International workshop
“ Traces of the Ancient European Past ”
A B S T R A C T S
GIACOMO DEVOTO – VENETI V PANONIJI
Lucijan Vuga
Jezikoslovci Lejeune, Devoto in Pellegrini-Prosdocimi
(zadnja dva sta izdala slovečo knjigo Lingua
venetica; in mimogrede, Prosdocimi je doktoriral pri Devotu) predstavljajo
usklajeno skupino, ki zagovarja teorijo panonskega izvora Venetov. Devoto jasno
razločuje različne indoevropske jezikovne skupine že v 2. tisočletju pr.n.št.
Imamo nekaj nasprotujočih si zgodovinskih
podatkov o Venetih. Vendar italijanski etimolog Giacomo Devoto (Dizionario etimologico, Felice Le Monier
Ed., Firenze, 1968; map I) meni, da so Veneti v 2. tisočletju pr.n.št. (skupaj
s Protolatinci) živeli v Panoniji, severno od Donave, od tam so se premaknili
na jug, v Italijo. Njihovi vzhodni sosedje so bili ne prav številni Tračani, ob
teh pa so bili že Slovani. Takšna teorija predpostavlja jasno izoblikovanje
etničnih skupin že v 2. tisočletju pr.n.št. Toda če upoštevamo teorijo
kontinuitete (TK), Mario Alinei meni, da so Slovani živeli po vsem Balkanu ter
zahodneje v Vzhodnih Alpah že v neolitiku. Devoto predpostavlja venetsko
migracijo iz Panonije (zakaj?) v Italijo v 2. tisočletju pr.n.št., skladno s TK
to vodi neposredno skozi ozemlje poseljeno s Slovani, kar se ni moglo zgoditi
brez znatnejšega vpliva tudi na jezik. Očitno je ob upoštevanju vseh dejstev
veliko verjetnejša teorija kontinuitete, da je obstajala pomembna naselitvena
stabilnost in je pretežno kulturna izmenjava vplivala na razvoj etnosov. Veneti
so bili že zelo zgodaj na razsežnem prostoru Evrope v tesnem sosedstvu, ali po
mojem mnenju, v skupnosti s Slovani. To konsekventno sledi tudi iz Devotovih
(in drugih) stališč, o razporeditvi
ločenih indoevropskih jezikov v Evropi.
GIACOMO DEVOTO – VENETI IN PANNONIA
Linguists Lejeune,
Devoto and Pellegrini-Prosdocimi
(last two published famous Lingua
venetica; and by the way, Prosdocimi obtained his doctor degree by Devoto)
represent a coherent group, which defends the theory of the Panonian origin of
Venetic people. Devoto recognizes distinct lexical Indoeuropean groups already
in II. mill. B.C.
We have some conflicting historical notices
about Veneti. However, Italian etymologist Giacomo
Devoto (Dizionario etimologico,
Felice Le Monier Ed., Firenze, 1968; map I) states that in the 2nd millenium
B.C. Veneti (together with Protolatinians) lived in Panonia north of Danube,
and from there moved southward into Italy. Their eastern neighbours were a
small group of Thracians, and close to them Slavs. Such a theory supposed quite
clearly the formation of ethnic groups already in the 2nd millenium B.C. But
taking into account the theory of continuity (TC), Mario Alinei states that Slavs were spread around whole Balkan, and
westward in East Alps already in Neolithic. Devoto supposed Venetic migration
from Panonia (why?) to Italy in the 2nd millenium B.C.; according to theTC this
necessarily lead through the Slavic settled territory, what can't have happened
without a considerable impact also on language. However, considering all facts
is much more acceptable the theory of continuity stating that more relevant was
the settlement stability and prevalently cultural exchanges influencing ethnic development.
Veneti were far earlier in wide area of the Europe in close neighbourhood or,
from my mind, in unity with Slavs. This can be derived also from Devoto's (and
other) statement of the 2nd millenium B.C. or Neolithic collocation of distinct
Indoeuropean languages in Europe.
* * * * *
RUNICA AND THE
ALPHABET WRITING
V.A. choudinov
The existing of the Slavic syllabic writing is
shown. The examples of the use of runica,
short history of its deciphering and the runica
syllabarium are given. On the ground of runica-cyrillica
interaction, the period was estimated during which the change of syllabic
writing to alphabet one resulted. The hypothesis about the etalon quality of
this transition process for every change of runica with ethnic alphabet writing
was spoken. The coexistence of runica
with glagolica, Greek and Latin
writing was shown on some examples. Finally were read some runica inscriptions on the artefacts from Noricum and Venetian
regions, on a coin, armour and a helmet.
