Termeni creştini în onomastica românească:
Gespeichert in:
| 1. Verfasser: | |
|---|---|
| Format: | Buch |
| Sprache: | Romanian |
| Veröffentlicht: |
Timişoara
Ed. Amphora
1999
|
| Schlagworte: | |
| Online-Zugang: | Inhaltsverzeichnis Abstract |
| Beschreibung: | Zsfassung in engl. und franz. Sprache u.d.T.: Cristian terms in the Romanian onomastics |
| Beschreibung: | 233 S., [8] Bl. Kt. |
| ISBN: | 9739824463 |
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Datensatz im Suchindex
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|---|---|
| adam_text | CUPRINS
PRECUVÎNTARE
CAPITOLUL
I-
Privire istorică asupra creştinismului la români
1
CAPITOLUL
И
-
Principalele sărbători la români
................. 21
CRĂCIUN
.................................................. 21
FLORII
....................................................... 53
РАЅД!
.......................................................... 66
ISPAS
......................................................... 76
RUSALII
.................................................... 80
CAPITOLUL
Ш
-
Termeni creştini în onomastica românească
92
BOTEZ
....................................................... 92
PREOT şi
ГОРА
..................................... 101
SÂNT
......................................................... 115
CAPITOLUL
IV
-
Termeni creştini în toponimia din Transil¬
vania şi Banat
............................................... 145
CAPITOLUL
V
-
Concluzii
........................................................... 184
NOTE
................................................................................................. 189
ABREVIERI
...................................................................................... 192
BIBLIOGRAFIE
................................................................................ 193
RÉSUMÉ
............................................................................................ 201
SUMMARY .......................................................................................
208
INDICE
.............................................................................................. 215
HĂRŢI LINGVISTICE
.................................................................... 233
208
CHRISTIAN
TERMS IN THE ROMANIAN
ONOMASTICS
(Summary)
Using an exhaustive material and a variety of written and oral infor¬
mation, modern but especially ancient and medieval, obligatory for a scientif¬
ic interpretation, the
reconstitution
of the religious past of the Romanian
people has been here attempted at by research work on the Christian terms
in the Romanian
onomastice. In
our approach we have paid a special attention
to the way these terms are presented, giving high consideration for the
words attested; the analysis of the data and the establishment of a linguistic
(onomastic)
stratification was used to enable the differentiation of the suc¬
cessive contributions brought to the history of Christendom with the Roma¬
nians. Unlike in the previous researches, the European perspective has been
taken into consideration, more obvious in the presentation of the holiday
names, most of them with a pagan substratum. Our knowledge of the Chris¬
tian traditions and terminology existing in both the Romanian space and in
that of other European peoples helped us better understand our linguistic and
Christian entity. On the one hand, it links Romania with the Romanic world,
on the other hand, it relates Romania with other, older or newer cultures be¬
longing to the peoples the Romanians have come into contact with.
In order to understand and objectively interpret the facts, and espe¬
cially to establish the origin of some Christian terms, several opinions, pub¬
lished so far, have been analysed.
The communist period was characterized by a policy undermining
the Christian belief in the spiritual life of the Romanians; it created a hiatus in
the research on Christian terminology. That is why our intention was to
bring into light and turn into account the contributions on this topic which
belong to the great Romanian linguists and historians, following the duty of
continuing the research on the basis of the data accumulated in
Де
meantime.
In our research we did not intend to demonstrate a particular thing,
but we let the facts talk , by themselves, so that the conclusions be rele¬
vant for the present stage of research, permanently having as a guiding prin¬
ciple the fact that science without conscience leads only to the rain of the
soul .
------------------------------------------------------------------------------------209
This work follows a judicious plan being structured into several
chapters bearing on the following aspects: The Main Holidays with the Ro¬
manians
(Crăciun
Christmas ,
Florii Palm
Sunday ,
Paşti
Easter ,
Ispas
Ascension ,
Rusalii
Whitsuntide ), Christian Terms in the Roma¬
nian Onomastics
(botez
baptizing ,
preot, popă
priest , parson ,
sânt
saint ), Christian Terms in the Toponimics of Transylvania and the
Banat,
Conclusions. The scientific apparatus meant to clarify several details in this
work consists of: Notes, Abbreviations, Bibliography, Index (I of authors,
Π
of appelatives, anthroponyms and toponyms), as well as
18
linguistic maps,
17
of them after The Romanian Linguistic Atlas I, one referring to the
spreading of the
Remetes
oikonym on the Romanian territory.
