Christian Names Research Articles

Nevedben a sorsod – globalizációs trend és helyi identitás tükröződése az Abaúji kistérség általános iskolásainak keresztneveiben

The purpose of the study is twofold: on the one hand, it examines the expression of trends in globalisation and local identity in the Christian names of grade 5–8 pupils at three research points in the Abaúj micro-region: Baktakék, Forró and Krasznokvajda. On the other hand, it presents a special Hungarian lesson organised in the primary schools of the settlements entitled Your destiny is in your name, in order to support education based on local values, to promote knowledge on onomastics, and to raise awareness of names as tools expressing ethnic and religious identity. The first part of the study explains the choice of the title Your destiny is in your name, while the second part summarises the objectives of the Creative Region Projects, which provide the framework for the lessons; it then presents the ethnic and religious diversity of the selected settlements. According to census data, these settlements have a dual identity rate of 37–39%, making the support of local identity through education a key objective. The third part analyses the Christian names of 121 pupils, followed by the fourth part, which presents the special lessons. Finally, the study concludes that the pupils’ Christian names mainly reflect globalisation trends instead of viewing their names as a way of expressing local identity. National and international celebrities have a strong influence on the choice of names, especially in this region, where rare, special names offer uniqueness against the uncertainty of social prominence. The lessons also pointed out that pupils generally associate the origin of a name with the background of its ‘iconic’ name-bearer which further directs the name stock in the direction of choosing international names, as these name-bearers represent high prestige. Among the names of foreign origin conveyed by the media, there are also names preferred by the community’s religious affiliation (e.g., Anastasia, Helena), but the modern name-bearers do not see them as expressions of religious identity. The use of Hungarian names is not only an expression of the sense of Hungarian identity either, since some of these names are hereditary in the families, while others are also common or popular names. The development of religious identity is hindered by the fact that the churches of the small settlements lack permanent service, and the schools in the study are maintained by the school district authorities, thus the names conveyed by the liturgy are becoming increasingly distant from the pupils. The experience from the special lessons indicates that pupils were unable to identify names preferred by religious affiliation. Due to their openness to unique names or a commitment to tradition, the pupils would be willing to reintroduce names that express local identity especially if those names belonged to historically significant figures with high prestige.

Biblical names in Ukraine: regional Aspects

This paper presents a study of the Biblical names in regional and historical aspects. Throughout history the Bible has served as the most important religious book for many people. As a result, the Bible has had a significant impact on various aspects of culture, education, and traditions. Ukraine has been characterized by the use of the Biblical names since the adoption of Christianity which influenced on the whole history of the state. Since Biblical personal names are both the lexical units and the symbols, it is interesting to see the presence of these names in different regions and epochs. The present study aims at pointing out at regional aspects of Biblical personal names. The paper provides a brief overview of naming trends in the assignment of Biblical names and Christian names in Ukraine. Our database of all names was fed the names of 2,000 people. The material is taken from the list of students who studied at Odesa State Agrarian University from 2014-2024 with the help of a continuous sampling method. The methodology, both statistical and qualitative, had two phases: a) comparison of the ratio of Biblical names to non-Biblical names, and b) classification of discovered Biblical names. This research is just one aspect of a series of investigations whose goal is to describe the anthroponomical system of Odesa, Ukraine in diachronic and synchronic format. The findings suggest that personal names with Biblical origin continue to be widely used in Ukraine. We emphasize that the study of anthroponyms in different regions and epochs is a valuable tool for understanding the history and cultural traditions of Ukraine. Therefore, the importance of onomastics as an interdisciplinary science affecting History, Sociology, Theology, Literature, and regional studies in the research of the Biblical names in current and past Ukraine is shown. This study draws upon three theoretical frameworks: anthroponomastics (Felecan & Mihali, 2023; Piddubna, 2021, etc.), socio-onomastics (Ainiala, 2016; Beley, 2019, etc.), and the regional onomastics (Braychenko, 2019; Buga, 2013; Chuchka, 1970; Frai, 2021; Matsyuk, 2021; Sholia, 2018, etc.).