RUNICA IN ČRKOVNE PISAVE
Predstavljena je slovanska zlogovna pisava runica, primeri njene rabe, kratka
zgodovina razvozlavanja in zlogovnik. Na podlagi soobstoja runice in cirilice je
ocenjeno obdobje v katerem je prišlo do prehoda z zlogovne pisave na črkovno.
Predstavljena bo hipoteza, ki osvetljuje kvaliteto transformacijskega procesa
pri vsaki spremembi runice glede na pisavo določčene
etnije.V nekaterih
primerih je vidno tudi soobstajanje runice
z glagolico, latinico in grško pisavo. Predstavljeno je branje nekaterih napisov
v runici na predmetih iz Norika in
Benečije, n.pr na kovancu, oklepu in
čeladi.
* * * * *
THE INSCRIPTION PAULI No. 39
Ivan Tomažič, Giancarlo Tomezzoli
C. Pauli laconically in German informs: “39. Inscription of one small vase found in the vicinity of Verona”. He provides the layout of the inscription, the spelling: KOLIVETU, but he does not provide a translation of the inscription.
J. Rhys in dealing with the inscription provides the spelling: KOLIUETU. He sets out that the first four signs from the right of the inscription would represent the word: KOLI which, on the basis of the English, and other Celtic languages would mean holly, and that the further signs would represent the word: UIEDU which on the basis of the Irish, the Welsh and the Breton means wood, tree. Rhys concludes that the idea conveyed by said words is a name or nickname of a man, who would be armed at every point, like the holly.
J. Wathmough
provides for the inscription the spelling: KOLZI * ETU, and concludes that the alphabet of the inscription is mixed, and that
the punctuation dot would indicate some connection of the inscription with the
Magré group of inscriptions rather than a connection with the Lepontic
inscriptions.
M. Bor observed that: “Punctuation was used in many cases to better
differentiate two letters from one another, or simply as a form of decoration”.
Bor used similarities with the Slovenian, old and modern Slavic languages, for
translating Venetic, Etruscan and Rhaethian (Magré) inscriptions.
Interpretation of
I. Tomažič:
Reading the inscription from right to left, considering the fourth,
fifth and sixth sign each representing the letter I, it is possible to arrive
to the word KOLIIIETU, which can be interpreted as follows: KOLIJ JE TU and
give: Plant the wine-trees, the time is here (i.e. is arrived).
Interpretation of
G. Tomezzoli:
Reading the inscription from right to left, considering the fourth and
fifth signs II as forming the letter Y (yod) and observing that the sixth sign,
because of its inclined top and bottom portions, represents the letter S, it is
possible to arrive to the word: KOLYSETU, which can be interpreted as follows:
KOLYS E TU and give: The pungency is here (i.e. connected with the substance
inside the vase).
In the first case the inscription is an invitation to start a country
work, in the second case the inscription is a warning informing the user about
the kind of the content inside the vase.
In both the cases, the writer of the inscription appears to belong to an
ancient people speaking a language closer to the Slavic languages rather than
to the Latin, the Italic languages or the Celtic or Saxon languages.
NAPIS PAULI No. 39
C. Pauli je napisal na kratko po nemško: “39. Napis na posodici, najdeni blizu Verone.” Predstavil je napis, njegovo prečrkovanje: KOLIVETU, ni ga pa prevedel. Tomažič ga prečrkuje kot KOLIIIETU, bere kot KOLIJ JE TU in prevede v: POSADI TRTO, ČAS JE. Tomezzoli ga prečrkuje kot KOLYSETU, bere kot KOLYS E TU in prevede kot: TU JE OSTRA ZAČIMBA. V prvem primeru bi napis vabil k delu, v drugem pa opozarjal na vsebino v posodici. Vsekakor je pisec napisa pripadal nekdanjemu ljudstvu, katerega jezik je bil bliže slovanščinikot latinščini, italščinam, keltščinam ali saščinam.
* * * * *
NEKAJ FRIGIJSKIH NAPISOV
A.
Ambrozic
Predstavljeni so frigijski napisi z oznakami W-010, W-01b, P-05, G-02 in B-01, njihov prepis, delitev v besede in prevod.
SOME PHRYGIAN INSCRIPTIONS
Phrygian inscriptions W-010, W-01b, P-05, G-02, and B-01 are presented, their transcription, division, and translation into Slovenian and English.
* * * * *
THE "TAVOLA DA
ESTE" INSCRIPTION
A.
Ambrozic, G. Tomezzoli
As far as can be understood the meaning of this rather incomplete
inscription appears to point away from a contractual form or a juridical
regulation as suggested by Prof. A. Marinetti. The inscription appears rather
to address religious regulations or invocations mixed in an epic poem probably
destinated to a specific group of persons: either seafarers, or a family or a
tribe of the Venetic people.