A Historical View on Christendom with the Romanians
As we can explain the present only by searching into the past, we
have presented a historical background referring to the spreading of Chris¬
tianity into the Romanized population in the North of the Danube, as early as
the first half of the IVth century, when there also came into being a Christian
terminology of Latin origin.
The Latin character of the Christian terminology in Romanian, on
the one hand, proves the Christianization of the population and the mainte¬
nance of the connections with the Empire. On the other hand, the richness of
this terminology points to a fairly advanced degree of organization of the
Christian communities, at the time. The preservation of the same Christian
terms (of Latin origin) in all the Romanian dialects demonstrates that the
Christianization process with the Romanized population north of Danube
took place almost concomitantly. The comparison made between the Chris¬
tian terms in the western Romanic area and those of the Romanic Carpatho-
Balkan area brings to light what makes them similar and what makes them
different. Unlike in the West, in the Romanian language there are no words
of Latin origin referring to the hierarchy and the organization of the Church.
This is explained by their having been replaced by me very Church hierarchy
at a time when the Paleoslavonic language became the official language of
worship. Whereas the Romance languages of western Europe continue to
preserve the Latin terms
festům
and
feríae
in order to name the day of
Christian worship, the Romanian language has the word
sărbătoare
which,
originally, had a pagan significance, referring to
Dacia s
conservatory gods,
considered to protect the province against dangers.
The Cristianization of
Ле
Southern Slavs, especially of the Bulgari¬
ans,
Де
acceptance of Church Slavonic as the language of worship, the
adoption of liturgy and of some Orthodox rite elements of Slavic church or¬
ganization, all these had linguistic consequences upon the Romanian Ian-
210---------------------------------------------------------------------—■------------------
guage. A number of ecclesiastic terms of Byzantine origin did not enter the
Daco-Romanian through the direct contact between the Romanians and the
Slavs but by the cultural way, through the Church, revealing the influence of
the Church Slavonic on spoken Romanian. At the moment of the hierarchical
reorganization at the crossroads of the first and the second millennia, the
Romanian Church was Byzantino-Slavic. The unity in the Slavic rite of all
the Romanians testifies that the adoption of the Slavic liturgy is prior to the
conquest of Transylvania by the Hungarians.
Thus the Romanians are the only neo-Latin people pertaining to the
(Orthodox) Eastern Church. As far as their origin and language are con¬
cerned, the Romanians belong to the West and by their Christian rite they
belong to the East. Before having this double component the identity of the
Romanians is claimed by their very history, which shows that their Romanic
character and their Christian faith were born and naturally developed on the
territory of
Dacia
The Main Holidays -with the Romanians
In the context of this work the word
Crăciun
( Christmas ) cov¬
ers a large space as it has been much debated on from an etymological point
of view. It has been considered either of Latin or of Slavic origin or even of
autochthonous origin. The detailed presentation of the linguistic facts, both
formally and semantically, covering not only the Romanian territory, but also
the larger European area has taken us to the conclusion that the etymon of
the term
Crăciun
( Christmas ) is to be found in the Thraco-Dacian sub¬
stratum with the pagan meaning of a log which burns during the longest
night of the year . The term has also been embraced by the Christian dog¬
ma as it also happened in all the Romance languages with Dies Natalis
Solis,
in Italian
-Natale,
in French
-Noël,
in Catalan
-
Nadal eto.,
the seman¬
tic pagan notes were subordonated to the Christian ideology. In the begin¬
ning of the twentieth century, in Transylvania, on Christmas Eve there were
traces of log-burning; with the Macedo-Romanians where
crăciun
also
means the Christmas log . The existence of the same tradition in the
whole Balkan Peninsula and with other peoples in Europe (Italians, French,
Basques) and also with Albanians, all this imposes the acceptance of an ety¬
mon from the Thracian-Dacian substratum. The autochtonism of
Crăciun
on the territory of common Romanian, that is at the North and South of the
Danube, can be explained only by the fact that it was transmitted to us
through Latin, an relatively unitary idiom in the Carpathian-Danubian region.
By its original semantic content, alongside with other terms in the substra¬
tum,
Crăciun
belongs to the sphere of the elementary life of the Thraco-
Dacian shepherds.
