DOCSLIB.ORG

45 Natalya GOLANT MYTHOLOGICAL IDEAS of VLACHS of EASTERN

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
45 Natalya GOLANT MYTHOLOGICAL IDEAS of VLACHS of EASTERN ЖУРНАЛ ЭТНОЛОГИИ И КУЛЬТУРОЛОГИИ Том XVIII 45 oficiale a timpului. Ключевые слова: А. А. Скальковский, историо- Cuvinte-cheie: A. A. Skalkovsky, istoriografie, Novo- графия, Новороссия, Бессарабия, краеведение. rosye, Basarabia, studii regionale. Summary Резюме The article deals with the contribution of Apollon В статье рассматривается вклад известного ис- Skalkovsky (1808–1898), the outstanding researcher of следователя юга России XIX в. Аполлона Александро- Southern Russia in the XIXth century, to historical stud- вича Скальковского, оставившего яркий след в деле ies of Novorossiya and Bessarabia in trarist Russia. His- изучения истории новороссийских земель и Бессара- toriographical analysis of this scholar’s works represents бии периода царской России. Историографический groundwork in the field of historical heritage as well as анализ трудов ученого представляет собой широкий demography, statistics and ethnography, a scientific direc- спектр его наработок не только в области истори- tion that was making its first steps, the area of Southern ческого наследия, но и в демографии, статистике, а Russia being of peculiar interest from the point of view of также в зарождающейся этнографической науке, для the official historiography. которой земли южной России представляли особый Key words: A. Skalkovsky, historiography, Novoros- интерес с точки зрения официальной историографии siya, historiography, area studies. того времени. Natalya GOLANT MYTHOLOGICAL IDEAS OF VLACHS OF EASTERN SERBIA (BASED ON MATERIALS OF EXPEDITIONS OF 2013–2014) This article is based on field materials collected croat., slov., pol. mora, alb. morё, mod. Greek. μόρα) in 2013–2014 in the area of Eastern Serbia, primar- (Ciorănescu, 2007, 522). The use of this term to refer ily in the community of Negotin (in the villages of to the living dead is typical of the south-western re- Bukovče, Kobišnica, Raduevac, Slatina and the town gions of Romania, while in the east of Romania morói of Prahovo) as well as in the village of Šipikovo of is commonly used to name a being, in which the soul Zaječar community and the village of Grabovica of of a deceased unbaptized baby has been embodied Kladovo community. (Hedesan, 1998, 9–10; Ciorănescu, 2007, 522). The Two major dialects of the Romanian language term morói in the meaning of the “living dead” was are distributed among Vlachs of Eastern Serbia. Ac- recorded by the author among the residents of the cording to the terminology used by Romanian re- communes of Polovragi (Gorj district) and Ponoarele searchers, Vlachs of Eastern Serbia are native speak- (Mehedinţi district) in Oltenia. The reason for the ers of Oltenia and Banat subdialects of the Romanian transformation of a deceased person into the morói, language (Nestorescu, Petrişor, 1969; Panea, Bălosu, as Vlachs of Eastern Serbia believe, is the fact that Obrocea, 1996, 7-11). Residents of settlements dis- a cat “moved” through him (skipped over or passed cussed here are native speakers of Oltenia subdialect. under the table, on which the dead lay). To avoid this, In this article we will talk about mythological the room with the dead man is zealously kept free ideas of the inhabitants of this region and the simi- of any cats or dogs (town of Prahovo). This idea of larities and differences of these ideas compared to the causes of a deceased person’s transformation into those recorded by the author during field investiga- the living dead is widespread among Romanians: tions in 2006–2012 in the area of Romania, mainly in during the field research in Romania