NAPIS "TAVOLA DA ESTE"
Kolikor je mogoče razumeti nepopolni napis, pomen napisa kaže, da to ni pogodba ali pravni akt, kakor predlaga prof. A. Marinetti. Napis bolj verjetno daje verska navodila ali zaklinjanja pomešana v epski pesmi, namenjeni posebni skupini ljudi: ali pomorščakom ali družini ali rodu venetskih ljudi.
* * * * *
BASE TEN COUNTING AS THE EXTENSION OF THE ARCHETYPICAL BASE FIVE SYSTEM OF
BASQUES AND SLAVS
Petr Jandáček
The Basque and Slavic words for “FIVE” are derived from their words for
“hand” or “fist”. Their words for “SIX” contain the vestigial feature of “with”. Both the Basque and Slavic words
for “SEVEN” actually mean “with two more”.
Numerals beyond four in non-Slav
Indo-European languages have lost the sense of etymology derived from this
manual and digital concept. While the RHYME and REASON for naming numerals is
preserved in Slavic only, the phonemic structure of the numerals has been
largely maintained in all Indo-European languages without the speakers’
understanding of the etymology. Thus, deep within the common Base Ten counting system is the
archetypical Basque and Slavic Base Five
arithmetic arrangement.
ŠTETJE NA DESETIŠKI
OSNOVI KOT PODALJŠEK ŠTETJA NA PETIŠKI
OSNOVI PRI BASKIH IN SLOVANIH
Baskovske in slovanske besede za število 5 (PET) izhajajo iz besed kot sta ROKA in PEST. Besede za število 6 (ŠEST) imajo ostanke besed S ali SE in PEST. Baskovske in slovanske besede za število 7 (SEDEM) dejansko pomenijo ŠE DVA (ali DVA VEČ). Števila višja od 4 (ŠTIRI) izpeljana iz osnovnih pojmov v zvezi z roko in prsti so izgubila besedotvorni pomen v vseh indo-evropskih jezikih, razen v slovanskih. Čeprav se tega ljudje na splošno ne zavedajo, sta v slovanskih jezikih ohranjena tako rima kot razlog za poimenovanje števil, medtem ko so pri štetju v drugih indo-evropskih jezikih ohranjene samo glasovne prvine jezika. V sedanjem štetju po desetiškem sistemu je pri Baskih in Slovanih skrit prvotni način štetja na osnovi števila PET.
* * * * *
The Slavic Tribes on the St.
Eusebius’ Map
Valery Choudinov
The St. Eusebius’ map (circa 330 AD) found by
German historian K. Miller is shown. The names of Slavic tribes in Latin and Latinica script, as well as in Russian
in Runica script were read and
interpreted. This map was combined with the modern archaeological map of Slavic
cultures to see the location of 9 Slavic tribes. Now we can see the Slavic
tribes names and their location on the map of Eastern Europe as early as in the
Late Antiquity. It is the first Slavic Eastern Europe map of such type.
SLOVANSKA PLEMENA NA ZEMLJEVIDU SV. EVZEBIJA
Zemljevid sv. Evzebija (okoli 330 po Kr.) je našel nemški zgodovinar K. Miller. Prebrana in razložena so imena slovanskih plemen v latinščini, pisana v latinici, in v ruščini, pisana z runico. Ta zemljevid je prerisan na sodoben arheološki zemljevid slovanskih kultur, da bi videli dejansko lego 9 slovanskih plemen. Sedaj lahko vidimo, kje so bila v vzhodni Evropi slovanska plemena v pozni antiki. To je prvi tak slovanski zemljevid vzhodne Evrope.
* * * * *
ANTIČNI
ZEMLJEVIDI GALIJE
Dimitrij Kebe
Geografski prikaz in pregled starih zemljevidov, ki se nanašajo na Venete in staroselce Evrope. Zemljevidi prikazujejo stanje v času Julija Cezarja in vse do danes.
Dimkitrij Kebe
The survey of ancient maps related to antique Gallia and on the veneti and other ancient settlers of Europe will be presented. The maps show us the situation in the time o Julius Caesar and also in the later periods up to the present.
* * * * *
PRAGLOBALNOST ?
Poskus osvetlitve slovenske etnogeneze s primerjalnim
jezikoslovjem in bajeslovjem
Bogdan Kristofer Meško
Ogenj pozna človek že okrog milijona let. A čeprav je človeški spomin tako starodaven in so tudi pri nas ponekod še pred manj kot sto leti živeli enako, kot v mlajši kameni dobi, prihaja v zadnjem stoletju po vsem svetu do tako množičnih prekinitev z izročili, predvsem zaradi tehničnega napredka (elektrifikacije, uporabe fosilnih goriv, komunikologije in množičnih medijev), da je zmagoviti pohod znanosti zadnjih nekaj stoletij, ki je z meritvami in izračuni razvrednotila vse starodavne mistične opise sveta, moč primerjati tako s pohodom krščanstva v evropskem srednjem veku, ki je podobno zmagovito vsrkal ali prekinil mnoga poganska izročila, kot s kovinsko revolucijo ob koncu mlajše kamene dobe, ko ljudje zaradi tehničnih prednosti novih tehnologij niso videli več toliko smisla v ohranjanju nespremenjenih izročil. Obema obdobjema zgodovina zaradi prekinitve izročil prisoja množične pohode novih ljudstev.