MICROTOPONYMS WITH THE FORMANTS -IV (-OV-, -EV-), -YN DERIVED FROM ANTHROPONYMS IN ZHYTOMYR POLISSIA

The territory of Zhytomyr Polissia is rich in toponymic proper names of local significance geographic features. Names ending in -iv (-ov-, -ev-), -yn occupy a prominent place among the studied microtoponyms. Microtoponyms formed with the help of such formants reflect the system of local names of individuals, based on nicknames and personal names. Furthermore, personal names, as the basis for microtoponyms, are significant in terms of being a broad field for the creativity of people, thereby reflecting their worldview. The boundary between the aforementioned types of anthroponyms is often blurred since all lexemes that are now proper names of individuals could have functioned as common nouns in the past. Today, a surname is semantically neutral, as it is merely the name of a person inherited from an ancestor, indicating a characteristic feature of that ancestor. Therefore, in this article, our goal is to review and characterize the semantics of anthroponyms that motivated the formation of possessive models of microtoponyms with the formants -iv (-ov-, -ev-), -yn. A significant group consists of microhydronyms based on diminutive forms of Christian names, such as Vakulkova, Hrytskiv Luh, Yemilchyne, Klymkove, Kostykove, Levkove, Mykolaichykove, Natalchyne, Onyskove, Opanaskove, Petrykove, and so on. Informative are microtoponyms derived from anthroponyms, indicating the origin or place of residence of their owners (Lytvynova, Polyachkove) and personal names, indicating social affiliation or a person's permanent occupation or profession (Bosiakove, Holiakova, Diakova, Kovalova, Ksiondzove, Tsariv Lisok, Shevtseva Nyva and so on). The weighty category of nicknames, derivatives for local microtoponyms, consists of those characterizing a person by their appearance, physical features, and temperament: Zhmakove, Matloshove, Morhunove, Pospishylove, Psiurove, Strakhiv, Tsiupove, Shlapakove. These anthroponyms are interesting because the nicknames indicate the most prominent characteristic of a person, whether physical or moral (often exaggerated). Overall, the anthroponymy of Zhytomyr Polissia that motivated the formation of microtoponyms, despite conforming to common Ukrainian features, reflects dialectal and territorial characteristics of local names of geographic objects.

Lithuanian Petronyms in the Mythological Context

The article examines the names of Lithuanian stones regarded as sacred and the legends associated with them. Researchers estimate that there are approximately 500 such stones in Lithuania. Popular beliefs link many of these stones with pagan deities and Christian saints, attributing to them the abilities to move, speak, teach, heal, advise, lend money, and even form families and have children. Evidence of stone worship during pagan times is reflected in their names, which often reference both chthonic figures and Christian saints, and may also be associated with the names of animals and people. The article systematically analyses these cases, considering legends about the stones’ origins, relevant historical evidence, and archaeological and folklore data. Lithuanian legends regarding the naming of stones suggest that those now bearing Christian names may have originally had pagan ones. The “baptism” of some stones by bestowing Christian names upon them not only alters some of their properties but is also believed to stop their growth and movement. The analysis leads to the conclusion that the mythological perception of stones has evolved over time. Historical data indicate that in pagan antiquity, stones were identified with deities, serving simultaneously as altars and idols. With the advent of Christianity, the focus shifted, and stones that were once venerated began to be associated with figures from lower mythology, such as the devil, witches, and Laumės (woodland spirits). Folklore traditions classify stones as “otherworldly” objects, emphasizing their connection with the chthonic realm, the world of the dead, and the “unclean”.

