paleoslavistics and to the research on biblical studies in Early Modern Russia.
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Pociechina, Helena. "Interferencja rosyjsko-cerkiewnosłowiańska w tekstach staroobrzędowych z XIX–XX wieku." Przegląd Wschodnioeuropejski 10, no. 1 (June 30, 2019): 373–88. http://dx.doi.org/10.31648/pw.4532.
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Until today, the Russian of Old Believers’ prints and manuscripts has not been subject to research in linguistic studies. The written language under investigation here, as seen in hand-written notebooks or books printed illegally, is based on the urban variant of the Russian colloquial language. Old Church Slavonic elements are prominent in the analyzed texts, which might be the result of teaching the skills of reading and writing from Old Church Slavonic primers (azbukas) and from the Church Slavonic Psalter and Horologion (Book of Hours). This feature of the analyzed texts refers not only to paraliturgical scripts (used to pray at home) but also to polemic and didactic writings, as well as texts aimed to be read aloud or sung, such as spiritual poems. Fragments of texts in Old Church Slavonic are mainly quotations or reminiscences from the Holy Scripture and writings of the Church Fathers, taken from early polemic texts. The fragments also refer to the everyday reality of the Orthodox Church life. The paper presents analyses of texts such as: “Wiecznaja Pravda” by Avvakum Komissarov, Sinodik, Skitskoje pokajanije, Czin ispowiedaniju, as well as calendars and spiritual guides.
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Saenko, Mikhail. "On semantics of old church slavonic врат ‘neck (?)'." Slavic and Balkan Linguistics, no. 2 (2019): 75–81. http://dx.doi.org/10.31168/2658-3372.2019.2.6.
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The article critically looks at the defi nitions of the word âðàòú given in the three main dictionaries of the Old Church Slavic language. The analysis of Old Czech, German and Polish translations of the same extract, where this hapax occurs, suggests that the lexeme врат should be given a new definition.
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Eckhoff, Hanne M., and Laura A. Janda. "Grammatical Profiles and Aspect in Old Church Slavonic." Transactions of the Philological Society 112, no. 2 (April 16, 2013): 231–58. http://dx.doi.org/10.1111/1467-968x.12012.
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Stern, Dieter. "Reformation und gemeine Sprache bei den Ruthenen – Vasil’ Tjapinskis Vernakularisierung der heiligen Schrift." Zeitschrift für Slawistik 64, no. 4 (October 30, 2019): 615–52. http://dx.doi.org/10.1515/slaw-2019-0035.
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Summary Departing from received notions about Vasil’ Tjapinski as an early representative of Belarusian national enlightenment, who in translating parts of the gospel into Ruthenian endeavoured to turn over the established diglossic linguistic order in favor of the vernacular language of the people, this article is meant to principally reassess his cultural role and significance. By subjecting the foreword to his gospel edition to a close reading and aligning our reinterpretation of this key document with the actual make-up and design of his text-critical synoptic edition of the gospel texts, it is hoped to place Tjapinski in a more adequate manner than heretofore within the broader framework of cultural change brought about by the vivid dynamics of innovative protestant religious thought against the backdrop of orthodox traditionalism. We argue that Tjapinski, being socially rather conservative, aimed at the expansion of active bible interpretation beyond the narrow sphere of priests and professional theologians within his own social class of minor gentry (szlachta) through adopting methods of critical philology as a highly formalized and therefore reliable truth-finding device. We argue further that, in an effort to win over primarily adherents of orthodoxy, Tjapinski rather than suggesting to have Church Slavonic replaced by the Ruthenian vernacular went out of his way to reestablish Church Slavonic as the true language of the Ruthenian nation (i. e. the Ruthenian szlachta) by arguing for the authoritativeness and reliability of the original Cyrillomethodian gospel translation, which would put the Church Slavonic gospel translation on a par with its Greek source text. His synoptic gospel edition should be appreciated as an effort at making the Church Slavonic gospel accessible through the medium of a vernacular Ruthenian translation, which accordingly ought to be seen as a gloss on the Church Slavonic original rather than as an independent text in its own right.
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Temčinas, Sergejus. "An Old Church Slavonic Tale about a Sinful Mother (Sinodik, Patericon, Synaxarion, Izmaragd) and Its Greek Original (BHG 1449d)." Slovene 6, no. 1 (2017): 504–17. http://dx.doi.org/10.31168/2305-6754.2017.6.1.21.
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The paper aims to identify the Greek original of an Old Church Slavonic tale included in the Old Russian Sinodik and known in manuscript copies from the 16th c. Previously, the tale was provisionally ascribed to the Latin tradition and thought to have reached the Old Russian literature via a Polish milieu. Recent attempts to identify its Greek original remained unsuccessful. The author argues that the tale is an Old Church Slavonic translation of the Byzantine text BHG 1449d, a spiritually beneficial writing ascribed to Paul of Monemvasia (second half of the 10th c.). The same translation is presented in East Slavonic manuscript copies of the Patericon, the Plain and Versed Synaxarion, and the Izmaragd. The earliest of the newly identified manuscript copies is dated to the first half of the 15th c. The article also contains an edition of the Old Church Slavonic translation (according to the manuscript copy in Moscow, Russian State Library, Collection of the Trinity Lavra of St. Sergius, No. 701, Patericon, 1469) in parallel with the Greek original according to the scholarly edition of the manuscript version contained in a Greek codex of the 14th c. (ca 1330).