Zanemarjanje primerjalne zgodovine in ozek pogled na lastna izročila kljub taljenju v sodobno globalnost vzpodbuja občutek temeljne drugačnosti različnih narodnih skupin, kar je še posebej očitno na področju jezikoslovja. Primerjajmo le Valvazorjevo stališče, da se slovenski jezik uporablja od Alp do Japonske, s sodobnim ločevanjem med srbščino in hrvaščino, ali s slovenističnim čiščenjem vseh 'tuje' zvenečih besed (razen grško-latinskih). To pa ne velja le za slovanske jezike. Že same oznake germansko, romansko, slovansko, semitsko itn, postavljajo med ljudi lahko navidezno nepremostljive meje, čeprav komaj utemeljene, saj vemo za skupen izvor vseh Indoevropejcev, sklepamo pa lahko tudi na skupen izvor vseh narodov človeške vrste (in tako tudi vseh jezikov, kot pravi izročilo biblije), saj dejansko vse živalstvo, tako kot tudi rastlinstvo, izvira iz enega in istega praoceana.
Pričujoči spis o praglobalnosti poskuša najti prehod med sodobnim in med starodobnim svetom s pomočjo primerjave domačih slovenskih besed z različnimi starodobnimi besednjaki (kretsko, hetitsko, sanskrt, egipčansko, punsko) poleg tega pa se v svojem iskanju duhovnega obzorja starodobnega človeka ravna tako po žarkih, ki jih s konca rova globoke preteklosti mečejo središčne pripovedi starodobnih narodov, kot po njihovih odsevih v slovenskem bajeslovju.
PREHISTORIC GLOBALITY?
Bogdan Krištofer Meško
The technology of fire is known to human race for approximately one million years. Despite the so great age of human memory and the fact that people on many places of the Earth, including some places in our country, lived even less than 100 years ago almost the same way as in neolithic, in the last century we are witnessing the mass extinction of pre-historic and historic tradition all over the world. This can be attributed to the so called “ technological progress” e.g. invention of fossil, electric and nuclear energy, new materials, global communications and mass media, mass computerization, genetic manipulations, all based on them conquering and unstoppable march of the modern science. The triumph of science with its deterministic approach, methods, experiments and calculations depreciated and humiliated all ancient mystic descriptions and perceptions of the world. This can only be compared with the expansion of Christianity in the Europe of the middle age, which on a similar way absorbed or destroyed most of the pagan tradition and myths, or with a similar revolution occurring at the end of the neolithic period triggered by the invention of metallurgy, when the people due to the technical advantage and superiority of new materials and technology had no more interest to preserve the old knowledge accumulated and mediated by their ancestors for thousands of years. Massive migrations of peoples occurring during both revolutionary periods can be according to the history attributed to the break off with the tradition and its loss.
The negligence of the comparative history and rather narrow view on our own tradition stimulates the feeling of a basic diversity of different nationalities, despite and in the contrast to the melting processes of the contemporary globalization. This is evident in particular in the field of linguistics. One should just compare the point of view of our distinguished historian Valvasor, quoting that Slovenian is spoken from the Alps down to the Japan, with the present distinction between the Serb and Croat language or with the slovenistic purification of all “foreign” or even “foreign voiced” words ( with exception of Latin or Greek). But this is not valid only for the Slavic languages. The designations as Germanic, Roman, Slavic, Semitic etc. by itself pose virtually insurmountable barriers between the peoples. And this can hardly be based on some solid arguments, in particular since we all are aware of the common origin of all Indo-Europeans. Further one could also infer to the common origin of all peoples of the human race (and hence also of all the languages, as said by the Bible). Actually after all all living creatures , including plants, have their origin in the same early Pan-Ocean.
The present paper on pre-historic globalization is an attempt to find a connection between the contemporary and ancient world on the base of comparison between Slovenian words and words from ancient vocabularies of e.g. Cretan, Punic, Egyptian, Hetitic, Sanskrit language. In addition the quest for the spiritual horizon of the ancient ancestors was oriented after the light cast from the deepest layers of our past by the almost universal legends and myths of ancient peoples and reflected also in the Slovenian mythology.