it was recorded Oltenia, as the majority of the residents of the consid- in particular in the communes of Polovragi of Gorj ered settlements are apparently descendants of im- district and Ponoarele of Mehedinţi district in Olte- migrants from Oltenia. nia (Голант, 2014, 191). In the village of Slatina of Such an important for East Romanian mythol- the community of Negotin in Eastern Serbia infor- ogy character as the living dead is designated by the mation was found, according to which, before bury- term morói in this region. This term has analogies ing a dead man, they could plunge a needle in his in a number of Slavic languages as well as in Alba- foot, so he could not come back from the cemetery. nian and modern Greek (compare with the serb., Similar “preventive measures” against the transfor- 46 REVISTA DE ETNOLOGIE ŞI CULTUROLOGIE Volumul XVIII mation of a deceased person into the “living dead” goddess Diana (Dicţionarul explicativ…, 1998, 1182). are also spread among Romanians in Oltenia. So, in Also, the term has an analogy in the Albanian lan- the communes of Melaya (Vâlcea district) and Po- guage (compare: Alb. zanё). As informants put it, lovragi (Gorj district) in the recent past they pierced they live in water and are active in summer. We came the heart of the dead, who, as was believed, could be- across the assertion that these are kind creatures, but come a vampire before the funeral; in Malaia, in ad- what exactly they do could not be found out. The dition, they could put a needle or a branch of a thorn term zấnă is, as a rule, used in the singular and is also in the coffin (Голант, 2014, 130). known to the residents of surveyed villages of Oltenia The demon devouring the moon is called here and Muntenia, but they use it in the sense of a “fairy, vârcolác, as in all the surveyed localities of Roma- character of (literary) fairy tales”, while creatures sim- nia. Vârcolác – a term of the Slavic origin, initially ilar to vila are designated by the terms éle (“they”), associated with the word “wolf” (compare with the ále sfínte (“those saints”), ále frumoáse (“those beau- Bulgarian върколак, Serbo-Croat vukodlak, Czech tiful”), etc. Any ideas of the traces left behind, where vlkodlak, Polish wiłkolak, Ukrainian вовкулак, Be- these creatures danced, could not be found in the larusian воўколак, and Russian волколак). Roma- surveyed villages of Eastern Serbia, while in all the nians in general typically use the lexeme vârcolác surveyed localities of Oltenia and Muntenia there are to mean “demon devouring the moon or the sun” such ideas (Голант, 2014, 132, 193-194). (Credinţe.., 2000, 290-291; Ghinoiu, 2001, 207; The term álă(-a) recorded in the villages of Ciorănescu, 2007, 838-839; Sărbători.., 2001, 1, 355- Kobišnica and Bukovče and in the town of Prahovo 356; Sărbători.., 2003, 3, 390–391; Sărbători.., 2004, of Negotin community can apparently be interpreted 4, 398; Sărbători.., 2009, 5, 377-378). Much more sel- as a symbol of the demon of bad weather. In the Ro- dom Romanians (mainly in Transylvania) make use manian language the word álă, or hálă (from Serbian of the term in its original meaning of a “man-wolf” and Bulgarian ((h)ála), may be used not only in the or in the meaning of a “vampire” typical of many of sense of a “monster, demon”, but also as a “storm” the Balkan Slavs and Greeks (Dicţionarul explicativ.., (Dicţionarul explicative.., 1998, 442). In Kobišnica 1998, 1152; Credinţe.., 2000, 290-291; Sărbători.., and Bukovče there was recorded the phrase ála plái- 2003, 3, 390-391; Ciorănescu, 2007, 838-839). One of ului, which can be translated as the “demon of the residents of the village of Kobišnica, named Spasoe hill”. In the town of Prahovo of Negotin commu- Bulbić, explaining