Suchergebnisse

An Old English poem, preserved in a copy of the 12th century, Instructions for Chris­tians, consisting of 265 lines, is considered through the prism of the explication of the theme of moral instructions in the Old English tradition. The poem, along with other Old English sermons and Christian poems, represents the suggestion of moral rules regarding early Chris­tian life, being a set of orders for believers. This article provides the author's translation of the contexts of the poem Instructions for Christians. The problem of studying the phenomenon of instructions and the representation of the indisputable position of faith in the ancient culture of the Anglo-Saxons is posed. The overall goal and objectives of the study determine the com­plex nature of the traditional methods used for philological analysis of texts and the semiotic approach to texts. The analysis of the Old English text showed the interweaving of plots of the Old and New Testaments, reflecting opposing views on poverty and wealth, sacrifices, acts of gift and exchange. Issues related to the deeds of the Old Testament prophets and the New Testament Apostle Paul are highlighted in the context of the analyzed material. The work provides a list of variant addresses to God which are used in the poem, which indicates a de­veloped Christian tradition in the Old English period, and also notes the direct name of the devil, which is usually absent in the texts of this period.

This article is devoted to the problem of interdisciplinary study of linguacultural transfer based on the material of the Old English poem Judgment Day (I), included in the Exeter manuscript dating back to the 10 th century, considered in the aspect of eschatological expectations in the early Christian Anglo-Saxon tradition. The comprehensive understanding of the end of the world, as shown in the work, is reflected already in the early written tradition. The reference to natural disasters, which lead to the apocalypse, is inherently characteristic of Christian texts. Linguacultural transfer is understood in this article as the transfer of information in time, which is considered in two ways: the momentary transfer of information is communication, while handing the information down the generations is a transfer. The article deals with the issues of information transfer in time and space. As an example of rethinking the values of one culture in the tradition of another, the author cites the memetic theory of religion. The article also shows that the theory of linguacultural transfer can be considered and described from the standpoint of cultural matrices, as well as memes (and memetic complexes). The author emphasizes that the vitality of religious beliefs is precisely due to the linguacultural transfer of information within one generation or through the generations.

The article explores linguistic phenomena as a form of manifestation of the magic func­tion. Systemic classifications, taxonomies, and linear phenomena such as euphemization and performativity reflect the beliefs and socio-spiritual functions of societies. This set of linguistic forms and means is determined by the existing religious beliefs. The article studies the foun­dation of beliefs in the form of elementary "primary performatives". They cannot be denied from the standpoint of logic but can be presented as felicitous and infelicitous. The entire set of cultural representations is based on elementary performatives. Another example of the con­tinuity of linguistic forms of religious beliefs is euphemization. Systemic classifications in the languages ​​of Australian aborigines and the animate/inanimate gender in Indo-European lan­guages ​​appear as dependent entities on religious choice in the form of preferences arising in the totem ideas of peoples. A we reconstruct the areas of intersection of beliefs and linguistic forms. The linguistic form is in harmony with certain stages of development of society, as well as its social organisation. Thus, we define the isomorphism of the linguistic and social struc­tures of the Australian aborigines. In Indo-European languages, taxonomies of gender go back to primary divisions into stems defined as active/animate and inactive/inanimate. The article shows that animate / inanimate is influenced by the stage of animism.