Напрестольный крест 1603/04 г. из Покровского монастыря в Суздале: Идентификация вкладчика

The paper reconsiders the issue of the attribution of the eight-pointed reliquary cross made of silver (gilded) and decorated with stamped images on its front side. The votive inscription on the artefact says that the cross was donated to the Suzdal Monastery of the Intercession of Our Lady in 1603/04, with the style of figurative images, foliage pattern and the high quality of work clearly indicating the Moscow origin of this liturgical object. As of presently, the identity of the donator has been believed to be unclear, although the inscription is reliably readably and contains both his names and all information necessary for identification. Many people of Medieval Rus’ had two lay Christian names - today, this idea comes as less of surprise to researchers as it used to a decade earlier, yet the tradition of lay Christian binominality is still to be described and analyzed. There are two aspects to it, equally fascinating: revealing the general structure and the semantics of this bizarre practice and simply replenishing the collection by establishing the very fact that this or that person, often notable, bore not just the name under which everyone knows them, found in history textbooks, but had another name, perhaps even more important from their own perspective. This last task of studying specific cases sometimes requires almost detective investigation, and challenges faced by a researcher are not incidental: they are rooted in the very ways how this system of lay Christian binominality functioned in the pre-Petrine Rus’: the same person could appear under one name in one case and under the other name in another, and sometimes it is really challenging to find the crossover points allowing to identify, say, Cosmas, servant of God with Prince Dmitry Mikhailovich Pozharsky. The historical and onomastic analysis of the inscription on the 1603/04 cross not only allows to reliably identify the owner of this precious specimen of early 17th –century jewellery but also to make some guesses about the circumstances of donation and to clarify our evidence of naming practices characteristic of the 16th -century Rus’.

A Socio-Semiotics Analysis of Names in Abejoye: A Yoruba Christian Video Film

Naming is an integral part of Yorùbá culture. It has an identity effects on the bearers. It is also believed that names control the actions and conducts of the bearers. The Yorùbá film producers are always careful and conversant with the fact that names given to their character must reflect in their characterization because orúkọ ọmọ ní í ro ọmọ ‘name has effects on a child’. The script writer, Mike Bamiloye, uses the name to draw a sketch of the attitudes, behavior and stature of the characters. This study therefore interrogates the socio-semiotic interpretation of names given to selected characters in Yorùbá Christian film, Àbẹ̀joyè. It also examines the names given to individual character, family and town. The paper concludes that the Yorùbá philosophical beliefs in names reflect in the selected Christian movie despite the fact that Christianity abhors traditional beliefs; the cultural aspects cannot be underestimated. The film, Àbẹ̀joyè, which serves as our data source is produced by Mount Zion Film Productions, Nigeria and Flaming Sword Film Productions, Texas in 2020-2023. Bamiloye’s unique and stylish way of naming characters show his dexterity in Yorùbá literature which always portrays and projects her culture through the creative way of assigning name to characters. This study contributes to the existing body of knowledge on Yorùbá Christian film and names among Yorùbá people