what vârcolac represents, said that nity a statement was written, that ala is a big snake. it was the same as ájdaia. As for the question what áj- According to the information from Kobišnica and daia is, the informant said: “Sti Gheórghi a omorất-o Bukovče, on the day of St. Toader, here referred to pe ájdaia” (“St. George killed ájdaia”). For compari- as Sân-Toáder or Sân-Toáger, pomána álelor (literally son we mention the fact that some of the informants “(memorial) meal of demons”) is held. In the village from the communes of Malaia in Vâlcea district in of Kobišnica women leave food at the spring on this Oltenia and Mânzeleşti in Buzău in Muntenia argued day, and in the village of Bukovče they boil corn and that the vârcolác looks like a snake. In the village of beans in the large boilers on the square in the cen- Bukovče of the same community of Negotin in East- ter of each village area. This “meal”, according to in- ern Serbia at the time vyrkolak is eating the moon, formants, is arranged to protect the countryside, to one can see the “red water” flowing from the moon to prevent ala from bringing unhappiness. Ala was also the earth. According to the information from the vil- mentioned in connection with the day of the Forty lages of Bukovče and Raduevac, when the moon was Martyrs. On this day they try to expel them, along covered by the clouds, people came out of their hous- with snakes (şérpi), from the gardens and courtyards, es and rattled the metal utensils to drive away the for this purpose making bonfires of corncobs (infor- vârcolác. According to an informant from Kobišnica, mation from the village of Šipikovo, Zaječar commu- to this end they could come out into the streets, firing nity). Bonfires and fumigation smoke for protection pistols. A custom, according to which they tried to against snakes, insects, or evil spirits, timed to the get rid of the vârcolác by rattling metal utensils, was day of the Forty Martyrs, are spread among all Roma- recorded by the author in the summer of 2012 in the nians (Sărbători.., 2001, 1, 271-272; Sărbători.., 2002, commune of Tulnici of Vrancea district in Romanian 2, 221-222; Sărbători.., 2003, 3, 285-286; Sărbători.., Moldova, on the border with Muntenia. 2004, 4, 321-322; Sărbători.., 2009, 5, 286-287).
Load more

Recommended publications
  • The Calendars of India
    The Calendars of India By Vinod K. Mishra, Ph.D. 1 Preface. 4 1. Introduction 5 2. Basic Astronomy behind the Calendars 8 2.1 Different Kinds of Days 8 2.2 Different Kinds of Months 9 2.2.1 Synodic Month 9 2.2.2 Sidereal Month 11 2.2.3 Anomalistic Month 12 2.2.4 Draconic Month 13 2.2.5 Tropical Month 15 2.2.6 Other Lunar Periodicities 15 2.3 Different Kinds of Years 16 2.3.1 Lunar Year 17 2.3.2 Tropical Year 18 2.3.3 Siderial Year 19 2.3.4 Anomalistic Year 19 2.4 Precession of Equinoxes 19 2.5 Nutation 21 2.6 Planetary Motions 22 3. Types of Calendars 22 3.1 Lunar Calendar: Structure 23 3.2 Lunar Calendar: Example 24 3.3 Solar Calendar: Structure 26 3.4 Solar Calendar: Examples 27 3.4.1 Julian Calendar 27 3.4.2 Gregorian Calendar 28 3.4.3 Pre-Islamic Egyptian Calendar 30 3.4.4 Iranian Calendar 31 3.5 Lunisolar calendars: Structure 32 3.5.1 Method of Cycles 32 3.5.2 Improvements over Metonic Cycle 34 3.5.3 A Mathematical Model for Intercalation 34 3.5.3 Intercalation in India 35 3.6 Lunisolar Calendars: Examples 36 3.6.1 Chinese Lunisolar Year 36 3.6.2 Pre-Christian Greek Lunisolar Year 37 3.6.3 Jewish Lunisolar Year 38 3.7 Non-Astronomical Calendars 38 4. Indian Calendars 42 4.1 Traditional (Siderial Solar) 42 4.2 National Reformed (Tropical Solar) 49 4.3 The Nānakshāhī Calendar (Tropical Solar) 51 4.5 Traditional Lunisolar Year 52 4.5 Traditional Lunisolar Year (vaisnava) 58 5.
