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Comparable sample texts of Surgut Khanty in 1996 and
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1 Márta CSEPREGI (Budapest) & Sachiko SOSA (Helsinki) SUSA/JSFOu 92, 2009 Comparable sample texts of Surgut Khanty in 1996 and Introduction The aim of this paper is to introduce six sample texts of Surgut Khanty. These texts represent two variations of each of the three texts, collected from the same informant at different times. In other words, the informant reproduced the same stories she had told twelve years earlier. All texts are narratives, traditional folklore tales in Khanty. The speaker is Olesya Yosifovna Sopochina (born on June 16th, 1988, in Surgut). Her parents keep reindeer, and the family and kin live in the upstream area of Tromagan, on the bank of one of the tributaries of the River Tromagan, wŏ ki ră p jăwən the river of the fox hill. Every member of the family is well acquainted with the traditions and customs of the Khantys and has good command of the singing and relating of folklore tales. Sopochina s grandfather, Ivan Stepanovich Sopochin ( ), was the most famous shaman in this area. 2 The first interview was carried out in the family s autumn residence in the village on July 25th, Márta Csepregi recorded Olesya Yosifovna Sopochina s narrations when she was eight years old. At that time she told five tales to Csepregi. On the following day, these tales were written down and translated with the help of her father, Yosif Ivanovich Sopochin. At that time, she was not yet at school, because parents living a traditional life send their children to school when they are able to live independently of their parents. The nearest school at that time was in the village of Russkinskiya, which is about 100 kilometres away from her home. At school, children live in a dormitory and return home only at holiday times. Even though the family only spoke Khanty at home, Olesya had learnt some Russian expressions from her cousins when they spent summers at the home of their grandfather and uncle (= Olesya s father). Her cousins live in a town and can only speak Russian. She went to school in Russkinskiya and completed an eleven-year schooling in ten years. In the autumn of 2006, Sopochina started her studies in the Yugra University in Khanty-Mansiysk. Her major subject is the Khanty and Russian languages. She entered the university without an entrance examination, since she had won a prize in a literature competition. The tale she wrote was later published in the newspaper Khanty Yasang ( The Khanty language ; 26/2007, p. 4). 1 This study was carried out with the financial support of the Finno-Ugrian Society and the Finnish Graduate School in Language Studies/Langnet (Sachiko Sosa) and the project OTKA K of the Hungarian Scientific Research Fund (Márta Csepregi). The authors express their gratitude for this support. 2 For more information on Ivan Stepanovich Sopochin, see Csepregi (forthcoming).
2 194 Csepregi & Sosa During the academic year of , she studied Hungarian and Hungarology at the Balassi Institute in Budapest. She worked with Sachiko Sosa in the spring of 2008 as the latter s informant in a study of Surgut Khanty syntax and pragmatics. At that time, the authors of this report came up with the idea of asking her to reproduce those tales she had told to Csepregi in her childhood. The second recording was made on April 9th, Sopochina did not listen to her earlier recordings and was only reminded of the themes of the tales. Sopochina is nowadays totally bilingual. Since the death of her grandparents (in 1993 and 2001), who did not speak Russian, every member of the family is bilingual, even though they speak mostly Khanty at home. Code switching between Khanty and Russian is therefore quite common even within a sentence. According to Sopochina, even the dogs of the family understand orders in Russian and they speak exclusively in Khanty only to the reindeer. At school and university, Sopochina speaks Russian almost without exception, as there is only one student from the Surgut Khanty area in her year in Khanty-Mansiysk. Due to internal phonetic, morphological and syntactic differences within the Khanty languages, speakers from different areas have to speak Russian even with other Khantys. As an informant, Sopochina made a deliberate attempt to avoid using Russian words in the recordings. Later she was annoyed when she listened to herself on the tapes and noticed that some Russian words had, nevertheless, been left in the recordings. 2. Folkloristic and ethnological background to the tales We wanted to hear three out of the five tales, which had been recorded in 1996, since these three are outstanding from the point of view of Khanty folklore or ethnology (the other two were somewhat mixed tales of a child). Folkloristic samples belong to the most important material in anthropological linguistics, because, in addition to a speaker s gender, social class, nationality, etc., cultural dimensions influence the linguistic form. In fact, a genre can be said to consist of historically transmitted and relatively stable frameworks for orienting the production of discourse. Even though it is strongly connected with the social practice of language production and understanding in a community, it can still be flexible and open to manipulation by performers. (Foley 1997: 359) The first tale presents an interesting ethnological feature să səγ, a trap ( Balkenschlagfalle ; KT 880b, DEWOS 1380), which U.T. Sirelius described and photographed (Sirelius 1983: 42 43, 86 87) and which is still in use. Sirelius also mentioned that the trap is set on a sandy bank of a river, where capercaillies are often ensnared in the silence of the morning (počəm a əŋ foggy morning ). The capercaillie eats small stones to help digestion (kă w itə săŋ kəŋ tåγi [stone eat.ptcp. PRS sandy place] sandy place of stone eating ). The capercaillie typically appears as an extremely stupid animal in the folklore tales of Khanty. In this story, too, it dies because of its own stupidity. The second tale is an instruction to respect fire. According to a Khanty belief, one of the Fire-goddess s daughters lives in every flaming fire. Thus Khantys should
3 Comparable sample texts of Surgut Khanty in 1996 and not touch the fire with sharp objects in order that the Fire goddess not be harmed. The Selkups have a similar kind of myth (Shestalov 1991a: 36), too. There are some variations of this tale. In both versions, 1996 and 2008, of our samples, a wife (imi a married woman ) attacks the fire with an axe, although conversely, in one of the variations in Vakh Khanty (Lukina 1990: 180), not a wife, but a husband attacks the fire with an axe, and this makes the fire die out. The fire is reignited when the pair offers their child, asleep in the cradle, to the Goddess. The third tale, which explains the origin of the cuckoo, is also well known in the whole area of Khanty. A variation in Agan Khanty has been transcribed in Russian (Lukina 1990: 75 76), and another in Kazym Khanty in Russian (Shestalov 1991b: 14) and Khanty (Solovar 1996: 23). According to Kulemzin (2006: 103), the cuckoo is not considered a real bird, but an image of a supernatural being in Khanty. According to Mansi mythology, the god of the sky, Numi Torem, changes the woman into a cuckoo: when the god settled in the land of humans, the legs of his horse sank into the mud. The god asked the woman for help in raising his horse from the mud, but she didn t want to help, because she was sewing. The god then became angry with her, and as punishment she was changed into a cuckoo. In the Mansi version, her daughter and son, who were orphaned, die (Munkácsi 1896: ). In addition of the revealing the origin of the cuckoo, the tale explains the reason why moss is red. The tale ends aetiologically, disclosing that moss turned red from the blood of the feet of the children who had run after their mother barefoot. Kulemzin (2006: 103) is familiar with a legend in which the mother s feet, and not the children s, bled while escaping from the children, tinting with red a certain willow species, not moss. Such aetiological explanations do not appear in Lukina s or Solovar s variations. 3. Linguistic analysis of the tales This sample of tales offers an example, which shows how the same speaker can produce a different narration, both linguistically and propositionally, at different moments. At the level of pragmatics, the strategy and rhetoric of the speaker, for example, had developed for twelve years, although the story itself changed only a little. Even though the length of the entire text sample is almost the same (the length varying according to the tale, however), generally speaking, the speaker used more repetition of words (and not rhetorical parallels) and repairs in 1996 than in In 1996, the informant used the word iki for man and lŭ k iki for capercaillie man (1996/A), whereas in 2008 she used different expressions, kăntək ko a man and lŭ k iki (2008/A), to avoid confusion. In addition, the narrator s strategies aimed at manipulating listeners are manifest in the discourse, for example in the information flow through the choice of noun phrases. The choice of noun phrase is one of the most important elements in the information flow: formal shift of same referent, 3 Such specific features in discourse were deleted from our samples in order to avoid any lack of clarity.
