Professional Documents
Culture Documents
Crt
.
Termen
Traducere
Definiie n englez
ABBA
Cate Transcriere
gori fonetic
e
morf
olog
ic
noun /b/
AVVA
ABSOLUTION
noun
/bslun/
DEZLEGARE
ADVENT
noun
/dvnt/
POST
AGAPE
noun /p/
DRAGOSTE;
MAS DUPA
SFANTA
LITURGHIE
ALLEGORY
noun
ALEGORIE
/lr/
ALLELUIA
Inter
jecti
on
/aleluja/
ALILUIA
ALMS
noun /mz/
POMANA
ALPHA AND
OMEGA
idio
m
/lf nd
m/
ALFA SI OMEGA
AMEN
inter
jecti
on
/mn/
AMIN
10
ANGELS
noun /endlz/
NGERI
11
ANNUNCIATIO
N
noun /nnsen/
BUNVESTIRE
12
ANTICHRIST
noun /ntkrast/
ANTIHRIST
13
APOSTASY
noun /psts/
APOSTAZIE
14
APOSTLE
noun
/psl/
APOSTOL
15
ASCENSION
noun
/snn/
NLARE
16
ASCETICISM
noun /setszm/
ASCEZ
17
AUTHORITY
noun
AUTORITATE
18
BAPTISM
noun /bptzm/
/rt/
BOTEZ
19
BEATITUDE
noun
/bttjud/
FERICIRE
20
BELIEF
noun
/blif/
CREDIN
21
BENEDICTION
noun /bndkn/
BINECUVNTAR
E
22
BISHOP
noun /bp/
EPISCOP
23
BORN AGAIN
idio
m
NATERE DIN
NOU
/bn n/
24
BROTHERS OF
THE LORD
noun /brrz v
ld/
FRAII
DOMNULUI
25
CANON
noun /knn/
CANON
26
CHRISMATION
27
CHURCH
MIRUNGERE
noun
/tt/
BISERIC
28
COMMANDME
NT
noun /k
mndmnt/
PORUNC
29
COMMUNION
noun /kmjunjn/
COMUNIUNE
30
CONFESSION
noun
MRTURISIRE
31
CONVERSION
noun /knvn/
CONVERTIRE
31
CORRUPTION
noun /krpn/
CORUPIE
/knfn/
32
COSMOS
noun /kzms/
UNIVERS
33
COUNCIL
noun /kansl/
SINOD;
CONSILIU
34
COVENANT
noun /kvnnt/
FGDUIN
35
CREATION
noun /krien/
CREAIE
36
CREED
noun
/krid/
CREZ
37
CRUCIFIXION
noun /krusfkn/
RSTIGNIRE
38
CURSE
noun /ks/
BLESTEM
39
DAMNATION
noun /dmnen/
DAMNARE;
BLESTEMARE
40
DARKNESS
noun /dkns/
NTUNERIC
41
DEACON
noun /dikn/
DIACON
42
DEIFICATION
noun
/difken/
NDUMNEZEIRE
43
DEPARTED
noun
/dptd/
MORT; TRECUT
LA CELE
VENICE
44
DEVIL
noun
/dvl/
DIAVOL
45
DISCIPLESHIP
noun /dsaplp/
CALITATE DE A
FI DISCIPOL
46
DOCTRINE
noun /dktrn/
DOGM;
DOCTRIN
47
EASTER
noun
PATE
/ist/
on v. 11).
The grace of God through which
believers grow to become like Him and
enjoy intimate communion with the
Father through the Son in the Holy Spirit
(see article, "Deification," at 2 Pet. 1; 2
Cor. 3:18; 5:17; 2 Pet. 1:2-4).
The dead. Following death and
judgment, those who have accepted
God's truth and love as fully revealed in
Christ and the Holy Spirit inherit eternal
life in heaven. Those who have rejected
His gift inherit eternal darkness. See
Luke 16:19-31; Heb. 9:27.
Satan, the leader of the fallen angels.
Called by Jesus the father of lies John
8:44), Satan tempts the faithful to join
his rebellion against God. The Greek
word for devil means "separator"; he
seeks to pull people away from God.
Although not evil by nature, the devil
turned by his free choice from what was
according to nature to what was against
it. At the end of time, Christ will judge
the devil and his followers and cast them
into hell. See Matt. 25:41
The life of learning, growing, selfsacrifice, and commitment required of
every Christian. A Christian not only
believes in Christ but leaves everything
to follow Him. See Matt. 4:18-22; 7:2123; Luke 9:23; Gal. 5:24.
The teaching of the Church, called
variously the doctrine of Christ (2 John
9), the apostles' doctrine (Acts 2:42), or
sound doctrine (Titus 1:9; see 2 Tim.
3:16; Rom. 16:17).
The Feast of the Resurrection of Christ,
also known as Pascha (from the Hebrew
word for Passover). Christ proclaimed
Himself as the true Passover and offered
Himself as a sacrifice. Orthodox
Christians celebrate Easter according to
the decree of the Council of Nicea in
A.D. 325: the first Sunday following the
first full moon following the spring
equinox following the Jewish Passover.
Thus, Orthodox Easter is often one, four,
or five weeks after the western Easter.