—-----------------:------------------------------.---------------------211
The proper name
Crăciun,
attested in the Hungarian documents in
Latin, registered as early as
1138
under the form of Kracin, has been stud¬
ied under all aspects: the written form in Romanian and in other languages
(Serbian, Bulgarian, Hungarian), its attestations in documents, the frequency
and geographical covering, its anthroponomical function (pronoun, family
name),
dérivâtes
(Crăciunescu, Crăciunesc,
Criciunoiu,
Crăcranică,
Crăciunel, Crăciunaş, Crăciuneanu)
and the
toponymie
function in which
Crăciun
or some of its
dérivâtes
are componing elements of some localities
and place-names.
The convergence of the historical, folkloristic, linguistic and
onomastic
data represents the best underlying testimony that the term
Crăciun
is the most intimate linguistic sign related to the Romanian ethnical
background. Consequently, our opinion is that the Romanian language was
the irradiating center of
Crăciun
for the neighbouring languages where this
term has not been definitively adopted, with the exception of the Hungarian
language.
The other terms designating the holy days have been approached in
the same complex way, resorting to the folklore, the popular beliefs, to the
dialectal and
onomastic
material, to the comparison with the Romance lan¬
guages and with
äie
languages of the neighbouring countries. Such terms
were:
Florii,
with older names as
Flori
and
Duminica Florilor
( Palm
Sunday ) in Transylvania, the area mat has preserved forms that are more
archaic than in the rest of the country;
Paşte
a feminine plural (<the Latin
Paschae) from which there also originated a neuter singular noun
Paşte,
with a plural form
Paşti; Ispas
is an older form for
înălţarea Domnului
( Ascension ) originating in the Paleoslav
Supas
( Saviour ) from the
syntagma
praznic Supasa
vuznesenja, the Ascension of the Saviour ;
Rusalii
( Whitsuntide ) the holy day celebrated on
50
days after the Eas¬
ter, with the Transylvanian variant Rusale, does not directly come from the
Latin Rosalia, but from a Slavic intermediary word Together with the very
borrowing of the term the Romanians also took from the Slavs some beliefs
and traditions but they preserved the forefathers customs related to this holy
day, more evident in the western and southwestern parts of the country.
The proper names below have been transmitted along the centuries
to this day, thus revealing the linguistic continuity and the geographic perma¬
nence of the Christian terms which are their underlying foundation:
Floare,
Florea,
Flora, Florica,
Florian,
Floresça, Floroiu,
Fiorita,
Florei
etc.;
Pascu, Pasca,
Pascotă,
Pascal, Pasca, Pasco,
Paştiu, Păştea; Ispas,
Ispasiu, Ispasoiu, Ispas, Ispăşescu, Ispăşoiu
etc.;
Rusalie, Rasalim,
Rusalin etc.
212-----—--------------------------------------------------------■--------------------------
Christian
Terms in the Romanian Onomastics
In this chapter the following Christian terms are discussed:
botez
( baptism ),
preot
and
popă
( priest and parson ),
sânt sfânt
( saint ), as well as the proper names and the toponyms into which they got
either in their simple or derived forms:
Botez, Botezatu,
Botezan, Botezatu
and their synonyms
Iordan, Iordana,
Iordanca, Iordinescu, referring to
the above mentioned holy day; there are also discussed some toponyms
from Transylvania: Batiz, Botiza,
Botez
and, respectively,
Ardan,
Gârdani
etc.; Preutu, Preutescu, Preuteasa, Pop,
Popa, Popan,
Popenciu, Popescu,
Popovici, Apopei, Apopoaie
etc. The Christian terms,
preot
(<
Latin
praebiter) and popă (<Slavonic popii),
with different origins and years of
existence in the Romanian language, have not excluded each other, on the
contrary, they have completed each other during time so that both of them
have survived up to the present day. Nowadays,
popă
has become a popular
word, used mostly in the countryside, in competition with the official term
preot
which has been gaining ground lately; in the same competition there
has come the term
părinte
(<
Latin parentem) almost the only word that
the speaker uses when addressing a priest, both on the level of standard lan¬
guage and on the level of national idioms.
An ample subchapter is dedicated to
sânt (<Latin
sanctus) pre¬
served only in compounds designating names of saints, also representing the
popular names of the Christian holy days with the Romanians in the north
and in the south of the Danube:
Sânvăsâi, Sânţi, Sângeorz, Sânzâiene,
Sâmpetru, Sântă Mărie, Sâmedru, Sânnicoară.