4 196 Csepregi & Sosa for example, from a full NP to a pronoun, from one noun to another, etc., shows the speaker s strategy. These strategies may include a wish by the speaker to emphasise or focus the didactics of the story or to show a shift in point of view. By using such strategies, new nuances are added to the referent, the character in the story, and as a result the new NP can, in discourse, be regarded as a type of new information. 4 A proficient speaker can succeed in manipulating his/her listeners by enlarging the narrative story s field and world. (E.g. Martin 2003.) In general, Sopochina described the situation and characters more precisely in 2008 than in Another example is evident from samples C. In 1996, the informant had chosen only the woman as a topic at the beginning of the story, but in 2008 she chose both the woman and the man as a beginning topic (see sample 1996/C below). This could be explained within the framework of traditional Khanty rhetoric, as the informant has mastered the traditional Khanty folklore tale formula better after 12 years. Traditionally, Khanty tales often begin, for example, with imiγən-ikiγən woman and man. Each genre has its own framings in its rhetoric. This text genre typically has, for example, framings such as once upon a time as an opening phrase, parallelisms or lexical shifts in poetic function, consisting of historically trans mitted and relatively stable frameworks for orienting the production of discourse. Such framing enhances mutual understanding between the listener and the speaker (Foley 1997: ). Furthermore, Khanty has similar features in its genres, for example, folkloristic discourse. These framings are manifest in parallelisms and certain beginnings, such as əj məta atnə once upon a time and imiγən-ikiγən wă əγən woman and man live. At the level of morphology, it is to be observed that the case marker of the locative appears as -ən in certain expressions: tåγəmən, pi rən, să səγən, su ən, oγtittən, atən. In Surgut Khanty, the locative is marked basically as -nə, which originated in the locative of Proto-Uralic, but also -ən is one of the variations of locative case markers nowadays. This variation probably has a phonetic explanation. At the syntax level, too, some changes are visible. The word order in Khanty is SOV and this verb finality is a fairly rigid rule in all Khanty dialects (e.g. Csepregi 1998). This basic word order has been maintained well in both old and new tales. Only two sentences in 1996 and six in 2008 are not verb final. In other words, the texts of 2008 have more non-verb ending sentences. Most of such sentences end in adverbials. For example: os kŭ č či mə wiγ ă wi- -nam. (2008/C/1) again just little cry.pst.3sg daughter-sg.3sg-appr 5 While she cried again a little to her daughter. In 1996, to one of these an adverbial was added at the end as additional information. 4 The definition of new/given information varies depending on the scholar. Martin s new information would be considered as given information in other theories. 5 The less common abbreviations used in the glosses stand for approximative (APPR), comitative-instrumental (COMINST) and instructive-final (INSTFIN) cases.
5 Comparable sample texts of Surgut Khanty in 1996 and lŭ k iki t'ə pŏrəγ əγ, pom əγ korəp iki-nam. (1996/A/3) capercaillie uncle fly.pst.3sg pom əγ korəp iki-appr The capercaillie-uncle flew towards the pom əγ korəp iki. In Khanty, afterthought constructions are represented by an element added after the completion of the sentence to clarify another word or the content of the whole sentence (Nikolaeva 1999: 57). The borderlines of the completion of the sentence and the additional information are separated by a pause. In the 2008 rendering, two non-verb ending sentences represent afterthought constructions of this kind. For example: nŭ ŋ, kăntək ko mŭ wə i t'et wă r- -ən, ma kă w i-tə you human what here do-prs-2sg I rock eat-ptcp.prs tåγəm-nə? (2008/A/1) place.sg.1sg-loc You, man, what are you doing here in the place in which I eat rocks ( my rock eating place )? In 1996 another sentence violating verb finality is an imperative. In this sentence, too, the intonation unit ends at the verb, give, and then a pause follows before the object noun phrase. This can also be considered additional information. nŭ ŋ mantem məje aj ńewreməl-e, (1996/B/4) you I.DAT give.imp.2sg small child-sg.2sg You, give me your small child, Thus, these parallel texts make it possible to examine what an adult remembers from her childhood and how language has changed. The difference of performance between 1996 and 2008 matches that of the narratives of an 8-year-old with that of a 20-yearold. There was child-like enthusiasm in the young girl s performance, while the adult speaks about what she remembers. 4. The samples of Surgut Khanty 1996 and 2008 Our sample narratives are shown below. The letters A C correspond to each other in both the 1996 and 2008 samples. In translation, the authors wish to comment on two topics: 1. Tense. The tense of the original Surgut Khanty text and that of the English translation do not correspond to each other entirely. Because Surgut Khanty has only two tenses (present and past), the English tense system was used in the trans lations. 2. Conjunctions. Some of the translation sentences begin with a conjunction such as and, even though in general a sentence does not begin with such a conjunction in English. Here our purpose was to record the conjunction literally in spite of the difference of rhetoric in these two languages. We aimed at reproducing the manner of narration of in the original text clearly and faithfully.
6 198 Csepregi & Sosa 4.1. The samples from /A iki să səγ wă r A man made a trap 1. əj iki wă. t'u wă ta nə t'ă ka ŏntə nə nŏmə ksə, ma să səγ wă r əm, t'ă ka. să səγ wă rta t'i šŭ ksəməγ 6. t'ikim jəm tåγi ŏjaγtəγ, tŏγə să səγ wă r, t'ă ka, să səγ t'i wă r. A man lives. In so doing he thinks to himself, I shall make a trap. He starts to make the trap. This is a good place, he makes the trap there, he secures the trap. 2. lŭ k iki t'e kŭ tərγə tə təγ 7. lŭ k iki ńăwmi ə : nŭ ŋ mŭ wə i wă r ən ma kă w itə săŋ kəŋ tåγəmnə? mŭ w ki liγat 8 wă r ən? jastə : ma nŭ ŋat să sγat wă r əm. lŭ k iki ńăwmi ə : ma nŭ ŋ ki ləna əntə ăŋ əm. nŭ ŋ nămə ksə ən, mant kŏ ta paγət ən 9. t'i iki ńăwmi ə : ma nŭ ŋat pom əγ korəp ikija 10 mu əγtə əm šŭ ksəməγ to start working on a difficult job. There is no mention of this meaning and the initial consonant č- in dictionaries (DEWOS 264, 266; Ter. 46), but the shift between č and š is a common phenomenon in the Tromagan dialect. 7 kŭ tərγə tə təγ is the onomatopoetic word for a capercaillie s movement, step on the sand in mixing with his (two) wings. The word is found neither in KT, DEWOS nor in Ter. A similar word is found in only Mogutayev s dictionary of Vasyugan, but this is the variation of back vowel: қутарқалтанта трепыхать writhe, wriggle (Mog. 116). 8 ki li 1. wood-stack/pile; 2. privy, latrine. A word in exactly same form and meaning is not found in dictionaries (cf. KT 299a, 300b; DEWOS 483, 486; Ter. 161). 9 kŏ t-a hand-lat paγət- ən make(.it).fall-prs.2sg catch ; literally make it fall into the hand. This word structure is not mentioned in dictionaries. 10 pom əγ korəp iki The translation could be uncle of grassless channel. Cf. poməŋ kor channel with grass in low ridge (Tremyugan), KT 329b; cf. also Ter This is one of the names of wåjəγ årttə iki god who divides animals, but nowadays speakers do not understand it fully themselves, either. Thus, it is not a coincidence that this expression does not appear in the 2008 variant. Cf. 2008/A/1 wåjəγ årttə iki. 11 mu əγtə əm The stem of the verb is mu - pray, sacrifice. The derivative mu əγtə- appears in dictionaries (KT 555b, DEWOS 922, Ter. 268). The meanings cry, call/invite with crying, ask, give, endow illustrate that this verb describes all communication which takes place between human beings and sprits during the sacrificial activities. It means that human beings offer sacrificial animals to the god after all the humans will in the end acquire the game. The meaning, which appears in section 1996/A/1 intend/mean/offer sg for sy/sg, is mentioned only in the dictionary of Mogutayev (152). In the dictionary, government of the verb is different from that in the paragraph 1996/A/4. ma nŭ ŋ-at pom əγ korəp iki-ja mu əγtə- -əm I you-acc p.k.i.-lat mean-prs-1sg I offer you to the pom əγ korəp iki. In paragraph 1996/A/4, the meaning of the verb mu əγtə- is different: the god supplies humans with game. mantem mu əγtəγ, wə e, pom əγ korəp iki. I.DAT give.pst.3sg surely p.k.i. Surely, the pom əγ korəp iki sent you to me.