48
ENERGY
noun /nd/
ENERGIE
49
EPIPHANY
noun /pfn/
BOBOTEAZ
50
EPISCOPACY
noun
/pskps/
EPISCOPIE
51
ESCHATOLOG
Y
noun
/sktld/
ESHATOLOGIE
52
ESSENCE
noun
/sns/
FIIN
53
EUCHARIST
noun
/jukrst/
SF. EUHARISTIE
54
EVANGELIST
noun /vndlst/
55
EXCOMUNICARE
56
FAITH
noun
CREDIN
57
FASTING
noun /fstin/
/fe/
EVANGHELIST
POST
58
FATHER
noun /f/
PRINTE
59
FORGIVENESS
noun /fvns/
IERTARE
60
GLORY
noun /lr/
SLAV
TEXT NO 1
Orthodox Christianity is the life in faith of the Orthodox Church, inseparable from that concrete, historic
community and encompassing its entire way of life. The Orthodox Christian faith is that faith "handed once
to the saints" (Jude 3), passed on in Holy Tradition to the apostles by Jesus Christ, and then handed down
from one generation to the next, without addition or subtraction.
The sole purpose of Orthodox Christianity is the salvation of every human person, uniting him to Christ in
the Church, transforming him in holiness, and imparting eternal life. This is the Gospel, the good news, that
Jesus is the Messiah, that he rose from the dead, and that we may be saved as a result.
The Hospitality of Abraham, an Old Testament pointer toward the Holy Trinity.
Orthodox Christians worship the Father, Son, and Holy Spiritthe Holy Trinity, the one God. Following
the Holy Scriptures and the Church Fathers, the Church believes that the Trinity is three divine persons
(hypostases) who share one essence (ousia). It is paradoxical to believe thus, but that is how God has
revealed himself. All three persons are consubstantial with each other, that is, they are of one essence
(homoousios) and coeternal. There never was a time when any of the persons of the Trinity did not exist.
God is beyond and before time and yet acts within time, moving and speaking within history.
God is not an impersonal essence or mere "higher power," but rather each of the divine persons relates to
mankind personally. Neither is God a simple name for three gods (i.e., polytheism), but rather the Orthodox
faith is monotheist and yet Trinitarian. The God of the Orthodox Christian Church is the God
of Abraham, Isaac and Jacob, the I AM who revealed himself to Moses in the burning bush.
The source and unity of the Holy Trinity is the Father, from whom the Son is begotten and also from whom
the Spirit proceeds. Thus, the Father is both the ground of unity of the Trinity and also of distinction. To try
to comprehend unbegottenness (Father), begottenness (Son), or procession (Holy Spirit) leads to insanity,
says the holy Gregory the Theologian, and so the Church approaches God in divine mystery, approaching
God apophatically, being content to encounter God personally and yet realize the inadequacy of the human
mind to comprehend him.
The primary statement of what the Church believes about God is to be found in the NiceneConstantinopolitan Creed.
Christology --- Our Lord Jesus Christ
The second person of the Holy Trinity, the Son of God, begotten before all ages by the Father without a
mother, was begotten in time by the Virgin Mary the Theotokos without a father. He is the Logos, the Word
of God, and he became flesh and dwelt among us, as says the beginning of the Gospel of John. Jesus Christ
is God in the flesh. This is the doctrine of the Incarnation, that God became a man.
Our Lord Jesus is the Theanthropos, the God-man. He is not half God and half man, nor is he a hybrid of the
two. Rather, he is fully God and fully man, perfect in his divinity and perfect in his humanity. He has two
natures, joined together in the Incarnation without mixture, division, or confusion. As a result of being fully
God and man, he also has two wills, one human will and one divine will to which the human one is
submitted. He has two natures yet remains one person, one hypostasis.
Jesus is God, the second person of the Holy Trinity. He is the I AM revealed to Moses. He is the way, the
truth and the life. He is the God before the ages, come to Earth as a little child and then died on the cross as
a man and rose from the dead. He and the Father are one, for he is consubstantial with the Father. During his
passion and death on the cross, one of the Trinity suffered in the flesh.
He is the Messiah, the Christthe Anointed One of God, foretold by the prophets of the Old Testament. He
is the Savior of the world, the Lamb of God, the Son of Man. As described in the Gospels, Jesus Christ was
born of a woman, grew into a man, preached, healed, taught his disciples, died in physical reality on the
cross, and then rose bodily from the dead on the third day. He then ascended into Heaven and sat down at
the right hand of the Father. Of all mankind, he alone is without sin.
His work on Earth was for the purpose of saving mankind, for the life of the world. Everything he did was
for our salvation, from relating parables and being baptized by the Forerunner to his glorious death and
resurrection. Because of who he is and of what he did for us, we have the opportunity to become
by grace what he is by nature. That is, we can put on the divine, becoming partakers of the divine nature.
The Church is the Body of Christ, a theanthropic (divine-human) communion of Jesus Christ with his
people. The sole head of the Church is Christ. The traditional belief in the Church is attested to in
the Nicene-Constantinopolitan Creed as the one, holy, catholic and apostolic Church. By this is meant that
the Church is undivided and not many (one), sanctified and set apart for the work of God (holy), whole and
characterized by fullness and universality (catholic), and has at its essence the going out into all the world to
preach the Gospel and baptize the nations (apostolic).
The Church is the Bride of Christ, the eschatological spouse of the Son of God, united to him in faith and
love, for which he gave himself up on the cross. The intimacy of a husband and wife is an earthly image of
the intimacy that Christ has with his Church, and the union of an earthly marriage is a shadow of the union
of that marriage of the Lamb of God with the Church.
