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1

Prima principia linguae Bohemicae – stručná mluvnička češtiny ze 17. století

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Vintr J.
Naše řeč (Our Speech)
|
2010
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vol. 93
|
issue 4-5
248-252
EN
In addition to the Jesuit grammars of Czech by J. Drachovius (Olomouc, 1660), J. Konstanc (Prague, 1667) and M. V. Steyer (Prague, 1668), the anonymous concise grammar book Prima principia linguae Bohemicae (approx. 1678) was also published at the Jesuit printing office in Prague. On 48 pages, it contains the basic rules of Czech orthography and the nominal and verbal paradigms. The majority of the paradigms and the orthography rules correspond to those in the handbook by M. V. Steyer, who probably is also the author of Prima principia. The book's description of the main traits of what was at that time the higher standard bears witness to its stabilized form and continuity not only up until the end of the 18th century, which is reflected by its reprint in 1783, but also in the long term. If we compare the phonological formation and the paradigms of this higher variety of Middle Czech with the forms of the present-day standard, we do not find any essential differences.
2

Stopy nejstaršího českého překladu epištol

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Vintr J.
Listy filologické (Folia philologica)
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2016
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vol. 139
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issue 1-2
57-72
EN
In surveying archaisms occurring in the New Testament Epistle pericopes of the Olomouc Evangelistary / Lectionary (EvOl), the present study confirms and elaborates on J. Vašica’s suggestion that these pericopes testify to the existence of an Old Czech translation of Epistle passages that must have been older than the translation of the complete Epistles preserved in the first redaction of the Old Czech Bible. The Epistle pericopes for the Sundays of Advent, the Holy Days of Christmas and some Sundays in the interval before the beginning of the Season of Lent can be identified as the oldest ones. Surprisingly, Iohannes Hus’ Leccionarium Bipartitum contains interlinear translations of Epistle pericopes exclusively for the same Sundays and Holy days. The source of both these literary monuments must have been some old Latin lectionary containing interlinear translations of pericopes for Sundays and most important Holy days of the liturgical year. Traces of the oldest Epistle translation in EvOl are especially noticeable in the reading for the Quinquagesima Sunday in the so-called Laudatio caritatis (1Cor. 13). Particularly striking is the occurrence of the archaism milost standing for Latin caritas, which was replaced by láska in later translations, the reason being the ambiguity of word milost, since it was used as an equivalent for gratia as well. In our opinion, there existed no complete translation of all the Epistles before the first redaction of the Old Czech Bible but Gospel and Epistle passages intended to be read on Sundays and Holy days had been translated in the first half of the 14th Century already. The codex EvOl is currently attributed to the Augustinian Canonesses of Olomouc, not the Clarissian nuns. We further suggest that it could initially have belonged to the Augustinian Canonesses of the West Moravian monastery of Doubravník.
3

Staročeský žalm – dvousetleté hledání srozumitelnosti a poetičnosti

100%
Vintr J.
Listy filologické (Folia philologica)
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2012
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vol. 135
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issue 1-2
43-62
EN
The four different Old Czech translations of the Book of Psalms, from the oldest one (beginning of the 14th century) to the youngest one in the first-prints of the late 15th century, show the difficulties in transferring high spiritual poetry from Latin into the then young cultural language Old Czech. Evidence for this is given by first of all various and only gradually standardized equivalents for unusual or abstract terms, e. g. christus, ecclesia, scandalum, substantia, synagoga, benedicere, meditari etc., or for aequitas, iustitia, iniquitas, iniustitia and veritas. The oldest translation focuses on individual words and is here and there hard to understand; only the third translation takes into account whole units of thought and thereby increases clarity. The poetic appeal can already be noticed in some verses of the oldest translation, but it becomes explicit only in the fourth one. We exemplify this by passages containing the three basic principles of psalmic poetry – imagery, parallelism and dialogism. The Old Czech Book of Psalms was intended for noble women and their private piety rather than for convents, where the language of liturgical celebration was Latin.
4

Komu byl určen první český překlad bible z poloviny 14. století a další otázky s tím spojené

100%
Vintr J.
Listy filologické (Folia philologica)
|
2019
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vol. 142
|
issue 3-4
333-367
EN
Up until now, there has been no answer to the question as to the target audience of the first Czech Bible translation, created shortly after the middle of the fourteenth century. According to an old hypothesis, still accepted by some scholars, the translation was created for the Prague monastery of Slavonic monks (founded in 1347) so as to provide them with an understandable text that could help them remedy the erroneous interpretations of the Latin Bible among heretics in Slavonic countries. This hypothesis is refuted as implausible in light of the disorderly conditions in the monastery at the time of the translation – the foundation of the monastery could only have been an indirect incentive for the translation. From the older Czech Translations of the parts of the Bible from the beginning of the fourteenth century, only the Psalter, not the Gospel Book, was adopted in the new complete translation. It has been suggested that the oldest Gospel Book originated in Moravia and the Psalter in Bohemian. There was no independent Old Czech Translation of the four Gospels before the mid-fourteenth century, but the project of the entire Bible translation could have begun with the Gospels. The possibility that the centre of the translation was in the Augustinian monastery in Roudnice is rejected as implausible because there were no manuscripts with Bible commentaries. It is argued that the best conditions for the translation were in the Dominican school; the Benedictines probably took part as well and the participation of the cathedral school is also possible. The relative extent of texts translated by four Benedictine translators and four Dominican translators has been newly assessed and it has been demonstrated that one of the Benedictines translated one fourth of the Bible and one of the Dominicans one third – this mysterious Dominican is also identified as the author of the philosophical- theological prologue to the Bible. The Old Czech Psalter and Gospel Books were intended for pious women, especially women’s monasteries. It is probable that the entire Bible translation continued this trend and was primarily intended for the Prague Dominican and Benedictine nuns. In this line we may also tentatively include women of the royal family, especially Catherine, the daughter of Charles IV.
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