7 Comparable sample texts of Surgut Khanty in 1996 and A capercaillie-uncle toddles towards it (= in sweeping the sand). The caper caillieuncle says: What are you doing in my rock-eating sandy place? What kind of wood-stack are you making? He says: I make a trap for you. The caper caillieuncle says: I won t enter your wood-stack/branch-heap. Do you think you can catch me (you drop it into the hand). The man says: I shall offer you to the pom əγ korəp iki. 3. lŭ k iki t'ə pŏrəγ əγ, pom əγ korəp ikinam. pan pŏrəγ əma t'ă ka, pom əγ korəp ikija t'i jŏwət t'a ka. tŏγə jŏwətma jastə : t'en, t'en, ma t'i iki kŭ č jastəm, mant să sγat wă rə, ma kărəma mŭ wat să səγ wă r ən? pom əγ korəp iki ńăwmi ə : jəmat počəm a əŋ wă rə, nŭ ŋ tŏγnam məna, tŏγnam mən ən, pan tŏγnam məntannə t'i ikinam a ko ənta, t'imint šortnam 12 a ko ənta. să səγ t'imint aj pă rtəlit tăjə. aj pă rtəli a t'it a i ə pŏrənti a, wot t'ebe 13, na, tăm ŭ wati ki li. The capercaillie-uncle flew towards the pom əγ korəp iki. Then, after he had flown, he arrived at the pom əγ korəp iki. When he arrived there, he says: Thus, thus, I said to the man in vain, he makes a trap for me, why are you (= man) making a trap in my territory? The pom əγ korəp iki says: [tomorrow] will be a very foggy morning, go there, when you go there, don t mind the man, don t mind such an evil. The trap has a wooden slat. Tread on the slat, thus, this is for you, well, [it was sent] to him, a pile of wood. 4. t'ă ka a əŋnə jəγəm atnə t'i pŏrəγ əγ, mən, mən, pŏrəγ əγ, pŏrəγ əma t'ă ka t'i să sγa tŏγə jŏwət. tŏγə jŏwətma a, t'a ka, ŭ wnə aj pă rtəlit t'i pŏrəntat. lŭ k iki t'i să səγ i nam kŏ rγəm atnə irγə muńt'ə mŭ wən tuwi 14, lŭ k iki tŏt kă. pan t'i iki, t'i iki tŏγə jŏwətma atnə, iki ńăwmi ə : wot t'ebe na, mantem mu əγtəγ, wə e, pom əγ korəp iki. wsjo šortnam Russian чёрт evil 13 wot t'ebe Russian вот тебе take that! (this is for you). When listening to the 12-year-old recording, Sopochina was surprised and wondered where she had learnt this Russian expression in her childhood. 14 irγ-ə muńt'-ə mŭ w-ən tuw-i song-sg.3sg story-sg.3sg something-loc take-pst.pass.3sg His song, his story was taken away by something. This passive structure refers to death. In Ob-Ugrian folklore it is quite common for a song and tale to appear together as a parallel expression and this is often a symbol of life (Radomski 1985). The alter native variation expresses death in a different metaphor: ńŏms-ə kă -ə kŏwən tuw-i (2008/A/3) thought-sg.3sg death-sg.3sg far take-pst.pass.3sg His thought and death are taken away. 15 wsjo Russian всё That s all.
8 200 Csepregi & Sosa When the morning came, the capercaillie flew off, left, went, flew away, and after he had flown off, he arrived at the rap while in flight. When he arrived there, well, the trap fell down through him. The capercaillie-uncle when the trap fell down what had taken his song, his story was taken away by something, the capercaille-uncle died there. The man, the man says when he gets there: This is for you, the pom əγ korəp iki surely sent you to me. That s all. 1996/B tŭ wət imi The fire goddess 1. əj atnə əj imi wă. t'u wă ta nə aj ńewremli tăjə. aj ńewreməli ă mijat apəttaγə i mə. tŭ wət nŏ k ŭ təγ, tŭ wət najsu ŭ w aj ńewremli nam kŏ rəγ. pan t'ă ka ajəm wəj, tŭ wət să wərta t'i kačmə tətəγ 16. să ŋ[k]təγ, să ŋ[k]təγ, tŭ wət kŏ atti mənipəγ. Once upon a time, there was a (married) woman. While living so, she has a child. She sits down to breast-feed her small child. When she kindles the fire, a spark falls onto her child. Then there she grips an axe, chops at the fire unceasingly. She beats, beats, [then] the fire vanishes (goes somewhere suddenly). 2. pa jåγ kåta kŭ č ăŋa, tŭ wət os i kŏp əmtə. ńewremə mŭ w t'uńəŋ påt i. os pa ko kåta kŭ č mənə, tŭ wət os i ə kŏp əmtə. os pa ko kåtnam nŭ rəγtəγ, ənta, os i ə kŏp əmtəγ. jåγən éwətə i: nŭ ŋ mŭ w aŋkenoš, məŋ kutəwa kŭ č ăŋ ən, inam i ə kŏpə ət. When she steps into other s house the fire also dies there. Her child certainly freezes. Again she goes to another s home, the fire dies, similarly. She runs to another s home, no, there also [the fire] dies. The people scold her: How evil it is, when you step into our house, all the fires die. 3. ŏntə nə nămə ksə, t'et'et'em kåtnam nŭ rəγtə əm. t'et'et'i ńăwmi ə : mŭ wə ijat nŭ ŋ jă kə kŭ č ăŋən, tŭ wət i ə kŏpə ənta, ma ńewreməm ă mijat apəttaγə 16 să wərta t'i kačmə tətəγ chop.inf PRT vomit.pst.3sg She chopped at the fire unceasingly. In the Terëshkin dictionary (96), the word kačmə ta means 1. vomit something; 2. bend the stream of the river, but according to Sopochina, this verb means unceasingly doing, in other words, this is a converbstructure, in which the verb kačmə ta has lost its original meanings, and adds the function of Aktionsart of the verb să wərta as unceasingly. This structure is interesting, since such a structure has not been documented in any previous Khanty texts. It is also interesting that first this appears with the verb in the infinitive să wərta cut, chop, then (1996/B/3) both main verb and converb are in the passive of the past tense third person singular: să ŋki, să ŋki kačmə ti stroked without a break.
