History
- slaves?
- https://www.rbth.com/arts/history/2017/07/17/myths-of-russian-history-does-the-word-slavs-derive-from-the-word-slave_804967
- https://www.quora.com/What-is-the-biggest-myth-about-the-Roman-Empire The word “slave” even has origins in the Slav peoples as the Byzantine Empire loved to use them as slave stock, this fondness replaced the original Latin word for the term which was “servus”. That is how much Rome’s method for occupation has been twisted, corrupted and misinterpreted.
characteristics
- https://www.slavorum.org/30-things-that-mean-you-are-slavic/
Knyaz or knez is a historical Slavic title, used both as a royal and noble title, usually translated into English either as Prince or less commonly as Duke, and in Latin sources as comes or princeps, but the word was originally derived from the Proto-Germanic kuningaz (king). The female form transliterated from Bulgarian and Russian is knyaginya (княгиня), kniahynia (княгиня) in Ukrainian, kneginja in Slovene, Croatian andSerbian (Serbian Cyrillic: кнегиња). In Russian, the daughter of a knyaz is knyazhna (княжна), in Ukrainian is kniazivna (князівна). In Russian, the son of a knyaz is knyazhich (княжич) (old form). The title is pronounced and written similarly in different European languages. In Croatian, Bosnian and West Slavic languages, such as Polish, the word has later come to denote "lord", and in Czech, Polish and Slovak also came to mean "priest" (kněz, ksiądz, kňaz) as well as "duke" (knez, kníže, książę, knieža). In Sorbian it means simply "Mister". Today the term knez is still used as the most common translation of "prince" in Bosnian, Croatian and Serbian literature. "Knez" is also found as a surname in former Yugoslavia.
Clans
- wends
- According to one theory, Germanic peoples first applied this name to the ancient Veneti, and then after the migration period they transferred it to their new neighbours, the Slavs. For the medieval Scandinavians, the term Wends (Vender) meant Slavs living near the southern shore of the Baltic Sea (Vendland), and the term was therefore used to refer toPolabian Slavs like the Obotrites, Rugian Slavs, Veleti/Lutici and Pomeranian tribes. For people living in the medieval Northern Holy Roman Empire and its precursors, especially for the Saxons, a Wend (Wende) was a Slav living in the area west of the River Oder, an area later entitled Germania Slavica, settled by the Polabian Slav tribes (mentioned above) in the north and by others, such as the Sorbs and the Milceni, in the middle. The Germans in the south used the term Winde instead of Wende and applied it, just as the Germans in the north, to Slavs they had contact with, e.g. Polabian people from Bavaria Slavica or the Slovenes (the names Windic March and Windisch Feistritz still bear testimony to this historical denomination). Following the 8th century, the Frankish kings and their successors organised nearly all Wendish land into marches. This process later turned into the series of crusades. By the 12th century, all Wendish lands had become part of the Holy Roman Empire. In the course of theOstsiedlung, which reached its peak in the 12th to 14th centuries, this land was settled byGermans and reorganised. Due to the process of assimilation following German settlement, many Slavs west of the Oder adopted the German culture and language. Only some rural communities which did not have a strong admixture with Germans and continued to use West Slavic languages were still termed Wends. With the gradual decline of the use of these local Slavic tongues, the termWends slowly disappeared, too. Some sources claim that in the 13th century there were actual historic people called Wends or Vends living as far as northern Latvia (east of the Baltic Sea) around the city of Wenden.Henry of Livonia (Henricus de Lettis) in his 13th-century Latin chronicle described a tribe called the Vindi. Today, only one group of Wends still exists: the Lusatian Sorbs in present-day eastern Germany.
Slavic congress
- The Prague Slavic Congress of 1848 (Czech: Slovansky sjezd) took place in Prague between June 2 and June 12, 1848. It was first occasion on which voices from all Slav populations of Europe were heard in one place. Several other Slavic Congresses were held in different central and eastern European cities over the next century. The initiative came from Pavel Jozef Šafárik and Josip Jelačić, but was organized by Czech activists František Palacký, Karl Zapp, Karel Havlíček Borovský, and František Ladislav Rieger. The exact goal of the Congress was unclear even as it was beginning. In addition to lacking a goal, the conference planners also quarreled over the format and the agenda of the gathering. Perhaps this was an indication of how difficult the conference would be for the factions to come together. Once underway, the conference met in three sections: Poles and Ukrainians; South Slavs; and Czecho-Slovaks. The Pole-Ukrainian section contained a combination of Ruthenes, Mazurians, Greater Poles, and Lithuanians. Of the total 340 delegates at the Congress, the greatest number came from the Czecho-Slovak section. 237 Czecho-Slovaks participated along with 42 South Slavs and 61 Pole-Ukrainian. German was the primary language used during discussions.
During the Congress, there was debate about the role of Austria in the lives of the Slavs. Dr. Josef Frič argued that the “primary goal is the preservation of Austria”, adding that the Congress “only differs on the means.” This point was disputed by Ľudovít Štúr who told the Congress, “our goal is self-preservation”. Such a disconnect was typical of the environment of this conference. One important statement did come out of the conference around June 10, when the Manifesto to the Nations of Europe was pronounced. The statement was a strongly worded proclamation that demanded an end to the oppression of the Slav people. The Slavs did not look for any type of revenge, but they wanted to “extend a brotherly hand to all neighbouring nations who are prepared to recognize and effectively champion with us the full equality of all nations, irrespective of their political power or size”. This was an important development because it indicated some sort of unity among all of the Slav people of Europe. The Congress was cut short on June 12 because of the 1848 Prague Uprising that erupted due to Austrian garrison in Prague opened fire on a peaceful demonstration. This later became known as the Whitsuntide events because of the timing during the Christian holiday of Pentecost. The delegates left in disgust[clarification needed] and some were even arrested because of the revolutionary nature of the Congress which marked a period in the history of Austria as the Bach's absolutism (after the Interior Minister Baron Alexander von Bach). Among arrested was Mikhail Bakunin who became apprehended in Dresden in 1849 for his involvement in 1848 Prague events and deported to the Russian Empire.