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Kwon, Kyongjoon. "Historical Development of the Old Church Slavonic tŭ-aorist." Issledovanija po slavjanskim jazykam 24, no. 2 (October 31, 2019): 291–304. http://dx.doi.org/10.30530/jsl.2019.10.24.2.291.
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Plungian, Vladimir A., and Anna Yu Urmanchieva. "The Perfect in Old Church Slavonic: Was It Resultative?" Slovene 6, no. 2 (2017): 13–56. http://dx.doi.org/10.31168/2305-6754.2017.6.2.1.
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Periphrastic perfect is a notoriously difficult form of Old Church Slavonic (OCS) verbs, because it remains consistently resistant to any coherent semantic description. While the majority of OCS texts are (very literal) translations, readily calquing both lexical and grammatical features of Hellenistic Greek, the OCS perfect is almost unique in deviating drastically from this common trend. The present paper attempts to tackle the semantic puzzle of OCS perfect by analyzing examples from the Psalterium Sinaiticum, Euchologium Sinaiticum, Codex Suprasliensis, and Codex Marianus. A preliminary look at the examples indicates that one can hardly speak of OCS perfect as a unified grammatical value with one and the same range of uses in all available texts. Іt would be more profitable to establish the patterns of perfect use for individual documents. Different factors predetermining the choice between competing perfect and aorist forms in different OCS texts are discussed in the paper and illustrated by various examples. Іt is argued that there is a strong tendency to use Aorist in resultative contexts to refer to individual situations with an exact temporal location, whereas Perfect is predominantly used (i) to convey the interpretation of a previously introduced situation (as in Mk 14:8 ‘She hath done what she could: she is come aforehand to anoint my body to the burying’); (ii) to characterize the subject of the predication; and (iii) in existential contexts (‘the situation took place at least once in the past’).
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Vásáry, István. "Turcological remarks on Old Church Slavonic ковъчегъ ‘box, coffin’." Studia Slavica Academiae Scientiarum Hungaricae 52, no. 1-2 (April 2007): 441–46. http://dx.doi.org/10.1556/sslav.52.2007.1-2.64.
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Eckhoff, Hanne M., Laura A. Janda, and Tore Nesset. "Old Church Slavonic "Byti" Part Two: Constructional Profiling Analysis." Slavic and East European Journal 58, no. 3 (2014): 498–525. http://dx.doi.org/10.30851/58.2.007.
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Eckhoff, Hanne M., Laura A. Janda, and Tore Nesset. "Old Church Slavonic "Byti" Part One: Grammatical Profiling Analysis." Slavic and East European Journal 58, no. 3 (2014): 482–97. http://dx.doi.org/10.30851/58.3.006.
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Grkovic-Mejdzor, Jasmina. "The semantics of old church Slavonic dobr'' and blag''." Juznoslovenski filolog, no. 64 (2008): 51–60. http://dx.doi.org/10.2298/jfi0864051g.
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This paper deals with the semantics of OCS dobr'' and blag'' in the translation of tetraeuangelion, compared with the semantics of their Greek correlates kal?s, agath?s and hr?st?s. It points out the semantic changes which occurred in creating Slavic theological terminology. OCS dobr'' is an evaluative of the physical aspect of a notion, including its function, while blag'' through the process of semantic transposition acquired the meaning 'good in a spiritual sense'. This distinction reflects the Christian dual articulation of the world. This research reveals that a change of a cultural model induces semantic changes, be they 'natural' or consciously created in the development of certain terminologies, as witnessed here by Old Church Slavonic. In this process universal concepts are submitted to a culture-specific categorization, as seen in Greek kal?s ('beautiful' > 'good') and OCS blag'' ('pleasant' > 'good spiritually'). These changes are possible only because of the fuzzy nature of meaning itself.
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Macrobert, C. M. "FOREIGN, NATURALIZED AND NATIVE SYNTAX IN OLD CHURCH SLAVONIC." Transactions of the Philological Society 84, no. 1 (November 1986): 142–66. http://dx.doi.org/10.1111/j.1467-968x.1986.tb01051.x.
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Eckhoff, Hanne Martine. "Animacy and differential object marking in Old Church Slavonic." Russian Linguistics 39, no. 2 (April 21, 2015): 233–54. http://dx.doi.org/10.1007/s11185-015-9148-3.
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Zadornov, Alexander. "Territorial Dioceses and Ethnic Episcopies in the Structure of the Church Organization of the First Bulgarian Kingdom (Canonical Aspects)." Slovene 5, no. 2 (2016): 121–35. http://dx.doi.org/10.31168/2305-6754.2016.5.2.3.
