Prayers of Renunciations

Total Page:16

File Type:pdf, Size:1020Kb

Prayers of Renunciations Amanda Buys’ Spiritual Covering This is a product by Kanaan Ministries, a non-profit ministry under the covering of: • River of Life Family Church, Vanderbijlpark Pastor Edward Gibbens (Contact: Sharmain Joubert Personal Assistant to Pastors Edward and Dalene Gibbens) River of Life Family Church Vanderbijlpark South Africa Tel: +27 16 9823022 Fax: +27 16 9822566 Email: [email protected] There is no copyright on this material. However, no part may be reproduced and/or presented for personal gain. All rights to this material are reserved to further the Kingdom of our Lord Jesus Christ ONLY. For further information or to place an order, please contact us at: P.O. Box 15253 27 John Vorster Avenue Panorama Plattekloof Ext. 1 7506 Panorama 7500 Cape Town Cape Town South Africa South Africa Tel: (+27) (21) 930 7577 Fax: 086 681 9458 E-mail: [email protected] Website: www.kanaanministries.org Office hours: Monday to Friday, 9 am to 3 pm. Kanaan in Europe - Basel: Larwin and Silvia Nickelson Oikos International Church Reinacherstrasse 3 CH-4142 Münchenstein Basel, Switzerland Co-ordinator: Lydia Wenger Office hours: Monday, Tuesday and Thursday from 8 – 12. Telephone: +41(0)61 332 15 40 Email: [email protected] Website: www.kanaanministries.org 2 These prayers are written according to personal opinions and convictions. These opinions and convictions are gathered from our interpretation of the Word of God, the Bible. In no way is it being discriminated against any persons, churches, organizations or political parties. We ask therefore, that you handle this book in the same manner, whether you agree with it or not. GUIDELINES FOR USING THE PRAYERS OF RENUNCIATION The renunciation of occultic involvement is two-legged: 1. CONFESSION OF INVOLVEMENT. When confessing involvement, the prayer is read out loud, preferably with one or more witness/es present , as well as the counsellor. The reason for reading the prayer out loud, is that the individual will have no doubt to the renunciation of the prayer. This is also why we recommend that one or more witness/es be present. James 5:16 Confess to one another therefore your faults and pray for one another... After this part has been done, only half of the renunciation has been completed, The next part is very important. This is where the counsellor is essential. 2. WARFARE The prayer has to be warred through now. All words and phrases typed in bold or that have been underlined, as well as the powers of darkness involved and the effects of involvement, i.e. sickness, poverty, quarrelling, etc. need to be addressed. The powers are rebuked, bound, uprooted from the bloodline and commanded to become a footstool for Jesus . Ps 110:1 Sit at My right hand, until I make Your adversaries Your footstool Heb 1: 13; 10: 13 “Besides, to which of the angels has He ever said, Sit at My right hand [associated with Me in My royal dignity] till I make your enemies a stool for your feet? 13Then to wait until His enemies should be made a stool beneath His feet.” The individual must also be cut loose from the human laws and institutions of the organization/s involved and submit under the Law of Christ. 3 CONTENTS 1. Mormons 5 2. Jehovah’s Witnesses 17 3. Old / New Apostolic 21 4. Zoroasterism 25 5. Babylonian Roots of Constantine 36 6. Babylonian Roots of South Africa 81 7. Queen of Heaven 89 8. Scientology 94 9. Rosicrucianism 97 10. Hinduism 107 11. Hare Krishna 142 12. Buddhism 147 13. New Age 178 14. Rastafarianism 195 15. Islam 198 4 1. MORMON CHURCH Dear Heavenly Father, I come to You in the Name of Jesus Christ Your Son. I admit that I was involved in false teachings and ask for Your forgiveness. Thank You for Your Blood that cleanses and sanctifies me. Thank You for Your Word that is the Truth, and that the Truth sets me free. I renounce every Mormon Temple and cut myself free from the headquarters in Salt Lake City as well as any other temple world wide that could have an affect on me or my family in Jesus Name. I renounce the worship of the temple where I would receive so- called “sacred information” and where I would be “transformed”. I renounce every preparation, every act of trying to be “worthy”, and every condition I tried to fulfill. I renounce the bishop’s judgment who is designated as a judge in Israel, and who was responsible to represent the Lord in declaring me worthy to be admitted to the temple. I declare that no building made of stone upon this earth is holy and that the Lord’s True Temple is the Body of Believers in Christ Jesus. (1 Cor. 12: 27) I renounce the temple as a great school and a house of learning. I renounce that the temple ordinances are supposed to encompass the whole plan of salvation. I renounce every room in the temples where I walked and participated in the different rituals. I ask You, Lord, to wipe out my footprints in the spirit where I walked in these temples, with Your broom of destruction. I renounce the focus I had on the temple, the focus I gave to my children to worship the temple as holy, and my belief that deep spiritual teachings are only available in the temple. 