The community of the Church is the locus of salvation for mankind; it is truly the Ark in which mankind
may be saved from the flood of corruption and sin. In it, Christians sacramentally work out their salvation
with fear and trembling (Phil. 2:12), worshipping the Holy Trinity in spirit and in truth. The Church is the
pillar and ground of truth (I Tim. 3:15) and thus may be relied upon in the Christian's struggle to apprehend
the one truth for himself. The Church is eternal, and the gates of Hell will never prevail against it
(Matt. 16:18).
The Church consists of the prophets and saints of both the Old and New Covenants, the angels and the
concrete, historical community of believers in this earthly life. Those who have gone on before us are known
as the Church Triumphant, while those in this life are known as the Church Militant.
The boundaries of the Church are ultimately known only to God himself, but outside the historical context of
the Churchthat is, the Orthodox Churchthe nature of the connection of any human being to the Church
(whether a believer in Christ or not) is unknown to us. Throughout Church History, various groups have
broken from the Church, a tragic reality which does not divide the Church but rather divides believers from
the Church. The final status of Christians in such communities is dependent on God's mercy and grace, as is
the case with those with membership in the Church in this life.
Tradition
Holy Tradition is the deposit of faith given by Jesus Christ to the Apostles and passed on in the Church from
one generation to the next without addition, alteration or subtraction. Vladimir Lossky has famously
described the Tradition as "the life of the Holy Spirit in the Church." It is dynamic in application, yet
unchanging in dogma. It is growing in expression, yet ever the same in essence.
Unlike many conceptions of tradition in popular understanding, the Orthodox Church does not regard Holy
Tradition as something which grows and expands over time, forming a collection of practices and doctrines
which accrue, gradually becoming something more developed and eventually unrecognizable to the first
Christians. Rather, Holy Tradition is that same faith which Christ taught to the Apostles and which they gave
to their disciples, preserved in the whole Church and especially in its leadership through Apostolic
succession.
The central location in Holy Tradition is occupied by the Holy Scriptures, the written witness to God's
revelation in the Church. As such, the Scriptures are always interpreted from within the Tradition which was
the context for their writing and canonization.
Worship
A bishop lifting his hands in prayer during the Divine Liturgy.
Worship in the Orthodox Church is understood to be the highest calling of mankind, to fall down at the feet
of the Almighty God, the Holy Trinity, and to be given over entirely to him, becoming united mystically
with him in the holy mysteries. To worship God is to fulfil the purpose for which we were created.
Orthodox worship is liturgical, that is, following specific ritual patterns and cycles in reverent dignity and
embracing the whole of the human person. Its reverence and awe are due to its being understood as entering
into the very throne room of the Creator. Orthodox worship is transformative in its nature, bringing the
Christian more deeply into communion with God and with his cooperation changing him into a holy person,
a saint.
Worship is distinct from veneration in that the latter is simply the genuine respect that Orthodox Christians
show for holy people and things, while worship itself is a total giving over of the self to be united with God.
A secondary but essential component of worship in Orthodoxy is to teach the dogmas of the faith, forming
the Christian in the doctrines of the Church.
The center of Orthodox Christian liturgical life is the Divine Liturgy. Other major services
include Vespers and Orthros (Matins).
Sacraments
More properly termed holy mysteries, the Church's entire life is one of sacrament. In the mysteries, the
Christian is united with God, becoming a partaker of the divine nature (II Peter 1:4). With all the sacraments,
God makes his presence known in his divine energies, using physical means to convey Himself to His
people.
There are seven generally recognized sacraments, though the number has never been fixed dogmatically by
the Church. Two are sacraments of initiation into the Church, baptism and chrismation. Another completes
the initiation and nourishes the life of the Christian, the Eucharist, which is regarded as the highest of the
sacraments. The remainder of the sacraments are occasional: holy unction for the sick, confession for
repentance and reconciliation with the Church, marriage for those joined in the marital community,
and ordination for those called to serve the Church in holy orders.
All of the sacraments require preparation in the Church's life, and so may not be administered to the nonOrthodox. The one exception is baptism, which is the mystery that unites the Christian with Christ in the
Church, bringing him from being a believer in Christ as a catechumen (one who is preparing for baptism) to
a full member of the Body of Christ.
TEXT NO 2
Epiphany is a celebration by the Eastern Orthodox Christian churches of the baptism of Jesus in the River J
ordan and themanifestation of his divinity when a dove descended on him. For Orthodox Christians around t
he world it is called Blessingof the Waters Day . In honor of the baptism of Christ, the church's baptismal
water is blessed, and small bottles of the holywater are given to parishioners to take home. In many America
n cities, the priest leads the congregation to a local river whichhe blesses. Many places throughout the world
mark the day with a blessing of the waters and immersion of a cross in seas,lakes, and rivers. At the port of
Piraeus, Greece, the local priest throws a cross into the sea, and the diver who retrieves it isthought to be ble
ssed with good luck in the coming year.
In prerevolutionary Russia, priests and church officials led a procession to the banks of streams or rivers, bre
aking the iceand lowering a crucifix into the water. Those brave enough to jump into the icy waters to recove
r the crucifix were thought tobe especially blessed. In the north, diving for the cross is frequently done on Se
ptember 14 ( see Exaltation of theCross), when the water is warmer.