- The Prague Slavic Congress of 1848 (Czech: Slovansky sjezd) took place in Prague between June 2 and June 12, 1848. It was first occasion on which voices from all Slav populations of Europe were heard in one place. Several other Slavic Congresses were held in different central and eastern European cities over the next century. The initiative came from Pavel Jozef Šafárik and Josip Jelačić, but was organized by Czech activists František Palacký, Karl Zapp, Karel Havlíček Borovský, and František Ladislav Rieger. The exact goal of the Congress was unclear even as it was beginning. In addition to lacking a goal, the conference planners also quarreled over the format and the agenda of the gathering. Perhaps this was an indication of how difficult the conference would be for the factions to come together. Once underway, the conference met in three sections: Poles and Ukrainians; South Slavs; and Czecho-Slovaks. The Pole-Ukrainian section contained a combination of Ruthenes, Mazurians, Greater Poles, and Lithuanians. Of the total 340 delegates at the Congress, the greatest number came from the Czecho-Slovak section. 237 Czecho-Slovaks participated along with 42 South Slavs and 61 Pole-Ukrainian. German was the primary language used during discussions.
During the Congress, there was debate about the role of Austria in the lives of the Slavs. Dr. Josef Frič argued that the “primary goal is the preservation of Austria”, adding that the Congress “only differs on the means.” This point was disputed by Ľudovít Štúr who told the Congress, “our goal is self-preservation”. Such a disconnect was typical of the environment of this conference. One important statement did come out of the conference around June 10, when the Manifesto to the Nations of Europe was pronounced. The statement was a strongly worded proclamation that demanded an end to the oppression of the Slav people. The Slavs did not look for any type of revenge, but they wanted to “extend a brotherly hand to all neighbouring nations who are prepared to recognize and effectively champion with us the full equality of all nations, irrespective of their political power or size”. This was an important development because it indicated some sort of unity among all of the Slav people of Europe. The Congress was cut short on June 12 because of the 1848 Prague Uprising that erupted due to Austrian garrison in Prague opened fire on a peaceful demonstration. This later became known as the Whitsuntide events because of the timing during the Christian holiday of Pentecost. The delegates left in disgust[clarification needed] and some were even arrested because of the revolutionary nature of the Congress which marked a period in the history of Austria as the Bach's absolutism (after the Interior Minister Baron Alexander von Bach). Among arrested was Mikhail Bakunin who became apprehended in Dresden in 1849 for his involvement in 1848 Prague events and deported to the Russian Empire.
- A congress of representatives of the Slavic peoples of the Austrian Empire, called at the initiative of Pavel Šafařík and J. Jelačić and organized by Czech activists, such as F. Palacký, Karel Vladislav Zap, Karl Havlíček-Borovský, and F. Rieger. The assembly was convened to consolidate the forces of the Slavs in response to calls for the unification of all German lands (including Austria with Czech-inhabited Bohemia) by the German parliament in Frankfurt; its formal sessions began on 2 June 1848. A number of Galician Ukrainians participated in the congress, including delegates from the Supreme Ruthenian Council (Ivan Borysykevych, Hryhorii Hynylevych, and Oleksii Zaklynsky); none were present from Transcarpathia. A delegation from the pro-Polish Ruthenian Congress led by J. Lubomirski and including L. Sapieha, K. Cięglewicz, and L. Stecki participated in the assembly. A total of 363 delegates attended the congress, of whom 61 belonged to the Polish-Ukrainian contingent from Galicia. Three working commissions were struck: Czecho-Slovak, Polish-Ukrainian, and Southern Slav. As a result of talks held in the Polish-Ukrainian commission, formed at the initiative of Palacký and M. Bakunin and headed by Sapieha, an agreement was reached concerning the political, cultural, and national equality of Poles and Ukrainians. A majority of the commission accepted a proposal put forward by the Supreme Ruthenian Council to divide Galicia into eastern and western sections, but under Polish pressure the matter was referred to the Galician Diet and the State Council.The congress dealt with other issues, including a formula for the restructuring of the Habsburg Empire as a federation of autonomous peoples. The congress also sent a special petition to Emperor Ferdinand I demanding equal rights for all Slavic peoples of the Austrian Empire, which included a call for Ukrainian language rights in Galicia. None of the proposals discussed at the congress was ever officially adopted. Because of an uprising that broke out in Prague, the proceedings of the congress were halted on 12 June 1848. The congress produced no concrete results for Galician Ukrainians.http://www.encyclopediaofukraine.com/display.asp?linkpath=pages%5CS%5CL%5CSlavicCongressinPrague1848.htm
pan slav
- Ljudevit Gej (Croatian: [ʎûdeʋit ɡâːj]; born Ludwig Gay;[1] 8 August 1809 – 20 April 1872) was a Croatian linguist, politician, journalist and writer. He was one of the central figures of the pan-Slavist Illyrian Movement.He was born in Krapina (then in the Varaždin County, Kingdom of Croatia, (Austrian Empire)), on August 8, 1809. His father Johann Gay was a German immigrant from Hungarian Slovakia, and his mother was Juliana néeSchmidt, the daughter of a German immigrant arriving in the 1770s. The Gays were originally of Burgundian Huguenot origin. They arrived to Batizovce in present-day Slovakia in 16th or 17th century. Thence they became serfs of Mariassy de Markusfalva and Batizfalva families in 18th century. As there was a lot of ethnic Germans in that area, the Gays were soon Germanised. Ljudevit's father originates from a branch that moved to the village of Markušovce.Slavophilia was an intellectual movement originating from the 19th century that wanted the Russian Empire to be developed upon values and institutions derived from its early history. Slavophiles opposed the influences of Western Europe in Russia.[1] There were also similar movements in Poland, Serbia and Croatia, Bulgaria, and Czechoslovakia. Depending on the historical context, its opposite could be termed Slavophobia, a fear of Slavic culture, or also what some Russian intellectuals[which?] called zapadnichestvo (westernism).
- After serfdom was abolished in Russia and the end of the uprising in Poland, new Slavophile thinkers appeared in the 1870s and 1880s, represented by scholars such as Nikolay Danilevsky, who expounded a view of history as circular, and Konstantin Leontiev. Danilevsky promoted autocracy and imperialistic expansion as part of Russian national interest. Leontiev believed in a police state[citation needed] to prevent European influences from reaching Russia.