9 Comparable sample texts of Surgut Khanty in 1996 and i m əm, pan tŭ wət su mantemnam kŏ rəγ. pan man ajəmnat t'ettəγə să ŋki, să ŋki kačmə ti. t'et'et'e ńăwmi ə : mən əmən. t'et'et'e juγ tăjə. juγnat jaγli əttən, jaγli əttən, pan kŏ ta əntə ŏt əttən 17. She thinks to herself, I shall run to my grandfather s house. Her grandfather says: Well, well, when you step inside (= my house), the will fire die. No, I sit down to breast-feed my child, and the spark of fire falls on her. Then I struck with the axe, struck without a break. Her grandfather says: We (two) shall go (= Let s (two) go!). Her grandfather has a wooden poker. The two poke/stir, stir [the ashes] with the wooden poker, but they don t find anything (= they don t find a living coal). 4. t'i jaγli əttən əj atnə imi ejə : ta utə å əŋnə t'imint pi rəs imi åməs. t'u pi rəs imi ńăwmi ə, məttə: ma məttə temi imin ajəmnat să wrojəm. să ŋkojəm, să ŋkojəm, kŏ atti mənəm. t'u pi rəs imi ńăwmi ə : nŭ ŋ mantem məje aj ńewreməle, t'ut ma nŭ ŋat tŭ wətat mə əm. aj ńewremə t'i məjtəγ, pan t'i pi rəs iminə tŭ wətat məji, t'ə pi rəs imi mən, pan ŭ wnam pan kit kåta 18 mənət, inam tŭ wtəŋkə jəγət. wsjo. When they (= two) stir, the woman once saw: an old woman sits down at the upper end (of the house). The old woman says she says: I she says I was cut with an axe by that woman. I was beaten, beaten, and (she) vanished. The old woman says: You, give me your small child, then I shall give you the fire. She gave her the small child, and the fire was given by the old woman, [then] the old woman left, and she herself...and the two of them went to their own houses, everything changed to fire (= everywhere the fire in flames). The end. 17 kŏ t-a əntə ŏt- -əttən hand-lat NEG get-prs-3du They don t get anything. Actually this is the same structure as in paragraph 1996/A/1 kŏ ta paγət ən catch (literally make it fall into the hand ), but in spite of the verb stem, the word ŏt thing, matter, object is used. The word can take suffixes of verb and it is possible to alter the meanings of any verb, which is clear from context. This functions in a same way as the Hungarian word izé something, which is its etymological counterpart. 18 kit kåt-a two house-lat in two different houses
10 202 Csepregi & Sosa 1996/C kewiγə mənəm imi The woman who changed into a cuckoo 1. əj atnə əj imi wă. at'i ănta wåjəγ kənččaγə mən, kat ńewremγən tăjə. ŭ w mŭ wə i mŭ w jåntə ksəta i mə, t'ikim turə sårta wă ri, pan ńewremγə nam ńăwmi ə : mant jəŋkat tuwittən. ă wi nam jastə : mant jəŋkat tuwa! ă wi ńăwmi ə : ma nŭ ŋat mŭ wat tu əm. min wə e jantəγ əmən. ă wi tŏγnam əntə ko əntə. păγnam jastə : nŭ ŋ mant jəŋkat tuwa! ă wem mantem əntə ko əntə. mant jəŋkat tuwa! jəŋkat pan əntə tuwəttən. There was once a (married) woman. Maybe their father went hunting, she has two children. She sat down to sew something, and when she becomes thirsty she says to her two children: Bring me water. She says to her daughter: Bring me water! Her daughter says: Why should I carry it to you? Since we two are playing. The daughter doesn t listen to this. She says to her son: You, bring me water! My daughter doesn t listen to me. Bring me water! Even now they two haven t brought any water. 2. aŋkin ńăwmi ə : ma sar kewiγə mən əm. t'ə ńewremγən ńăwəm aγən: nŭ ŋ mŭ w kewiγə mən ən, kŏl wə e əntə wu ən, kŏ nə kewiγə mənta. aŋki ńŏ jŭ kanat ji ntpə úńt'əmtəγ. os păj aŋ jŭ kanat nimtə pă lki ńăt'aγtəγ. əγ tŏγ i morəγə wańi pă rtə úńt'əmtəγ. pan t'ă ka aŋkin t'ə pŏrəγ əγ. Their mother says: Go ahead, I shall change into a cuckoo. The two children say to her: How can you change into a cuckoo since you don t know how to change into a cuckoo? Their mother stings the sewing needles in the place of her nose. For wings, she tore a pin cushion into two. She carved the cutting board for a tailfeather. The mother of the two [children] flew away. 3. aŋki pa juγ tŏja pa itəmtə, kukuk, kukuk. panə in pi rə ta jəŋki widranat 19 jăŋ k əγən: aŋki, aŋki, a məna! jis əγən. kŭ r in, jăŋ ki əmin inam wərγə jəγət. pan jă kənam-pə mənγən t'utinat-pə. pan at'in jŏwət, at'in nŏ k éwəttəγən, mŭ w əntə éwəttəγən. pan t'i tərəm, wsjo. Their mother lands from a tree onto another, [then she] cuckoos, cuckoos. They two (= two children) went after her with a water bucket: Mother, mother, don t go away! they cry. Going barefoot, there was pure blood. They went home with it. Their father came and scolded them or didn t scold them. Thus, the finish, the end. 19 jəŋk-i widra-nat water-abl pail-comins with a water bucket ; Russ. ведро bucket (Cf. 2008/C/3 kewə container.)
11 4.2. The samples from 2008 Comparable sample texts of Surgut Khanty in 1996 and /A iki să səγ wă r A man made a trap 1. əj məta atnə kăntək ko, wåjəγ- ku kənččə ko lŭ k kă w itə tåγinam, săŋki pajnam tŏγnam mən, să səγ wă rtaγə. t'u să səγ wă rta såγət əj məta atnə lŭ k t'ə t'i itəmtəγ. lŭ knə pi ri i: nŭ ŋ, kăntək ko mŭ wə i t'et wă r ən, ma kă w itə tåγəmnə? kăntək ko jastə : tem ma nŭ ŋ kičaγə să səγ wă r əm, štobi 20 nŭ ŋ təγ ăŋtə kiča. nŭ ŋ məttə əntə ă wə ən kuntə, wåjəγ årttə ikinam 21 jăŋ ki a! Once upon a time, a man, a hunting and fishing man went to the place where capercaillies eat rock, to a sandy hill, in order to make a trap. While making the trap, a capercaillie settled down. The capercaillie asks: You, human, what are you doing here in my rock eating place? The man says: Well you see, I m making a trap for you, so that you will step into. You, he says if you don t believe it, go to the game-dividing god! 2. pan t'ă ka lŭ k iki t'i ńăwmin pi rnə, wåjəγ årttə ikinam t'i pŏrəγ əγ. wåjəγ årttə ikija jŏwətma atnə tŏγnam ńăwmi ə : kăntək ko ma kă w itə tåγəmən să səγ wă r. tŏγən uč jastəγ, ma tŏγə ăŋtaγə kiča. ma ŭ wati mu ojəm. wåjəγ årttə iki ńăwmi ə : nŭ ŋ tŏm kŏ tə kătə atən tŏγə məna, pan t'i să səγ i pă lək pă rtəlit i ə pŏrənti a! After they two had talked, the capercaillie flew off to the game-dividing god. When he came to the game-dividing god, he said to the god: A human made a trap in my rock eating place. He says I shall step into it. I was ordered by him. The game-dividing god says: Then you, go there tomorrow, and tread down the small boards under the trap. 20 štobi Russ. чтобы so that conjunction of finale sentence. In the first instance (2008/A/1), this would not be necessary: the sentence is understandable without this conjunction since the participle structure has already a postposition, kiča for, because of which refers to the final adverbial. In the second instance (2008/B/1), the structure is copied directly from the Russian: чтобы + preterite verb: štobi ńewrem-ə a put-i so.that child-sg.3sg NEG.IMP freeze-pst.pass.3sg...so that her child wouldn t freeze. 21 wåjəγ årttə iki animal divide.ptcp.prs old.man the old man, who devides games/animals According to a Surgut Khanty belief, the god of the sky (torəm at'i) had seven sons and one of them is this man who can be consulted on hunting luck (Kerezsi 1997: 36).