5 I renounce the faith in the Book of Mormon , compiled by Joseph Smith based on a meeting with the Angel Moroni . I admit that I have sinned by adding this to the Word of God. I renounce my faith that this Book of Mormon is the verification and witness of the Bible. I sever myself from all of Joseph Smith's false teachings. I renounce the two Prince spirits that rule over the Mormon church, namely Moroni and Mannasseh . I cut myself loose from these two in the Name of Jesus. I renounce the authority of the Mormon Church hierarchy namely: The First Presidency, the Council of the Twelve acting as Prophets, Seers and Revelators, in the Name of Jesus Christ of Nazareth. I renounce the teaching that: • The Godhead is three separate units. • God has a body of flesh and is thus limited to one place at a specific time. • Jesus is the first born of God's children and that His position as God is attributed only to His obedience. • Jesus’ work of reconciliation is not for the salvation of souls, but to save earth from death. • Jesus died only for Adam’s sin. • Our sins can only be washed away through baptism. • The Holy Spirit is limited to one place at a specific time only. • The Holy Spirit is the purest and most refined of all substances, a Godly liquid. • Every person is a god over his spiritual sub-ordinates. I confess that God the Father, the Son and The Holy Spirit are one although they function as separate personalities. 6 I confess that the Blood of Jesus Christ cleanses us from all sin - His sacrifice was perfect and complete! I renounce the teaching that the fall of man has no affect on mankind and that every person will pay only for his own sin. I renounce the teaching that the fall of man brought eternal joy and happiness. I admit that according to the Word of God, we are conceived and born in sin, and without repentance the wages of sin is death. I renounce the teaching that through baptism I receive eternal life. I renounce the lie that the living may be baptized on behalf of the dead. I confess that baptism by submersion is a step of obedience not a requirement for salvation. • I renounce my baptism of the Mormon Temple as a sacred ordinance as well as every sacrament I kept as a renewal of the covenant to retain a remission of my sins. • I renounce the power to seal that the Mormon Church exercised over me and my family. I renounce the so-called keys of authority that the Mormon Church used over me and my family. [Seals , keys and Priesthood are closely linked. These so-called keys belong to the President of the Church – to the prophet, seer, and revelator. Very few man hold this “sealing power” upon the earth at any given time – you can only get this “power” from the prophet, seer, and revelator and President of the Church of Jesus Christ of Latter- day saints. All things that are not sealed by this “power” are supposed to have an end when men are dead. Unless a baptism or marriage has this “enduring seal”, it is supposed to not admit the persons to the celestial kingdom. All things gain enduring force and validity because of the “sealing power”. So comprehensive is this power, that it embraces ordinances performed for the living and the dead ! It is supposed to seal the children on earth up to their fathers who went before and forms the enduring patriarchal chain that exists eternally among exalted beings!] 7 • I renounce all sealing power to the dead and living family members and I cut myself loose from everyone of them in Jesus Name. • I cut myself free from all “heavenly” visitations. • I renounce every so-called “sacred covenant” that I made in the Mormon temple. Every covenant made at: Marriages Baptism Ordination to the priesthood Every contract Every obligation Every performance According to the laws of the Mormon Church, I renounce and declare null and void in Jesus Name. • I renounce the covenant I made to devote my time, talents and means to the Mormon Church.