- The State Historical Museum (Russian: Государственный исторический музей, Gosudarstvenny istoricheskiy muzyey) of Russia[1] is a museum of Russian history wedged between Red Square and Manege Square in Moscow. Its exhibitions range from relics of prehistoric tribes that lived on the territory of present-day Russia, through priceless artworks acquired by members of the Romanov dynasty. The total number of objects in the museum's collection comes to millions. The place where the museum now stands was formerly occupied by the Principal Medicine Store, built by order of Peter the Great in the Moscow baroque style. Several rooms in that building housed royal collections of antiquities. Other rooms were occupied by the Moscow University, founded by Mikhail Lomonosov in 1755. The museum was founded in 1872 by Ivan Zabelin, Aleksey Uvarov and several other Slavophiles interested in promoting Russian history and national self-awareness. The board of trustees, composed of Sergey Solovyov, Vasily Klyuchevsky, Uvarov and other leading historians, presided over the construction of the museum building. After a prolonged competition the project was handed over to Vladimir Osipovich Shervud (or Sherwood, 1833–97).The present structure was built based on Sherwood's neo-Russian design between 1875 and 1881.
people
- Saints Cyril and Methodius (826–869, 815–885; Greek: Κύριλλος καὶ Μεθόδιος; Old Church Slavonic: Кѷриллъ и Меѳодїи[more]) were two brothers who were Byzantine Christian theologians and Christian missionaries. Through their work they influenced the cultural development of all Slavs, for which they received the title "Apostles to the Slavs". They are credited with devising the Glagolitic alphabet, the first alphabet used to transcribe Old Church Slavonic. After their deaths, their pupils continued their missionary work among other Slavs. Both brothers are venerated in the Orthodox Church as saints with the title of "equal-to-apostles". In 1880, Pope Leo XIII introduced their feast into the calendar of the Roman Catholic Church. In 1980, Pope John Paul II declared them co-patron saints of Europe, together with Benedict of Nursia.
- Cyril's mastery of theology and command of both Arabic and Hebrew made him eligible for his first state mission. He was sent to the Abbasid Caliph Al-Mutawakkil to discuss the principle of the Holy Trinity with the Arab theologians, and to improve relations between the Caliphate and the Empire.[citation needed] The second mission (860), requested by the Byzantine Emperor Michael III and the Patriarch of Constantinople Photius (a professor of Cyril's at the University and his guiding light in earlier years), was a missionary expedition to the Khazar Khaganate in order to prevent the expansion of Judaism there. This mission was unsuccessful, as later the Khagan imposed Judaism on his people as the national religion. It has been claimed that Methodius accompanied Cyril on the mission to the Khazars, but this is probably a later invention. The account of his life presented in the Latin "Legenda" claims that he learned the Khazar language while in Chersonesos, in Taurica (today Crimea).
- Saint Clement of Ohrid (Bulgarian, Macedonian: Свети Климент Охридски, [sveˈti ˈkliment ˈoxridski], Greek: Άγιος Κλήμης της Αχρίδας, Slovak: svätý Kliment Ochridský / Sloviensky) (ca. 840 – 916) was a medieval Bulgarian saint, scholar, writer and enlightener of the Slavs.[5][6][7][8][9] He was one of the most prominent disciples of Saints Cyril and Methodius and is often associated with the creation of the Glagolitic and Cyrillic scripts, especially their popularisation among Christianised Slavs. He was the founder of the Ohrid Literary School and is regarded as a patron of education and language by some Slavic people. He is regarded to be the first bishop of the Bulgarian Orthodox Church,[10][11] one of the seven Apostles of the Bulgarian Empire and one of the premier saints of modern Bulgaria.[12] Saint Clement is also the patron saint of the Republic of Macedonia, the city of Ohrid[4] and the Macedonian Orthodox Church.
- The exact date of his birth is unknown. Most probably, he joined Methodius as a young man following him later to the monastery on Mysian Olympus. According to his hagiography by Theophylact of Ohrid, Clement knew the life of Methodius like no other. That is why most scholars think he was born in the Byzantine Empire in the territory where Methodius served during his political career, i.e. that he was a Slav from Southern Macedonia.[15] According to others, the area of Southern Macedonia, where he was born, was then part of Bulgaria.[16] Most of Macedonia became part of Bulgaria in 830s and in 840s, i.e when Clement was born.[17] The Short Life of St. Clement by Theophylact of Ohrid testifies to his Slavic origin, calling him "the first bishop in the Bulgarian language,"[18] while The Ohrid Legend written by Demetrios Chomatenos calls him a Bulgarian, who was born somewhere in Macedonia.[19] Because of that, some scholars label him a Bulgarian Slav,[20][21] while Dimitri Obolensky calls Clement a Slav inhabitant of the Kingdom of Bulgaria.[22] A fringe view on his origin postulates that Clement was born in Great Moravia. This view is based on the lexicographical analysis of Clement's works.Clement participated in the mission of Cyril and Methodius to Great Moravia. After the death of Cyril, Clement accompanied Methodius on his journey from Rome to Pannonia and Great Moravia. After the death of Methodius himself in 885, Clement headed the struggle against the German clergy in Great Moravia along with Gorazd. After spending some time in jail, he was expelled from Great Moravia and in 885 or 886 reached Belgrade, then in the borders of Bulgaria together with Naum of Preslav, Angelarius and possibly Gorazd (according to other sources, Gorazd was already dead by that time). Thereafter, the four of them were sent to the Bulgarian capital of Pliska where they were commissioned by Boris I of Bulgaria to instruct the future clergy of the state in the Slavonic language. After the adoption of Christianity in 865, religious ceremonies in Bulgaria were conducted in Greek by clergy sent from the Byzantine Empire. Fearing growing Byzantine influence and weakening of the state, Boris viewed the adoption of the Old Slavonic language as a way to preserve the political independence and stability of Bulgaria. With a view thereto, Boris made arrangements for the establishment of two literary academies where theology was to be taught in the Slavonic language. The first of the schools was to be founded in the capital, Pliska, and the second in the region of Kutmichevitsa. According to his hagiography by Theophylact of Ohrid, while Naum stayed in Pliska working on the foundation of the Pliska Literary School, Clement was commissioned by Boris I to organise the teaching of theology to future clergymen in Old Church Slavonic in the southwestern part of the Bulgarian Empire, in the region then known as Kutmichevitsa.[24] For a period of seven years (between 886 and 893) Clement taught some 3,500 disciples in the Slavonic language and the Glagolitic alphabet. At that time, Clement translated Christian literature into Old Church Slavonic, and in this way, he and his co-workers laid the foundations of the Bulgarian Orthodox Church. In 893 he was ordained archbishop of Drembica, Velika (bishopric). Upon his death in 916 he was buried in his monastery, Saint Panteleimon, in Ohrid. Soon after he was canonized as a saint by the Bulgarian Orthodox Church.The development of Old Church Slavonic literacy had the effect of preventing the assimilation of the South Slavs into neighbouring Byzantine culture, which promoted the formation of a distinct Bulgarian identity in the Empire. During the first quarter of the 10th century, the ethnonym “Bulgarians” was adopted by the Slavic tribes in most of Macedonia, while their names were abandoned. Clement's life's work played a significant role in this transformation.
arts
- The Slav Epic (Czech: Slovanská epopej) is a cycle of 20 large canvases painted by Czech Art Nouveau painter Alfons Muchabetween 1910 and 1928. The cycle depicts the mythology and history of Czechs and other Slavic peoples. In 1928, after finishing his monumental work, Mucha bestowed the cycle upon the city of Prague on condition that the city build a special pavilion for it.[1][2] Prior to 2012, the work was a part of the permanent exhibition at the chateau in the town of Moravský Krumlov in the South Moravian Region of the Czech Republic. In 2012, all 20 works were moved and are displayed together on the ground floor of the Veletržní Palace in an exhibition organized by the National Gallery in Prague (exhibition catalogue: Alfons Mucha – Slovanská epopej).