12 204 Csepregi & Sosa 3. pan t'ă ka lŭ k tŏγən t'i əjəγ. t'u pi r kătə a əŋkə jəγəm atnə t'ă ka lŭ k iki t'i tåγi t'i pŏrəγ əγ. pan t'ă ka lŭ k iki tŏγə jŏγətma atnə t'i să səγ i ə ru kən. pan t'i nŏmsə kă ə kŏwən tuwi. pan t'ă ka t'u pi rən kăntək ko tŏγə jŏwət. əj t'u a əŋ, ejə ə : tem t'u lŭ k iki să səγən pitma tåγi. ŭ w ănta kăntək konə nŏ k wəji, pan måńt' t'ə tərəm. And then the capercaillie did this. So, when it was changed the next morning, the capercaillie-uncle flew to that spot. When the capercaillie-uncle arrived there, the trap spung. [and] His thoughts and death are taken away. [and] After that, the man came there. That morning, he can see: it looks as if the capercaillie-uncle had fallen into the trap. The man pulled him out, and that s where the tale ends! 2008/B tŭ wət imi The fire goddess 1. əj məta atən imiγən-ikiγən wă əγən ńŭ ki kåtnə. ŭ w iki jă kən əntem. ŭ w wəs ńewrem tăj əγən. t'i əj məta atnə, t'u imi tŭ wət kånəŋnə åməs. tŭ wət mustəm såγət juγət păntəγ štobi ńewremə a puti. t'i ńewremə apətta såγət tŭ wət kånəŋnə åməs, ńewremə tŭ wət su ən wă nčə kuji. ńewrem jista t'ə jəγ. əj sŏŋnam jisə. t'i imi pan t'ə pi təmtəγ tŭ wətnam. ajəm wəj, pan ŭ wən să wərta t'ə wă ri, tŭ wət. să wərtəγ, să wərtəγ, pan tŭ wət i ə kŏpə. Once upon a time a woman/wife and a man/husband lived in a hut. Her husband isn t at home. They have a child. Once, the wife sits down near the flame. She burdens the flame with (fire)wood, so that her child wouldn t freeze. When she feeds the child, she sits down near the flame, and a spark flies in the child s face. The child begins to cry. Suddenly, s/he cries more and more. The woman gets angry at the flame. She brings an axe and begins to chop the flame. Chops and chops, the flame dies out. 2. pan t'u pi rən ŭ w ŏnta tŭ wət əjsŏŋnam kŏ atti mən. kŭ č os ŭ ŋi təγ, tŭ wət nŏ k əntə wət'əγ ə. ńewrəmə påtta wă ri, ət'ən jisə. pa puγə kărin os pa ńŭ ki kåtnam mən, os pa kåta kŭ č tŭ wət wi γa, tŭ wətat məji. tŭ wət t'u tă ləkat məji. kutə a jă kə kŭ č ăŋ, tŭ wət tă lək i kŏp əmtəγ. os kimit kåtnam mən, kimit kåti ət'ə tŭ wətat məji. t'ə kutə a tuwma pi rən, t'ə kutə a kŭ č jŏwət, tŭ wət t'i naj tă lkə os ipəš i ə kŏp əmtə, kŏp əmtəγ. ŭ w nŏmə ksə : kŏtti jəγ? pan os ku mit kåtnam mən. ku mit kåti ət'ə tŭ wətat məji. jă kə kŭ č jŏwət, os kŏpə. ŭ w nŏmə ksə : kŏtti jəγ? After that, surely the flame died out. When she ignites it, it is not in flames. Her child begins to freeze and cries. In the village (square), she went to another hut and asked for light, the light was given. Living coal was given to her. After she brought [it] to her hut, when she arrived home, the living coal died out. She went to the second house again; light was given to her in the second house. When she arrived home, the living coal dies out again. She thinks: What has hap-
13 Comparable sample texts of Surgut Khanty in 1996 and pened? Then she goes to the third house again. Light was given (to her) in the third house. When she got home, the light died out again. She thinks: What has happened? 3. pan ejə ə, pan ejə ta t'ə jəγ: t'i tŭ wət kărən, naja kărən pi rəs imi åməs. t'i imi jastə : nŭ ŋ kŏjaγi wŏsən? ma tŭ wət imi wŏsəm. tŭ wtam mŭ wat nŏ k əntə wət'əγ ə? mŭ wat mant să ŋkən? ma əntə wə e nă min! ńewreməm tŭ wət su ən kuji. t'i iminam jastə : mant tŭ wətat məja məttə. əj t'i tŏm pi rəs imi, jastəγ: t'u pi rən nŭ ŋ məttə ma nŭ ŋat tŭ wətat mə əm, nŭ ŋ t'u jŭ kanat ńewreme təγə məje. t'u imi ŭ w ănta kŭ č əntə ăŋ k. tŭ wətat t'ə os wə e tŭ wtəŋkə əntə jə. pan ńewremə tŏγə t'ə məjtəγ. pan t'i tŭ wət kărən naj nŏ k t'i wət'əγ əγ. pan t'i imi ńewrem katə min muləm jŏta nŏ knam t'ə mən. t'i. And she can see: in the fireplace, an old woman is sitting down. The woman says: Who are you? I am the goddess of fire. Why doesn t my light catch fire? Why did you chop me? I didn t do it on purpose! A spark flew at my child. The woman said to her: Give me the fire she said. Then, the old woman said: Then, you, she said I am giving you the fire. You, give your child to me instead of that. The woman, however, didn t want it. It was not caught in the fire. (= The fire doesn t become fire.) [and] She gave her child to it. Then the fireplace catches fire. And the woman (imi) goes up, together with the smoke, holding the child. That s it! 2008/C kewiγə mənəm imi The woman who changed into a cuckoo 1. əj məta atnə ət'ə imiγən-ikiγən wă əγən. 22 kat ńewremγən tŏjγən. t'i wă tin- kå tin, at'i ŭ w ŏnta wåjəγ kənčča mən. at'in jă kən əntem wŏ. aŋkin kăńt'ə, ńewremγə ən kemən jăntəγ əγən. ănta mŭ w jăntəγ əγən, kowə ə γən. aŋkin əj məta atnə t'ə kăńt'ə ən jă kə ta wiγə : ńewremγə am, mant jəŋkat tuwittən! ńewremγən tŏγnam əntə ko əntə γən. ă wi nam wiγə : ă welem, mant jəŋkat tuwa! ma turəm sår i. ă wi əntə ko əntə, os kŭ č či mə wiγ ă wi nam. t'u pi rən os păγə nam wiγə : păγələm, mant jəŋkat tuwa, ma turəm sår i. pan əntə ko əntə γən. Once upon a time there was a woman and a man, too. They had two children. Living and sleeping like this, the father went hunting. Their father wasn t at home. Their mother is sick, the two children play outside. They might play or run 22 əj məta at-nə ət'ə imi-γən iki-γən wă - -əγən. one some time-loc PRT woman-du man-du be/live-prs-3du Once upon a time there was a woman and a man, too. The word ət'ə again refers to the previous tale. This functions pragmatically to make cohesion between these two tales.