Recommended publications
  • The Life of Annushka Motyka
    A Short History: The Life of Annushka Motyka All rights to this short history is released into the public domain University of Texas 1 - Early life 2 - Annushka the Historical Person 3 – Annushka and Women’s Rights 4 – Modern Day Influence Early Life Annushka Motyka was born in December of 1798 in the northern part of modern-day Ukraine. Her village was near the present boarder of Belarus. Her father, Vasyl, was a farmer and her mother, Zoya (Bahnskya) Motyka, was a housewife. Annushka’s family had a long history of ancient traditions and worship of the “old gods” of Slavic times. It is said that Annushka was a direct descendant of Dazhbog, the sun god. In her memoirs she writes, “.......when I was young, I would often bathe in the stream most sacred to Veles near my village. This is, without a doubt, the reason why my family and I are blessed.” From an early age, Annushka had abilities to heal and predict the future. It is said that, in a dream, she predicted her father would severely hurt himself by accidently hitting himself with an axe while he was cutting wood. Three days later, the prediction came true. While splitting wood to heat their home, Vasyl Motyka swung an axe and missed the wood, therefore hitting himself in the leg. Vasyl was said to make a full recovery in 2 days, with the help of his daughter. Annushka the Historical Person As far as historical facts go, Annushka Motyka was born to Vasyl and Zoya (Bahnskya) Motyka in December of 1798 in or near the village of Udryts'k in modern-day Ukraine.
    [Show full text]
  • Shamanic Wisdom, Parapsychological Research and a Transpersonal View: a Cross-Cultural Perspective Larissa Vilenskaya Psi Research
    International Journal of Transpersonal Studies Volume 15 | Issue 3 Article 5 9-1-1996 Shamanic Wisdom, Parapsychological Research and a Transpersonal View: A Cross-Cultural Perspective Larissa Vilenskaya Psi Research Follow this and additional works at: http://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Vilenskaya, L. (1996). Vilenskaya, L. (1996). Shamanic wisdom, parapsychological research and a transpersonal view: A cross-cultural perspective. International Journal of Transpersonal Studies, 15(3), 30–55.. International Journal of Transpersonal Studies, 15 (3). Retrieved from http://digitalcommons.ciis.edu/ijts-transpersonalstudies/vol15/iss3/5 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. SHAMANIC WISDOM, PARAPSYCHOLOGICAL RESEARCH AND A TRANSPERSONAL VIEW: A CROSS-CULTURAL ' PERSPECTIVE LARISSA VILENSKAYA PSI RESEARCH MENLO PARK, CALIFORNIA, USA There in the unbiased ether our essences balance against star weights hurled at the just now trembling scales. The ecstasy of life lives at this edge­ the body's memory of its immutable homeland. -Osip Mandelstam (1967, p. 124) PART I. THE LIGHT OF KNOWLEDGE: IN PURSUIT OF SLAVIC WISDOM TEACHINGS Upon the shores of afar sea A mighty green oak grows, And day and night a learned cat Walks round it on a golden chain.
    [Show full text]
  • The Slavic Vampire Myth in Russian Literature
    From Upyr’ to Vampir: The Slavic Vampire Myth in Russian Literature Dorian Townsend Thesis submitted for the degree of Doctor of Philosophy School of Languages and Linguistics Faculty of Arts and Social Sciences The University of New South Wales May 2011 PLEASE TYPE THE UNIVERSITY OF NEW SOUTH WALES Thesis/Dissertation Sheet Surname or Family name: Townsend First name: Dorian Other name/s: Aleksandra PhD, Russian Studies Abbreviation for degree as given in the University calendar: School: Languages and Linguistics Faculty: Arts and Social Sciences Title: From Upyr’ to Vampir: The Slavic Vampire Myth in Russian Literature Abstract 350 words maximum: (PLEASE TYPE) The Slavic vampire myth traces back to pre-Orthodox folk belief, serving both as an explanation of death and as the physical embodiment of the tragedies exacted on the community. The symbol’s broad ability to personify tragic events created a versatile system of imagery that transcended its folkloric derivations into the realm of Russian literature, becoming a constant literary device from eighteenth century to post-Soviet fiction. The vampire’s literary usage arose during and after the reign of Catherine the Great and continued into each politically turbulent time that followed. The authors examined in this thesis, Afanasiev, Gogol, Bulgakov, and Lukyanenko, each depicted the issues and internal turmoil experienced in Russia during their respective times. By employing the common mythos of the vampire, the issues suggested within the literature are presented indirectly to the readers giving literary life to pressing societal dilemmas. The purpose of this thesis is to ascertain the vampire’s function within Russian literary societal criticism by first identifying the shifts in imagery in the selected Russian vampiric works, then examining how the shifts relate to the societal changes of the different time periods.