    [Show full text]
  • History of Modern Bulgarian Literature
    The History ol , v:i IL Illlllf iM %.m:.:A Iiiil,;l|iBif| M283h UNIVERSITY OF FLORIDA LIBRARIES COLLEGE LIBRARY Digitized by the Internet Archive in 2012 with funding from LYRASIS Members and Sloan Foundation http://archive.org/details/historyofmodernbOOmann Modern Bulgarian Literature The History of Modern Bulgarian Literature by CLARENCE A. MANNING and ROMAN SMAL-STOCKI BOOKMAN ASSOCIATES :: New York Copyright © 1960 by Bookman Associates Library of Congress Catalog Card Number: 60-8549 MANUFACTURED IN THE UNITED STATES OF AMERICA BY UNITED PRINTING SERVICES, INC. NEW HAVEN, CONN. Foreword This outline of modern Bulgarian literature is the result of an exchange of memories of Bulgaria between the authors some years ago in New York. We both have visited Bulgaria many times, we have had many personal friends among its scholars and statesmen, and we feel a deep sympathy for the tragic plight of this long-suffering Slavic nation with its industrious and hard-working people. We both feel also that it is an injustice to Bulgaria and a loss to American Slavic scholarship that, in spite of the importance of Bulgaria for the Slavic world, so little attention is paid to the country's cultural contributions. This is the more deplorable for American influence in Bulgaria was great, even before World War I. Many Bulgarians were educated in Robert Col- lege in Constantinople and after World War I in the American College in Sofia, one of the institutions supported by the Near East Foundation. Many Bulgarian professors have visited the United States in happier times. So it seems unfair that Ameri- cans and American universities have ignored so completely the development of the Bulgarian genius and culture during the past century.
    [Show full text]
  • Úvod ...4. 1 . Slované ...7. 2. Rozdělení Bohů
    Obsah: Úvod . 4. 1. Slované . 7. 1.1 Příchod Slovanů . 7. 1.1 Slované a jejich víra v božstvo ( polyteizmus) . 7. 1.2 Kult uctívání božstva . 9. 2. Rozdělení bohů podle významu lidstva . 11. 2.1 Hlavní bohové . 11. Svarog . 12. Svarožic – Dažbog. 12. Perun . 12. Veles . 13. 2.2 Ruský okruh – bohové východních Slovanů. 14. Stribog . 15. Chors . 15. Simargl . 15. Mokoš . 16. Trojan . 16. 2.3 Polabsko pobaltský okruh – západní Slované . 17. Svarožic – Radogost . 17. Svantovít . 18. Triglav . 19. 2.4 Další božstvo uctívané Polabany a Pobalťany . 20. Prove . 20. Podala . 20. Živa . 20. Černoboh . 20. Pripegala . 20. 1 Rugievit . 21. Polevit . 21. Porenutius . 21. Gerovit . 21. Morana . 21. 2.5 Nepodložení bohové . 22. Lada . 22. Baba . 22. Děvana . 22. 3. Duchovno starých Slovanů . 23. 3.1 Kult uctívání zvířat, rostlin a věcí . 23. 3.2 Oslavy roku . 23. 3.3 Duchové a démoni . 24. 3.4 Lesní bytosti . 26. 3.5 Polní bytosti . 27. 3.6 Duchové času . 27. 4. Báje, balady, pověsti a pověry . 28. 4.1 Báje o Svarogovi . 28. 4.2 Báje o Svarožicovi . 28. 4.3 Báje o Radegastovi . 29. 4.4 Zrození Dažboga . 30. 4.5 Mokoš . 31. 4.6 Balady – Polednice, Vodník (Karel Jaromír Erben) . 33. 4.7 Pověry – Světlonoši, Zlatobaba . 36. 5. Vlastní tvorba . 39. 5.1 Zobrazování božstva . 39. 2 5.2 Pohled na svět Slovanských Bohů ve výtvarné výchově . 40. 5.3 Vlastní tvorba . 41. 6. Slovanství a Bohové očima dnešních umělců . 44. 6.1 Jak vidí Slovanské bohy Oldřich Unar . 44. 6.2 Smysl Slovanství pro Lojzu Baránka .