- The city of Prague has waged a decade-long legal battle over the work which intensified in early 2010.[2] Much consideration has been given to relocating the Slav Epic from Moravský Krumlov (where it had been displayed for almost 50 years), to Prague. The hope was that Prague, a city frequented by many thousands of tourists, would attract increased attention to the series of paintings. However, there is no suitable space for the work in Prague's galleries. Therefore, some Czech state institutions, such as the Office of the President of the Czech Republic,[9] found it preferable to leave the paintings in their current location since there have been few problems there.[10][11] Nevertheless, in early 2010, the city of Prague requested the return of the Slav Epic for restoration work and subsequent display. However, the Mucha Foundation, run by the artist's grandson John Mucha and his mother Geraldine, blocked the move as it would simply be a provisional measure. The City of Prague argued that not Alfons Mucha but Charles R. Crane was the owner of the paintings and that he has donated the cycle to the City of Prague. According to the newspaper Mladá fronta DNES, the information was proved by contracts found in the city archives. The Foundation is in talks with the City of Prague for the construction of a permanent home for the work. On 25 July 2010, over a thousand people gathered in Moravský Krumlov to protest the planned move of The Slav Epic from the town. After a two-year dispute between Prague and the Moravian town of Moravský Krumlov, the renowned cycle of 20 monumental canvases was, in a move protested by conservationists and art historians alike, taken for display at the National Gallery's Veletržní Palace in 2012 and will remain there until the end of 2016.
- see japanese version for detailed description of each picture
deities
- Absolute, primordial God of the universe and of all other gods[citation needed]. Supreme creator of all things and kins and their power of generation. Scholars have defined Rod as the "general power of birth and reproduction".[17] The root *rod means "birth", "origin", "kinship", "tribe" and "destiny". Sud, literally "Judge", is a South Slavic name for the supreme God, especially when conceived as the interweaving of destiny. Prabog is another name for the same concept, this time from the Slovak tradition, and literally means "Pre-God", "First-God", "Primordial God".[16][unreliable source?] Rod, in its symbolisation of the generative process, has been compared to the Celtic Toutatis (cf. *teutā, "stock", "tribe"), and to the Latin Quirinus, the god of community and procreation (cf. *coviria, cūria). According to Émile Benveniste's definition of the Italic god of generation, it is the "god of the growth of the nation".[18] As supreme God, Rod has also been compared to the Latin Saturn. The iconography of Rod shows him governing the four elements: He stands on a fish, symbol of water; with one hand he heightens a wheel, symbol of the sun and of the cycles of the universe; with the other hand he holds a bucket of flowers, symbol of the blooming earth; and around his waist he has a fluttering linen belt, symbol of air
- Svarog literally means "Heaven" (cf. Indic Svarga), father of Xors Dazhbog and Svarozhich or identical with them.[16] He is compared to the Greco-Roman Saturn–Chronos, the time god.[26] Scholars also consider him cognate with the Iranian Verethragna or Varhran, the Indic Indra Vṛtrahan, the Armenian Vahagn.[49] He is associated with military, smithery, and with fire (Ognebog), both that of the household and that of the sun (Xors Dazhbog).[50] The Indo-European root of the name is *swer ("to speak"), related to *wer ("to close", "defend", "protect"). Jarog and Rarog are alterations of the name, the second applied to a bird god of later folk religion. Indeed, Svarog and his Indo-Iranian cognates are considered able to manifest as wind, birds or other animals, and have the role of the dragon-slayer in mythology[citation needed].[49] He is the power which makes bright and virile. In some traditions Svetovid, Gerovit[citation needed], Porevit and Rugievit are considered his four manifestations.
- Ognebog literally means "Fire God", and is the Slavic equivalent of the Indic Agni,[72] personification of the both the celestial and terrestrial fire, and of the sacrificial flame, considered as the energy proceeding from Svarog and connecting back to him.[73] He is often equated with Simargl. Svarozhich, literally meaning "Son of Heaven" (Svarog), is always identified as the god of fire, and was the tutelary deity of the Baltic Slavs.[16] It may be an epithet of the various heavenly gods, among whom Perun, Svetovid or Xors Dazhbog, or be Svarog himself.
- Dazhbog is the sun god, son of Svarog, winner of darkness, warranter of justice and wellbeing. Mathieu-Colas interprets Dazhbog as meaning "Wealth Giver" (cf. dati, "giving").[16] He changes from a young man to an old man as he travels through the sky; he has two daughters accompanying him, the two Zvezda ("Morning Star" and "Evening Star"), and has a brother, the bald moon god (Jutrobog).
- Jutrobog is the moon god,[16] but also the moon light at daybreak, whence the meaning of his name, "Morning God" or "Morning Giver". The city of Jüterbog, in Brandenburg, is possibly named after him.[85] The theonym may refer to Yarilo as the good of the moon. The name Mesyats literally means "Moon". The moon god was particularly important to the Slavs, regarded as the dispenser of abundance and health, worshipped through round dances, and in some traditions considered the progenitor of mankind. The belief in the moon god was still very much alive in the nineteenth century, and peasants in the Ukrainian Carpathians openly affirm that the moon is their god.[
- Kupala is the Goddess representing the mighty sun of summer solstice, but also goddess of joy and water. She is celebrated on Kupala Night with rituals of purification through water and fire. She is seldom represented as male, and the name Kupala or Kupalo is etymologically related to the verb kupati, "to wet". Solntse (simply "Sun", but often translated Phoebus) is another name of the goddess of the fully bright sun. The cult of Kupala was Christianised as that of John the Baptist.