    [Show full text]
  • Pagan Beliefs in Ancient Russia. by Luceta Di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc
    1 Pagan Beliefs in Ancient Russia. By Luceta di Cosimo, Barony Marche of the Debatable Lands, Aethelmearc. [email protected] ©2006-2017 Slavic mythology is a difficult subject. The historical evidence is fragmented, with many conflicting sources and multiple later literary inventions. This is a brief reconstruction of ancient Russian mythology. The first archaeological findings that can be attributed to Slavs date to approximately 6th c. AD. The origins of Slavs are still debated. The pagan Slavic society was an oral society. Christianity, which introduced writing, was more concerned with eradication rather than preservation of pagan beliefs. No one really tried to preserve and record whatever remained, until late period. Then, there is some evidence recorded from the Germans who visited Russia in 18th c., but a lot of it is based on the written 15thc. sources, rather than eyewitness accounts. The 19th c. Europe saw renewed interest in folklore, and combined with rise of nationalism and need for developed mythos, a lot of what was left was recorded, but a lot was altered to make it more palatable, and questionable things (especially with fertility rituals) were edited out as not to besmirch the emerging national character. During the Soviet time, the study of any religion was problematic, due to mandatory atheism. Eventually, the study of the early Slavic traditions was permitted, and even encouraged, but, everything had to pass stringent censorship rules, and could not contradict Marxist-Leninist philosophy. So, people who had the material (in the USSR) could not publish, and people who actually could publish (in the West) did not have access to the materials.
    [Show full text]
  • Slavic Pagan World
    Slavic Pagan World 1 Slavic Pagan World Compilation by Garry Green Welcome to Slavic Pagan World: Slavic Pagan Beliefs, Gods, Myths, Recipes, Magic, Spells, Divinations, Remedies, Songs. 2 Table of Content Slavic Pagan Beliefs 5 Slavic neighbors. 5 Dualism & The Origins of Slavic Belief 6 The Elements 6 Totems 7 Creation Myths 8 The World Tree. 10 Origin of Witchcraft - a story 11 Slavic pagan calendar and festivals 11 A small dictionary of slavic pagan gods & goddesses 15 Slavic Ritual Recipes 20 An Ancient Slavic Herbal 23 Slavic Magick & Folk Medicine 29 Divinations 34 Remedies 39 Slavic Pagan Holidays 45 Slavic Gods & Goddesses 58 Slavic Pagan Songs 82 Organised pagan cult in Kievan Rus' 89 Introduction 89 Selected deities and concepts in slavic religion 92 Personification and anthropomorphisation 108 "Core" concepts and gods in slavonic cosmology 110 3 Evolution of the eastern slavic beliefs 111 Foreign influence on slavic religion 112 Conclusion 119 Pagan ages in Poland 120 Polish Supernatural Spirits 120 Polish Folk Magic 125 Polish Pagan Pantheon 131 4 Slavic Pagan Beliefs The Slavic peoples are not a "race". Like the Romance and Germanic peoples, they are related by area and culture, not so much by blood. Today there are thirteen different Slavic groups divided into three blocs, Eastern, Southern and Western. These include the Russians, Poles, Czechs, Ukrainians, Byelorussians, Serbians,Croatians, Macedonians, Slovenians, Bulgarians, Kashubians, Albanians and Slovakians. Although the Lithuanians, Estonians and Latvians are of Baltic tribes, we are including some of their customs as they are similar to those of their Slavic neighbors. Slavic Runes were called "Runitsa", "Cherty y Rezy" ("Strokes and Cuts") and later, "Vlesovitsa".