The holy day of the Epiphany is celebrated in colorful fashion in Tarpon Springs, Fla., at one time a sea spon
ge center withthe largest sponge market in the world. The community has a strong Greek influence, going ba
ck to the beginning of the 20thcentury when sponge divers from Greece came here to take part in the growin
g sponge industry. On Epiphany, up to 100young men from Greek Orthodox churches compete in diving
for a gold cross. The cross has been tossed into the bayou bythe chief celebrant from the town's St. Nicholas
Greek Orthodox Church, and the person who retrieves it will be speciallyblessed.
Events of this holiday begin the day before with a blessing of the sponge fleet. The next morning, after the c
hurch serviceand a blessing of the waters, there is a parade of school and civic groups led by ecclesiastical di
gnitaries in their vestments.Many of the paraders wear Greek costume. After the parade, when the cross has
been retrieved, the day becomes festive,with bouzouki music, dancing, and feasting, especially on roast lam
b. Epiphany has been observed in this manner at TarponSprings since 1904, and now attracts about 30,000 p
eople.
In Greece, Epiphany is one of the country's most important church days, especially in the port towns where
diving for thecross takes place. After services, on the eve of Epiphany in Cyprus, priests visit houses to clea
nse them from demons knownas Kallikantzari . According to Cypriot tradition, these evil spirits appear on e
arth at Christmas, and for the next 12 days playevil tricks on people. On the eve of their departure, people ap
pease them by throwing pancakes and sausages onto theirroofs, which is where the demons dwell.
Theophany (from Greek theophania, meaning "appearance of God") is one of the Great Feasts of
the Orthodox Church, celebrated on January 6. It is the feast which reveals the Most Holy Trinity to the
world through the Baptism of the Lord (Mt.3:13-17; Mark 1:9-11; Luke 3:21-22).
Baptism of Christ
This observance commemorates Christ's baptism by John the Forerunner in the River Jordan, and the
beginning of Christ's earthly ministry. The Feast of Theophany is the culmination of the Christmas Season,
which starts on December 25 and ends on January 6. In mystic commemoration of this event, the Great
Blessing of Water is performed on this day, and the holy water so blessed is used by the local priest to bless
the homes of the faithful.
The feast is called Theophany because at the baptism of Christ the Holy Trinity appeared clearly to
mankind for the first timethe Father's voice is heard from Heaven, the Son of God is incarnate and
standing physically in the Jordan, and the Holy Spirit descends on Him in the form of a dove.
This feast is also sometimes referred to as Epiphany by English-speaking Orthodox Christians, but
that name more properly refers to the Western Christian feast falling on that same day and commemorating
the visit of the Magi to the child Jesus. The term epiphany does appear in some of the service texts for this
feast, however.
Originally, there was just one Christian feast of the shining forth of God to the world in the human
form of Jesus of Nazareth. It included the celebration of Christ's birth, the adoration of the wise men, and all
of the childhood events of Christ such as his circumcision and presentation to the temple as well as his
baptism by John in the Jordan. There seems to be little doubt that this feast, like Pascha and Pentecost, was
understood as the fulfillment of a previous Jewish festival, in this case the Feast of Lights. The Armenian
Apostolic Church still keeps January 6 as a feast of both Christ's Nativity and baptism.
Celebration of the feast
The Royal Hours are read and the Divine Liturgy of St. Basil the Great is served with Vespers on the eve of
the feast. The Vigil is made up of Great Compline and Matins. On the morning of the feast, the Divine
Liturgy is served.
The Liturgy of the feast begins with psalms of glorification and praise instead of the three
normal Antiphons. And the baptismal line from Galatians 3:27 replaces the Thrice-Holy.
For as many as been baptized into Christ have put on Christ: Alleluia.
The Gospel readings of all the services tell of the Lord's baptism by John in the Jordan River.
The epistle reading of the Divine Liturgy tells of the consequences of the Lord's appearing which is the
divine epiphany.
Since the main feature of the feast is the blessing of water. It is prescribed to follow both the Divine Liturgy
of the eve of the feast and the Divine Liturgy of the day itself. But most local parishes do it only once when
most of the parishioners can be present. The blessing verifies that mankind, and all of creation, were created
to be filled with the sanctifying presence of God (deification).
In connection with the feast, it is traditional for the priest to visit all the homes of the faithful for their
annual house blessing or Benediction using the water that has been blessed at the Theophany services.
Hymns
Troparion (Tone 1)
When Thou, O Lord, wast baptized in the Jordan, worship of the Trinity wast made manifest; for the voice
of the Father bore witness to Thee, calling Thee His beloved Son. And the Spirit in the form of a dove
confirmed the truth of His word. O Christ our God, Who hath appeared and enlightened the world, glory to
Thee.
Kontakion (Tone 4)
On this day Thou hast appeared unto the whole world, and Thy light, O Sovereign Lord, is signed on us who
sing Thy praise and chant with knowledge: Thou hast now come, Thou hast appeared, O Thou Light
unappproachable.
Nr.
Crt
.
TERMEN
OBJECT COMPLE
MENT
Cate
gori
e
morf
olog
ic
c.
noun
Transcriere
fonetic
Traducere
Definiie n englez
/abdkt
kamplmnt/
COMPLEMENT
DIRECT
ONOMATOPOEIA
noun /nmt
pi() /
ONOMATOPEE
OPEN CLASS
WORDS
c.