- Kupala Night, (Ukrainian: Івана Купала; Belarusian: Купалле; Russian: Иван-Купала; Polish: Noc Kupały), is celebrated in Ukraine, Poland, Belarus and Russia during the night from 6 to 7 July (on the Gregorian calendar). (This corresponds to 23-24 June on these countries’ traditional Julian calendar.) The name of the holiday was originally Kupala; a pagan fertility rite later adapted into the Orthodox Christian calendar by connecting it with St. John's Day which is celebrated on 24 June.[2] The Ukrainian, Belarusian and Russian name of this holiday combines "Ivan" (John, in this case John the Baptist) and Kupala which is derived from the Slavic word for bathing, which is cognate. The two feasts could be connected by reinterpreting John's baptizing people through full immersion in water. However, the tradition of Kupala predates Christianity. The pagan celebration was adapted and reestablished as one of the native Christian traditions intertwined with local folklore.The holiday is still enthusiastically celebrated by the younger people of Eastern Europe. The night preceding the holiday (Tvorila night) is considered the night for "good humour" mischiefs (which sometimes would raise the concern of law enforcement agencies). On Ivan Kupala day itself, children engage in water fights and perform pranks, mostly involving pouring water over people.
- Perun literally means "Thunder" but also "Oak", and he is the son of Svarog, worshipped as the god of war. He is related to the Germanic Thor and other Indo-European thunder gods.[16] In Christianised folk religion he is equated with Saint Elias.[57] He is the opposite polarity of Veles, the male god of the earth. In some traditions, he has a mother, Percunatele (a goddess inherited from Baltic traditions)[citation needed], and a sister Ognyena ("She of the Fire").
literature
- A bylina (Russian: были́на, IPA: [bɨˈlʲinə]; pl. были́ны byliny) is a traditional East Slavic oral epic poem.[1] Byliny songs are loosely based on historical fact, but greatly embellished with fantasy or hyperbole to create their songs.[2] The word bylina is derived from the past tense of the verb "to be" (Russian: быть, tr. byt') and implies "something that was."[3] The term most likely originated with scholars of Russian folklore; in 1839, Ivan Sakharov, a Russian folklorist, published an anthology of Russian folklore, a section of which he titled "Byliny of the Russian People", causing the popularization of the term.[4][5] Later scholars believe that Sakharov misunderstood the word bylina in the opening of Igor' Tale as "an ancient poem." The folk singers of byliny called these songs stariny (Russian: ста́рины, IPA: [ˈstarʲɪnɨ]; sg. ста́рина starina) or starinki (Russian: старинки), meaning "stories of old" (Russian: старый, tr. staryj).Most historians of East Slavic and Russian folklore believe that byliny as a genre arose during the Kievan period, during the tenth and eleventh century; byliny continued to be composed till about the arrival of the Tatars in the thirteenth century and the destruction of the Old East Slavic civilization.[6] Byliny incorporate elements of history from several epochs into their stories. For example, byliny singers refer to many of the enemies of the Kievan people as Tartars though the stories originally referred to other steppe peoples in conflict with Kievan Rus'. The character of Prince Vladimir refers to a generalized "epic Vladimir" rather than an allusion to a specific historical Vladimir.
- Vasily Kalinnikov, a famous Russian composer from the nineteenth century composed an overture on this theme, Bylina. The music of the State Anthem of the Soviet Union and the Russian national anthem is also said to be inspired by the bylina tradition.
- The International Festival of Arts “Slavianski Bazaar in Vitebsk”[1] ,also known as Slavic Bazaar, is an annual festival held in Vitebsk, Belarus under the auspices of the Belarusian Government since 1992. Its main program is devoted to Slavic music. The main participants are artists from Russia, Belarus, Ukraine, countries of the former Yugoslavia, Poland and Bulgaria with guests from many other countries, both Slavic and non-Slavic.The predecessor of the festival was "Polish Song Festival in Vitebsk" (Polish: pl:Festiwal Piosenki Polskiej w Witebsku) that was held in Vitebsk. Vitebsk was chosen to host the festival according to the agreements with Polish city Zielona Górawhere "Soviet Song Festival" (Polish: Festiwal Piosenki Radzieckiej) was held since 1965. The main venue of the present-day festival, the Amphitheatre, was constructed especially for such occasion in 1988.
festivals
- Maslenitsa (Russian: Мaсленица, Ukrainian: Масниця, Belarusian: Масленіца; also known as Butter Week, Crepe week, or Cheesefare Week) is an Eastern Slavic religious and folk holiday, celebrated during the last week before Great Lent, that is, the eighth week before Eastern Orthodox Pascha (Easter). Maslenitsa corresponds to the Western Christian Carnival, except that Orthodox Lent begins on a Monday instead of a Wednesday, and the Orthodox date of Easter can differ greatly from the Western Christian date.
- Maslenitsa (Russian: Мaсленица, Ukrainian: Масниця, Belarusian: Масленіца; also known as Butter Week, Crepe week, or Cheesefare Week) is an Eastern Slavic religious and folk holiday, celebrated during the last week before Great Lent, that is, the eighth week before Eastern Orthodox Pascha (Easter). Maslenitsa corresponds to the Western Christian Carnival, except that Orthodox Lent begins on a Monday instead of a Wednesday, and the Orthodox date of Easter can differ greatly from the Western Christian date.
- https://www.rbth.com/arts/2017/02/20/5-bizarre-maslenitsa-traditions_705736
- Koliada or koleda (Cyrillic: коляда, коледа, колада, коледе) is an ancient pre-Christian Slavic winter festival. It was later incorporated into Christmas. The word is still used in modern Ukrainian ("Коляда", Kolyadá), Belarusian (Каляда, Kalada, Kaliada), Russian (Коляда, Kolyada), Polish (Szczodre Gody kolęda[kɔˈlɛnda]), Bulgarian, Macedonian, Serbian (Коледа, Коледе) Lithuanian (Kalėdos, Kalėda) and Bosnian, Croatian, Czech, Slovak, Slovene (koleda).The word used in Old Church Slavonic language (Колѧда - Kolęnda) sounds closest to the current Polish language pronunciation, as Polish is the only Slavic language which retains the nasal vowels of the Proto-Slavic language. One theory states that Koliada is the name of a cycle of winter rituals stemming from the ancient calendae.Some claim it was named after Kolyada, the Slavic god of winter or Koliada, the goddess who brings up a new sun every day.In modern Ukrainian, Russian (koliada), Czech, Slovak, Croatian (koleda), Kashubian kòlãda, Romanian (colindă) and Polish (kolęda [kɔˈlɛnda], Old Polish kolenda[4]) the meaning has shifted from Christmas itself to denoting the tradition of strolling, singing, and having fun on Christmas Eve, same in the Balkan Slavs. It specifically applies to children and teens who walk house to house greeting people, singing and sifting grain that denotes the best wishes and receiving candy and small money in return. The action is called kolyadovannya (Russian: Колядования) in Ukrainian and is now applied to similar Old East Slavic celebrations of other old significant holidays, such as Generous Eve (Belarusian: Шчодры вечар, Ukrainian: Щедрий вечiр) the evening before New Year's Day, as well as the celebration of the arrival of spring. Similarly in Bulgaria and Macedonia, in the tradition of koleduvane (коледуване) or koledarenje(коледарење) around Christmas, groups of kids visiting houses, singing carols and receiving a gift at parting. The kids are called 'koledari' or rarely 'kolezhdani' who sing kolyadki (songs).Koleda is also celebrated across northern Greece by the Slavic speakers of Greek Macedonia, in areas from Florina to Thessaloniki, where it is called Koleda (Κόλιντα, Κόλιαντα) or Koleda Babo (Κόλιντα Μπάμπω) which means "Koleda Grandmother" in Slavic. It is celebrated before Christmas by gathering in the village square and lighting a bonfire, followed by local Macedonian music and dancing.Croatian composer Jakov Gotovac wrote in 1925 the composition "Koleda", which he called a "folk rite in five parts", for male choir and small orchestra (3 clarinets, 2 bassoons, timpani and drum). There is also a dance from Dubrovnik called "The Dubrovnik Koleda."