    [Show full text]
  • Mythological Concept Sungod in English, Swedish and Slavonic Song Discourses
    Науковий вісник ДДПУ імені І. Франка. Серія “Філологічні науки”. Мовознавство, № 11, 2019 Research Journal of Drohobych Ivan Franko State Pedagogical University. Series “Philology” (Linguistics). № 11, 2019 UDC 811.111’37 DOI https://doi.org/10.24919/2663-6042.11.2019.175466 MYTHOLOGICAL CONCEPT SUNGOD IN ENGLISH, SWEDISH AND SLAVONIC SONG DISCOURSES Gusar A. V. Institute of Philology of the Taras Shevchenko National University of Kyiv Modern linguistics pays particular attention to the analysis of the relationship between language and knowledge struc- tures, processes of thinking and consciousness. According to such a tendency, the particular interest is found in the integrative study of speech and language as a linguo-creative phenomenon and in the study of semiotic and cognitive features of basic mythological concepts. Special interest of present-day linguistics lies in decoding such concepts and in finding out how these concepts could be rediscovered in modern discourses, especially in modern songs. Considering all said above we can name the purpose of this article which was devoted to the analysis of basic mythological concept SUNGOD and to studying its possible incarnations in different modern song discourses, namely, in English, Swedish and Slavonic (Russian and Ukrainian) and to the construction of their associative fields, which is significant for understanding the mental processes that occurred when an individual was perceiving, comprehending and, consequently, cognizing the reality a long time ago and how it works nowadays. These common features of the inherited fund of Indo-European mythology explains the considerable similarity of separate Indo-European mythologies, despite the diversity of late contacts with non-European nations, which also had a significant impact on their development.
    [Show full text]
  • PROBLEMS of ACCULTURATION in TURKISH-SLAVIC RELATIONS and THEIR REFLECTION in the “HEAVEN and EARTH” MYTHOLOGEME Abay K
    PJAEE, 17 (6) (2020) PROBLEMS OF ACCULTURATION IN TURKISH-SLAVIC RELATIONS AND THEIR REFLECTION IN THE “HEAVEN AND EARTH” MYTHOLOGEME Abay K. KAIRZHANOV1 1Department of Turkology, L.N. Gumilyov Eurasian National L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Nazira NURTAZINA2 2Department of the History of Kazakhstan Al Farabi Kazakh National University, 020000, Almaty, Republic of Kazakhstan [email protected] Aiman M. AZMUKHANOVA3 3Department of Oriental Studies L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Kuanyshbek MALIKOV4 4Department of Kazakh Linguiatics L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan Karlygash K. SAREKENOVA5 5Department of Kazakh Linguiatics L. N. Gumilyov Eurasian National University 010000, 2 Satbayev Str., Astana, Republic of Kazakhstan [email protected] Abay K. KAIRZHANOV1, Nazira NURTAZINA2, Aiman M. AZMUKHANOVA3, Kuanyshbek MALIKOV4, Karlygash K. SAREKENOVA5 – Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(6). ISSN 1567-214x Key words: acculturation, functional unity, new balance, mythologeme, dualistic system. -- Annotation The relevance of the study in this article is determined by the fact that long and constant contacts between the ancient Turks and Slavs formed significant cultural components in the 6936 PJAEE, 17 (6) (2020) context of communication between peoples. In the interaction of carriers of culture not only a certain shift of cultural paradigms take place, but also ethnic groups enter into complex relationships, while in the process of acculturation of each of them finds its identity and specificity, are mutually adapted by borrowing some of the cultural traits of each other.
    [Show full text]
  • RUSSIAN MYTHOLOGY Ayse Dietrich, Ph.D
    HUMANITIES INSTITUTE RUSSIAN MYTHOLOGY Ayse Dietrich, Ph.D. Introduction Mythology takes as its subject the significance of the objects that exist in the world, natural events, and the private matters and objects of social life from an emotional point of view. Mythology is the identification of humanity with nature, making the powers of nature one’s own in the imagination. In the face of natural events, the first humans were powerless, both before the events within themselves and those that came from outside. Therefore, it is directed at describing events and objects that were considered taboo, or embodying and personalizing events or objects that the mind could not grasp. Identifying itself with all living and non-living thing from the very beginning, the human mind tried to express them through various objects and symbols. The rustle of leaves, thunder, bird calls, and lightning striking – all these natural events were perceived by humans as a sign of good or evil, life or death. Mythological images are indirect expressions of humans’ internal worlds and emotions. Emotions override reason. Mythological images do not consist only of imaginary depictions. They also have the quality of making living in harmony with human desires and emotions, and acting together easier. In this context, The subject of Russian mythology consists of the belief of the Russian people, who planted fields, worked the land, and spent their lives together with animals such as eagles and wolves, that supernatural powers directed the fates of men, and the symbols and gods that before and after the coming of Christianity were passed down from generation to generation.