LITERARY-ARTISTIC ANTHROPONYMS IN FAIRY TALES

Our research is devoted to the study of the literary heritage of Vasyl Sukhomlynskyi, in particular literary and artistic anthroponyms. We determined the aspects that are dominant in the formation of the literary and artistic anthroponymicon of Vasyl Sukhomlynskyi. Anthroponyms are an important element of an artistic work, as they contribute to the creation of an artistic image, help to realize the authorʼs worldview. Proper names are included in the universal categories of artistic text. The writerʼs work on the anthroponymic space of the artistic text involves the selection of own names from the real world or the creation of new names based on known models. Proper names help the reader to better perceive the artistic text, decipher the authorʼs intention. Nowadays, linguists are increasingly interested in proper names in literary texts, as evidenced by numerous scientific studies. LHA in the literary works of Vasyl Sukhomlynskyi are carefully selected, ensure the realism and veracity of the created images. In the analyzed texts, 41 literary and artistic anthroponyms were identified, which, in addition to the nominative function, also perform a localization, sociological, characteristic, expressive and evaluative function, and also determine the authorʼs attitude to the character. The work revealed that the localization function is manifested in the fact that the author chooses Christian names for the characters – children of peasants, hardworking people, with pronounced character traits, reproducing Ukrainian traditions as much as possible Vasyl Sukhomlynskyiʼs works represent a variety of subjects and plots, constitute an inseparable artistic whole, testify to the authorʼs unique idiostyle, which is particularly reflected in his own titles. The peculiarities of research and analysis of artistic anthroponymy are revealed in the fact that linguists study the anthroponymy of an artistic text, focusing on peopleʼs proper names, their origin, structure, frequency of use, social and national characteristics. Scientists draw attention to the incompleteness and openness of the classification model of literary and artistic onyims, offering their own classifications of anthroponyms. In addition to the study of the structure of the Ukrainian onomasticon with the division of the anthroponymicon, scientists classify LHA according to the functional and stylistic load. Key words: onomastics, anthroponyms, literary and artistic anthroponyms, linguistics.

Name Variation in Old Russian: Main Cases and Possible Interpretations

The study considers several cases of the variation of Christian and original Slavic names of persons in Medieval Rus. Based on chronicles, birch bark letters, and business documents, the article traces the changes in the form of one and the same name, investigates the context, and offers possible explanations for each distribution of name forms. First, the article addresses hypocoristic forms of Christian names (Mikhalko, Yanka), which in the period under study most often did not carry a diminutive or pejorative meaning but could perform a neutralizing function in the interaction between original Slavic and foreign name systems: in an earlier Rostov chronicle Michael of Chernigov appears under the form Mikhalko, while in later sources he is consistently mentioned under the form Mikhail. Second, the variations between canonical and popular forms of the same Christian name (Aleksey/Oleksey, Stefan/Stepan) are analyzed in the context of narrative changes. We found that in contexts related to their death and/or participation in the construction of a church, many posadniks [city m ayors] of Novgorod are mentioned by the canonical form of their name, while in the description of other events — consistently by the popular form). Finally, special attention in the article is devoted to the influence of the graphic systems of Old Russian sources on the alternation of the forms of Christian names, as well as to the limits of variation of native Slavic names in the context of personal correspondence in birch bark letters as compared with the chronicles.

Man and His Name in Oikonymy and Microtoponymy of South Karelia

The paper deals with the personal names attested as parts of oikonyms (settlement names) and microtoponyms of South (Olonets) Karelia where most of the population in the last few centuries speaks the Livvik dialect of the Karelian language. According to the author’s statistics, more than 60% of the settlement names in the Livvik area are of anthroponymic origin, which explains the focus of research. Based on the studied oikonyms and microtoponyms, the author identifies three main groups of human naming: anthroponyms of Balto-Fennic origin, non-Christian names of Russian origin, Christian names and their forms. Within the first group, particular mention is made of the names that relate to the ancient Balto-Fennic “faunistic” tradition (village Hukkal < Hukka ‘Wolf’, village Kurrenselgy < Kurgi ‘Crane’, etc.); the names that characterize a person in terms of physical condition, behavior, social status (v. Keikkul < Keikku ‘Lame’, v. Hörpäl < Hörppö ‘Chatterbox’, v. Herranselgy < Herra ‘Rich Man’, etc.); personal names with negative semantics (v. Kel’l’ul < Kel’l’u ‘Scoundrel’, v. Tahtahal < Tahtas ‘Fool’, etc.). The second group includes a number of non-Christian names of Russian origin that once existed in South Karelia, reconstructed based on the toponymic material (*Gorb < v. Gorbal, *Zhdan < v. Ždianu, *Rubets < v. Rubčoilu, etc.). In some cases, Karelian Livviks could have two “Russian” names, from which the author carefully assumes that at least in the 16th–17th centuries, there was a tradition to give the child a double name: a Christian calendar name and an everyday non-Christian Russian name. The third largest group includes rare Karelian forms of Christian names, including female ones, reflected in the toponymy of the region. The appendix lists all forms of Christian names reconstructed by the author based on oikonymy and microtoponymy of Olonets Karelia.