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The coexistence of ethnic and territorial principles in the structure of ecclesiastical organizations is a well known fact in church history. Both principles are equally legitimate from the point of view of canonical law. The “ethnic principle” was based on legal norms of the so-called 34th Apostolic Rule, and contrary to the opinion of scholars of the 19th century, it was still in use after the era of the Ecumenical Councils. This fact must be considered by students of the history of Church organizations in the First Bulgarian Kingdom, too. The observations regarding the structure of church organizations in Simeonic Bulgaria make it possible to assume the coexistence of ethnic and territorial principles of church organizations in his kingdom. As is known, Slavonic church schools were established in the southwestern part of the First Bulgarian Kingdom after 886. They were aimed at training the Slavonic clergy for the Slavonic church organization. In 893, the Bulgarian King Simeon was elevated to the throne, and a Slavonic eparchy headed by St. Clement of Ohrid was established in the southwestern territories of the First Bulgarian Kingdom. As a result, heterogeneous church organizations were established in the region, and church structures of ethnic and territorial types appeared. They differ from each other by the language of their church services. Old Church Slavonic must have been used as a liturgical language in the ethnic Slavonic eparchy. Since direct historical evidence for such heterogeneous church structure in the First Bulgarian Kingdom is absent, new interpretations of sources made on the basis of canonical law can be of importance for Slavonic studies.
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Starodubcev, Tatjana. "St. Moses the Ethiopian or the black. Cult and representation in the middle ages." Zograf, no. 43 (2019): 1–22. http://dx.doi.org/10.2298/zog1943001s.
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The paper presents extant texts narrating about St. Moses the Ethiopian or the Black written in Greek, Coptic, Ge?ez, Syrian, Arabic and Old Church Slavonic and reviews the cult of the saint connected to the Baramus Monastery in the Scetis Desert or the Nitrian Desert. His preserved images in Egypt, Palestine, Byzantium, and in the countries whose churches used various recensions of the Old Church Slavonic language are listed. The final part of the study proposes some conclusions on his cult and representation.
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Dimitrova, Aneta. "Translation and Transformation of John Chrysostom’s Urban Imagery into Old Church Slavonic." Studia Ceranea 10 (December 23, 2020): 63–82. http://dx.doi.org/10.18778/2084-140x.10.04.
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John Chrysostom was not only one of the most prolific and influential authors of late antiquity but also a renown preacher, exegete, and public figure. His homilies and sermons combined the classical rhetorical craft with some vivid imagery from everyday life. He used descriptions, comparisons, and metaphors that were both a rhetorical device and a reference to the real world familiar to his audience. From 9th century onwards, many of Chrysostom’s works were translated into Old Church Slavonic and were widely used for either private or communal reading. Even if they had lost the spontaneity of the oral performance, they still preserved the references to the 4th-century City, to the streets and the homes in a distant world, transferred into the 10th-century Bulgaria and beyond. The article examines how some of these urban images were translated and sometimes adapted to the medieval Slavonic audience, how the realia and the figures of speech were rendered into the Slavonic language and culture. It is a survey on the reception of the oral sermon put into writing, and at the same time, it is a glimpse into the late antique everyday life in the Eastern Mediterranean.
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Zholobov, Oleg. "From Proto-Slavic to Old Church Slavonic: On Perfective Imperfect." Вопросы языкознания, no. 3 (June 2016): 64–80. http://dx.doi.org/10.31857/s0373658x0001006-5.
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Ribarova, Zdenka. "The Russian influence on the Macedonian Old Church Slavonic manuscripts." Slavic and Balkan Linguistics, no. 1 (2019): 304–13. http://dx.doi.org/10.31168/2658-3372.2019.15.
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Hnatiuk, Lidia. "Accentuation in the Ukrainian version of church Slavonic language and its display in works of H. Skovoroda and T. Shevchenko." Ukrainian Linguistics, no. 47 (2017): 5–17. http://dx.doi.org/10.17721/um/47(2017).5-17.
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The article summarizes I. Ohienko’s observations regarding peculiarities of accentuation in the Ukrainian version of Church Slavonic language of the 16th–17th centuries, which was completely different from the Russian version of Church Slavonic language in terms of pronunciation. The most important differences between the two versions are the following: in nominal parts of the language the stress falls on the root in the Ukrainian version of Church slavonic language while in the Russian version it’s on the inflexion, in participles and adjectives of the Ukrainian version the stress falls on the suffix -enn, -ann, and in the Russian version – on the root or other suffix. The paper shows continuation of Old Ukrainian bookish tradition in the language practice of Н. Skovoroda and T. Shevchenko.
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OSINCHUK, Yurii. "CHURCH SLAVONIC BORROWINGS IN THE LEXICAL SYSTEM OF UKRAINIAN LANGUAGE OF 16–17 CENTURIES." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 379–93. http://dx.doi.org/10.33402/ukr.2020-33-379-393.