    [Show full text]
  • Dalyvaujančių Valstybių Žiemos Šventes
    This booklet is made with financial support of European Union and representing our opinion Šis leidinys finansuojamas remiant Europos Komisijai, bet atspindi tik autorių požiūrį Vilniaus Simono Konarskio vidurinė mokykla (Lithuania) Scoala Cu Clasele I-VIII Varias (Romania), Gimnazjum im. Mikołaja Kopernika w Zalesiewie (Poland), 11 Osnovno Uchilishte "Elin Pelin" (Bulgaria), Durezione Didactica I Circolo Caserta (Italy), l Isikkent Ilkogretim Okulu (Turkey), Lithuania Lithuanian Winter Festivals Lithuanians have managed to retain The Baltic north-east was the last part of Europe to reject paganism. authentic customs and traditions which often have Indeed, in history Lithuania is often cited as the last pagan country in clear connections with paganism. Many pagan Europe, for these workers of the eleventh hour only began to become customs are fused with Christian principles and Christian in the thirteenth and fourteenth centuries. revolve around the cycle of farm work holidays Nowadays the Religion in Lithuania is predominantly Catholic, related to the seasons. reflecting Lithuania's history, with a strong presence from other minorities. Lithuanian Christmas traditions 79% of Lithuanians belong to the Roman Catholic Church. The older Lithuanian Christmas customs and traditions reflect the Roman Catholicism has been the majority denomination since the rural lifestyle of most Lithuanians of that time. Lithuanians lived on small Christianization of parts of Lithuania proper in 1387 (the Highland) and in family farms, grew their own crops, and raised their own livestock. What 1413 (the Lowland). they did, what they ate, etc., was intimately tied to the cycle of the seasons and to the products of their own labor. It is also well to remember that Population by religious confession Lithuania is situated in northern Europe and during Christmas is in a grip of a cold winter.
    [Show full text]
  • CAC 4 Grupa 01 FCI 15 Chien De Berger Belge
    Nr.start Numele cainelui / Name COR Data nast./D.o.b. CAC 4 Grupa 01 F.C.I. 15 Chien de berger belge - Tervueren Campioni / Champion Femele/Bitches 9 BLACK CARAMBAS AQUA FI50644\/13 20/09/2013 Heracles Of The Home Port && Ce Demetra Av Nangijala Cr/B: Sonja Enlund Pr/O: Siru Heinonen SF F.C.I. 332 Ceskoslovensky Vlcak Pui / Puppy Masculi/Dogs 10 O'TARIS MALY BYSTEREC LO1795122 16/12/2016 Gunner Maly Bysterec && Connie Vlci Tlapka Cr/B: Marek Medvecky Pr/O: Motta Stefania I Campioni / Champion Masculi/Dogs 11 CHARON SRDCERVAC COR A 264-15\/332 06/12/2014 CHEWBE && ANNE LEE SRDCERVAC Cr/B: DANIELA CILOVA Pr/O: FOCK RODICA RO 12 DEVIL MAVERICK LOI11\/33252 01/01/2011 Wakan Arimminum && Ch. Ombra Passo de Lupo Cr/B: Bonfiglioli Alessandra Pr/O: Degli Esposti Barbara I Juniori / Junior Femele/Bitches 13 WINDESPRESS MIRAGE LOI16178231 26/08/2016 Ch. Devil Maverick && Kyra Cr/B: Pacifici Mauro Pr/O: Degli Esposti Barbara I Campioni / Champion Femele/Bitches 14 FOLLIA DEI LUPI DI GUBBIO LO1416139 07/11/2013 Induk PDL && Chakra di Gubbio Cr/B: Masci Germano Pr/O: Stefania Motta I Munca / Working Femele/Bitches 15 ATHENA SHADOW OF THE PHOENIX RSR 14\/29729 25/12/2013 Zenith Od Uhoste && Nan\u00e0 di Villa Doria Cr/B: Alessia Pasquali Pr/O: Alessia Pasquali I F.C.I. 166 Deutscher Schaferhund Short-haired Baby / Baby Masculi/Dogs 16 HANNO AV THORARINN NO45151\/17 30/04/2017 Hugh Vom Eichenplatz && Ugana Av Thorarinn Cr/B: Hamgaard Per Pr/O: Paivi Pulkkinen SF Juniori / Junior Masculi/Dogs 17 SCHULTZ VON BISTRITZ A 30998-16\/166 25/09/2016 GERO VON
    [Show full text]
  • The Equinoxes and the Solstices in the Romanian Popular Calendar
    THE EQUINOXES AND THE SOLSTICES IN THE ROMANIAN POPULAR CALENDAR MIHAELA LICULESCU, DOINA IONESCU Astronomical Institute of the Romanian Academy Str. Cuţitul de Argint 5, 040557 Bucharest, Romania E-mail: [email protected] Abstract. The paper intends to point out the relevance of equinoxes and solstices in the calendar of the Romanian people. This is achieved by presenting comparatively the astronomical phenomena and the same time events as they were noted by the Romanian peasants throughout time. Key words: calendar – equinox – solstice – year. 1. INTRODUCTION The Romanian people used to measure time depending on several elements, harmoniously mingled. For the inhabitants of the traditional village time held a lucrative value. It was intimately connected to the happenings and events that took place in their lives or in nature (the biorhythms of plants, animals and birds). Hence the name of the