Prispevek se loteva aktualnega in problemskega vprašanja opredelitve povedkovnika in opozarja na različne tipe biti-stavkov. Je poskus analize in sopostavitve stavkov z zloženim povedkom, ki v ...slovenščini in ruščini označujejo trenutno in aktualno stanje.
Zapleten tvorbeni sistem ruskega glagola postavlja prevajalce iz ruščine v španščino pred velike težave. Problem so številne teorije skušale razložiti z različnih vidikov, dosedanje raziskave pa do ...pokazale, da pomene predpon določajo glagolski pomeni. Članek se osredotoča na predpono pod-, ki v ruščini izraža majhno količino. Rezultat pričujoče analize je pomenska sistemizacija glagolov s predpono pod-. Članek tudi vzpostavlja pravila za prevod glagolov s to predpono iz ruščine v španščino.
Vse kaze, da se glede »vra'zeni« Sandor Terplan naslanja na madzarsko predlogo vrsti- ce tega psalma: »mert igen megnyomorodtunk«, tj. ker smo postali duhovno zelo bedni«. V. Novak navaja Terplana v ...zvezi z besedo »vra'zeni«; glagol »vraziti«, tj. raniti«,3 torej smo postali duhovno »ranjeni«, »nevolni«, bedni, revni. Zanimiv je Terplanov izraz: »ftisaj«, ki ne ustreza nemski predlogi »vergibt uns«, ampak prej madzarski predlogi: »légy kegyelmes« = »bodi milostljiv«; prim. lat.« propitius esto«. Terplan pa pravi, naj se Gospod spomni svoje »?rede«. Tu se Terplan nasloni na latinski prevod: »con-greg-atio«. V tej besedi se na sredini skriva izraz »grex, gre- gis«, ki pomeni »?reda«. Küzmi? navaja besedo »örocsíno«, tj. »dedis?ina« ,5 ter- plan pa kar ohrani madzarski izraz za dedis?ino: »örok«. Madzarska oblika »örök« je starinski izraz za »örökség« (dedis?ina).6 Tu je treba pritrditi Marku Jesensku: »Vpliv madzarskega besedja v prekmurskem jeziku je opazen, vendar pa se Küzmi? (Mi- klos, op. J. S.) v svoji zbirki besed ni zapisal nobene tujke ali nepodoma?ene besede, ampak je madzarske besede glasovno, pisno, pravopisno, naglasno in oblikoslovno prilagajal.« (jeSensek 2013: 215) (Terplan 1848: 15): »Odpüszti mi i te szkrivne grêhe, obari szlugo tvojega i od ti zviseni.« Terplan sledi tu Lutrovemu prevodu: »Verzeihe mir die verborge- nen Fehle, bewahre auch deinen Knecht vor den Stolzen.« Küzmi? pa prevaja po Vulgati: »ab alienis«, se pravi »od lücke hüdoube«, to je »od tuje hudobije«. »Lücki« je pridevnik in tudi samostalnik, se pravi »tuj« in »tuji«.7 Namesto »Z-krivicze moje mlado?zti, i nevejdno?zti«, ima Terplan (Terplan1848: 19): »Z grêhov mladoszti moje, i presztoplenya mojega«. Terplan tu sledi Lutrovemu prevodu: »Wehe mir, dass ich ein Fremdling bin unter Mesech; ich muss wohnen unter den Hütten Kedars. Es wird meiner Seele lang, zu wohnen bei denen...« V psalmih Vulgate, po kateri je Küzmi? prevajal, ni imena Mesech (Mesech je kraj v Mali Aziji; Kedar je nomadsko pleme iz Arabije. Zdi se nam ?udno, da Küzmi? ni v duhu Vulgate izraza »incolatus« prevedel kot »tühín- stvo«, »zalárstvo« je sicer po smislu isto kot »tühinstvo«; »zalárstvo« je po V. No- vaku »ko?arstvo, kajzarstvo«8; madzarska beseda pa pove se ve?: »zsellér« je tla?an, ki nima ne zemljis?a ne svoje ko?e,9 in je potemtakem »tühénec«, se pravi »tujec«10 na zemlji.