14 206 Csepregi & Sosa around. Once their mother cries from the sickbed: My (two) children, bring me water! The children don t listen to her. She cries to her daughter: My daughter, bring me water! I am thirsty. (My throat is dry.) Her daughter doesn t listen while she cries a little again to her daughter. After that she cries to her son, too: My son, bring water to me, I am thirsty. [and] they don t listen to this. 2. os kŭ č kərək ŏt 23 pan t'ă ka či mə wiγ. pan t'ă ka os či mə wŏ i, wŏ i, pan t'i wikkətəγ: mant jəŋkat əntə tu əttən kuntə, ma kewiγə t'i mən əm. pan tŏmi əj t'en əntə ko əntəkkən. in nŏmə ksə k kən ă ə t'en jastəγ. pan t'ă ka t'i imi t'i pi təmtəγ ńewremγə nam, jəŋkat əntə tu i. 24 nŏ ə ksəm pă rtə a əkkə wă rtəγ. nimtə pă ləki ńačəγatətəγ, pan păj əŋ kəγə wă rtəγ. jåntə ksəm ji ntpə ńŏ γə wă rtəγ, pan t'ə kåt kŏn wəsi nŏ knam t'ə porəγ əγ. ńewremγən t'i ŏjaγtiγən, tem aŋkin t'ə porəγ əγ. Soon again the poor (= mother) cried a little. Then again she was and was short, and she shouted: If you don t bring (me) water, I shall change into a cuckoo! [and] No-one listened to this. They two think that she is just talking. Then the woman gets angry with her two children, [because] they won t bring water to her. She makes a tail from a leather-treating board (small piece of wood). She tears a pin cushion in two and makes wings. She makes a beak from a sewing pin. Then she flies out of a smoke outlet. Her children notice that she had flown away. 3. pan kŭ č wikkən: aŋki kewə i me təkkən kŭ č pi rə ta kuwə γən aŋki, pərγi jŭ wa! jəŋkat min nŭ ŋat tu mən! aŋkin kewiγə uše jəγ. aŋkin kŏw mŭ w wan əγə, pă sta mŭ w ńačγə pi rə ta t'i koγə γən t'i ńewremγən. aŋkin pərγi əntə jŏwət. t'ə kŏγə γən, koγə γən, kŭ r ən inam wərγə jəγət, kŭ r pətə ən. wərəŋ lekat koγə əγən. koγə əγən, koγə əγən, aŋkin kŏ atti tuwəttən. t'i jisγən, jisγən, jă kə jŏwətγən. ŭ w at'i jŏwət, ănta, pan t'en aŋki əγ t'en t'i ki t'ət wəs. pan ŭ w ănta itpə wă ət. And they (two children) cried: Mother those two took a vessel, when they two ran after [their mother] the mother, come back! We shall bring you water! Their mother had already changed into a cuckoo. Their mother flew far, another 23 kərək ŏt: literally ungodly someone, actually pitying expression poor thing Russ. грех crime, sin. 24 pan t'ă ka t'i imi t'i pi təmtəγ ńewrem-γə -nam, and thus this woman this get angry.prt.3sg child-du.3sg-appr jəŋk-at əntə tu -i. water-instfin NEG bring-pst.pass.3sg And thus this woman got angry at her two children [because] the water wasn t brought. Although this sentence has no conjunction, it is understandable.
15 Comparable sample texts of Surgut Khanty in 1996 and near, [and] one child ran fast, the other slowly. Their mother didn t come back. Thus, they ran and ran, their feet/soles were all in blood. They ran in the bloody footmarks. They ran, ran, where their mother was being carried. Thus then they cried, cried, and went home. Maybe their father arrived, and they stayed without mother, I think. And surely, they lived on. 4. t'i it jåγməttən, čaməč oγtittən, t'i ant oγtin, wərtəγə ant oγtin wərtə t'imint t'əkipət. t'i tŏγən, jastə ət, ji s jåγ uč aŋki əw-at'i əw t'i tŏγən t'it kewi ńewremγən pi rə ta kow əm jăŋ kəm tåγi, wərəŋ lekət ki jγən. So now, in the pine forests, on the surface of the peat moss, on the surface of the lichen, on the surface of the red lichen, there are such red spots. So, it is said, the ancestors, our mother, our father, that the bloody footprints remained in the place where the cuckoo s children went. References Csepregi, Márta 1998: Szurguti osztják chrestomathia. Studia uralo-altaica supplementa 6. Szeged: József Attila Tudományegyetem. Csepregi, Márta (forthcoming): The very highly connected nodes in the Ob-Ugrian networks. Jussi Ylikoski (ed.), The Quasquicentennial of the Finno-Ugrian Society. Mémoires de la Société Finno-Ougrienne 258. Helsinki: Société Finno-Ougrienne. DEWOS = Steinitz, Wolfgang : Dialektologisches und etymologisches Wörterbuch der ostjakischen Sprache. Berlin: Akademie Verlag. Foley, William A 1997: Anthropological linguistics. An Introduction. Oxford: Blackwell. Kerezsi, Ágnes 1997: Life and Beliefs of the Ostyaks of the Surgut Region. Katalin Lázár (ed.), Studies on Surgut Ostyak Culture. Budapest: Museum of Ethnography. KT = Karjalainen, K. F. & Toivonen, Y. H. 1948: Ostjakisches Wörterbuch. Lexica Societatis Fenno-Ugricae X. I II. Helsinki: Société Finno-Ougrienne. Kulemzin, Vladislav. M 2006: Kukkuuk. Vladislav M. Kulemzin, Nadezhda V. Lukina, Timofei A. Moldanov & Tat yana A. Moldanova (eds.), Khanty mythology. Encyclopaedia of Uralic Mythologies 2. Budapest: Akadémiai Kiadó & Helsinki: Finnish Literature Society. Lukina = Лукина, Н. В. 1990: Мифы, предания, сказки хантов и манси. Москва: Наука. Martin, Laura 2003: Narrator virtuosity and the strategic exploitation of PAS in Mocho Repetition and constructed speech in Mocho narrative. John W. Du Bois, Lorraine E. Kumpf & William J. Asyby (eds.), Preferred Argument Structure. Grammar as architecture for function. Amsterdam Philadelphia: John Benjamins Publishing Company Mog. = Могутаев, М. К. 1996: Хантыйско-русский словарь (васюганский диалект). Томск: Томский госпедуниверситет. Munkácsi, Bernát 1896: Életképek. Vogul népköltési gyűjtemény IV. Budapest: Magyar Tudományos Akadémia. Nikolaeva, Irina 1999: Ostyak. Languages of the World/Materials 305. München: Lincom Europa.
16 208 Csepregi & Sosa Radomski, Rosemarie 1985: Zur Interdependenz von Leben und Erzählen. Ursula Pieper & Gerhard Stickel (eds.), Studia Linguistica Diachronica et Synchronica. Werner Winter Sexagenario Anno MCMLXXXIII. Berlin: Mouton de Gruyter. Shestalov = Шесталов, Юван 1991a: Сказки народов Севера. Ленинград Ханты- Мансийск: Белый Журавль. Shestalov = Шесталов, Юван 1991b: Хантыйские сказки. Ленинград Ханты-Мансийск: Белый Журавль. Solovar = Соловар В. Н. 1996: Моньшат па путрат. Нижневартовск: Нижневартовский педагогический институт. Sirelius, U. T. 1983: Reise zu de Ostjaken. Übersetzt und herausgegeben von Ingrid Schellbach. Suomalais-ugrilaisen Seuran kansatieteellisiä julkaisuja XI. Travaux ethnographiques de la Société Finno-Ougrienne. Helsinki: Société Finno-Ougrienne. Ter. = Терёшкин, Н. И. 1981: Словарь восточнохантыйских диалектов. Ленинград: Наука. Márta Csepregi Department of Finno-Ugric Studies Eötvös Loránd University P.O. Box 107 HU-1364 Budapest Sachiko Sosa Department of Finno-Ugrian Studies P.O. Box 25 FI University of Helsinki
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text:
AngelDevil: All the guys in the band feature significant previous experiences. How did the joining of your talents come about?
Jani Lane: I got a call from Blotzer and Keri asking if I would be interested in working with them on a side project.
AngelDevil: Does the name of the band mean something in particular? Who got the idea?
Jani Lane: I think Keri came up with that.
AngelDevil: There are two cover songs "Moonlight Mile" by Rolling Stones and "American girl" by Tom Petty, on your album. I really enjoy the vocal arrangements; why did you choose that songs?
Jani Lane: I think Moonlight was Blotzer's idea and Keri and I had done the Petty song live and really liked it!
AngelDevil: Jani, is there a particular song that you believe represents your voice the best?
Jani Lane: Yes, Song and Dance Man off of the Cherry Pie cd.
AngelDevil: Does "Love the Sin, Hate the Sinner" reflect the way you see music today?
Jani Lane: Just a simple play on words.
AngelDevil: Give me three reasons why the readers should run out and buy your album?
Jani Lane: Keri's guitar playing, Bob's drumming and Andy John's production.
AngelDevil: Was it difficult for a rock band like you to find a record deal nowadays?