Folklore
- In Slavic folklore, Koschei (Russian: Коще́й, tr. Koshchey; IPA: [kɐˈɕːej], also Kashchei or Kashchey; Ukrainian: Костій, Kostiy; Polish: Kościej; Czech: Kostěj) is an archetypal male antagonist, described mainly as abducting the hero's wife. None of the existing tales actually describes his appearance, though in book illustrations, cartoons and cinema he has been most frequently represented as a very old and ugly-looking man. Koschei is also known as Koschei the Immortal or Koschei the Deathless (Russian: Коще́й Бессме́ртный, Ukrainian: Кості́й Безду́шний or Кощі́й Безсме́ртний, Czech: Kostěj nesmrtelný), as well as Tsar Koschei. As is usual in transliterations, there are numerous other spellings, such as Koshchei, Kashchej and Kaschei. The spelling in Russian and other Slavic languages (like Polish "Kościej" or Czech "Kostěj") suggests that his name may be derived from the word kost' (Rus. кость, Pol. kość) meaning "bone", implying a skeletal appearance.
Koschei cannot be killed by conventional means targeting his body. His soul (or death) is hidden separate from his body inside a needle, which is in an egg, which is in a duck, which is in a hare, which is in an iron chest (sometimes the chest is crystal and/or gold), which is buried under a green oak tree, which is on the island of Buyan in the ocean. As long as his soul is safe, he cannot die. If the chest is dug up and opened, the hare will bolt away; if it is killed, the duck will emerge and try to fly off. Anyone possessing the egg has Koschei in their power. He begins to weaken, becomes sick, and immediately loses the use of his magic. If the egg is tossed about, he likewise is flung around against his will. If the needle is broken, Koschei will die.
language
- Slavic languages from different groups are not mutually comprehensible. But it is very easy to start understanding them if you make a minimal effort and learn basic words that are different.In addition, the differences between the Slavonic dialects are so great that with few exceptions they are mutually incomprehensible. This was amusingly demonstrated at the Slav Congress at Prague in 1848, where after various fruitless attempts to find a language intelligible to all the delegates, they finally had to speak the tongue most hated by them all—German.https://www.quora.com/How-similar-are-the-Slavic-languages-to-each-other
- https://www.quora.com/Which-Slavic-languages-are-intelligible-with-each-other-and-to-what-extent- https://www.quora.com/What-Slavic-language-is-the-least-similar-to-Russian
- https://www.quora.com/What-Slavic-language-has-been-the-most-influenced-by-Latin-in-terms-of-vocabulary
- https://www.quora.com/Are-the-Slavic-languages-really-all-that-similar
- https://www.quora.com/Are-the-Slavic-languages-really-all-that-similar
- alphabet
- In the mid 9th c., those two clerics from Thessaloniki were sent to Moravia by the Byzantine Emperor Michael III and the Ecumenical Patriarch Photius I to Christianize the local population. It was there that they developed the Glagolitic script, the first alphabet of the Slavs.https://www.quora.com/Cyril-died-30-years-before-the-Cyrilic-alphabet-was-developed-so-why-is-it-called-Cyrilic-and-not-Bulgarian-alphabet
- https://www.quora.com/Why-did-the-Slavic-people-gradually-transition-from-the-Glagolitic-to-the-Cyrillic-alphabet This Glagolitic script remained in wide use in the First Bulgarian Empire for several centuries, generally between the 9th and the 11th ones. But it was used (in Bulgaria) for the longest time (until around the 13th-14th c.) in the area of the Ohrid School in the western part of the empire (modern North Macedonia, eastern Serbia, western Bulgaria, parts of Albania and Greece), a school which was founded by the most notable of Cyril and Methodius’ Bulgarian students - Saint Clement. However, while the authors and scribes in Bulgaria, the Kievan Rus and Serbia (Wallachia and Moldavia got their Cyrillic literary tradition after the switch from Glagolitic to Cyrillic had already been made) all eventually stopped using the Glagolitic alphabet in favour of Cyrillic, the ones in Croatia actually devised a form of their own (the so-called Angular Glagolitic) and preserved it from the 11th-12th c. all the way to the 18th century.Aside from these countries and peoples, there were also attempts to (re-)establish the Glagolitic writing among some of the West Slavs, but as you can see, it didn’t catch on, even though Moravia was the first place to ever use that alphabet under Saint Methodius (and for awhile after him). Of course, it’s not surprising that while the Orthodox Slavs eventually adopted the Cyrillic script in place of the Glagolitic, the Catholic ones adopted the Latin one, with each of those groups using their respective forms of those two scripts until today (with modern Serbia, Montenegro and to a degree Bosnia being the only ones using both Cyrillic and Latin simultaneously nowadays). And, of course, the Bosnians had used their version of the Arabic script for several centuries during the Ottoman period.It should also be noted that neither the Glagolitic, nor the Cyrillic scripts got these names at the time they were created - the name “glagolitsa” might have appeared not earlier than the 14th c., in Croatia, while the name “kirilitsa” appeared even later, in Russia. Until then they were generally called “Slavic letters” and (in the case of Cyrillic) sometimes “Bulgarian letters”. It can also be argued whether the Cyrillic appeared as an “independent”, fully fleshed and separated (from Greek) alphabet right from the start or whether it was seen for some time as a Bulgarian modification of the Greek alphabet, in a manner nottoo dissimilar from the various national variations of Cyrillic and Latin today.