/pn kls
noun wdz /
CUVINTE CU
CLASA
DESCHISA
ORTHOGRAPHY
noun /grfi/
ORTOGRAFIE
OXYMORON
noun /ksmrn/
OXIMORON
PARADOX
noun /prdks/
PARADOX
PARALLELISM
noun /prllzm/
PARONOMASIA
noun /prn
mez/
ANALOGIE,
PARALELISM
ASEMANARE
PARONOMAZIE
PARSING
Adj.
/pz/
ANALIZARE
10
PASSIVE
Adj.
/psv/
PASIV
11
PERIODIC
SENTENCE
c.
/prdk s
noun ntns/
PROPOZIIE
PERIODIC
12
PERSONA
noun /psn/
PERSOAN
13
PERSONIFICATIO
N
noun /psnf
ken/
PERSONIFICARE
14
PHONEME
noun /fnim/
FONEM
15
PHONEMIC
ALPHABET
c.
/fnimk l
noun fbt/
ALFABET
FONEMIC
16
17
PHONETIC
PHONETICS
Adj. /fntk/
noun /fntks/
FONETIC
FONETIC
18
PHONOLOGY
noun /fnli/
FONOLOGIE
19
PLEONASM
noun /pli()nzm/
PLEONASM
20
POLYSEMANTIC
Adj.
POLISEMANTIC
21
PRAETERITIO
/pls
mntk/
noun /prtrt/
PRETERITION
passive)
The pie was consumed by the boy
(agentive passive)
A sentence that presents its central
meaning in a main clause at the end.
A persona is the figure in a poem who
appears to be speaking. A clear example
would be Mr Prufrock in T.S. Eliot's
poem 'The Love Song of J. Alfred
Prufrock'. Note that we cannot
automatically assume that a more
anonymous 'speaking voice' in a poem is
the author. A persona in a poem is like a
narrator in a novel, but is often not very
clearly delineated.
attribution of personality to an
impersonal thing. *England expects
every man to do his duty. Lord Nelson
The smallest sound unit in the sound
system of a language that can be
segmented from the acoustic flow of
speech. Distinctive sounds that make up
spoken words.
IPA (International Phonetic alphabet)
based primarily on the Latin alphabet,
with the addition of Greek, reversed, and
new letters. Also includes diacritics to
indicate, for instance, long vowels,
nasalization, lip rounding, etc. Used for
the written notation of spoken language.
Of or relating to speech sound.
The study of speech sounds in language.
Commonly divided into the study of; the
production of speech sounds (articulatory
phonetics), the physical properties and
transmission of those sounds (acoustic
phonetics), and their perception (auditory
phonetics).
Study of the pattern of speech sounds in
a language, the grammatical rules that
determine how phonemes may be linked
to create meaning in a given language.
use of superfluous or redundant words,
often enriching the thought. *I have seen
no stranger sight since I was born.
Having multiple meanings
(=paraleipsis): pretended omission for
rhetorical effect. *Let us make no
23
PRAGMATICS
noun
25
PREDICATOR
noun
24
PROLEPSIS
noun
25
PROSE
noun
26
REGISTER
noun
27
RHETORICAL
PURPOSE
c.
noun
28
RHYME
noun
29
SELECTION OF
DETAIL
noun /slkn v
ditel/
SELECIE DE
DETALIU
30
SENTENCE
noun /sntns/
PROPOZIIE
31
SEMANTICS
noun /smntks/
SEMANTIC
32
SIMILE
noun /smli/
COMPARAIE
33
SOUND
SYMBOLISM
c.
/sand smbl
noun zm /
SIMBOLISMUL
SUNETULUI
34
SPEECH ACT
c.
/spi kt/
noun
VORBIRE
35
SYLLEPSIS
noun /s`lp.ss/
SILEPSIS
36
SYNCHYSIS
noun /`sn.k.ss/
INTERLOCUIUN
E
37
SYNECDOCHE
noun /snkdki/
SINECDOC
38
SYNESIS
noun /s`n.ss/
SINESIS
39
SYNTAX
noun /sntks/
SINTAX
40
STYLE
noun /stal/
STIL
41
STYLISTIC
Adj.
STILISTIC
42
SUFFIX
noun /sfks/
SUFIX
43
TAUTOLOGY
noun /ttli/
TAUTOLOGIE
44
TONE
noun /tn/
TON
45
UNDERSTATEME
NT
noun /nd
stetmnt/
AFIRMAIE
MODEST
46
TANKA
noun /ta:nk/
TANKA
47
TENOR
noun /tn/
CONINUT
48
VOICING
vb
SONORIZA
49
VOWEL
noun /val/
/stalstk/
/vs/
VOCAL
50
ZEUGMA
noun /zjugm/
ZEUGM
and tries to establish principles capable of accounting for particular choices made by individual and social
groups in their use of language(1992.332).
All the three key features which are considered highly
relevant with regard to style, variation, distinctiveness and choice, are incorporated in this definition. In this
dictionary the term style, however, is not recognized as an independent entry suitable to serve as a technical
term.
Fowler (1966.15) originally gives the following definition of style: Style - a property of all texts, not just
literary - may be said to reside in the manipulation of variables in the structure of a language, or in the
selection of optional or latent features.