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The article describes Church Slavonic loanwords' functioning and use in the lexical-semantic system of the Ukrainian written literary language of the XVI – first half of the XVII century. It discloses the concepts of «Church Slavonic language», «Church Slavonic loanwords». The composition and semantics of Slavonic loanwords in the language of various genres of Ukrainian memos (certificates, court documents, wills, diplomas, descriptions of castles, rounders Hetman of offices, documents of the Church and school fraternities, annals, works of religious polemic and imaginative literature, memos of scientific and educational literature, liturgical books etc.), walked to the source base of «Dictionary of the Ukrainian language of 16 – the first half 17 centuries» and its unique lexical card index are clarified. The study highlights specific features of the investigated borrowings in the Ukrainian language, specified time, set them apart from other words (Latinisms, Grecisms, Polonisms, and the like). These features are most active at the phonetic, word formation, and semantic levels of language. It is established that in the course of the historical development of the Church Slavonic language, some Church Slavonic loanwords, under the influence of the phonetic features of the Ukrainian language (the pronunciation of ancient etymological ы and и as a single sound in the front row and high raise [и]; use e in place of the stressed or unstressed ѣ; pronunciation of ѣ as i «new» ѣ at the place of the etymological e; writing e in place of Proto-Slavic ę; the alternation у/в; sound transformation in the individual prefixes and suffix; the softening of the ц; the transition in unstressed position у – о; loss of primary і; simplification in groups of consonants, etc.), changes in the sound structure of the word. Part of the Church Slavonic words, adapting to the semantic system of the Ukrainian language of 16 – the first half 17 centuries, changed to lexico-semantic level, particularly the expansion or narrowing semantics. Other old Church Slavonic lexemes are components of the diverse lexico-grammatical patterns of collocations and idioms connected with the Church ritual sphere. Keywords: adaptation, written memos, semantics, phrases, phonetic changes, Church Slavonicism.
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Dimitrova, Aneta. "Double Translations as a Characteristic Feature of the Old Church Slavonic Translation of John Chrysostom’s "Commentaries on Acts"." Studia Ceranea 9 (December 30, 2019): 407–28. http://dx.doi.org/10.18778/2084-140x.09.22.
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The Old Church Slavonic translation of John Chrysostom’s commentaries on Acts of the Apostles (CPG 4426) is attested in 18 ethica and fragments included in the Old Bulgarian collection Zlatostruy from the early 10th-century Preslav. The Slavonic homilies have many peculiarities in common suggesting that they were translated together presumably by one translator. One of their common features is the frequent use of double translations (Doppelubersetzungen). In the article nearly half of the 90 examples in 10 homilies are examined and divided into four groups – proper double translations, complementary double translations, synonyms, and contextual synonyms. The study shows that in several cases the Slavonic translation is notably consistent and repetitive, but more often it aims at variety and clarity. The examples from the Zlatostruy homilies on Acts are compared to other Old Church Slavonic translations (e.g. to the works of John the Exarch and to other homilies from Zlatostruy), but the similarities are not sufficient for identifying the anonymous translator(s). The use of doublets in the examined texts is viewed both as a linguistic device for a faithful translation and as a stylistic feature typical for the translator of these homilies. However, this phenomenon is attested in many other medieval literary traditions, which makes the Zlatostruy homilies part of a larger textual tradition.
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Kuhar, Kristijan. "Utjecaj tekstova latinskih rimskih sakramentara na crkvenoslavensku rimsku liturgiju (9. – 14. stoljeće)." Slovo, no. 68 (2018): 171–97. http://dx.doi.org/10.31745/s.68.6.
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The liturgical texts of the Church Slavonic sacramentaries (Kiev Leaflets, Vienna Leaflets, Sinai missal Sin. Slav. 5N and others) from the early stages of the Slavic liturgy (9th to 14th century) with its textological and euchological content mostly belong to the Roman rite. These texts are euchological texts with proper liturgical function: texts are written and arranged for the celebration of the Mass and they are preserved in the liturgical book called sacramentary. The medieval Latin liturgical textological tradition is divided into two branches: Gelasian and Gregorian, which formed a unique textological tradition in parts of Northern Italy and Transalpine countries (from Aquileia to Salzburg) establishing a new textological tradition known as the »Gelasianized-Gregorian Sacramentary«, which was used in the mentioned parts of Central Europe. Based on the research of the history of Old Church Slavonic liturgy and historical and comparative analysis of Latin and Church Slavonic texts, mostly conducted for the doctoral thesis entitled Historical and liturgical peculiarities of the early stages of the Slavonic liturgy, this study presents influences of Latin liturgical textological tradition from Central Europe on the oldest Church Slavonic translations of sacramentaries from 9th to 14th century and other liturgical texts, mainly euchological, which continued to exist in the Croatian Glagolitic tradition even after the liturgical reform at the end of the 13th century.
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Temchin, Sergei. "The Ruthenian Version of the Early Rus᾿ Exegesis on the Easter Canon and the Functioning of Ruthenian." Slavistica Vilnensis 65, no. 1 (September 24, 2020): 131–44. http://dx.doi.org/10.15388/slavviln.2020.65(1).41.