This article examines the texts of the Indo-European tradition, which narrate about the myths of the origin of different peoples. Thus, a segment of the Anglo-Saxon runic series correlates with Tacitus's description of the origin of the Ingaevon tribe. As a result, the parameters of the ethnically derived text are reconstructed. The parameters explain the choice of the sequence of the runes of the Anglo-Saxon futhork. The restored text testifies that the Ingaevons, who had the totem deity Ing, lived on the shores of the Ocean, and this was their homeland. Ethnogonic texts also tell about the correlation of totem and ethnonym in past eras. The German influence on the choice of the ethnonym "Rus", determined by the alliterative connection of the name of the country with the name of Rurik's tribe, has been explained. The "Rurikids" ethnonym itself came from the name of the Rhos tribe. Many ethnogonic texts are associated with sacrificial rituals. In this context, of interest is the name "Italia", which takes its origin in the sacred texts of the high sacred style. The most ancient Indo-European inscription in the Lusitanian language, written in a high style and telling about the origin of the Veaminikori tribe, is analyzed. The names of sacred animals are opposed to the profane names in the Latin prayer to the god Mars. The souuitaurilia prayer bears witness to the repertoire of sacrificial texts about dairy animals. As a result, it becomes clear that the name "Italy" is derived from the name "uitulus" in a high sacred style. Thus, the thematic contours of Indo-European texts containing ethnogonic myths about the origin of peoples are revealed. The boundaries between cultures are erased, and the Indo-European prototext comes to the fore, giving impetus to the genesis of ethnonyms, the naming of totems, as well as the names of their own tribal leaders. In the end, we can conclude that the sacred names of young dairy animals are represented in the Lusitanian language. In the rite of sacrifice, the scale of high style is attested. The name "Italia" refers precisely to the solemn sacred layer of vocabulary, but already acts as the implicit name of a Latin prayer to the god Mars. The practice of giving names incorporated rules, which vary from tradition to tradition. Attention is drawn to the special nature of ethnogonic texts that shed light on the origin of peoples. Cultural boundaries can be the indicator that generates recognizable patterns that migrate from culture to culture

The topicality of the appeal to the interpretation of a tree-cross mythologeme is caused by the change of the pagan worldview into Christian. The development of ideas about the Christian sign is complex, in one of the approaches to transforming the tree-cross, a part of the overcome ideas about the world as space around the world axis is preserved, i.e. the world tree. The coming era of Christianity inherits this view, and the cross itself appears as a world axis that defines the coordinates of space. The purpose of the article is to show the evolutionary semiotic row, which represents both Christian and pagan symbolism. Initially, the cross appears as a motivated view. Then the terms of the denotative plan appear, devoid of pagan connotations of the tree-cross type. In general, in the evolution of the term continuity is traced, one designation is replaced by another. For some time, the second item copies the functions and forms of the first, replacing it in the subject line. The cross as an object of worship in Christianity replaces the world tree. All new nominations of the cross are associated with the motivation of the world as the center where the altar is installed, which was initially presented in the tradition as a world tree, and then became designated by the cross. The cross, as the main Christian symbol, often appears as made of wood and is identified with the cosmic world tree growing directly into heaven. Research methods which are used in this article are as follows: philological analysis of the text and semiotic analysis of texts. The set of communicatively relevant factors that determine the statement, as well as the situational and contextual relevance of the lexical meaning, are taken into account. In turn, the necessary initial amount of communicatively relevant information is obtained on the basis of linguistic methods. In particular, data from an etymological analysis are involved. The research material was provided by the Old English written monuments accessible to the modern researcher. Texts in other Indo-European languages are occasionally referred; they act as a background showing some parallels

Abstract
There is a close relationship between melatonin as a circadian regulator and insulin, glucagon and somatostatin production. This study aimed to describe subgroups of type 2 diabetes mellitus (T2DM) patients that may benefit from melatonin clock-targeting properties. The study involved 38 participants: 26 T2DM patients, and 12 participants without diabetes in the control group. Subjects were asked to complete the questionnaire of Pittsburgh Sleep Quality Index (PSQI). Standard biochemical venous sample testing was performed, and a sample of saliva was collected for melatonin testing. Melatonin concentration in participants without obesity (body mass index (BMI) < 30 kg/m2) was significantly higher than in obese participants: 13.2 (6.4; 23.50) pg/ml vs 5.9 (0.78; 13.1) pg/ml, p = 0.035. Subjects with BMI 30 kg/m2 had a significantly higher PSQI score than non-obese subjects: 7 (4.5; 10) vs 5.5 (3; 7), p = 0.043. T2DM patients showed significantly lower levels of melatonin than the control group: 6.1 (0.78; 12.2) pg/ml vs 17.8 (8.2; 25.5) pg/ml, p = 0.003. T2DM patients using short-acting insulin analogues showed a significantly higher PSQI score than patients not using insulin: 9 (6; 10) vs 6 (3; 8), respectively (p = 0.025). Poor sleep quality was more prevalent in patients with diabetic retinopathy than in those without this complication (p = 0.031). Lower melatonin levels were detected in T2DM and obese patients. Furthermore, poor sleep quality was observed in T2DM patients using short-acting insulin analogues and those with diabetic retinopathy, and obese individuals.