In his later evaluation, Fowler (1996.185) rejects the term style as a working term, arguing that it lacks
precision. He claims that "the word has an inevitably blurring effect, because the kinds of regularities
referred to are so diverse in their nature". Although style has been re-defined by him as "a recognizable and
characteristic way of doing something", such delimitation is too broad to be called a definition. Instead,
Fowler prefers the sociolinguistic term register. In Fowler s definition "a register is [...] a distinctive use of
language to fulfill a particular communicative function in a particular kind of situation [...] (1996.191). A
sociolinguistic term has been chosen, which seems to be better suited to the phenomenon of style which
is socially determined.
In the Prague School the role of the situation in formulating the message was duly stressed by Mathesius:
Kad promluva m svj vlastn vcn obsah a vyrst ze zvltn situace a
v kad se obr aktuln postoj mluvho ke skutenosti, kterou promluva vyjaduje, a jeho vztah k
posluchai, a skutenmu, nebo mylenmu"(1982.93).
[Every utterance has its own referential content and stems from a particular situation in which the current
attitude of the speaker to the reality expressed by the utterance is reflected, together with the attitude to the
concrete or envisaged hearer; translated into English by L.U.]
The stress on the fact that every utterance stems from a particular situation gives evidence of the
contextual approach adopted by the Prague School. A recent Czech definition of the term style can be found
in echov, Chloupek, Krmov and Minov. The definition does not include any mention of the
situation-dependent usage: "Jazykov styl [...] je zpsob clevdomho vbru auspodn (organizovn)
jazykovch prostedk, kter se uplatuje pi genezi textu; v hotovm komuniktu se pak projevuje jako
princip organizace jazykovch jednotek, kter z st a jednotlivost tvo jednotu vyhovujc
komunikanmu zmru autora" (1997.9).
[A language style [...] is a method of goal-oriented choice and arrangement (organisation) of language means
which is applied in the making of the text; in the final product it is thus reflected as the principle of
organizing language units which, out of parts and details, shapes
a unity compatible with the communicative intention of the author; translated into English by L.U.]
3.1 Variation
In contemporary linguistics language is considered to be a heterogeneous phenomenon whose major
characteristic feature is that of variation: It is generally accepted nowadays by linguists of all theoretical
persuasions that there is, in reality, no such thing as a homogeneous, stylistically and socio-expressively
undifferentiated language system (Lyons 1995.340).
In British linguistics two types of variation in language are generally acknowledged: variations as to the
use in social situations and variations according to the user.
The first type of variation is called register. Crystal s definition of the term register stresses its
conditioning by the social situation in which a variety appears: [...] the term refers to a VARIETY of
LANGUGE defined according to its use in social SITUATIONS...
Fowler s definition of the register lays stress on the context in which it is used: Varieties of a language
according to the use to which it is being put, and the context in which it is uttered, are known as registers
(1996.33). Thus it is the use which is the centre of attention of language scholars in the study of registers.
In his interpretation of the varieties of English, Crystal (1988.95) specifies the variation determined
by group identities: The more a group of people are given the status of a social institution within a
community, the more distinctive their language is likely to be. The most idiosyncratic varieties of English
are those associated with the church and law. A sample of written legal discourse below gives evidence of
the intricate style of legal documents.
3.2 Distinctiveness
Distinctions between the choices made by the speaker in rendering the message are due, among other
things, to the functions of language which prevail in the given discourse. A style in which the referential
function prevails (matter-of-fact style, in Czech vcn styl) differs considerably from the style in which
the expressive and the conative functions are dominant. Holmes (1992.14) tackles the relationship between
the referential content and the affective content of the message and states that the two components are
mutually interrelated. If the content of the message is mainly referential, it is less affective, and vice versa
3.3. Choice
Characterizing the choice the user has in expressing himself/herself, we usually have in mind the meaning
potential of a particular language. Style can be defined as choice from linguistic possibilities. The meaning
potential consists of the means already existing in the language as well as the means which can potentially
come into being. This process is called re-accentuationthrough which new meanings are created on the
basis of new contextual specifications.
4
In contemporary British stylistics two contrastive approaches to stylistic analysis are distinguished. It can
be argued that each of them brings valuable observations about the way language is organized in different
styles.
The first approach can be called traditional. The text is viewed as a final product of the producer
s activity: Style, viewed as a particular choice of language made by an author, in a sense embodies that
authors achievement, and way of experiencing and interpreting the world (Leech et al. 1982.158).
A more recent approach understands the text as a dynamic entity in which the meanings are unfolded and
discovered by the recipient in the process of its interpretation. The change of perspective is connected with
the distinction between text and discourse.
Fowler (1996.111) specifies the text in the following way: To look at language as text entails the study of
whole units of communication seen as coherent syntactic and semantic structures which can be spoken or
written down.
The discourse, however, is not only a language product, it reflects extra-linguistic
factors: Discourse is the whole complicated process of linguistic interaction between people uttering and
comprehending texts. To study language as discourse requires, therefore, attention to facets of structure
which relate to the participants in communication, to the actions they perform through uttering texts, and to
the contexts within which the discourse is conducted (1996.111).
4.1 Text as Product
In the text-as-product view, the text as a coherent piece of language is analysed from bottom to top,
according to the individual levels of language seen in their interrelation (see Crystal and Davy 1969). In this
view the text is interpreted as static.
Bakhtin mentions a passive understanding in which the actual meaning of the utterance is not grasped: A
passive understanding of linguistic meaning is no understanding at all, it is only the abstract aspect of
meaning (1994.281).