* * * * * *
KORENINE ZAHODNIH IN JUŽNIH SLOVANOV
V. Vodopivec
Korenine slovanskih narodov obravnava več teorij z izvori v donavskem bazenu (kultura Vinče in Lepenskega vira), v Lužiškem bazenu (Kultura žarnih grobišč), v Afroevropskem bazenu ali Sredozemlju (jadranski in paflagonski Veneti) ali na vseh navedenih mestih dokaj enakomerno. Ljudstva so se oblikovala skladno s pogoji življenja med in po zadnji poledenitvi, ki se končuje nekako do leta 8000 pred Kristusom. Skupni prajezik se je začel močneje razlikovati šele z začetkom poljedelstva, ko so bili ljudje bolj vezani na dobre obdelovalne površine. Pospešeno razlikovanje pa so vzpodbujale posamezne mestne državice, ki so z zapiranjem in tekmovanjem tako razlikovanje močno pospeševale.
ROOTS OF THE WESTERN
AND SOUTH SLAVS
V. Vodopivec
Many theories searching for the roots of Slavic peoples in the Danube basin ( e.g. Vincha culture or Lepenski vir), in the Luzhica region ( urn-field culture), in the Afro-European area or in the boader Mideterranean area (Adriatic and Paphlagonian Veneti) or even in all this regions were put forward. The peoples were formed conforming to the living condotions during and after the last glacial period ending before 8000 B.C.. The common original primeval language began to differniate only with the beginnings of the agriculture and when the populationbegan to be bound on the fertile cultivated farmland. This differentiation was further accelerated by the formation of small city states,m which by closing themselves into their borders and by their mutual competition increasingly stimulated the differentiation process.
** * * *
VEROVANJA STARIH LOBJANCEV
Leopold Sever
Lobjanci ali Lobiki je staro ime za prebivalce zahodne Dolenjske. Ime so dobili po pretežno zaobljenih (lobastih) vzpetinah, danes imenovanih Dolenjsko gričevje. Po rimski okupaciji so jim novi gospodarji ime romanizirali v Latobike. Pred rimsko zasedbo so bili Lobjanci organizirani v skupnosti imenovane španovine ali župajevine pod vodstvom španov in župajev.
V okviru svojih »državic« so poleg gospodarske dejavnosti (poljedelstvo, živinoreja – posebej konjereja, lov, železarstvo in trgovina) razvili dva učinkovita sistema: obrambnega in duhovnega.
Središče obrambnega sistema so bila utrjena gradišča s špansko vasjo, kamor so se v nevarnih časih zatekli špajani z vsem premičnim imetjem in se postavili v bran plenilcem.
Jedro duhovnosti je bilo čaščenje narave, ki je s tem dobila božanski značaj. Na Lobjanskem je prevladoval kult vode in vseh njenih življenjskih tekočin. Tedaj so ji rekli muža, danes pa ji pravimo moča. Ker se muža pojavlja v treh agregatnih stanjih, so jo po božje imenovali Trimožje (izvirno Trimužjad). Naši prazgodovinski predniki Lobjanci so vodnemu božanstvu postavljali tudi svetišča kamor so romali (prvotno (t)rumali) številni častilci. Najbolj znano svetišče je bilo v današnjem Škocjanu pri Turjaku. Na dolenjskem zahodu se je obdržalo več izvirnih imen za oboževane vode. To so znameniti Trmožniki in Zdravščki. K Dražanskemu Trmožniku so okoličani hodili po zdravje in vodo obredno častili vse do začetka druge svetovne vojne.
Duše umrlih Lobjancev so po smrti odšle na »oni svet«, to se pravi na svetlo in na temno stran lune (za luno). Po božje čaščeno nebesno telo je zaradi ujemanja s poljedelsko rejto dobilo božansko ime Reitija. Prenos duš s tega na oni svet in v obratni smeri, so po prepričanju prednamcev, opravile ptice ( nekdaj velike in male tice).
Luna, po božje Reitija, se širila (odbijala) svetlobo, zato je bila šajnata. Sčasoma so pridevnik šajnat dobili vsi, ki so služili sveti nebesni popotnici, na kateri se je nadaljevalo življenje po smrti. Tako ni bila šajnata samo Reitija temveč tudi Trimožje (šajnato Trimožje) in ptice (šajnate Tice imenovane tudi Žar-tice.) Vse »šajnate«, ki so imeli pomembno vlogo pri zemeljskem in zagrobnem življenju, so naši predniki častili in jim nosili odkupnino imenovano toler.
Versko življenje staroslovenskih Lobjancev, prednikov današnjih zahodnih Dolenjcev, je pustilo bogate sledi. Spoznamo jih, če tenkočutno preučimo naše življenjske navade, naša zemljepisna imena in vse naše besedišče in vse to preverimo v naravi ali z eksperimentom. Vsi našteti izrazi za oboževano naravo imajo onomatopoetično izhodišče in izrazito slovensko glasovno zvočnost. Zahodna Dolenjska je imela v vsem času naše etnogeneze zelo malo priseljevanja in tujih vplivov, zato so zahodno dolenjska narečja še posebej bogata z dokazili o naši prazgodovinski preteklosti. Jezikovna dokazila o naši starožitnosti v srednji Evropi postanejo še prepričljivejša, če jim priložimo pravilno pojasnjene arheološke ostaline. Oboje pa je v čudoviti skladnosti z napisi, ki so jih pred več kot dvema tisočletjema zapisali naši prednamci, staroveški Veneti.
