Suchergebnisse

The article is devoted to the centenary of the birth of academician Nikita Ilyich Tolstoy (1923–1996), who played an important role in the formation and development of Slavic studies in the USSR and Russia. The authors of the article, who are his students and colleagues, offer two short essays in which they reveal the relevance of the ideas of their teacher and their place in modern Slavic studies.
The first part of the publication lists the main areas of scientific interests of N.I. Tolstoy and talks about the importance of creating a new discipline, Slavic ethnolinguistics. The author focuses on the activities of the scholar in the field of Bulgarian studies, which in the post-war years of the 20th century is experiencing in the USSR and in Bulgaria the "Silver Age". The scholar's love for the living facts of language and culture is noted, the fundamental provisions developed by N.I. Tolstoy in dialectology and lexicology of the Bulgarian language are exposed.
The second part of the anniversary publication is devoted to arealstudies and linguistic geography. The importance of theoretical and practical developments of N.I. Tolstoy, in particular the usage of the isoglosses and isodoxes for the study and analysis of Slavic cultural traditions and their vocabulary; a number of works of the scientist are characterized, demonstrating the fruitfulness of the areal approach to the exploration of the phenomena of traditional culture. Focusing on the works of colleagues who continue N.I. Tolstoy's research direction, the author also offers some of her own observations in the field of lexical, onomastic and mythological parallels between Slavic traditions.

The article gives an ethnolinguistic overview of the Czech-Moravian-Silesian system of demonological characters, including their dialect names, accompanied, if necessary, by an etymological comment. The article characterizes (first of all, functionally), natural demons (divoženki, hejkadla and other forest spirits; field spirits – režná žena, žitná baba, pražnec, etc.; atmospheric dragons and warlocks, spirits of the wind; water demon vodník or hastrman; poludnice, nočnice, klekanice and other spirits of time; spirits of mountains and earth), household spirits-patrons, including the snake-gospodáříček, and demons-enrichers – šotek, skřítek, plivník, zmok, etc.;giants and gnomes; maiden of fate sudička, werewolf, můra, wandering souls of unbaptized children and sinners expiating their sins in the form of wandering lights, «fears» and other ghosts, personified diseases and Death, devil. Witches that harm and send damage and the evil eye, and healers, removing damage and treating various diseases are also investigated. The review of demonic characters demonstrate the Czech-Moravian tradition in its entity, it will also be useful for comparative studies of Slavic lower mythology.

Abstract
The article introduces readers to the current state of Slovak studies in Russia. The fate of Slavic studies in Russia is complicated and it has had its ups (late 19th and early 20th century) and downs (1920s and 1930s), but until now there has been a multidisciplinary tradition of studying all Slavic peoples, their languages, literature, history and culture. The article focuses on the study of Slovak language, literature, history and culture at Moscow State University, the Institute for Slavic Studies in Moscow, and Saint-Petersburg State University. It deals with the main researchers and their work and publications. The article is based on general research into the history of Slavic studies carried out by leading Russian scientists.

The first part of the article provides a brief overview of works reflecting the mutual interest of ethnolinguistics and etymology in which the capabilities and achievements of each other are used (articles by V.N. Toporov, O.N. Trubachev, S.M. Tolstaya, A. Loma and M. Bjeletiћ, K., O. and M. Stachowskie, H. Schuster-Šewc, books by U. Dukova, N. Hobzey, R. Dźwigoł and others). The result of this interaction in the field of mythological vocabulary shows its fruitfulness in the study of lower Slavic mythology. In the second part of the article, the etymologies of two rare Slovak demonyms are proposed. The first is the name of the local Ccentral-Slovak character grgalica / grgolica, which, based on the assessment of the mythological image, its typological features, as well as the analysis of the same root vocabulary in different Slavic languages, is proposed to be associated with the onomatopoetic verb grgať and similar. The second term – West-Slovakian Bendúš - known from the description of the young people spring game and understood by the author of information about him as a relic of a certain deity, is plausibly explained as an anthroponym derived from the root bend- 'belly, thick'.

The traditional way of describing and researching national demonological systems is the character approach. The article attempts to substantiate another possibility of studying Slavic demonology – through the concept of a mythological motive. The motive is understood as a semantic predicate of demonological narratives of various kinds, the minimal meaningful unit of plot composition (including motives-actions, motives-situations, motives-descriptions etc.). The composition of motives in each mythological tradition is unique and can be used to understand the mentality of the people, their way of perception of the world and their attitude to the world. The article describes, with varying degree of detail, some of the motives characteristic of the Carpathian-Ukrainian demonology: motives "to scare a person", "to lead astray", telling fairy tales as a protective charm, substitution of babies by demons, motives of double-mindedness, gaining magical power against hail, a circular dance of forest demons and a number of others. Among them, there are world-known, all-Slavic, actually Carpathian-Ukrainian and also Carpathian-Balkan motives. An analysis of these, as well as of other motives, contained in mythological narratives from the collections of V. Hnatiuk, V. Shukhevych, A. Onyschuk and others, allows us to realize the specificity and uniqueness of the Carpathian Ukrainian tradition, and can also provide material for conclusions of an ethnogenetic nature.