Jester Names: Lubok Characters Farnos, Gonos and Yeralash

Some lubok prints (cheap popular prints) of an entertaining nature feature characters with strange names. These names are neither variations based on Christian names, nor nicknames with a clear internal form. This article discusses a possible origin of the names Farnos, Gonos and Yeralash, their functioning in lubok prints and other texts. The name of the jester Farnos (Rus. Фарнос) is associated with the name of the commedia dell'arte character Gian Farina. The latter was known in Russia, in particular, thanks to the etchings by Jacques Callot. The widespread use of lubok prints with the image of Farnos led to this name becoming an appellative. The word фарнос /farnos/ is defined in the dictionary by Vladimir Dal as ‘an arrogant person, a proudling’. Another jester, Gonos (Rus. Гонос), probably does not have a foreign prototype. His name correlates with the words гоносúться /gono s i t ’ s y a ‘ → b o ∗ , → s h o w a r r o g a n c e , → f l a u n t ’ and г о н ó с н ы й g o � � � ’ � � � ‘ → � � ∗ , → � ℎ � � � � � � � � � � � , → � � � � � � ’ and г о н ó с н ы й � � nosnyj/ (‘proud, haughty’) presented in the Dictionary of Russian Folk Dialects. The name Yeralash (Rus. Ералаш) originates from the identical appellative. This word of Turkic origin was recorded in the 18th century and means ‘mess, nonsense’. In all the texts involving these buffoon characters, the functioning of the name is determined by a rhyme. Farnos and Gonos rhyme with the word нос /nos/ (‘nose’), the name Yeralash rhymes with the word наш /nash/ (‘our, ‘ours’). Phonetic consonance and false etymologization provide extensive material for language game and jokes.

The Deposition of Czar Vasili Shuisky in the Light of New Data

The article demonstrates how onomastic studies can help with interpretation of the key events of Russian history. The central figure of the paper is Czar Vasili IV of Russia (Vasili Ivanovich Shuisky): the first part of the paper focuses on the attribution of a valuable altar cross from the early 17th c., which has to do with the Christian binominality of this monarch, while the second part deals with the semiotics of the Czar’s deposition from the anthroponymic perspective. The votive inscription on the eight-pointed reliquary cross made of gilded silver gilded and decorated with stamped and carved sacred images on its front side says that the cross was donated to the Suzdal Monastery of the Intercession of Our Lady in 1603/04, with the style of figurative images, foliage pattern and the high quality of work clearly indicate the Moscow origin of this liturgical object. Until now, the identity of the donator was believed to be unclear, although the inscription is readable and contains both the names and all information necessary for identification. Many people of Medieval Rus’ had two lay Christian names — today this idea comes as less of surprise to researchers as it used to a decade earlier, yet the tradition of lay Christian binominality is still to be described and analyzed. Studying specific cases sometimes requires almost detective investigation, and challenges faced by a researcher are not incidental: they are rooted in the very ways how this system of lay Christian binominality functioned in the pre-Petrine Rus’: the same person could appear under one name in one case and under the other name in another, and sometimes it is really challenging to find the crossover points allowing to identify, say, Cosmas, servant of God with Prince Dmitry Mikhailovich Pozharsky. The historical and onomastic analysis of the inscription on the cross not only allows to reliably identify the owner of this precious specimen of early 17th-century jewellery but also to make some guesses about the circumstances of donation and to clarify our evidence of naming practices characteristic of the 16th-century Russia.