In this method of analysis the investigation of spoken language usually starts at the phonetic/
phonological level. In written language the graphetic/graphological devices are analysed. Other levels of
analysis comprise the grammatical, lexical and semantic levels. The final description is presented as
a mosaic of stylistic markers constituting the style.
4.2 Discourse as Process
Another possible angle from which a style can be analysed is a discourse-as-process view. The style is
seen as an entity dependent on the process of interaction between the producer and the recipient. In Bakhtin
s view, the text is based on dialogism: Responsive understanding is a fundamental force, one that
participates in the formulation of discourse, and it is moreover an activeunderstanding [...] (1994.280). The
text is thus seen as a contextually determined entity which is shared by the producer and the recipient and
the interpretation of which remains open.
The notion of interactive meaning is explained by Thomas: [...] meaning is not something which is
inherent in the words alone, nor is it produced by the speaker alone, nor by the hearer alone. Making
meaning is a dynamic process, involving the negotiation of meaning between the speaker and the hearer, the
context of utterance (physical, social and linguistic) and the meaning potential of an utterance (1995.22)
5 Stylistically Significant Features
Styles differ according to features which influence the speaker s /writer s choice of means of expression.
In this brief overview the most relevant features having a direct bearing on the delimitation of styles will be
discussed. Halliday (1978) has introduced three concepts which are crucial in the interpretation of messages,
namely field, tenor and mode. These concepts have been used as reliable indicators of stylistic differences.
Field, tenor and mode are factors influencing the choice of language means and posing limitations on the
repertoire of phonological, grammatical and lexical devices.
5.1 Field
Field of discourse (or field) entails a classification of REGISTERS in terms of subject-matter
(Crystal 1992.136). The topic under discussion is highly relevant with regard to the choice of means of
expression resulting in a particular style.
Everyday topics in face-to-face conversation are characterized by the use of basic vocabulary.
Grammatical structures tend to be simple, elliptical, or incomplete. Frequent reductions of the sound
structure (contracted forms, assimilations etc.) are manifestations of the style of speaking which is called
casual or relaxed.
Sophisticated topics in such areas of human activity as science and law require the use of elaborate
means of expression with regard to vocabulary, grammar and phonological structure. The stratification of
English vocabulary according to its origin is matched by the triple synonymy distinction revealing semantic
and stylistic differentiation.
In covering sophisticated topics long, polysyllabic words of foreign origin having a high degree of
abstraction dominate. The grammatical structure of elaborate styles is thorough, complete and precise.
Cohesive devices are important signals of textual unity and indicate the crucial points in the structure of the
text.
5.2 Tenor
The term tenor indicates the relationship between the participants in discourse. From the sociolinguistic
point of view, the interlocutors are characterized according to whether they show solidarity or distance,
according to their status reflecting power relations which can be either symmetrical or asymmetrical, and
with regard to the level of formality which they have adopted in their communication (cf. Holmes 1992). In
Example 8 below the speakers show solidarity, equality and informality.
5.3 Mode
The term mode is delimited by Crystal (1992.220) as a term used in HALLIDAYAN classification of
LANGUAGE VARIETIES, referring to the MEDIUM of language activity which determines the role played
by the language in a situation. Mode of discourse is also called channel through which communication
passes.
The traditional division into spoken mode and written mode has been kept. However, there is a strong
tendency in present usage to dissolve this dichotomy and produce types of communication which
are hybrid in the sense that features of both modes are merged (advertisements, chats, talk-shows, e-mails
etc.).
The distinction between speaking and writing is based on a different hierarchy of language functions
which operate in these modes. Spoken language is characterized by a strong presence of expressive and
conative elements, whereas written language is closely connected with the intellectual content (Vachek
1976.414). In Hallidays view, the distinction between speech and writing can be explained as the difference
between a process (speech) and a product (writing). Halliday claims that writing exists, whereas speech
happens (1994.xxii).
5.3.1 Spoken Language
The distinction which is made when studying spoken language concerns the dichotomy private vs.
public. The existence of corpora (e.g. A Corpus of English Conversation, the Spoken English
Corpus, British National Corpus) make it possible to study long stretches of authentic conversation
representing impromptu speech.
Private conversation (face-to-face conversation) is unprepared and produced on the spot. It is loosely
structured and organized in long clause-complexes (cf. Halliday 1990). In private conversation interlocutors
show a high degree of involvement and subjectivity, attitudinal meanings are prevalent.
5.3.2 Written Language
The difference between spoken and written language can be seen in three significant aspects: structure,
content and the character of communication.
In writing the linear development and fluency are dominant discourse features, whereas in speaking the
circular character of the message can be observed: the topic(s) are recurrent. The language is characterized
by normal non-fluency (Crystal-Davy 1969.104). Written messages are more compact and condensed
(Vachek 1976.337-352), brevity of expression is expected.
The content of the message in the written form is more intellectual (Vachek 1976. 414), due to the
planned activity and careful choice of the language means by the writer. The writer is matter-of-fact,
more formal and more abstract compared with the speaker.
In conclusion it can be stated that written language is static, whereas spoken language is dynamic.
Written texts are planned, finished products, while spoken communication is an ongoing process which is
usually unprepared, or partly prepared.