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The Ruthenian version of the Early Rus᾿ Exegesis on John of Damascus᾿ Easter Canon is published here according to the sole known mid-16th century manuscript from the Grand Duchy of Lithuania (Saint Petersburg, The Library of the Russian Academy of Sciences, P. Dobrokhotov collection (f. 37), No. 18, f. 302‒308). The text belongs to the little known in Early Slavic studies genre of exegesis (commentaries) on hymnography and is a part of a larger (and still unpublished) set of Old Church Slavonic hymnopgraphic commentaries compiled in Pre-Mongol Kievan Rus in the late 12th‒early 13th c. From the entire set, merely the exegesis on the Easter Canon is known to be translated from Old Church Slavonic into Ruthenian.The translation confirms the earlier conclusion that Ruthenian was never used in liturgical singing in the Grand Duchy of Lithuania, since it was functioning as a lingua ad homines and clearly differed from Old Church Slavonic, which was used as a lingua ad Deum, e.g. the only Slavic Eastern Orthodox liturgical language directly addressed to God. The publication is accompanied by a description of themost important general characteristics of the Ruthenian version, which is a later and already corruptedcopy of the original translation.
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Chromá, Martina. "Преславизмы в апокрифических Вопросах апостола "Варфоломея"." Studia Ceranea 4 (December 30, 2014): 27–34. http://dx.doi.org/10.18778/2084-140x.04.02.
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Paper deals with the lexical analysis of the Old Church Slavonic version of the Apocryphal Questions of Bartholomew, a literary monument written most likely in Greek in the 3rd century. The analysis shows that the Slavonic version contains not only lexical elements typical for the Preslav redaction, but also some archaic figures. This leads to the conclusion, that the primal Old Church Slavonic translation may be made in Bulgaria in the 10th century. There are two possibilities of a more exact dating. The text may have been translated in the early 10th century when the lexical elements of the Preslav redaction weren’t strictly used yet and still there occurred many archaic figures. The second possibility is that the translation was made later in the 10th century in one of the distant centers of the Preslav literary school, in which a specific tradition in using Preslav and archaic lexical elements was held. However, a further lexical and language analysis is needed for the confirmation of the stated dating.
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Malicka-Kleparska, Anna. "A case for two voices in Old Church Slavonic – reflexively marked OCS verbs." Linguistics Beyond and Within (LingBaW) 1 (December 30, 2015): 169–86. http://dx.doi.org/10.31743/lingbaw.5630.
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Old Church Slavonic data manifest significant similarities in the distribution and formal properties of anticausatives, reflexives, subject experiencer verbs, statives, and reciprocals, while their semantics may also be viewed as partly uniform. The structures representing the said classes of verbs are very frequent in the language, while passive structures, formed with analytic morpho-syntactic constructions, are relatively infrequent. Consequently, the expressions headed by anticausatives, reflexives, subject experiencer verbs, statives, and reciprocals (as well as dative impersonal structures) encroach on the area of semantics belonging in Modern Slavic to be the realm expressed in terms of passive morpho-syntax. The conclusion that can be drawn from this state of affairs is that Old Church Slavonic is characterized by the opposition of active and middle voices, while the passive voice is in its infancy.
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Schuhmann, Roland, and Andreas Nievergelt. "Zur Etymologie von ahd. musina und orgina." Amsterdamer Beiträge zur älteren Germanistik 76, no. 3 (December 1, 2016): 363–70. http://dx.doi.org/10.1163/18756719-12340034.
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In this article, new etymologies for two Old High German words are proposed. Old High German musina ‘bag, satchel’ is explained as a loanword from Slavonic (cf. Old Church Slavonic mošьna ‘bag’), Old High German orgina ‘bit’ as a loanword from Middle Latin *orginum ‘iron ring’. Im Folgenden wird für zwei althochdeutsche Wörter, die bisher etymologisch unklar waren, jeweils eine neue Etymologie vorgeschlagen: Ahd. musina ‚Tasche, Ranzen‘ wird als ein Lehnwort aus dem Slawischen (vgl. aksl. mošьna ‚Tasche‘), ahd. orgina ‚Gebiss, Mundstück am Pferdezaum‘ als Lehnwort aus mlat. *orginum ‚Eisenring‘ erklärt. This article is in German Language.
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Daiber, Thomas. "To Believe in the Old Church Slavonic Gospel Translation (Codex Marianus)." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 2. Jazykoznanije, no. 4 (December 2019): 29–40. http://dx.doi.org/10.15688/jvolsu2.2019.4.3.
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Drawing on theoretical definition of a speech act, the paper seeks to compare the theoretical semantics of BELIEVE with the lexical semantics of the words used in the Old Slavonic Gospel translation for expressing different modes of believing. The general principles in the use of the verb веровати and related paraphrasing utterances in comparison to Greek according to the majority of instances have been considered. The historical use of lexical material shows that the development of different ways of morphosyntactic use reflects the development of communication practices which are an index of societal behaviour. The author states it that the comparison of the speech act BELIEVE with contested lexical semantics provided the conclusion that a verb *věriti cannot be reconstructed for Proto-Slavic, but at the period under analysis the concept BELIEVE was verbalized by веровати with the primary personal meaning of "believe in someone" (the dative of a person is needed in constructions like "I have faith in Him"). It is supposed that the necessity to introduce the verb *věriti appeared when people started to extend the personal meaning of BELIEVE upto "an impersonal believed object" (sematic bleaching), and if they did it the verb *věriti might had been analogically produced as derivation of the primary noun. The author concludes that the translation technique of the first Slavonic Bible is more ad sensum than ad verbum and sometimes even reveals theological considerations of the translator. The speech act BELIEVE seems to display semantic bleaching as it loses its transcendent truth conditions and becomes more and more connected with impersonal believed objects.