- https://www.quora.com/Is-J-a-soundless-letter-always-in-slavic All Slavic languages pronounce the letter “J” (or the equivalent “Й” in the Cyrilic script) as the voiced palatal approximant, so it is not voiceless at all.
- places names
- https://www.quora.com/Was-Berlin-originally-a-Slavic-city
- There are 48 different dialects of Slovenian, or nearly 60 if you also count Croatia’s neighboring Kajkavian dialects as part of Slovenian. The main dialects are in seven different groups, and each group is as different from another as all American accents are different from all English or all Scottish ones. If you split the entire South Slavic language family into all of its constituent dialects, you get 100–120 of them total - with nearly half being spoken only in that language region’s smallest country! https://www.quora.com/Which-country-has-the-most-accents-in-the-same-language
- 卡伊方言 Kajkavian /kaɪˈkɑːviən,
-ˈkæv-/ (Kajkavian noun: kajkavščina; Shtokavian adjective: kajkavski [kǎjkaʋskiː],[2] noun: kajkavica or kajkavština [kajkǎːʋʃtina])[3] is a South Slavic regiolect or language spoken primarily by Croats in much of Central Croatia,[4] Gorski Kotar[5] and northern Istria.Outside Croatia's northernmost regions, Kajkavian is also spoken in Austrian Burgenland and a number of enclaves in Hungary along the Austrian and Croatian border and in Romania.[15] Although speakers of Kajkavian are primarily Croats, and Kajkavian is generally considered a dialect of Serbo-Croatian, its closest relative is the Slovene language, followed by Chakavian and then Shtokavian. Kajkavian is part of a dialect continuum with Slovene and Chakavian.
- Maksimilijan Vrhovac (23 November 1752 in Karlovac – 16 December 1827 in Zagreb) was the bishop of Zagreb. He was one of the ideological architects of the Croatian national revival. He is notable for founding the Maksimir Park in 1787[1], regarded the first large public park in Southeast Europe.In 1808 he went to the Croatian Parliament, requesting his library be opened to the public. In the 1810s, Vrhovac tried to translate the Bible into Kajkavian Croatian language.
- https://www.quora.com/Of-Ukrainian-Belorussian-and-Russian-which-language-is-closer-to-the-East-Slavic-language-spoken-in-early-Kievan-Rus
- https://www.quora.com/Is-the-Russian-language-and-Ukrainian-language-actually-the-same
- sanskrit
- https://www.quora.com/How-did-Slavic-languages-manage-to-get-words-with-Sanskrit-origins-as-swet
- persian
- https://www.quora.com/What-words-in-Slavic-languages-have-an-Iranic-origin The most important likely borrowings from Iranian or Old Persian to Slavic is “gunia” (cloak), “raj/raju” (heaven), and perhaps also “županu”, “patritej”, and even “bog” for God (“bagu”).
- celtic
- “Kot” comes from Latin Cattus (originally Felis), which itself ultimately comes from Gaulish/Celtic “Cat”. “Cat” is itself a loanword in Celtic - ultimately deriving from Middle-Egyptian “Qat”. The overwhelming majority of domesticated cats today trace their ancestry back to Egyptian wildcats, so this is most likely the word’s earliest origin as well. The Celts, despite today living in far-Western Europe, first originated in Central Asia and likely picked this word up during their migrations to Europe in 600–400 BC. Celtic loanwords came to Slavic languages almost exclusively by way of Latin, Italian, or English - there is not one single direct loan that I’m aware of, since the very last Celts in the Danube region were pushed out by Dacian or Germanic peoples long before the first Slavs could have ever met them. Slavs didn’t exist south of the Pripyat marshes or west of the Bug river until 350 AD at the veryearliest. All other similarities are merely shared Proto-Indo-European cognates, not true loanwords.https://www.quora.com/Which-Slavic-language-has-Celtic-loaned-words
- baltic
- ******** https://www.quora.com/What-is-the-origin-of-Slavic-languages The Slavic languages are part of the Indo-European family, from a group of dialects which initially spread to the northwest from the central Asian homeland, along with Baltic and Germanic. There are good reasons to posit a Balto-Slavic intermediate stage for those two branches; Germanic is to be connected due to the use of oblique case endings in *-m- rather than *-bh-, which do not occur in other branches.
- greek
- https://www.quora.com/How-related-is-modern-Greek-to-other-Slavic-languages
- romanian
- https://www.quora.com/What-Slavic-words-are-of-Romanian-language-origin
- https://www.quora.com/When-did-the-Slavic-language-become-the-predominant-one-in-Eastern-Europe-and-why
- interesting
- https://www.quora.com/As-a-Slavic-language-speaker-what-do-you-think-about-the-sound-of-other-Slavic-languages
serbian language
- Serbian (српски / srpski, pronounced [sr̩̂pskiː]) is the standardized variety of the Serbo-Croatian language mainly used by Serbs. It is the official language of Serbia and one of the three official languages of Bosnia and Herzegovina. In addition, it is a recognized minority language in Montenegro, Croatia, Macedonia, Romania, Hungary, Slovakia, and the Czech Republic. Standard Serbian is based on the most widespread dialect of Serbo-Croatian, Shtokavian (more specifically on Šumadija-Vojvodina and Eastern Herzegovinian dialects), which is also the basis of Standard Croatian, Bosnian, and Montenegrin. The other dialect spoken by Serbs is Torlakian in southeastern Serbia, which is transitional to Macedonian and Bulgarian. Serbian is practically the only European standard language with complete synchronic digraphia, using both Cyrillic and Latin alphabets; speakers read the two scripts equally[citation needed] well. The Serbian Cyrillic alphabet was devised in 1814 by Serbian linguist Vuk Karadžić, who created the alphabet on phonemic principles. The Latin alphabet was designed by Croatian linguist Ljudevit Gaj in 1830.