V članku se opozarja na to, da je v primerih, v katerih nastopa v posplošeno-dejanskem položaju v ruščini nedovršnik, v slovenščini nedovršnik večkrat nesprejemljiv. Namesto nedovršnika je treba ...uporabiti dovršnik, saj nedovršnik ohranja pomen procesnosti ali iterativnosti.
Avtor v prispevku obravnava rabo ironije pri dveh sodobnih slovenskih pesnikih, Urošu Zupanu in Alešu Mustarju. Z zamejitvijo dveh vrst ironije, besedne in situacijske, ter z analizo binarnih ...opozicij, iz katerih izhaja abivalenca ironičnih izjav oz. situacij, ugotavlja, da se ironija v literarnem besedilu giblje med dvema skrajnostma. Zupanova ironija z uporabo različnih binarnih parov in zabrisanimi prehodi med ironičnim in dobesednim izjavljanjem dosledno ohranja ambivalenco, značilno za fiktivna besedila. Mustar z drugačnim - analoškim - tipom binarnih parov, s poudarjenim dobesednim registrom in z drugimi sredstvi ustvarja enopomenskost ironičnih situacij, ki ožijo estetsko dialoškost besedila in že prehajajo v družbeni angažma.
The research focuses on the folklore regarding two monolith ‘Babas’ in the Karst region of Slovenia. From the Karst to the Vipava Valley and Croatian Istria, parents used the ‘baba’ to frighten their ...children, telling them that they would have to kiss or blow up the buttocks of the ugly ‘old baba’ (crone’) or swallow her snivel on their first visit to a neighbouring town (for example, Trieste). Throughout the area, stone ‘Babas’ were represented as personifications of a repulsive old woman. At Grobnik in Croatian Istria, a ‘Baba’ with pronounced female attributes is carved in rock at the entrance to the old town. In some parts, the imaginary or stone ‘Babas’ were given offerings of crops. At Golec in Cicarija, a three-day ritual to ‘Baba’ was performed on Midsummer Day, offering her water, soil and ashes (from a bonfire). Immolation and rituals performed in the immediate vicinity of ‘Babas’ are recorded also in Macedonia, as well as in France and Italy. The ‘Baba’ appears to be an omnipresent, yet fragmentarily preserved phenomenon in the traditions of all Slavic peoples. It encompasses different phenomena. On the one hand it represents old age, infertility, and on the other young, fertile things, or a structural support or basis. In Slavic traditions, the ‘baba’ is connected with water or equated with precipitation phenomena (rain, hail, places where storms break, etc.). She is associated with moisture through some adjectives (‘snotty’, ‘muddy’) or through the location of the stone monoliths by the water. According to the Rodik tradition, the ‘baba’s’ urine turns to rain, her fart to wind, and by lifting her skirt she brings clear weather. Slavic and Indo-European folklore material points to a close connection between bodily winds and conception, birth, and new souls. The lifting of the skirt is reminiscent of the obscene gesture by Baubó in Greek mythology. In several rituals of the Balkans, crawling under the skirt of the ‘baba’ (the oldest woman in the village) is believed to protect from diseases and bring fertility. The ‘baba’ is most commonly associated with a mountain, which could point to the wider Eurasian representations of the mountain as the earth and a woman/mother. The Karst tradition which has it that a person falling on the ground has kissed ‘the snotty baba’ could also suggest that the ‘snotty baba’ is nothing but the earth itself. As stone monoliths or mountain names, ‘Babas’ commonly appear in the vicinity of archaeological sites. The toponyms show a pattern of the Baba opposed to a celestial male deity (Slavic Perun), often in a tripartite structure. The lasciviousness of the traditions about the ‘baba’ can be compared to those surrounding the Slavic goddess Mokosh. Both figures are associated with adjectives of moisture, debauchery, sexual traits, and to Mother Earth. However, the analogies go beyond the Slavic world. The traditions of ‘kissing the crone on the buttocks’ on going somewhere for the first time are known also in Liguria, the valleys of Adda and Mera, and Friuli in northern Italy, in Benevento in southern Italy, and in France up to Brittany. Like in Slovenia, people in northern Italy used to predict bad weather by observing the mountain ridge named after the ‘baba’ or ‘crone’. Moreover, Liguria has the same saying about falling down on the ground as the Karst tradition mentioned above. The widespread analogies all over Europe suggest a much more ancient background for the ‘baba’ than has been supposed. Particularly striking is the similarity between such specific grotesque, lascivious traditions as ‘kissing the