    [Show full text]
  • “History of Ukrainian Culture”. Part One
    МІНІСТЕРСТВО ОХОРОНИ ЗДОРОВ’Я УКРАЇНИ Харківський національний медичний університет N. M. Martynenko, H.L. Demochko Н. М. Мартиненко, Г.Л. Демочко History of Ukrainian Culture Історія української культури Workbook for English-speaking students Робочий зошит для англомовних студентів Kharkiv 2015 УДК 316.722(091)477(076.6)=111 ББК 63.3 М 29 Затверджено вченою радою ХНМУ. Протокол № 3 від 19 березня 2015 р. Martynenko N. M., Demochko H.L. History of Ukrainian Culture : Workbook for English- speaking students / N. M. Martynenko, G.L. Demochko. – Kharkiv : KNMU, 2015. - 97 p. Мартиненко Н.М., Демочко Г.Л. Історія української культури: Робочий зошит для англомов. студентів / Н.М. Мартиненко, Г.Л. Демочко – Харків : ХНМУ, 2015.- 97 с. © Харківський національний медичний університет, 2015 © Мартиненко Н.М., Демочко Г.Л., 2015 C O N T E N T Unit 1 Part Introduction to “History of Ukrainian culture” 4 one Part Archaic cultures at the territory of Ukraine. 11 two Sources of Ukrainian culture Unit 2 Part Culture of Kyivan Rus‟ (9-12th centuries) 25 one Part Culture of Galiсia-Volhynia Principality 31 two Unit 3 Part Ukrainian Culture of Lithuanian Period (14th-16th c.) 38 one Part Ukrainian Culture of Polish Period 41 two (16th-the first half of 17th centuries) Part Ukraine and West-European cultural influences 45 three (late 17th - 18th centuries). Enlightenment Unit 4 Part Ukrainian cultural revival (late 18th –early 20th c.). 51 one First period Part Ukrainian cultural revival (late 18th –early 20th c.). 59 two Second period Part Ukrainian cultural revival (late 18th –early 20th c.). 69 three Third period Unit 5 Part Ukrainian cultural development of the newest period 75 one (20th –early 21st centuries) Part Social and political processes after disintegration 88 two of the USSR and their influence on the development of culture in Ukraine References 96 Unit 1.Introduction to “History of Ukrainian culture”.
    [Show full text]
  • Of the Russian Peop15e;
    THE .SONGE! OF THE RUSSIAN PEOP15E; AS ILLUSTRATIVE OF SLAVONIC MYTHOLOGY AND RUSSIAN SOCIAL LIFE. • BY W. R. S. R.ALSTON, M.A. ow ~ •• •• 'ITl••• 11 ••"., 8acOND BDlTIaN. I.onllon : ELLIS & GREE...~, 83, KING STREET, COVENT GARDEN. 1872. [..til rio"" ......-1.] j j j j j j j j j j j j j j j j j j PREFACE. WHEN the present volume was originally planned it was intended to contain- an account of Russian folk-, . lore in general-of the stories, legends. riddles. pro- verbs, and epic as well as lyric poems, which oral tradition has preserved among the Russian peasantry. But I soon found that the subject was one which, if treated at all in detail, would require more time and space than I had expected. So I thought it best to restrict myself for the present to a part of it only. leaving the rest to be described afterwards. In this first instalment of the work, therefore, I have dealt chiefly, though not exclusively, with the lyric poetry of the peasantry; the next will be mainly devoted to their Popular Tales and their Metrical Romances. In order to render intelligible the songs I have quoted, it has been necessary to give some slight account of the religious ideas attributed to the ancien t vi PREFACE. Slavonians and the superstitions current among their descendants, 8S well as of some of the manners and customs of the Russian peasantry, especially with regard to marriages and fWllwals. But my book can make no pretence to any thing like a satisfactory grappling with the difficult problems-mythological, ethnological, philological, historical-suggested by the study of Slavonic antiquities.
