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Jeszcze raz w kwestii imienia pierwszego historycznego władcy Polski

100%

Sucharski R. A.

Kwartalnik Historyczny

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2015

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vol. 122

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issue 2

PL

The Name of the First Historical Ruler of PolandDespite numerous studies the etymology of the name: “Mieszko” still remains unclear. An analysis of the manuscript of Gesta by Gallus Anonymous describing, i.a. Mieszko I, makes it possible to discern a crypto-quotation from the Latin text of The Book of Isaiah (65, 15). The chronicler stressed the duke’s baptism and childhood blindness/impaired vision. This is an argument supporting an explanation of the meaning of the name of the ruler of the Polans, based on an Old Slavonic verbal root: “to wink, to blink, to tremble”. The oldest Latin versions of the ruler’s name, originating from the tenth and eleventh centuries, are composed of three syllables, as confirmed also by the Cyrillic Kiev Codex (end of the twelfth century), part of the Hypatian Chronicle, which consistently recorded reduced vowels, so-called yers, in the name of Mieszko the Old: mežьka (in all likelihood, the oldest version of the name). The disappearance of the yers in Polish and the name’s Latinization would subsequently produce the form: Mesco, from which “Mieszko” could be directly derived. The historical progress of the Polish language should also explain an attempt at translating the name of the ruler into Latin, made by Master Wincenty (Kadłubek). The titular name, which originally was a moniker, could have bestowed a right to the throne. It also became a dynastic name used by the Piasts – an excellent parallel can be “Otto(n)” in the Ludolfing imperial dynasty.

2

A Few Observations on the Distinctive Features of the Greek Culture

100%

Sucharski R. A.

Colloquia Humanistica

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2012

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issue 1

EN

A Few Observations on the Distinctive Features of the Greek CultureThe article is devoted to one of the most interesting features of the Greek culture in antiquity, namely for an almost total insensitivity of the Hellenes to sounds and colours of any other language. It is no coincidence that the once-non-pejorative word βάρβαρος over time acquired its current meaning of ‘barbaric/barbarian’, shared by probably all modern languages which take inspiration from classical antiquity. The Greeks, however, were not racist in the contemporary meaning of the word: regardless of origin, (s)he who takes the Hellenic culture, and above all language, for his/her own, becomes Greek. We may find an excellent illustration of this in the life and fortunes of Lucian of Samosata. The spreading of Greek culture to the entire Mediterranean and further east – as a consequence of the conquests of Alexander the Great – brought with it the appearance of a new type of books written in Greek and for Greeks. These works presented the rich, and often ancient, heritage of the cultures and peoples subjugated by Hellenic expansion. And although their authors were ‘barbarians’, it was essential that the books themselves be written in Greek. This was so not only because the Hellenes would not understand them otherwise, but probably also due to the fact that it was only the Hellenes who could be considered bearers of the ideal, of kalòs kẚgathós, the notion – fundamental to Greek competitive culture – combining moral goodness, righteousness of the spirit and beauty and vigour of the body (often backed by material wealth). However, despite its exclusivity, Greek culture was capable of both attracting others and adapting to them: as is best proven by the history of European culture.Kilka luźnych uwag co do specyfiki greckiej kulturyArtykuł jest poświęcony jednej z najbardziej charakterystycznych cech starożytnej kultury greckiej – brakowi umiejętności Hellenów do zauważenia piękna i kolorytu języków innych niż grecki. Nie jest przypadkiem, że βάρβαρος 'barbarzyńca/barbarzyński' – słowo pierwotnie pozbawione negatywnych konotacji – z biegiem czasu nabrało takiego znaczenia, które jest obecne zapewne we wszystkich nowożytnych językach, czerpiących z antyku klasycznego. Nie wynika to jednak z rasizmu – Grecy akceptują i uznają za swoich innych, o ile przejmą oni grecką kulturę i oczywiście język; klasycznym przykładem jest Lukian z Samosat. Rozszerzenie się kultury greckiej na cały obszar basenu Morza Śródziemnego i dalej na wschód – konsekwencja podbojów Aleksandra Wielkiego – przynosi pojawienie się książek pisanych po grecku i przeznaczonych dla Greków. Pokazują one dorobek kultur i ludów podporządkowanych przez Greków. Choć pisane przez 'barbarzyńców' książki te muszą być po grecku – Helleni nie zrozumieją inaczej. Zapewne wynika to z faktu, że tylko Helleni mogą być uznani za nośnik ideału – pojęcia kalokagathii, fundamentalnego dla greckiej kultury współzawodnictwa, połączenia moralnego dobra, szlachetności ducha, cielesnego piękna i tężyzny (nierzadko wspartego majątkiem). Kultura grecka – mimo swej ekskluzywności – potrafiła jednak przyciągać innych i do innych się przystosowywać: dzieje kultury europejskiej są tego najlepszym dowodem.

3

Jan Kochanowski’s 'Ode ad Venerem', or The Importance of the Slogan 'Ad fontes!'

100%

Sucharski R. A.

Meander

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2020

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issue 75

67-79

4

READING HOMER IN THE RUINS OF OLYMPIA, OR THE BENEFITS OF READING SCHOLIA (Czytajac Homera w ruinach Olimpii albo o korzysciach z lektury scholiów)

100%

Sucharski R. A.

Meander

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2007

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vol. 62

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issue 1-2

3-9

EN

Textbooks of Greek mythology usually neglect a version of the myth of Pelops found in a scholion to the Iliad. According to it, Pelops killed Myrtilus, Oenomaus' charioteer who had helped him to win the race with his master and thus marry Hippodamia, because his bride, being unable to seduce Myrtilus, falsely accused him of rape.

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Ronsardum vidi albo o Jana Kochanowskiego parafrazie wiersza Safony

63%

Sucharski R. A.

Meander

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2016

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issue 71

45-54

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Jeszcze raz w kwestii imienia pierwszego historycznego władcy Polski

A Few Observations on the Distinctive Features of the Greek Culture

Jan Kochanowski’s 'Ode ad Venerem', or The Importance of the Slogan 'Ad fontes!'

READING HOMER IN THE RUINS OF OLYMPIA, OR THE BENEFITS OF READING SCHOLIA (Czytajac Homera w ruinach Olimpii albo o korzysciach z lektury scholiów)

Ronsardum vidi albo o Jana Kochanowskiego parafrazie wiersza Safony