baba or blowing up her buttocks’. The ‘Baba’ is an ambivalent folklore figure. Her degraded principle can be seen in horrifying representations and in the threats with repulsive, muddy, and snotty ‘crones’ on entering a town, in her connection with a sudden cold, winter, etc. Her vital, generative principle can be discerned in the representations of the ‘baba’ that symbolise fertility: exaggerated female attributes, association with water, personification of (moist) earth, her power over the weather, her role of providing structural support, etc. With the Karst tradition of burning the last sheaf of grain, again called ‘baba’, people asked for the return of the same in the following year. The ‘baba’ concludes the yearly cycle, which has to finish with ‘death’ so as to be renewed in the following year. What presents the basis or support of the entire macrocosmos, the grounds for construction, for life, is also its end. Despite criticisms of the ‘Great Mother’ theories, it is difficult to avoid comparisons to the ambivalent deities and female figures from European folklore. But such a deity would probably be part of a larger tripartite belief system, demonstrated in the recent researches. This would be corroborated by the immolation of the three basic nature elements to ‘Baba’ and by her inclusion in the tradition of ‘trocan’, a reflection of the old beliefs in the three primary forces of nature from western Slovenia. The common opinion perceives the traditions of ‘kissing the baba on her buttocks’ just as a ‘fairytale’ intended to frighten children. However, the presence of such a specific tradition all over Europe suggests the remnant of an initiation rite on first entering a place, a rite connected to an ancient European goddess governing the forces of nature.
World literature is always “glocalized.” Every national literature, every region, migration, and multicultural space has fashioned its own version of world literature. Consequently, many world ...literatures simultaneously exist within the single and unequal global literary system, “Slovenian” world literature being one of them. Based on Casanova’s and Moretti’s theories of the world literary system/space and, using a transdisciplinary approach, the collective volume explores the relationships between the world literary system and small or peripheral literary fields: the Slovenian, Estonian, Croatian, Luxembourgish, and Georgian. The authors of chapters are: César Domínguez, Bala Venkat Mani, Jernej Habjan, Katarina Molk, Jola Škulj, Morana Čale, Jüri Talvet, Jeanne Glesener, Liina Lukas, Irma Ratiani, Alen Širca, Matija Ogrin, Luka Vidmar, Darko Dolinar, Marko Juvan, Marijan Dović, Alenka Koron, Andraž Jež, and Jožica Jožef Beg.
Članek obravnava poglavitna miselna vozlišča Marjana Rožanca (1930-1990), kot jih je razvil v mnogih esejih do srede šestdesetih let dalje. Nanj so vplivale številne filozofske on idejne spodbude, ...med njimi tudi francosko personalistično gibanje. Članek se osredotoča na to povezavo, podati pa skuša tudi zaokrožen prikaz poglavitnih Rožančevih idej in njihovo ustvarjalno sintezo.
The book (‘The Cyclorama of the Slavic Word (A Test of Renaissance Humanism through a Cross-Section of the Complete Works of Primož Trubar and Maximus the Greek)’) presents a detailed cultural and ...historical analysis of the problems associated with the attempts to link Western and Eastern Christianity since the first century of Christianization onward, with special attention being paid to the importance of the Slavic presence in European history, including questions regarding the role of individual contributions (biographical and historical overviews) to the spiritual history of the Christian East and West. This book uses juxtaposition to present the work, creativity and views of two key figures in Slovenia and Russia, Primož Trubar and Maximus the Greek (St. Maxim the Greek). The said Slavic authors, who also wrote in Latin, German and Greek, but consciously chose Slavic for very specific reasons (Primož Trubar used it as his mother language and Maximus the Greek as a language of salvation), are studied on the basis of primary archival sources, with special regard to manuscripts (of Maximus the Greek) and to early printing (of Primož Trubar) in the sixteenth century. In addition, Neža Zajc also critically analyzes the Renaissance period and presents the option of viewing it from a different perspective: the hypotheses to date that were based on secondary literature have proven to be insufficiently explanatory or proved unsatisfactory.
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