The same chapter also deals with the development of mediaeval
onomastics in Western Europe, marked by the cult for saints which some¬
times has caused that the primitive name of the locality be substituted by the
name of the patron saint of the local church. As with the Romanians there
were no superior church organizations which should give the martyr the of¬
ficial beautification; the names of localities derived from names of saints are
extremely rare in the Old Romanian Kingdom (i.e. the territory of Romania
before World War I); the compounds with
Sân-, Sâm-
are practically
inexis¬
tent
In Transylvania and in the
Banat
their number is significant due to the
custom of giving the names of saints to the villages, a custom very fre¬
quently met with the Catholics in these regions. Today, there are
80
names
of localities in which the first element of the compound is the ecclesiastic
term
Sân(t);
in a decreasing number these names are:
Sanerai,
Sângeorz
(with variants),
Sânoicolau
(with variants,
Sânnicoară
and
Sânmiclăuş),
Sanmartín,
Sântioana
and
Sântion,
Santamaría,
Sânpaul, Sântímbru,
Santana
etc.
---------------------------------------------------------------------------------_ 213
Christian
Terms
in
the Toponimics of Transylvania and of the
Banat
In order to explain the formation and the spreading of some names
of localities (in Transylvania and in the
Banat)
having as underlying elements
Hungarian and German Christian names, originating in Latin, Slavonic or in
other languages, we have made a historical survey about the Christianization
of Hungary which had consequences upon the official system of denominat¬
ing the localities in the above mentioned historical provinces. Together with
Hungary s embracing Catholicism, they adopted a Christian terminology
which also entered the system of locality-names in Transylvania and the
Banat
We have presented here the stock of those names indicating their
Hungarian or German etymon with their meaning in the language of origin,
then the first forms registered in documents
-
usually in Latin, in which the
Christian names under discussion are more easily recognizable. The names
of the localities presented later underwent numerous modifications being
written in Hungarian or German which, in their turn, also underwent several
transformations as late as the XIXth century. The form of most of today s
locality-names is the result of a slow simultaneous phonetic and graphic evo¬
lution due to both the local idiom as well as to the modifications operated by
the foreign administrations: Apadia, Apateu,
Barat, Bărăteaz, Bratca,
Brateiu,
Brateş,
Beclean,
Bethausen,
Căpâlna, Căpfilnaş, Căptălan,
Costei,
Coştiui, Cristur, Criţ, Cristian, Firiteaz, Viscri, Chirpăr,
Nocrich,
Harangláb,
Clopodia, Clopotiva, Mănăştur, Pişchia, Prostea,
Remetea,
Remeti,
Râmeţi
etc.
Isolated from
Latinity
since the
VI*
and VIIth centuries, the Roma¬
nian people has overcome the discontinuity of the direct contact with the
Latin religious culture through some non-Latin languages. This reality is
more evident in Transylvania, a Romanian territory which was under the
Hungarian rule for a longer period of time.
Thus the rich and uninterrupted series of Latin documents in
Transylvania and in the
Banat,
(beginning with the XI* century) enables us
to learn about the toponymy and anthroponymy as well as about the Roma¬
nian elements in these areas, long before the Romanian language began being
written.
Conclusions
As shown by the linguistic maps with the names of the holidays and
the names of localities derived from the same Christian terms, the zones in
which they have been better preserved are Transylvania, especially its west¬
ern part, and the
Banat,
namely the regions with a denser number of Roman
settlements. These preservations are explained by the
périphérie
and rela¬
tively isolated situation in which there remained the forefathers of the Roma¬
nians in
Dacia,
after the Aurelian retreat.
From the community of language the Romanians had,
Crăciun
as a
common noun or under the form of a proper noun, alongside with other
anthroponyms as
Botez, Florea,
Frate,
Indrea,
Pascu
etc., they all have
become part of the onomastics of the people the Romanians have come into
contact with.