Familia Bakocz (Bacut) de Caransebes in secolele XV–XVI

The family of Bakocz/ Băcuţ originated in Haţeg region and were attested in the Montainous Banat around 1500. In the beginning, that family was a branch of a very large lineage living at Clopotiva, a village in Hunedoara County. A genealogy written in 1591 from practical reasons describes the ancientness of that family from Transylvania and the division of them into two distinct branches: Pogan (staying in Transylvania), and Bakocz (settling in the Banat). The 1591 genealogy lets us know all of the family’s members, their realtionship and matrimonial alliances with other famous families both in Transylvania (Barcsai of Bârcea Mare) and the Banat (Bethlen of Ictar, Fiat of Armenis, and Simon of Caransebes). The papers reveal the existence of many female and of few male descendants. Such a disproportionate ratio generated the extinction of the family by 1600. The family had an evident Romanian feature, from their origin in Haţeg area and kept it in the Banat environment. Some of the members got Catholic Christian names (Apollina, Francisc, Gaspar, Ladislau), but persistence of the Romanian onomastics is very suggestive: Iancu (Ioan, in papers), Mara/ Marina (Margareta, officially). The family’s real was relatively modest, consisting in dispersed shares of villages and lots in the districts of Caransebes and Mehadia. The matrimonial alliance with the powerful family of Fiat of Armenis was a real gain for them. But their owning was ever vulnerable as based on the women inheriting, strongly contested at the time. In the neighbor county, Hunedoara, the competing is also carried out between the males from the branch of Pogan and the ladies of the one of Bakocz about to die out.

Imiona w radzieckiej rzeczywistości. Nowe życie miało znaleźć odzwierciedlenie nawet w nowych imionach

Given names in Soviet reality. The new life was to find a reflection even in new names Even before the outbreak of the October Revolution in Russia, the most engaged in terms of outlook Bolsheviks expressed the need to reject bourgeoisie mentality and remove religion from social life. The attempt was made after the Bolshevik revolution of 1917. It was decided to apply “scientific methods” to religion, based on the evolution theory by Charles Darwin. On 7 February 1925 in the USSR the League of Atheists was set up, which name was in 1929 changed to the League of Militant Atheists; antireligious periodicals and a series of various brochures were published in millions of copies. One of the ways to fight religion was to eliminate Christian names from social life. Therefore, new Communist names were created, of antireligious meaning or praising the new political system and its economic successes, like: Industrin, Tractorin, Combine, Oktyabrin, and even Stalic, Stal, Stalin as well as their female counterparts: Stalina, Oktyabrina, Tractorina. Baptism was replaced with a secular ceremony called Oktyabriny (October-making) or zvyezdiny (star-making). The experiment did not stand the test of time and though some of the names created at the time have been preserved in their vestigial form, they are the main object of research by historians and linguists.

Feminism and the Servant Problem: Class and Domestic Labour in the Women's Suffrage Movement

Feminism and the Servant Problem: Class and Domestic Labour in the Women's Suffrage Movement

Ágoston Berecz. Empty Signs, Historical Imaginaries: The Entangled Nationalization of Names and Naming in a Late Habsburg Borderland.

Ágoston Berecz. <i>Empty Signs, Historical Imaginaries: The Entangled Nationalization of Names and Naming in a Late Habsburg Borderland</i>.

Christian Sorcerers on Trial: Records of the 1827 Osaka Incident by Fumiko Miyazaki et al.