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SATO, Akihiro. "Glagola and reče in Old Church Slavonic." Japanese Slavic and East European Studies 16 (1995): 47–93. http://dx.doi.org/10.5823/jsees.16.0_47.
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Weiss, Michael. "The Genitive-Accusative of the Personal Pronouns in Old Church Slavonic." Indo-European Linguistics 3, no. 1 (2015): 118–44. http://dx.doi.org/10.1163/22125892-00301005.
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In those Slavic languages that retain both a case system and clitic pronominal forms two case-related phenomena partially overlap: (1) Masculine animate nouns and gendered pronouns display differential object marking with sensitivity to the animacy hierarchy. Some subset of these forms with the highest score on the animacy hierarchy show the original genitive form instead of the expected accusative in contexts that otherwise call for that case, the so-called genitive-accusative. (2) Personal pronouns also show instances of the genitive for the accusative but with important differences. In languages with a clitic~stressed contrast for oblique pronominals the accusative forms generally are continued as clitics and the genitive forms as stressed. It is unlikely that the nominal and personal-pronominal gen.-acc. are unrelated. On the other hand, the case choice for nouns and gendered pronouns is sensitive to the animacy hierarchy, but for the personal pronouns the choice between genitive and accusative is phono-semantic. Whatever semantic structure evokes the stressed forms leads to the production of the gen.-acc. I suggest that gen.-acc. began with o-stem masculine personal names, the most prototypical expression of the semantic class [+human, +male, +free, +definite] and was extended to the interrogative pronoun (gen.-acc. kogo). The interrogative pronoun had just those properties that allowed the remapping of an animacy hierarchy into a tonicity distinction.
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Stradomski, Jan. "Коментарите към библейските четива от Теофилакт Охридски в ръкописните сбирки в Полша." Slavia Meridionalis 16 (October 21, 2016): 126–37. http://dx.doi.org/10.11649/sm.2016.009.
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Bible Commentaries by Theophylact of Ohrid in the collection of manuscripts in PolandIn the Church Slavonic literary tradition, Theophylact of Ohrid is mostly associated with his exegeses to the Bible. The collections of Cyrillic manuscripts in Poland include only a single copy of his annotated Book of Gospels (BN 12431 III, beginning of the sixteenth century), which has not yet been the subject of a separate study. The book is particularly interesting and valuable, as it contains archaic linguistic features, proving that it is an extremely old copy of the first Slavonic translation of the work. This is an important example of the presence of manuscripts related to Old East Slavonic, and also indirectly – Old Church Slavonic literary tradition in the former Polish-Lithuanian state. The article gives a codicological and linguistic characteristic of this manuscript, and its primary aim is to draw attention to the manuscript from researchers of the works of Theophylact of Ohrid, the Church Slavonic literature, and the Bible. Komentarze do Ewangelii Teofilakta Ochrydzkiego w zbiorach rękopisów w PolsceW cerkiewnosłowiańskiej tradycji piśmienniczej postać Teofilakta Ochrydzkiego najczęściej kojarzona jest z jego egzegezami do ksiąg biblijnych. W zbiorach rękopisów cyrylickich w Polsce znajduje się tylko jeden egzemplarz Ewangeliarza komentowanego (BN 12431 III, początek XVI wieku), który dotychczas nie był przedmiotem osobnych badań. Kodeks należy do szczególnie ciekawych i cennych, bowiem zawiera archaiczne cechy językowe, świadczące o tym, że jest kopią bardzo starego tekstu pierwszego słowiańskiego przekładu dzieła. Jest to ważny przykład obecności na terenach dawnego państwa polsko-litewskiego rękopisów związanych ze staroruską, a pośrednio również starobułgarską tradycją piśmienniczą. Artykuł jest kodykologiczną i językową charakterystyką tego rękopisu i ma na celu zwrócenie na niego uwagi badaczy zajmujących się twórczością Teofilakta Ochrydzkiego oraz cerkiewnosłowiańską literaturą biblijną.
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Братухина, Людмила В., and Александр Ю. Братухин. "Конструкции с предлогом О со значением ‘основания деятельности, средства’: инновация или индоевропейское наследие?" Studia Slavica Academiae Scientiarum Hungaricae 64, no. 2 (February 6, 2021): 279–91. http://dx.doi.org/10.1556/060.2019.64203.