The Romanians adhering to Christianity was not a forced phenom¬
enon, brought about by a ruler s will, at a certain time. The Romanians got
Christianized gradually, during several centuries, first and foremost through
their forefathers, Latin being the language of worship, at the time. From Latin
the main terms referring to Christianity were transmitted to Romanian. The
Slavs and other migratory peoples having flooded over the South of the
Danube, the Romanians came to gravitate towards the East, from a religious
point of view. The Orthodox Eastern Church definitorily contributed to main¬
taining the mediaeval unity of the Romanians. Most of the ecclesiastic terms
of Byzantine origin entered the language by the cultural path, through the
Church, referring to the organization of the denomination, to the church hier¬
archy, to the calendar and to the holy days. Partially they replaced the old
Latin terms, under the conditions of a lexical enrichment determined by the
stylistic development of the Romanian language under the influence of the
Church Slavonic.
Although some terms are specific of certain Orthodox or Catholic
Christian traditions, and they are expressed by forms, variable from one lan¬
guage to another, the basic stock of this terminology points out a Christian
and Hebrew tradition shared by most of the peoples in Europe. However we
can also speak about a pagan faith with the Romanians, based
ôn
super¬
stitions, witchcraft, ghosts, conceptions that have been handed down from
generation to generation, preserving their primordial structure.
|
| any_adam_object | 1 |
| author | Goicu, Simona |
| author_facet | Goicu, Simona |
| author_role | aut |
| author_sort | Goicu, Simona |
| author_variant | s g sg |
| building | Verbundindex |
| bvnumber | BV039662721 |
| ctrlnum | (OCoLC)760146087 (DE-599)BVBBV039662721 |
| era | Geschichte gnd |
| era_facet | Geschichte |
| format | Book |
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| geographic | Siebenbürgen (DE-588)4054835-1 gnd Rumänien (DE-588)4050939-4 gnd |
| geographic_facet | Siebenbürgen Rumänien |
| id | DE-604.BV039662721 |
| illustrated | Illustrated |
| indexdate | 2024-07-10T00:08:33Z |
| institution | BVB |
| isbn | 9739824463 |
| language | Romanian |
| oai_aleph_id | oai:aleph.bib-bvb.de:BVB01-024512059 |
| oclc_num | 760146087 |
| open_access_boolean | |
| owner | DE-12 |
| owner_facet | DE-12 |
| physical | 233 S., [8] Bl. Kt. |
| publishDate | 1999 |
| publishDateSearch | 1999 |
| publishDateSort | 1999 |
| publisher | Ed. Amphora |
| record_format | marc |
| spelling | Goicu, Simona Verfasser aut Termeni creştini în onomastica românească Simona Goicu Timişoara Ed. Amphora 1999 233 S., [8] Bl. Kt. txt rdacontent n rdamedia nc rdacarrier Zsfassung in engl. und franz. Sprache u.d.T.: Cristian terms in the Romanian onomastics Geschichte gnd rswk-swf Religion (DE-588)4049396-9 gnd rswk-swf Ortsnamenkunde (DE-588)4172891-9 gnd rswk-swf Siebenbürgen (DE-588)4054835-1 gnd rswk-swf Rumänien (DE-588)4050939-4 gnd rswk-swf Rumänien (DE-588)4050939-4 g Siebenbürgen (DE-588)4054835-1 g Ortsnamenkunde (DE-588)4172891-9 s Religion (DE-588)4049396-9 s Geschichte z DE-604 Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024512059&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen 2 application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024512059&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Goicu, Simona Termeni creştini în onomastica românească Religion (DE-588)4049396-9 gnd Ortsnamenkunde (DE-588)4172891-9 gnd |
| subject_GND | (DE-588)4049396-9 (DE-588)4172891-9 (DE-588)4054835-1 (DE-588)4050939-4 |
| title | Termeni creştini în onomastica românească |
| title_auth | Termeni creştini în onomastica românească |
| title_exact_search | Termeni creştini în onomastica românească |
| title_full | Termeni creştini în onomastica românească Simona Goicu |
| title_fullStr | Termeni creştini în onomastica românească Simona Goicu |
| title_full_unstemmed | Termeni creştini în onomastica românească Simona Goicu |
| title_short | Termeni creştini în onomastica românească |
| title_sort | termeni crestini in onomastica romaneasca |
| topic | Religion (DE-588)4049396-9 gnd Ortsnamenkunde (DE-588)4172891-9 gnd |
| topic_facet | Religion Ortsnamenkunde Siebenbürgen Rumänien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024512059&sequence=000003&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=024512059&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT goicusimona termenicrestiniinonomasticaromaneasca |