    [Show full text]
  • Russian Linguistic Bulletin 3 (11) 2017
    RUSSIAN LINGUISTIC BULLETIN 3 (11) 2017 DOI: https://dx.doi.org/10.18454/RULB.11.14 Малыхина Т.М.1, Ларина Л.И.2, Писарева Л.Е.3, Праведникова Т.В.4, Кузьмина А.В.5, Косицына Н.О.6, Стародубцева Е.А.7 1,2,3,4,6,7Доцент, кандидат филологических наук, 5кандидат филологических наук, Курский государственный университет КОНЦЕПТ «РОССИЯ» ЧЕРЕЗ ПРИЗМУ ЭТНОЛИНГВИСТИЧЕСКОГО И ЭТИМОЛОГИЧЕСКОГО АНАЛИЗА Аннотация Знание этимологии может помочь понять не только значение слова, но и лучше понять процесс эволюции языка, в котором, как известно, отражается весь ход истории. Кроме того, изучение этимологии языка позволяет идентифицировать слова, первоначально русские, обозначающие традиционные русские предметы. Авторы рассматривают концепт «Россия» как одно из важнейших понятий, объединяющих многие аспекты языковой картины мира: оплодотворяющую влагу, воду, свет («солнца лик»), цвет, род и развитие жизни, мир и бел-свет, общность народов, родимую землю и государство. Ключевые слова: концепт, макроэтимология, языковая картина мира, ментальность, праязык, археология языка. Malykhina T.M.1, Larina L.I.2, Pisareva L.E.3, Pravednikova T.V.4, Kuzmina A.V.5, Kositsyna N.O.6, Starodubtseva E.A.7 1,2,3,4,6,7Associate Professor, PhD in Philology, 5PhD in Philology, Kursk State University THE CONCEPT OF “RUSSIA” THROUGH ETHNO-LINGUISTIC AND ETYMOLOGICAL ANALYSIS Abstract Etymology can help understand word meanings as well as the process of language evolution. This process is a reflection of the entire history course. In addition, the study of language etymology makes it possible to identify words originally Russian denoting traditional Russian subjects. The authors deal with the concept of “Russia” as one of the most important concepts, integrating many aspects of linguistic world image: fertilizing moisture, water, light (“the face of the sun”), colour, rod (gender) and life development, the world and the white light, the community of peoples, Rodimaya zemlya (native land) and the Sate.
    [Show full text]
  • Oral Tradition 30.2
    Oral Tradition, 30/1 (2016):53-94 The Silent Debate Over the Igor Tale Robert Mann The Igor Tale, or Slovo o polku Igoreve, is the only epic tale of its kind to reach us from the Kievan period. It celebrates a military campaign undertaken in 1185 by a minor Russian prince, Igor Sviatoslavich, against the Polovtsy, or Kumans, the perennial steppe foe of Rus' at that time. Igor was defeated and captured, but he later managed to escape and return home. The tale survived in a single manuscript that evidently dated from the sixteenth century. It was published in 1800, about a decade after it was discovered, but the manuscript itself was destroyed during the Napoleonic occupation of Moscow in 1812.1 A number of details in the tale suggest that it was written down in the thirteenth century (Mann 2005:98-112). For two centuries the Igor Tale has been treated as a poem that was composed by a literate writer.2 Only a few dissenters have argued that the Igor Tale was originally an oral epic song, and the question has not attracted much attention among specialists in early Russian culture. It is, however, worthwhile to reexamine some of the arguments formulated by the leading twentieth-century scholar in the study of Old Russian literature, Dmitrii S. Likhachev. His ideas went far to shape the views of scholars throughout the world, yet certain aspects of his argumentation have been ignored by his followers. When one takes a closer look at Likhachev’s line of reasoning, it becomes clear that the hypothesis of a literate poet who penned the Igor Tale, accepted as axiomatic by many students and scholars, stands on extremely shaky ground.
    [Show full text]