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The paper is devoted to analyzing examples of the use of constructions “O + locative”, which have the meaning of “basis of activity, instrument”. Our interest in these examples is due, firstly, to the fact that this meaning of the preposition O is completely absent in modern Russian. Secondly, in some cases, this construction found in Old Slavonic texts is replaced in Church Slavonic by the construction “ВЪ + locative”, which is a calque from the ancient Greek construction “έν + dative” (often having the meaning of “a tool”) but this substitution is inconsistent. Thirdly, the constructions “O + locative” and “BЪ + locative” appear in the Old Slavonic manuscripts in parallel. The main aim of the study is to identify the shades of meaning that the creators of Old Slavonic texts distinguished in the ancient Greek construction “έν + dative”, choosing “O + locative” as a variant of translation; and to determine whether the indicated meaning of the preposition O was original in the Slavic languages or this preposition was acquired in the process of translating Biblical texts.The research is based on the Sinai Psalter, the Zographic and Ostromir Gospels, the Ostroh and Elizabethan Bibles as well as the examples (contained in the dictionaries of the Old Slavic, Old Russian, and Church Slavonic languages) from the Mariinsky Four Gospels, Assemaniev’s Gospel, Savin’s book, Euchology of Sinai, and Supralsky manuscript.The construction “έν + dative” is translated not only by “O + locative”. The former is also regularly translated by constructions of the instrumental case without a preposition (in Old Slavonic and Church Slavonic texts). The possibility of forming of the meaning of the action source under the influence of the construction “OTЪ + genitive” is also considered. In general, the dynamics of evolution of the meaning of “O + locative” is traced in the paper. It is concluded that the analyzed “O + locative” construction acquired the meaning of “basis of activity, instrument” at the time of the creation of Old Slavonic Bible translations. This is due to the process of reflection on the text, which became possible with the appearance of the written Slavonic language and the comparison of this construction with a simple instrumental case, combinations of “OTЪ + genitive” and “BЪ + locative”, which in some cases acted as synonymous and could be chosen by translators either spontaneously or with the aim to express nuances of meaning. This is demonstrated with the elimination of ancient Greek tracing, as well as the reverse replacement of “O + locative” by “BЪ + locative”. The instrumental case without a preposition was similar to “O + locative” in the expression of the causal meaning as well as in indicating the source of the action; the con- struction of “OTЪ + genitive”, in addition to the similarity of meaning, in terms of spelling and phonetics also resembled “O + locative”. The construction “O + locative” turned out to be more stable in the cases of indicating an animate source or basis of activity.
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Grishchenko, Alexander I. "The Church Slavonic Song of Songs Translated from a Jewish Source in the Ruthenian Codex from the 1550s (RSL Mus. 8222)." Scrinium 15, no. 1 (July 23, 2019): 111–31. http://dx.doi.org/10.1163/18177565-00151p08.
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Abstract This paper presents the new and actually the first diplomatic publication of the unique 16th-century copy of the Church Slavonic Song of Songs translated from a Jewish original, most likely not the proper Masoretic Text but apparently its Old Yiddish translation. This Slavonic translation is extremely important for Judaic-Slavic relations in the context of literature and language contacts between Jews and Slavs in medieval Slavia Orthodoxa.
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Kuresevic, Marina. "The language of the Story of the Sage Ahiqar from Serbian Manuscript No. 53 of the National Library of Serbia." Juznoslovenski filolog 72, no. 1-2 (2016): 105–26. http://dx.doi.org/10.2298/jfi1602105k.
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In terms of homogeneous diglossia, the basic characteristic of the Serbian mediaeval language situation, the usage of two language systems, Serbian Church Slavonic and Old Serbian, were clearly functionally demarcated. However, in some genres they could get closer to each other, could influence each other and could even interfere with each other. In some texts of secular character (especially those written in different sociolinguistic contexts or in peripheral shtokavian dialectal zones) as a result of the mutual influence of two language systems a hybrid language, a mixture of Serbian Church Slavonic and Old Serbian (shtokavian) elements, could have arisen. Narrative texts of non-liturgical character represented a mixed zone, that is, the texts which could have been written in different types of language. So far it was confirmed that some texts of this genre could have been written in high-style Serbian Church Slavonic (e.g. the Barlaam and Joasaph Romance), the other in its lower functional style (e.g. the Serbian Alexander Romance), and the third in almost pure Old Serbian (e.g. the Troy Romance). This paper investigates the phonological, phonetic, morphological and syntactic features of the Story of the Sage Ahiqar in order to expand the knowledge about the possibilities of language realisations in Serbian medieval non-liturgical narrative prose. Analysis was conducted on the 16th-century transcript from Serbian Manuscript No. 53 of the National library of Serbia, which originated in the west shtokavian dialectal zone. The results have confirmed the presence of elements originating both from Serbian Church Slavonic and Old Serbian (shtokavian vernacular) at every language level without a possibility to say which of them prevail. The analysis has also shown that the dominant vernacular features include those of common shtokavian character which had developed until the 15th century, while those from the later period have not been noted. Regarding the stylistic aspect, the functional style in this text is similar to the other narrative texts where traditional language patterns overlap with patterns characteristic of spoken language or oral literature.
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Nikitin, O. V. "Linguistic Pursuit by S.K. Bulich: From Comparative Studies to the Ideas of the World Language (To the 160th Anniversary of the Birth)." Russian language at school 80, no. 4 (July 18, 2019): 89–96. http://dx.doi.org/10.30515/0131-6141-2019-80-4-89-96.