RELIGION OF ANCIENT
LOBYANCI
The Lobyanci or
Lobici (Lobjanci, Lobiki) is a very old name for the inhabitants of the Western
Lower Carniola ( Dolenjska). The name was derivceed after rounded hills,
nowadays known as Lower Carniola hills (Dolenjsko gričevje). After the Roman occupation in the 1. Century
B.C. the new rulers introduced for Lobyanci a new Romanic name Latobici.
Before the Roman occupation the Lobyanci were organized into the communities, so called “ zhupajevine or shpajevine), headed by leaders, called shpan or zhupaj. In addition to their political and economic activities ( agriculture, stockbreeding-in particular the horse breeding, hunting, trading and iron mining and foundry) they developed also two other efficient
organized systems: their defense and their spiritual life. The center of their defense system were fortified settlings, usually on fills (ancient forts) with a shpan village and which offered a solid protection to the inhabitants of shpajevina and to all their movable property in case of any menace of an outside attack or plundering raid. The center of their spiritual life was worshiping of nature which by this way got a divine character. In the Lobyanci region the predominant cult was the worship of water in its all three aggregate states and of all its vital fluids. In that period of time it was called muzha, nowadays called also mocha. Since the muzha can be found in three aggregate states it got a divine name “Trimozhje” (originally Trimuzhjad). Our ancient ancestors erected many sanctuaries devoted to this aquatic deity and which were also a destination of pilgrimage for the worshipers. A very well known such a sanctuary was in the contemporary village Škocjan near Turjak. In the Western Lower Carniola numerous names (hydronyms) for the worshiped waters are still preserved. These are famous streams Trmozhnik's or Zdravshchek's. Until recently, just before the 2nd World war, the Trmozhnik near village Draga was still frequently visited by neighbouring population just for drinking the healing water in for taking healing baths.
The souls of the deceased Lobyanci departed after the death to the »other, next world« and which means to either the dark or to the bright side of the Moon (e.g. in popular saying to be »beyond the Moon). The worshiped stellar body acquired a divine name Reitija, apparently due to the functional similarity with common tool of farmers »rejta« (a riddle). The transfer of souls to the other world or vice versa was aacomplished according to the beliefs of ancestors by the holy birds (big or small tice or ptice). The Moon or the holy Reitija reflected and spread the light during the night and hence was designated as shajnata ( i.e. shining). With time the attribute »shajnat« was acquired by all who served to this holy stellar body and where was a place to continue the post-mortem life. So along with the Shajnata Reitija we know also for the existence of »Shajnato Trimozhje« and of »Shajnata Tica« ( known in Slovenian ancient mythology also as Zhar Tica). All the deities important for the life on this or the next world and designated as »shajnata« were worshiped by our ancient ancestors who donated and offered to them a ransom, called »toler«.
The religious life of Oldslavic Lobyanci, ancestors of the present inhabitants of the Western Lower Carniola left numerous and rather rich preserved traces. We can easily recognize them by carefuly studying our living habits, our toponyms and onomastics, of our vocabulary and by observations and verification in the nature and by experiments. All the religious names for the worshiped nature have an onomatopoetic origin and possess a profound Slovenian sonority. During the very long period of formation of our ethnicity the Western Lower Carniola was rather isolated, without to many foreign influences and with rather small immigration. This can be a clue why the Lower Carniolan dialects are so rich on the preserved traces and proofs of our pre-historic period. The linguistic proofs of our relic and autochtonous existence in Central Europe become even more persuasive if one compares them with the existing archeological facts. Both of these proofs are in excellent agreement with the inscriptions written by ancient Veneti before more than two thousands years ago.
* * * * *
VENETI U JEDNOJ ETNOLOŠKOJ
INTERPRETACIJI
Vojislav P. Nikčević
Donose se podaci o Venetima kao Slovjenima, odnosno Slovencima, koje je
srpski etnolog Tatomir Vukanović objavio u knjizi Etnogeneza Južnih Slovena (Vranje, 1974). Ti podaci sadržani su u
spisima antičkijeh pisaca datiranim od VI. vijeka. Ti podaci izrično ili
hipotetično identifikuju Slovjene kao Venete još dok su prebivali u njihovoj
pradomovini na evropskom śeveroistoku, ali i na njihovijem teritorijama
nastanjenim širom Evrope nakon seoba iz te pradomovine na istok, zapad i jug. I
u interpretaciji antičkijeh pisaca naziv Slov±n(e) sačinjen je od osnove slov- iz slovjenske riječi slovo "riječ, govor" +
neslovjenski nastavak -vene iz
zapadnoevropske riječi Veneti u
značenju zapadni "nastanjenici morske obale" još dok su prebivali na
obalama Baltičkog mora u doba prije pojave naziva Slov(j)en(e). Prema tome, i etnonim Slovenec kao jedan od sinonimnijeh pojavnih oblika imena Slov±n(e) nastao je od slov- + veneti > slovveneti > sloveneci > Slovenci.