Reviewed by: Christian Sorcerers on Trial: Records of the 1827 Osaka Incident by Fumiko Miyazaki et al. Avery Morrow Keywords Japan, sorcery, Christianity, Hinduism, Buddhism, fumie, persecution fumiko miyazaki, kate wildman nakai, AND mark teeuwen, TRANS. Christian Sorcerers on Trial: Records of the 1827 Osaka Incident. New York: Columbia University Press, 2020. Pp. 408. From the 1620s until the 1860s, Christianity was a mysterious banned sect in Japan, known to the common people chiefly as something they had to denounce and abhor. Most people had to affiliate themselves with a Buddhist temple to prove their disavowal of this unknown foreign religion; some had to swear oaths, and in the former Christian hotspot of Nagasaki, people were called regularly to local administrative offices to trample on images of Christ and Mary, called fumie. For one group of peasants in the 1820s, though, Christianity became a source of magical power. For the first time in English, Christian Sorcerers on Trial tells their stories, filtered through confessions to their prosecutors exacted under torture, as well the way their underground circle became rumor and legend in Edo salons. This book is a translation of primary sources buttressed by some scholarly commentary that situates it within Japanese history. The first section contains [End Page 158] confessions offered by the sorcerers, including some detective work and cross-analysis by the prosecutors. The second section is about the difficult process of sentencing, showing how the prosecutors had to step around sensitive political issues in their handling of Christianity. The final section translates the stray references to this case in contemporary literature. The editors offer background on the origins of each of the documents translated, and as an account of the incident the book feels fairly complete. The originator of "Christian sorcery" was apparently a man named Mizuno Gunki, already deceased by the time the group was uncovered. The Osaka prosecutor was unable to ascertain his origins, other than that he had moved to the city from somewhere else. He owned a few illicitly imported Chinese texts about Christianity (some by Matteo Ricci), and from 1818 onwards he carried with him a scroll bearing images of Mary and Jesus, but there is no evidence that he knew anything about the ordinary Christian form of worship. Instead, he selected only a few most trustworthy people around him to be invited into his inner sanctum, where they would drip their blood or sign an oath over his picture of the Virgin Mary, swearing to keep the worship of the "Lord of Heaven" and his mother a lifelong secret. In return, Gunki promised that his initiates would be able to work miracles and gain in material wealth. Gunki's most important initiate was Toyoda Mitsugi, a woman who was trained in yin-yang divination and mediumship through the deity Inari, often associated with foxes. Mitsugi created her own chain of initiation which ran through two other women. Among these women, Inari's mediumship became their outward practice, with the chanting of Christian names becoming the secret inward practice. Through this combination, the women claimed to have achieved worldly wealth and benefits, although when pressed by the prosecution, one claimed that she had impersonated a fox in order to encourage the others to wonder. None of the later initiates had actually read the Chinese Christian texts which Gunki possessed. Most embarrassing to the Japanese authorities was the adventure of the female initiate Sano, who never had a chance to see Gunki's scroll herself and wanted to know what the form of Jesus looked like. She had heard of the fumie practice mentioned above and so traveled to Nagasaki specifically in order to see the fumie and stamp on it, which heightened her faith. The fact that Sano made use of the fumie for precisely the opposite of its intended purpose caused much consternation among the prosecutors and it was eventually decided to censor this part of Sano's testimony from the final report. This translation makes careful note of both the original report and the revision and discusses the juridical procedure at length. [End Page 159] Much of the prior literature about this case concerns its chief prosecutor Ōshio Heihachirō, who...

Croatian and Ukrainian Anthroponymy

In this paper, the Croatian and Ukrainian anthroponymic corpus are compared based on the twenty most common male and female names and surnames. The linguistic and cultural similarities between the Croatian and Ukrainian first name corpus are evidenced in the two most common Croatian and Ukrainian female names are Marija and Ana (Ukrainian Gana). Besides many homonymic or similar sounding modern Croatian and Ukrainian first names, the Croatian and Ukrainian first name corpora also include cognate local and historical forms for the Christian names Josip (Ukr. Osip) and Nikola (Cro. dial. Mikula and Ukr. Mikola). Smaller differences arise from the fact that Croatians are, for the most part, Catholic, while Ukrainians are, for the most part, Orthodox Christian, resulting in a portion of the Christian names used by Ukrainians having been directly borrowed from Greek (e.g., Grigorij), while they entered Croatian through Latin as an intermediary (e.g., Grgur). The most significant differences between the Croatians and Ukrainians lie in the surname corpus in which Croatian surnames originating from first names dominate, while in Ukraine surnames derived from terms for occupations dominate.