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The article provides an analytical review of linguistic views of the unique Russian comparativist and experimental philologist S.К. Bulich. The author highlights his interest in the study of new linguistic directions at the turn of the 19 – 20th centuries: semasiology, philosophy of language and interlinguistics. At the same time, it is shown that the scholar was the largest representative of the historical school of national science, an eminent expert in the Sanskritology and Church Slavonic language. The author of the article summarizes some of the provisions of the S.K. Bulich’s main book on the Russian linguistics history of the 13 – 19th centuries, which have made him an outstanding representative of SlavicRussian philology.
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Turilova, Maria. "О семантике ц.-слав. явися." Fontes Slaviae Orthodoxae 3, no. 3 (January 4, 2021): 211–20. http://dx.doi.org/10.31648/fso.6279.
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In the article we regard a verb in the verse «God is the Lord, and hath appeared unto us. Blessed is he that cometh in the name of the Lord», made of the verses of Psalm 117 (in Greek, Old Church Slavonic, Russian; Psalm 118 in English and some oth.) and included into the texts of the Matins and prayer services. Verbs авити (˫авити) сѧ and просвьтѣти сѧ are used in Old Church Slavonic texts and yavílsya, osiyál, vossiyál are in Russian translations. Verbs with the meanings ‘appeared, showed oneself, discovered oneself, allowed to know Him’ and ‘illuminate, lighten’ are used in the translations of Bible and liturgical texts in other languages. The verse mentioned and related biblical contexts refer to Epiphany. In the article we regard reasons for the choice of words for translation.
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Zajc, Neža. "Some Notes on the Life and Works of Maxim the Greek (Michael Trivolis, ca 1470 – Maksim Grek, 1555/1556)." Scrinium 12, no. 1 (November 17, 2016): 375–82. http://dx.doi.org/10.1163/18177565-00121p24.
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The Old Church Slavonic language that Maxim the Greek used in his translated and original works was in many respects shaped by his theological views. Therefore, his specific use of the language was intentional.
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Efimova, V. "Suffixation in Old Church Slavonic as a compensation of the Greek article." Slavianovedenie, no. 4 (August 2019): 70–79. http://dx.doi.org/10.31857/s0869544x0005432-8.
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Efimova, Valeriya. "Towards a study of translation of Greek сompounds in Old Church Slavonic." Slavic and Balkan Linguistics, no. 1 (2019): 124–38. http://dx.doi.org/10.31168/2658-3372.2019.5.
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Zholobov, Oleg F. "Notes on the Word Form Je ‘Is’ in Old Russian and Old Church Slavonic Literature." Slovene 5, no. 1 (2016): 114–25. http://dx.doi.org/10.31168/2305-6754.2016.5.1.3.
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A study of the so-called zero-forms of the present tense 3rd person singular and plural (without inflectional -tь) in the birch bark manuscripts has once again attracted the attention of researchers to this grammatical phenomenon. Andrey Zaliznyak established the zero-forms usage positions and their range and functions, and he arrived at the conclusion that they are Novgorod dialectisms. Analysis of the Old Slavonic and written sources of the Russian Southwest found similarities with the Novgorod birch bark manuscripts, so the zero-forms should be considered Proto-Slavic dialectisms, inherited by different Old Russian dialects and tracing back to the injunctive and the conjunctive, its later substitute. At the same time, data correlation showed the narrowness of the birch bark manuscripts’ discursive range. A. Zaliznyak discovered several jе ‘is’ word forms in a supposedly enclitic function. He noted, however, that there was a lack of material for drawing final conclusions. The present paper provides evidence of the jе word form usage in the function of Wackernagel enclitics in different sources, especially in the 11th century Sinaiskii Paterik (Pratum spiritual), where, as it turns out, this type of enclitic was closely related with an interrogative sentence type, not always functioning as a link-verb and meaning a non-factive action of supposition. The jе word form is also used widely in a non-enclitic position, where it has a non-actual, primarily gnomic, present tense meaning.
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Eterović, Ivana, and Jozo Vela. "On the Syntax of Kožičić’s MISAL HRUACKI." Slovene 2, no. 2 (2013): 118–42. http://dx.doi.org/10.31168/2305-6754.2013.2.2.5.
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Šimun Kožičić Benja’s Misal hruacki (1531) holds a special place amongst the Croatian Glagolitic missals. Namely, recent studies have shown it to be the first comprehensive Croatian redaction of Bible readings according to the Vulgate, and to execute this redaction, Kožičić probably made use of some contemporary Latin missal of Venetian provenance. Since the syntax has largely remained outside the range of previous studies, it is thoroughly explored in this paper. While relying on Latin syntax, Kožičić ended up using forms and structures which to some degree deviate from the Croatian Church Slavonic language tradition. At the same time, he occasionally deviates from both Latin and Croatian Church Slavonic in favor of Old Croatian forms and constructions. Thus the analysis of the syntax also confirms the presence of planning in his conception of literary language, where the status of Croatian Church Slavonic and Old Croatian (Čakavian) elements is defined and to some extent standardized. While the analysis of the selected syntactic features, as expected, affirms the strong dependence of the Misal hruacki on its Latin template, it also shows that the impact of this template should not be overstated. Kožičić does not blindly copy Latin constructions in order to adhere to his source, but rather takes Latin as an incentive and a reliable model on which he can construct a literary language based on clear syntactic principles.