- https://www.quora.com/What-are-the-nine-planets-called-in-different-languages/answer/Lara-Novakov
- https://www.quora.com/How-is-the-Malayan-languages-diversity-compared-to-that-of-Slavic-languages/answer/Adithya-Ekananda
ethnic groups
- Sorbs (Upper Sorbian: Serbja, Lower Sorbian: Serby, German: Sorben, Serbo-Croatian: Lužički Srbi (Lusatian Serbs)) known also by their former autonyms Lusatians and Wends, are a West Slavic ethnic group predominantly inhabiting Lusatia, a region divided between Germany (the states of Saxony and Brandenburg) and Poland (the provinces of Lower Silesia and Lubusz). According to Constantine VII Porphyrogennetos, Lusatians have the same origin as Serbs from the Balkan Peninsula who inhabited the areas between the rivers Elbe and Saale, on the southern coast of the Baltic sea. Sorbs traditionally speak the Sorbian languages (also known as "Wendish" and "Lusatian"), closely related to the Polish, Kashubian, Czech and Slovak.[5] Sorbian is an officially recognized minority language in Germany. Sorbs are linguistically and genetically closest to the Czechs and Poles. Due to a gradual and increasing assimilation between the 17th and 20th centuries, virtually all Sorbs also spoke German by the late 19th century and much of the recent generations no longer speak the language. The community is divided religiously between Roman Catholicism (the majority) and Lutheranism. The former Prime Minister of Saxony, Stanislaw Tillich, is a Sorb.The ethnonym "Sorbs" (Serbja, Serby) derives from the medieval ethnic groups called Sorbs (Surbi, Sorabi). The original ethnonym, Srbi, was retained by the Sorbs and Serbs in the Balkans.[6] By the 6th century, Slavs occupied the area west of the Oder formerly inhabited by Germanic peoples.[6] The Sorbs are first mentioned in the 7th century. It is a fact that the other Slavs call them the ″Lusatian Serbs″, and the Sorbs call the Serbs ″the south Sorbs″. In the 19th century the autonym of the Slavic population of Lusatia (the Sorbs) was "Lusatians". The name "Lusatia" was originally applied only to Lower Lusatia, which had been inhabited by Slavs known as Luzici, who may be regarded ancestors of the Lower Sorbs, while Upper Lusatia was inhabited by Slavs known as Milceni, the supposed ancestors of Upper Sorbs.
- 德國東部的斯拉夫民族索布人每年復活節都會用高超的技巧，製作出極為精美的復活蛋，送給親朋好友。他們先為雞蛋沾上顏料，再用小刀在蛋殼上刻出各式各樣的圖案。有索布人表示，他要花七小時才能造好一隻復活蛋。https://orientaldaily.on.cc/cnt/china_world/20190421/00180_035.html
history
- https://www.quora.com/Slavic-languages-are-spoken-by-majority-in-so-many-European-countries-Was-there-any-Slavic-Napoleon-or-Slavic-Alexander-the-Great-who-conquered-those-lands
russia
- http://www.economist.com/news/united-states/21716034-nato-leaders-make-pitch-president-donald-trump-seems-see-allies-burden EUROPEAN publishing saw a sensational hit in the 1840s with “The Mysteries of Russia”, a Frenchman’s take on the supposed brutality of Slavic life. Its most lurid tale described a Russian peasant fleeing wolves on a sled, who—unable to outpace the slavering pack—escaped by hurling her children, one by one, to their deaths.
germany
- Chemnitz (German: [ˈkɛmnɪts], from 1953 to 1990: Karl-Marx-Stadt; Upper and Lower Sorbian: Kamjenica; Czech: Saská Kamenice) is the third largest city in the German federal state of Saxony after Leipzig and Dresden. The name of the city as well as the names of the rivers are of Slavic origin. The word "Chemnitz" is from the Sorbian language (Upper Sorbian: Kamjenica), and means "stony [brook]". The word is composed of the Slavic word kamen meaning "stone" and the feminine suffix -ica.It is known in Czech as Saská Kameniceand in Polish as Kamienica Saska. There are many other towns named Kamienica or Kamenice in areas with past or present Slavic settlement.
- An early Slavic tribe's settlement was located at Kamienica, and the first documented use of the name Chemnitz was the 1143 site of a Benedictinemonastery around which a settlement grew. Circa 1170 Frederick I, Holy Roman Emperor granted it the rights of an Imperial city. In 1307, the town became subordinate to the Margraviate of Meissen, the predecessor of the Saxon state. In medieval times, Chemnitz became a centre of textile production and trade. More than one third of the population worked in textile production.By the early 19th century, Chemnitz had become an industrial centre (sometimes called "the Saxon Manchester").
- 該市同茲維考一起構成了「凱姆尼茲－茲維考經濟區」的核心，也是「薩克森三角都市群」的組成部分。
austria
- Schladming is a small former mining town in the northwest of the Austrian state of Styria that is now a popular tourist destination. It has become a large winter-sports resort and has held various skiing competitions, including most notably the FIS Alpine World Ski Championships 1982 and the FIS Alpine World Ski Championships 2013. The shopping area has many cafes and restaurants, and a variety of shops that cater to tourists.The first official mention of the settlement on the site of today's Schladming dates back to 1180. First name of the town was Slaebnich which is of Slavic origin (Slovenian; Slabnik, Slapnik). In the early and high middle ages, the place, like the whole of Styria, belonged to the settlement of the Alpine Slavs and was part of the Slavic principality of Carantania. During the period of German colonization, the place gradually acquired a Germanic character, although many Slavic elements were preserved in culture and language.
poland
- polish poet mickiewicz assigned a special role to poland - france of the north - as a country capable of mediating western ideas to the slavic peoples as a whole
places, people, objects with slav as name
- 拉夫堡Loughborough (/ˈlʌfbərə/ is a town in the Charnwood borough of Leicestershire, England, seat of Charnwood Borough Council, and home to Loughborough University. The town has the world's largest bell foundry – John Taylor Bellfounders – which made bells for the Carillon War Memorial, a landmark in the Queens Park in the town, of Great Paul for St Paul's Cathedral, and for York Minster.The earliest historical reference to Loughborough was as "Loughburne" in the 1086 Domesday Book.[2] It appeared in a charter from the reign of Henry II as Loughburga, and in the Pipe Rolls of 1186 as Loughburc. The name means "Lough's borough or fortified place".In 1888 a charter of incorporation was obtained, allowing a mayor and corporation to be elected. The population increased from 11,000 to 25,000 in the following ten years.In 1841, Loughborough was the destination for the first package tour, organised by Thomas Cook for a temperance group from Leicester.
- notable people
- sebastian coe (spanish wiki)
???
- https://www.quora.com/Has-DNA-testing-changed-or-proved-what-was-commonly-thought-to-be-the-long-held-historical-beliefs-of-some-countries
- https://www.quora.com/Has-DNA-testing-changed-or-proved-what-was-commonly-thought-to-be-the-long-held-historical-beliefs-of-some-countries
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