Jani Lane: Not really. There are still a few "good guys" out there, like Warrior Records, who actually care about the quality of the music they put out.
AngelDevil: Who were your influences when you first started in the music business? Have they changed over the years?
Jani Lane: Influences always change but the British invasion of the late 60's to early 70's will always be a big part of my musical heritage!
AngelDevil: What are some of the biggest challenges an artist such as you faces when it comes to the day-to-day reality of making music for a living?
Jani Lane: Balancing my career with my home life without either suffering.
AngelDevil: What are some techniques that you found invaluable during your early years as a musician?
Jani Lane: As a songwriter, try to finish every idea no matter what. As a singer...get sleep wherever and whenever you can!!
AngelDevil: I was wondering what you most enjoy about touring and being on the road.
Jani Lane: The fan's! A hotel is a hotel. A stage is a stage. It's the fan's who keep it interesting!!
AngelDevil: What are your plans for 2009?
Jani Lane: Play, write and really try to enjoy life!
AngelDevil: What are your hobbies and how do you enjoy your free time (well, if you've got any)?
Jani Lane: Golf, roller coasters and spending time with my family!!
AngelDevil: What is your favorite question about Saints Of The Underground that you have never been asked yet, but would finally like to answer?
Jani Lane: How I compared with Mick Jagger on "Moonlight Mile" (Andy produced both versions). He said, "You did it justice." I consider that a great compliment!!
AngelDevil: Many thanks for taking the time to answer all these questions, I very much appreciate it!

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|This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.
The oldest records of the term Westerners translate as "God", "Most High God", "Greatest Lord" appear to exist in the earliest documents of Chinese literature as Shàngdì (上帝, pinyin: Shàng+dì, literally "Above Emperor"). This representation may be as old as 2000 BCE.
However, as Chinese religion changed to incorporate later interpretations of Confucianism, Daoism, & Buddhism, the term seems to have merged, in the views of some philosophers, with an impersonal Tiān, or Heaven, to produce the omnipotent omnipresent identity of Huáng Tiān Shàngdì=Huáng "Emperor"+Tiān+Shàngdì[1] (皇天上帝) or Xuán Tiān Shàngdì=Xuán "Deep"+Tiān+Shàngdì[2] (玄天上帝). The compounds Shàngtiān=Shàng+Tiān[3] and Tiāntáng=Tiān+Táng "hall"[4] have also been used for Heaven. The compounds tiānshén=tiān+shén "god"[5] and tiānxiān=tiān+xiān "immortal"[6] have been used for a deity, in a polytheistic sense. The word Dì by itself has likewise been used for God.[7]
In addition to a reuse of some of the traditional titles, transliterations and new constructions became used by the Chinese for the "God" of the Abrahamic tradition, rather than for the supreme being of traditional Chinese religion and mythology.
General uses
Outside of direct translations in religious books, the following are often-encountered translations of the Abrahamic God in general usage.
The earliest introduction of documented Judeo-Christian religion appears to be Jǐng jiào (景教, literally, "bright teaching") around 635 AD, whose proponents were Nestorian Christians from Persia. Their term for God was Zhēnzhǔ (真主, literally "Veritable Majesty," "True Lord," or "Lord of Truth.").[8] In a hymn supposed to be composed by Lü Dongbin, the Christian God is denominated by the term Tiānzhǔ (天主, literally, "Lord of Heaven"), 800 years before Matteo Ricci and his companions.[9]
Islam has enjoyed a long history in China. For Chinese Muslims, the principal term for God is also Zhēnzhǔ (真主) but transliterations of the Arabic Allâh also exist as Ālā, and as Ānlā=Ān "Peace"+Lā "Help"[10] (阿拉 and 安拉). The term Húdà (胡大), from Persian khudai, for God, is seen more often in north-western China.
The earliest documented Chinese Roman Catholic church was founded in China in about 1289. The Roman Catholic Church historically favored Tiānzhǔ (天主, literally, "Heavenly Lord", or "Lord of Heaven"), and so "Catholicism" is most commonly rendered Tiānzhǔ jiào=Tiānzhǔ+jiào "teach"[11] (天主教), although among Chinese Catholics the literal translation of "catholic", Gōng jiào=gōng "Universal"[12]+jiào (公教), is also used.[13] Korean and Vietnamese Catholics also use cognates of the term Tiānzhǔ for God. This appears to have been used by the Catholic Church to separate Confucian traditions, which were reported to worship spirits and therefore incompatible with the exclusive biblical worship of God. Ironically, although versions of popular Confucianism became strongly associated with idol worship, traditionalists, notably the Qing emperor Kang Xi, did not believe that such idolization accurately reflected Confucius's intent; Matteo Ricci also considered Confucius to be a philosopher rather than the founder of a religion.[14]
The earliest Protestant missionary to China, Robert Morrison, arrived there in 1807. Before this time, Bibles were not printed for distribution. Protestantism is colloquially referred to as Jīdū jìao (基督教, meaning "religion of Christ") but this term can sometimes refer to all Christians, so Xīnjìao (新教, literally, "new religion") is also used to distinguish Protestants as a group separate from Roman Catholics. Their translators, coming to China later and separately, chose to use the older terminology "Shangdi", apparently believing Shangdi was a valid or preferable representation of the "Most High God".
A number of terms for "God" exist in the Judaeo-Christian Bible. For example, the first occurrence of a term for God in the Bible is in Genesis 1:1 and is rendered in the English as "God". However, many other titles (such as LORD — usually capitalized, as a replacement for the tetragrammaton — Almighty, etc.) are also used.
The term used commonly in Protestant Chinese bibles for God is Shén, or "神". This term is much more generic, meaning god, God, spirit, or soul. This probably appeals to groups who are not committed to interpreting Shangdi as a historical or spiritual equivalent to the "God Most High" of the Bible. The issue has remained controversial for over a century and Protestant organizations have published two versions of the Bible, using the two different words.
In addition, the Tetragrammaton, a four letter pronunciation of the name of God from the original Hebrew often rendered as "YHWH", is rendered in different ways. Catholics have translated this into Yǎwēi (雅威, literally "Elegant Powerful," cf. English "Yahweh"). Protestants originally rendered it as Yéhuǒhuá (爺火華, literally "(old) Gentleman of Fiery Magnificence," cf. English "Jehovah"). A modern Protestant usage is Yēhéhuá (耶和華, phonetic). Some versions translate this term as Shàngzhǔ (上主, literally "Above Lord"), similar to the translation decision that uses a capitalized "LORD" by both Catholics and traditional Protestants. Catholics, Anglicans, and Lutherans particularly use Shàngzhǔ in prayers of the Eucharist.[15]
The term Zhǔ (主,literally "Lord") is used by both Catholics and traditional Protestants in less formal prayers, and usually by contemporary Protestants.
Other less formal terms are used, for example, Tīanfù (天父, literally "Heavenly Father").
See also
- Catholicism in China
- Chinese mythology
- Chinese Rites controversy
- Christianity in China
- Islam in China
- Pangu
- Protestantism in China
- Tian
- ↑ "huáng" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "xuán" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "shàngtiān" under headword "shàng" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "tiāntáng" under headword "tiān", and "táng", in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "god" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "tiānxiān" under headword "tiān", and "xiān", in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "dì" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "Zhēnzhŭ", under headword "zhēn" in Collins Chinese Concise Dictionary (2005), Glasgow: Collins.
- ↑ "Jesus-Messiah of Xi'an". Hong Kong: The Holy Spirit Study Centre. http://www.hsstudyc.org.hk/en/tripod_en/en_tripod_124_05.html. Retrieved 17 July 2014.
- ↑ Cf. "ānjìng" "peaceful", under headword "ān", and "lā", in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ "jiào" in Collins Chinese Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ Cf. "gōnglĭ" "universal truth" under headword "gōng" in Collins Chinese Concise Dictionary, Second Edition (2006), New York: HarperCollins.