U tome se sastoji etimologija toga etnonima shvaćena u morfološkome i
semantičkom značenju toga pojma.
AN ETHNOLOGICAL
INTERPRETATION OF THE VENETI
The paper
presents data on the Veneti as ancestors of Slovenians or Slovjens published by
the Serbian ethnologist Tatomir Vukanović in his book Ethnogenesis of Southern Slavs
(Vranje, 1974). These data have been collected from the writings of antique
authors dated from the 6th century AD. The date explicitly or hypothetically identify Slovenians as the
veneto even in the period when they
still settled their primeval homeland in the Northeastern Europe and also later
on their newly acquired territories all over the Europe after their migration
from their homeland toward East, West and South. In the interpretation of the
antique authors the name Slov& n(e) is formed from the basic part slov-
from the Slovjen word slovo “i.e.
word or speech) and non-slovjen continuation
– vene stemming from the West
European word Veneti with the meaning
of western dwellers of the sea coast in the time when the Veneti were settling
the coasts of the Baltic before the appearance of name Slov(j)en(e). Accordingly the ethnonym Slovenec as one of the synonyms
of the name Slov& n(e) was formed from slov- + veneti→ slovveneti → sloveneci → Slovenci.
This is the essence of the etymology of this ethnonym as explained in the
morphological and semantic meaning of this name.
* * * * *
KRITIKA MONOGENETSKOGA (MONOCENTRIČNOG) ETNIČKOGA I
JEZIČKOG PRISTUPA - Fran Ramovš kao mladogramatičar
Vojislav P. Nikčević
Autor u ovome radu analitičko-kritički razmatra
pojam monogeneze, ko su i što su mladogramatičari, daje prikaz Frana Ramovša
kao reprezentativnoga monogenetskog mladogramatičara i u svjetlosti pojma
poligeneze ocjenjuje njegov lingvistički rad kao jednoga od najznačajnijih
utemeljivača jezikoslovne slovenistike. Njegovu pripadnost monogenetskome
etničkom i jezičkome učenju ogleda se u tome što je slovenski jezik, koji mu se
formirao tek od kraja VI. do X. stoljeća, predstavio samo kao jedan dijalekat
do konca VI. vijeka tako kao da je potekao iz jedinstvenoga južnoslovjenskog,
praslovjenskoga i indoevropskoga prajezika. A pripadnost njemačkoj
mladogramatičarskoj školi ispoljio je u izolovanome proučavanju elemenata toga
jezika izvanj njegova sistema, tj. u njihovom tzv. atomizmu, pa i u poimanju
njegovijeh glasova kao psiho-fizičkijeh, psiho-fizioloških pojava koje se
lančano razlažu i granaju razvijajući se jedan iz drugih. Negaciju toga
shematičnoga i mehanicističkog shvatanja jeste strukturalističko učenje
Ferdinanda de Saussura po kojemu se zametak svakog jezika, pa i slovenskoga,
nalazi u prapočetku njegova nastanka od nostratičkoga, preko indoevropskog i
praslovjenskoga do južnoslovjenskog prajezika. A glasovi mu se razvijaju u
neminovnijem međusobnim uzajamnijem suodnosima zahvaljujući stalnijem
unutrašnjim i spoljašnjijem promjenama tokom govorne djelatnosti. To otvara
širok prostor za prihvatanje Veneta i njihova jezika kao prapredaka Slovenaca i
prapočetaka slovenskoga jezika.