The number three refers to an important factor in the construction of the semiotics of Ch. S. Peirce. The number three is a kind of leitmotif of the theory. The whole construction of knowledge rests on primary, secondary and tertiary. Primary, secondary and tertiary are reduced to the three sides of Gottlob Frege's triangle and appear in a different terminology as representative, object and interpretant. These ternary coordinates of thought are its space and embody, in the words of Yu. S. Stepanova, three-dimensional measurement of language. According to Ch. S. Pierce, these coordinates have a teleological meaning. The very concept of Ch. S. Pierce appears as the sum of three trichotomies, which allows twenty-seven combinations of signs, of which seventeen combinations are prohibited. Only ten combinations are allowed. The idea of trinity involves 310 sign complexes. Some of them are forbidden from the standpoint of logic. Thus, the index cannot serve as an argument. In the article, this is shown by the seating of subjects at a round table. The subject opposite appears to be on the right, but is actually opposite. The universality of the trinity appears as a reasoned code of semiotic construction. The triadic nature of the concept serves as the basis for constructing the laws of semiosis. Primary is iconic, secondary is indexical, and tertiary is symbolic. Questions of trinity arise as implementation of the narrative, when the first is the beginning, the second is the end, and the third is the middle. The concept of three as the middle goes back to ancient art. The paper proposes an individual measurement of the middle as the third element. The counting tradition of the Indo-European peoples and the number of signs of the formula "faith, hope, love" are taken as the basis. The rearrangement of the elements of the formula, when the third in a row – love – occupies the middle second position, goes back to the earliest uses of this formula. This is the original approach to proving the middleness of the third in the tradition of the Indo-European peoples.

This article examines the texts of the Indo-European tradition, which narrate about the myths of the origin of peoples. Thus, a segment of the Anglo-Saxon runic series correlates with Tacitus's description of the origin of the Ingevon tribe. As a result, the parameters of the ethnically derived text are reconstructed. The parameters explain the choice of the sequence of the runes of the Anglo-Saxon Futhark. The restored text testifies that the Ingevons, who had the totem deity Ing, lived on the shores of the Ocean, and this was their homeland. Ethnogonic texts also tell about the correlation of totem and ethnonym in past eras. The German influence on the choice of the ethnonym Rus, determined by the alliterative connection of the name of the country with the name of Rurikovich, has been explained. The Rurikovich themselves came from the name of the Rhos tribe. Many ethnogonic texts are associated with sacrificial rituals. In this context, of interest is the name Italia, which takes its origin in the sacred texts of the high sacred style. The most ancient Indo-European inscription in the Lusitanian language, written in a high style and telling about the origin of the Veaminikori tribe, is analyzed. The choice of the names of sacred animals is contrasted with the profane names of the Latin prayer to the god Mars. The suouetaurilia prayer bears witness to the repertoire of sacrificial texts about dairy animals. As a result, it becomes clear that the name Italy is derived from the name uitulus in a high sacred style. Thus, the thematic contours of Indo-European texts containing ethnogonic myths about the origin of peoples are revealed. The boundaries between cultures are erased, and the Indo-European prototext comes to the fore, giving impetus to the genesis of ethnonyms, the naming of totems, as well as the names of their own tribal leaders. Thus, we can conclude that the sacred names of young dairy animals are represented in the Lusitanian language. In the rite of sacrifice, the scale of high style is attested. The name Italia refers precisely to the solemn sacred layer of vocabulary, but already as the implicit name of a Latin prayer to the god Mars. In the proportions of a proper name, rules for handling a name are incorporated, which vary from tradition to tradition. Attention is drawn to the special nature of ethnogonic texts that shed light on the origin of peoples. Cultural boundaries can be the limit that generates recognizable patterns that migrate from culture to culture.