Graffiti of the 15th century in the Novgorodian Church of the Dormitionon-in-Volotovo (materials for the catalog)

The report describes the complex of graffiti inscriptions in the Church of the Dormition-in-Volotovo near Novgorod dated 14th century. Some of them were already introduced into scientific circulation, the other are published here for the first time. In contrast to the graffiti of the 12th–15th centuries from other churches of medieval Novgorod, a significant part of the graffiti in the Church of the Dormition-in-Volotovo consists of 2 groups of inscriptions: liturgical quotes and personal names (apart from the standard prayer formulas “Lord help (save, forgive)” and autographs “X wrote”). The main attention in the report is paid to the personal names, the lists of which completely cover the part of the wall to the right of the entrance to the altar and the north-eastern face of the north-eastern pillar. The graffiti are made in different handwriting, but all of them are palaeographically dated to the beginning and the first half of the 15th century. The article publishes Christian names, of which only 6 belong to women. Personal names are presented in the form of Acc. sing., which suggests their use as part of the prayer formula for health or for the repose of “Lord save, have mercy + Acc. Sing.” Many Christian names are represented in the popular vocalization, which is also typical for birch bark letters. The material presented and analyzed in the article is part of the graffiti corpus prepared by the author from the Novgorodian Church of the Dormition-in-Volotovo.

ПАТРОНІМІЧНІ ПРІЗВИЩА(НА МАТЕРІАЛІ УКРАЇНСЬКИХ ВАРІАНТІВХРИСТИЯНСЬКИХ ІМЕН)

The article deals with the patronymic surnames derived from Ukrainian variants of Christian names which are the most widespread among anthroponyms. The review of Ukrainian scientists’ papers dealing with studying various aspects of the anthroponymic microsystem “Patronymic surnames”, the problems of their lexicographic processing has been done. The ways of patronymic surname formation from the most widespread masculine Ukrainian variants of Christian names are investigated on large factual material. As the analysis proves, the most substantial part of surnames has been formed from the Ukrainian variants of masculine Christian names. The popularity of names both masculine does not influence the productivity of surname formation. Sometimes a less spread name may form much more surnames than a more popular one. The overwhelming majority of surnames derived both from masculine names has been formed by means of suffixation (186 or 88,6 % with 210 surnames), 77 surnames of them with the help of two suffixes (51 surnames or 27,4 % of masculine names). Non-affixal way, i.e. the case when the surname is identical with the name, gave rise to 31 surnames (24 surnames or 12,9 % from masculine names). To derive surnames from masculine names 27 suffixes are used. The most widely used suffixes to produce surnames from masculine names appeared to be suffixes -енк (-єнк) – 22 surnames correspondingly, -ук (-юк) – 20 surnames and -чук (–щук),– 18 surnames. 13 suffixes were used once to form surnames from masculine names: -ин-, -юр-, -ют-, -юш-, -ицьк-, -очк-, -н-, -ун, -аш, -ан, -ай, -ур-, -ник.

Wybrane imiona pochodzenia germańskiego w ojkonimii Polski (rekonesans)

The article is devoted to the deanthroponymic oeconyms that can trace their origins to Germanic names: Herman, Henryk, Konrad, and Zygmunt. These are Christian names which have been known in Poland since the Middle Ages, and have been used in both their basic and variant forms with varying degrees of popularity over the centuries. Among the discussed toponyms are medieval names (mainly German – officially changed after 1945) that identify localities in Lower Silesia, the Opole region, Lubuskie, and Pomerania as well as oeconyms with more recent origins that refer to objects that are mostly located in the historical lands of the Kingdom of Poland (where planned colonization took place in the 19th century). The toponymic material is presented in chronological and geographical terms with references to the historical and cultural aspects. The structure of the oeconyms that are based on Germanic names was also taken into account. These toponyms were created mainly as a result of extended transonymization (word-formation and paradigmatic derivation).