A CRITICSM OF A MONOGENETIC
(MONOCENTRIC) ETHNIC AND LINGUISTIC APPROACH (Linguist Fran Ramovš as
neo-grammarian)
The ideas of monogenetic ethnic approach as
well as the ideas and work of neo-grammarians are analyzed and critically
discussed. The linguistic work of Fran Ramovš as a representative supporter of
the monogenetic neo-grammarian ideas and as a most profound founder of the
Slovenian linguistics is discussed from the point of view of a polygenetic
concept of language evolution. His adherence to the monogenetic ethnic and
linguistic principles is reflected in the fact that he considered the Slovenian
language as existing before the end of the 6th century A.D and which
actually was formed in the period from the end of the 6th century to
the 10th century A.D., only as a dialect, deriving from one unified
very ancient south-Slavic, pre-Slavic and Indo-European language. As an
adherent of the German neo-grammarian linguistic school he studied the elements
of the Slovenian language as being considered out of the whole system, i.e. in
his atomism, including the denomination of his phonetic elements as
psycho-physical and psycho-physiological phenomena which can be explained and
classified as they are developed from each other in a chain process. Like a
negation of this schematic and rather mechanistic understanding of a language
appears the more structuralistic school of Ferdinad de Saussure. According to
this school the origin of every language, including also of the Slovenian, can
be traced back from the very early primordial beginning from the Nostratic to
the Indo-European, then pre-Slavic and to the early common south-Slavic
pre-language. The phonetics of the language is being constantly subject to the
developing process by mutual interactions over the long time speaking activity.
This model is opening a broad way to consider also the ancient Veneti as one of
ancestors of the modern Slovenians and their language as a one of the origins
of the Slovenian language.
* * * * *
STARORIMSKI BOG MARS, NJEGOV PRVOTEN POMEN IN VZDEVKI
Eric Tomas
THE ROMAN GOD MARS,
HIS ORIGINAL MEANING, SYNONYMS AND OUR PAST AND PRESENT UNDERSTANDING
* * * * *
PRIMERJAVA BRANJ NAPISA NA MEČU IZ VERONE
Vinko Vodopivec
Znanstveniki še vedno iščejo vsebino napisa na meču iz Verone in v teh prizadevanjih lahko bistveno pripomore ustrezno razumevanje do sedaj nerazumljenega napisa, kjer si pomagamo s primerjavo do sedaj znanih prevodov. Za primerjavo prečrkovanja imamo kar sedem možnosti različnih avtorjev, pri prevodih pa le štiri. Delovna hipoteza predvideva ustrezen delež pravilno prečrkovanih črk in ustrezen delež prepoznanih črk in razumljenih besed. Analiza kaže, da so dosedanja prečrkovanja nekoliko nedosledna, pri prevodih pa izrazito odstopa prevod A. Perdiha, ki edini močno presega pogoje delovne hipoteze in nam zato najverjetneje podaja ustrezno razumljeno vsebino napisa.
Rezultati potrjujejo pravilnost Perdihovega prevoda saj je njegov zapis ustrezno prečrkovan, v njegovem prevodu pa je 68,3% prepoznanih črk, medtem ko ostali prevodi dosegajo le 4,8%, 20,0% in 19,5%. Podobna je primerjava prepoznanih besed, saj jih ima Perdihov prevod kar 90,9%, medtem ko jih imajo ostali prevodi le 38,5% in 41,7% in 38,5%. Rezultati kažejo, da je Perdihov prevod odličen, ostali prevodi pa so bistveno manj verjetni. Navedeni rezultati potrjujejo tezo, da je prvotni izvor Etruščanov iz venetskih korenin, saj je tako venetske zapise kot etruščanska besedila možno razumeti na podlagi slovanskih jezikovnih prvin. Slovenščina je tudi v tem primeru uporabno orodje, saj s svojimi številnimi dialekti omogoča razumevanje starejših etruščanskih zapisov.
COMPARISON OF READINGS
OF INSCRIPTION ON THE SWORD OF VERONA
Vinko Vodopivec
The
scientists are still searching for an appropriate understanding of an
inscription on the sword of Verona. A comparison of the all available
interpretations of up to the present time incomprehensible inscription can
significantly improve its understanding. Here we have 7 different ways how to
group together the letters and 4 translations. The working hypothesis should
suppose to find an appropriate part of correctly grouped letter and an
appropriate part of correctly recognised letter and intelligible words. An
analysis shows that all the present grouping of letters were rather
inconsistent. Concerning the translations only then translations by A. Perdih
is strikingly different since this is the only one which even surpasses the set
conditions of the working hypothesis and by this is the only one which most probably
gives us the correct meaning of the inscription.
The
results confirm the correctness of the translation by A. Perdih. His grouping
of letters can be considered as appropriate, the translation is based on 68.3%
of recognised letters, while the relevant percentage with other authors amount
4.8%, 20% and 19.5%. Concerning the recognised words the translation by A.
Perdih gives us a recognition of 90.9% of words. Other translations give us the
percentage of words understood only
38%, 41.7% and 38.5%. This study shows us that the translation by A.
Perdih is most to be trusted while other translations could be far less
adequate. Our study confirms the theory that the primeval origin of Etruscans
should be sought in the Venetic roots. Both the Venetic and Etruscan
inscriptions can be deciphered on the basis of Slavic languages. The Slovenian
language seems to be also in this case a very suitable tool since its numerous
dialects enable us the understanding of the elder Etruscan inscriptions.
.