celebrations, as well as their main occupations, namely agriculture and farming which inspired an agricultural and also a pastoral calendar. The other rural activities (fruit growing, grape growing, bee growing, and fishing) generally superposed over the time frames fixed by the agricultures and farmers. Directly connected to the peoples’ existence, the two axes of the equinoxes and solstices concentrated around them the main folk celebrations in the popular calendar. They became “the pillars of the popular calendar” and the most important reference points for agricultures and farmers. Depending on the nature of their specific practice, the agricultures centered their activities on the data of the equinoxes and solstices, while the farmers postponed them a month later (animal breeding is carried out depending on other biological rhythms) Thus, the agricultural spring equinox (21 March) was celebrated by the pastors at Sangiorz or Saint George (23 April), and the summer solstice (22 June) at Saint Ilie’s Day (20 July), the autumn equinox (23 September) at Saint Dmitri Day (26 October) Rom.
    [Show full text]
  • Cross Cultural Psychology
    ALAGAPPA UNIVERSITY [ACCREDITED WITH ‘A+’ Grade by NAAC (CGPA:3.64) in the Third Cycle and Graded as Category-I University by MHRD-UGC] (A State University Established by the Government of Tamilnadu) KARAIKUDI – 630 003 DIRECTORATE OF DISTANCE EDUCATION B.Sc., PSYCHOLOGY IV SEMESTER 11943- CROSS CULTURAL PSYCHOLOGY Copy Right Reserved For Private use only Author: Dr.S.Nasar, Assistant Professor, PG and Research Department of Commerce, Dr.Zakir Hussain College Illayangudi. “The Copyright shall be vested with Alagappa University” All rights reserved. No part of this publication which is material protected by this copyright notice may be reproduced or transmitted or utilized or stored in any form or by any means now known or hereinafter invented, electronic, digital or mechanical, including photocopying, scanning, recording or by any information storage or retrieval system, without prior written permission from the Alagappa University, Karaikudi, Tamil Nadu. SYLLABI – BOOK MAPPING TABLE 11943- CROSS CULTURAL PSYCHOLOGY Syllabi Mapping in Book BLOCK I PSYCHOLOGY AND CULTURE UNIT I Pages 1-23 Definition of culture Approaches to culture Interface between psychology and culture Pancultural principles verses culture UNIT II Pages 24-38 Specific Differences: Etics and Emics Methods of understanding culture, scope of cultural psychology. UNIT III Pages 39-58 Culture and perception – perception and experience cultural influence on visual perception Culture and Cognition culture, UNIT IV Pages 59-86 Categorization and concept formation, culture and
    [Show full text]
  • Velimir Chlebnikov 1885-1985
    Sagners Slavistische Sammlung ∙ Band 11 (eBook - Digi20-Retro) Johannes Holthusen, Johanna Renata Döring-Smirnov, Walter Koschmal, Peter Stobbe (Hrsg.) Velimir Chlebnikov 1885-1985 Verlag Otto Sagner München ∙ Berlin ∙ Washington D.C. Digitalisiert im Rahmen der Kooperation mit dem DFG-Projekt „Digi20“ der Bayerischen Staatsbibliothek, München. OCR-Bearbeitung und Erstellung des eBooks durch den Verlag Otto Sagner: http://verlag.kubon-sagner.de © bei Verlag Otto Sagner. Eine Verwertung oder Weitergabe der Texte und Abbildungen, insbesondere durch Vervielfältigung, ist ohne vorherige schriftliche Genehmigung des Verlages unzulässig. «Verlag Otto Sagner» ist ein ImprintJohannes Holthusen,der Kubon Johanna & SagnerRenata Döring-Smirnov GmbH. and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access SAGNERS SLAVISTICHE SAMMLUNG herausgegeben von PETER REHDER Band 11 VERLAG OTTO SAGNER München 1986 Johannes Holthusen, Johanna Renata Döring-Smirnov and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access C h l e b n ik o V o k in b e l h C E L I M I 1985 R 1885 Herausgegeben von J. Holthusen f J. R. Döring-Smimov • W. Koschmal • P. Stobbe VERLAG OTTO SAGNER München 1986 Johannes Holthusen, Johanna Renata Döring-Smirnov and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access Bayerische cSlBatsb i b 1 iottylK L »MftöftW1 J ISBN 3-87690-3300 С by Verlag Otto Sagner, München 1986 Johannes Holthusen, Johanna Renata Döring-Smirnov and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access Johannes Holthusen, Johanna Renata Döring-Smirnov and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access Johannes Holthusen, Johanna Renata Döring-Smirnov and Walter Koschmal - 9783954790135 Downloaded from PubFactory at 01/10/2019 04:42:39AM via free access Ge l e i t w o r t Aus Anlaß des 100.