- ↑ http://www.sinocatholic.com/
- ↑ Vincent Cronin (1955/2015), The Wise Man from the West, San Francisco: Ignatius, passim.
- ↑ http://b.baidu.com/view/297881.htm
External links
- Example - notice how Shen and Shangti (shangdi) alternatives are offered at the top of the page.
|This Creative Commons Licensed page uses content from Wikipedia (view authors). The text of Wikipedia is available under the license Attribution-Share Alike 3.0 Unported (ToU).


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We use technology to lower costs and pass you the savings
With Gather, you're in control.
Traditional Insurer
- Premiums are paid to the insurer
- The insurer has full control of the claim review process
- The money left after paying claims, plus the interest on premiums, is kept by the insurer
- Premiums are placed in your community's pool
- We handle claims for your community, but we don't keep the money if your claim is denied
- The money left after paying claims plus the interest earned is paid back to the community
Business insurance protects your business by reducing financial risks from unexpected events (e.g. a lawsuit or natural disaster). For example, if a realtor failed to disclose someone was murdered in a home they are selling, they could be held liable. This might mean paying for the loss of value in the home. The right business insurance can cover these costs and protect your business against these risks.
The type of insurance you need varies based on your industry, your state, and how many employees you have. Most states require you to have workers compensation insurance if you have employees. If you're a contractor, some of your clients might require you to have liability insurance.
Gather will give you a custom recommendation of the coverage you should consider based on your business attributes in under two minutes. Click here to get started.
Gather's coverage starts at $25 a month. The price for your coverage will be based on your business (e.g. number of employees, industry, etc.) and the type of coverage you need.
Gather is different from traditional insurers. Your community owns the insurance company you're insured by. This gives you privileges you don't get from other insurers like sharing in the profits of your community. Profits are paid as a discount at renewal which means every year you stay with Gather and don't file a claim, your premiums go down.
Your community is the group of businesses you're insured with. Your community collectively owns the insurance company that insures you. You can either join a community that already exists or start your own:
- Join - Gather can either automatically select the best community for you based on your business or you can select a community yourself. You'll be able to see information about the members of the community prior to joining.
- Start - You start your own community and invite other entrepreneurs you already know to join through email and/or social media. The entrepreneurs you invite will be sent a private invitation to join your community.
Yes! We form new insurance companies for each community. Your business owns a share of your communities insurance company based on the premiums you contribute relative to the total premiums in your community.
Absolutely! We form captive insurance companies for each community. The insurance companies are incorporated in Washington D.C. and Gather handles all the necessary paperwork and regulatory matters for you.
Over 90% of Fortune 500 companies already own a captive. Gather is using technology to bring small businesses together so you can enjoy the same benefits larger corporations do today.
Captive insurance companies are insurance companies that are owned by the businesses they insure. It's like a Co-Op or credit union for insurance.
Until now, only large corporations formed captives because the set up costs are too high for it to make sense for small businesses to form them. Gather is using technology to bring small businesses together so you can enjoy the same benefits larger corporations do today.
Gather collects a 5% membership fee. We feel this is more transparent way to make money from providing insurance since we can't profit from denying claims.
We also charge for services (e.g. claims handling, accounting, etc.) provided to your insurance company. These services are done at cost (i.e. we don't profit from this) and the fees already included in your premium. Gather only makes a profit from the membership fee.


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Robert James (headmaster)
Robert Leoline James C.B.E. (27 September 1905 – 14 May 1982) was High Master of St Paul's School from 1946 to 1953 and headmaster of Harrow School from 1953 to 1971.
James was the son of Henry Lewis James, who was Dean of Bangor from 1934 to 1940. He was educated at Rossall School and Jesus College, Oxford, where he obtained a first-class degree in Literae Humaniores. He was also awarded a doctorate by the University of London. He was a housemaster at St Paul's School and taught classics from 1928 to 1939. In 1939, he became headmaster of Chigwell School before returning to St Paul's as High Master in 1946. In 1953, he became headmaster of Harrow School and on his death it was said that the prestige of the school had "seldom stood higher" than it had during his 18-year period in office.[1] He was regarded as friendly and approachable, and was a traditionalist rather than an innovator. He twice hosted visits to the school by Elizabeth II and was awarded the CBE in 1971. He died on 14 May 1982 in Oxford at the age of 76.[1]
Married 1939 Maud Eliot Gibbons. Two recorded sons.
|Academic offices
|Preceded by
Walter Fraser Oakeshott
1938 - 1946
|Head Master of St Paul's School
1946 - 1953
|Succeeded by
Antony Newcombe Gilkes
1953 - 1962
|Preceded by
Ralph Westwood Moore
1942 - 1953
|Head Master of Harrow School
1953 - 1971
|Succeeded by
Brian Michael Stanislaus Hoban
1971 - 1981


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35 ft Mainship Trawler, Air conditioning up and down Flying bridge, VHF, New GPS, Bimini top, TV with local channels, depth finder. Swim platform good for swimming. fishing, Have two poles if you want more bring them. Island hopping, Outer Banks, scuba diving lots of wrecks. North Carolina is the graveyard of the Atlantic.
Usually this boat operates around Washington, NC.


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Audio Broadcasting
Session 1
What i learned about in session 1 was about all the waves in each sound and how through create sound and how they create sounds. i also learned that how many sound waves their could be in a sound.
Session 2
In session two i learned about how the people use microphones on the news and other things that uses them that are important. Also they explain how to start a newspaper or broadcast the news.
session 3
In session three i learned about how the news control everything the tell on TV. Also tell the newspaper of the stories of crimes and how they spend time getting clues together to get one big good story
session 4
In session four i learned about how sound help from the things around you. also why is it important that we have sound in life. also the meaning of sound and what can cause sounds.
Session 5
in session 5 i learned about the different kinds of sound and how far can sound travel.also i learned about how to make your own audio broadcast sounds. also on making and changing your tone.


text: GaperGuide Inc. 565 N Cache StreetJackson, WY 83001United StatesBook NowWebsite(307) 733-4626Email Get Directions Select a CategoryServicesPlaces to StayShoppingSports & RecreationEducationActivitiesAttractionsArts & EntertainmentParks & NaturePlaces to EatOutdoor ActivitiesGuides & OutfittersTravel Resources Show Nearby Details WrapperDescriptionDescription GaperGuide offers a self-driving audio tour of Grand Teton and Yellowstone national parks. All you do is rent one of our Guides, put it on your dashboard and plug it in to your cigarette lighter - the Guide does the rest. It tells you all about the parks while you drive. The tour is based entirely on where you want to go and it goes at your pace. There is no required route or timing. You will laugh and learn as the Guide's characters talk about the history, science and interesting facts behind the park. They even point out where the animals hang out, the good hikes, picnic areas and bathrooms. The Guides are available for $45/day for the whole carload of people. You will be able to pick a Guide up at our partner stores near every entrance to the parks, and drop it off at any other. AmenitiesAmenities Group Discount Related Content Kayaking 6 Wyoming Weekend Getaways 10 Strange and Wild Landmarks in Wyoming Where Cowboys Ride


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Any suggestions for a quiet restaurant downtown, preferably falling in the category of casual fine dining? My dad is coming into town for a weeknight dinner and is a bit hard of hearing, and he hates having to struggle to follow conversation. We'll be around the Four Seasons-- the restaurant doesn't necessarily have to be right in walking distance, but shouldn't take more than 20-30 min to get to using public transit. In the past I've taken him to places like Bistro 110 and Cafe des Architectes, so I'm just trying to think of something new to try out.
Bistro 110
110 East Pearson Street, Chicago, IL 60611
Cafe des Architectes
20 East Chestnut Street, Chicago, IL 60611


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- Availablity:
- Out of stock
- Category:
- Brooch & Bling Bouquets, Gallery
Unfortunately due to the availability of stems this design cannot be repeated. However if it has inspired you Contact Us for a Custom Quote!
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