    [Show full text]
  • LESSON NOTES Basic Bootcamp S1 #1 Self Introductions and Basic Greetings in Formal Romanian
    LESSON NOTES Basic Bootcamp S1 #1 Self Introductions and Basic Greetings in Formal Romanian CONTENTS 2 Romanian 2 English 2 Vocabulary 2 Sample Sentences 3 Grammar 5 Cultural Insight # 1 COPYRIGHT © 2016 INNOVATIVE LANGUAGE LEARNING. ALL RIGHTS RESERVED. ROMANIAN 1. Recepţionist: Bună ziua , Doamnă. Mă numesc Paul Iordache. 2. D-na Popescu: Îmi pare bine, Domnule. Mă numesc Popescu Georgiana. 3. Recepţionist: Îmi pare bine, Doamnă. ENGLISH 1. Receptionist: Hello, madam. I'm Paul Iordache. 2. Mrs. Popescu: Nice to meet you, sir. I'm Popescu Georgiana. 3. Receptionist: Nice to meet you, Madam. VOCABULARY Romanian English Class bună ziua hello, good day adjective +noun Doamnă madam, lady noun Mă numesc… My name is… verb îmi pare bine nice to meet you phrasal verb, phrase SAMPLE SENTENCES Bună ziua Domnule Bună ziua Doamnă "Hello, sir." "Hello, madam." ROMANIANPOD101.COM BASIC BOOTCAMP S1 #1 - SELF INTRODUCTIONS AND BASIC GREETINGS IN FORMAL ROMANIAN 2 Mă numesc Nicoleta. Îmi pare bine să vă întâlnesc. "My name is Nicoleta." "I'm pleased to meet you." Bună tuturor! Îmi pare bine. "Hi everyone! Nice to meet you." GRAMMAR T he Focus of T his Lesson Is Introducing Yourself and Basic Greetings in Formal Romanian Bună ziua, Doamnă. "Hello, madam." Bine aţi venit ("Welcome") to the Romanian language basics. Introducing yourself is inevitable in any situation, but is actually quite easy! Let's start with the phrase bună ziua! Bună ziua ("Hello"/"Good day") For a more classical and frequent greeting, use bună ziua, which literally means "good day," but basically means "hello." You can use bună ziua anytime during the daytime, in any circumstance; whether you are speaking to a friend, an elderly person, or an unknown person in an informal or formal situation, use buna ziua.
    [Show full text]
  • Gregorian Calendar - Wikipedia
    12/2/2018 Gregorian calendar - Wikipedia Gregorian calendar The Gregorian calendar is internationally the most widely used civil calendar.[1][2][Note 1] It is named after Pope Gregory 2018 in various calendars XIII, who introduced it in October 1582. Gregorian 2018 [3] It was a refinement to the Julian calendar involving an approximately 0.002% correction in the length of the calendar calendar MMXVIII year. The motivation for the reform was to stop the drift of the calendar with respect to the equinoxes and solstices— Ab urbe 2771 particularly the northern vernal equinox, which helps set the date for Easter. Transition to the Gregorian calendar would condita restore the holiday to the time of the year in which it was celebrated when introduced by the early Church. The reform was Armenian 1467 adopted initially by the Catholic countries of Europe. Protestants and Eastern Orthodox countries continued to use the calendar ԹՎ ՌՆԿԷ traditional Julian calendar and adopted the Gregorian reform, one by one, after a time, at least for civil purposes and for the sake of convenience in international trade. The last European country to adopt the reform was Greece, in 1923. Many (but Assyrian 6768 not all) countries that have traditionally used the Julian calendar, or the Islamic or other religious calendars, have come to calendar adopt the Gregorian calendar for civil purposes. Bahá'í 174–175 calendar The Gregorian reform contained two parts: a reform of the Julian calendar as used prior to Pope Gregory XIII's time, and a reform of the lunar cycle used by the Church with the Julian calendar to calculate the date of Easter.
    [Show full text]
  • The Society of Physical Sciences (1890-1910)
    DOI: 10.15503/jecs20152.20.32 Ethics A former Romanian scientific society: The Society of Physical sciences (1890-1910) IAVORENCIUC GEORGE ANDREI Babeü-Bolyai University, Faculty of History Strada Mihail KogĆlniceanu 1, Cluj-Napoca 400084, Romania E-mail address: [email protected] Abstract The Society of Physical sciences (phisycs, chemistry and mineralogy) has been an important Romanian scientiÞ c society since its establishment, in 1890 until the middle of the twentieth century. This paper seeks to provide an analysis of its activity in the Þ rst two decades of existence, a less studied period, namely how its enterprises contributed to the dissemination and spread of the latest scientiÞ c ideas within Romania’s culture. The society was founded at the initiative of some of the most proeminent Romanian scientists of that period and, until the end of the nineteenth century, it expanded its sphere of activity by including sections on mathemathics and natural history. Therefore, its activity, exempliÞ ed by public conferences, presentation of members’ personal scientiÞ c endeavors, intellectual debates or scientiÞ c missions, reß ected the general development of physical sciences in Romania in that epoch. This research is based mostly on a close scrutiny of society’s scientiÞ c journal. Keywords: Romania, science, scientiÞ c society, culture, 1890-1910 Introduction “The society of physical sciences (physics, chemistry, mineralogy)” was constituted in the year 1890, in the broader context of the relative scientiÞ c development of the Romanian Kingdom. Romania was set in a modernization process, that had begun in the middle of the nineteenth century. Consequently, the country was attempting to develop a scientiÞ c life according to the contemporary exigencies.
    [Show full text]
  • Program Book
    Welcome to Sacramento I shuffled you about, sent the wrong emails to the wrong people, lost panelists, and found panelists. “Thar’s gold in them thar hills. And a lot of You’re all great, fans and authors alike. So skeletons, too.” Gold might be scarce these days, let’s go out there, see some great panels, meet in the but there are certainly enough skeletons not yet bar, have a good time. There might be gold in them discovered in the mining towns around Sacramento thar hills, but LCCers know where the real treasure to keep mystery writers working double-time over is: Right here in the midst of our friends at Left their keyboards. Ever since I attended my first Left Coast Crime. Robin Burcell Co-chair Coast Crime, I was certain Sacramento would be perfect for LCC, and I made a casual mention of that fact about six years ago to Tom and Enid Schantz. Table of Contents And so when Tom approached me at LCC in Hawaii, asking if I was still interested, I said yes. Schedule 3 Apparently I missed the part where I’d be the one running it. Tom missed the part where I Panels 5 was not an organized person. And Cindy Sample, Guest of Honor - Jacqueline Winspear 13 my co-chair, missed the part where one shouldn’t Guest of Honor - John Lescroart 17 make eye contact when someone asks, “Would you Toast Master - Harley Jane Kozak 21 like to help me chair Left Coast Crime?” In truth, LCC 2012 Sacramento would not have been without Spotlight Guest James Rollins 23 Cindy Sample.
    [Show full text]