6 Domain and Province
The content of the message is closely connected with another term which is sociolinguistic in nature,
namely domain. This term is defined as a group of institutionalised social situations typically constrained
by a common set of behavioural rules (Crystal 1992.112). In certain situations certain types of speech
behaviour are expected from the user as part of the social norm.
The term domain is comparable, though not identical, with the term province which is defined with
reference to the kind of occupational or professional activity being engaged in (Crystal1969. 71). The
sphere of activity and the social role which the speaker performs pose requirements on his/her linguistic
choices.
In English the process of codification is natural, no institutional codification has taken place and all the
sources which deal with the norm (dictionaries, grammar books, stylistic manuals etc.) are thus
merely descriptive. Czech language, on the other hand, has undergone institutional codification and the
norm is prescribed to its users.
7 Category of Formality
Formality is a sociolinguistic category which has been defined as a level of language considered
APPROPRIATE to socially formal situations (Crystal 1992.141). A socially formal situation is reflected in
social distance, impersonality, a high degree of politeness, lack of imposition in speech and writing, as
shown in the example below.
8 Acceptability and Appropriateness
Crystal and Davy stress linguistic awareness and linguistic appropriateness with regard to style and
claim that The native speaker of English of course has a great deal of intuitive knowledge about linguistic
appropriateness and correctness - when to use one variety of language rather than another - which he has
amassed over the years (1969.5), while the foreign learner has no intuitive sense of linguistic
appropriateness in English at all: he has no awareness of conventions of conformity, because he has not
grown up in the relevant linguistic climate(1969.6). Manuals of English style stress the need for
intelligibility and clarity of expression. Fowler& Fowler (1970.11) emphasize that the writer should be
direct, simple, brief, vigorous and lucid.
The most demanding stylistic aspects for Czech learners of English are the distinction between formality
and informality in discourse, use of politeness strategies, use of indirect speech acts and the distinction
between nominal and verbal ways of expression.
http://www.phil.muni.cz/stylistika/studie/controversial.htm
Nr.
Crt
.
TERMEN
DA CAPO
Categ Transcriere
orie
fonetic
morfo
logic
interje /d cp/
ction
Traducere
Definiie n englez
DIN NOU
DECEPTIVE
CADENCE
C,
noun
/dsptv ked
ns/
CADEN
NELTOARE/
DEVELOPMENT
Noun
/dvlpmnt/
DEZVOLTARE
DISSONANCE
Noun
/dsnns/
DISONAN
DOLCE
/dli/
DULCE
DOLORE
Adv.
Adj.
Noun
/dl:r/
DURERE
DOUBLE DOT
c.
noun
/dbl dt/
DUBLU PUNCT
DOUBLE STOP
c.
noun
/dbl stp/
DUBLU COARDE
DRAMMATICO
/drmtk/
DRAMATIC
Dramatically
10
DRONE
Adv.
Adj.
Adj.
Adv.
/drn/
ZBRNIT
11
DROP
Noun
/drp/
CDERE
BRUSC
12
DUET
Noun
/dju()t/
DUET
13
DYNAMICS
Noun
/danmks/
DINAMIC
14
ECO
Noun
/ik/
ECOU
15
ELEGY
Noun
/li/
ELEGIE
16
ENCORE
Noun
/k/
DIN NOU
17
ENERGICO
/ni.c/
ENERGIC
18
ENFATICO
/nft.k/
EMFATIC
19
ENHARMONIC
INTERVAL
Adv.
Adj.
Adv.
Adj.
c.
noun
/nhmnk
ntvl/
INTERVAL
ENARMONIC
20
ENSEMBLE
Noun
/nsmbl/
MPREUN
21
EROICO
/ hrk/
EROIC
22
ESPANSIVO
/.spn`sv/
EXCESIV
23
ESPRESSIVO
/sprsv/
EXPRESIV
24
ETUDE
Adv.
Adj.
Adv.
Adj.
Adv.
Adj.
Noun
/etjud/
STUDIU
25
EXPOSITION
Noun
/kspzn/
EXPUNERE
26
EXPRESSIONIS
M
Noun
/ksprnzm/
EXPRESIONISM
27
FALL
Noun
/fl/
CDERE
28
FANTASIA
Noun
/fntezj/
FANTEZIE
29
FALSETTO
Noun
/flst/
FALSET
30
FERMATA
Vb.
/f`mt/
STOP
31
FIFTH
Noun
/ff/
CVINTET
32
FINALE
Noun
/fnli/
FINAL
33
FINE
Noun
/f`n/
FINE
34
FLAT
Noun
/flt/
BEMOL
35
36
37
FORM
FORTE (F)
FORTE PIANO
(FP)
Noun
Adv.
Adv.
Adj.
/fm/
FORM
/fti/
FORTE
/fti pjn/ PIANO FORTE
38
FORTISSIMO (F
F)
Adv.
/ftsm/
39
FORTISSISSIMO
(FFF)
Adv.
/ftsm/
40
41
FORTE
FOURTH
Adv.
Noun
/fti/
/f/
FOARTE
PUTERNIC
FOARTE
PUTERNIC
PUTERNIC
CVARTET
42
FUGUE
Noun
/fjug/
FUG
43
FUNEBRE
Adj.
/fjunb/
FUNEBRU
44
FURIOSO
Adv.
/fjrs/
FURIOS
45
FURIA
Noun
/fjri/
FURIE
Fury
46
FUOCO
Adv.
Adj.
/fk/
FOC
47
GALLIARD
Noun
/glrd/
GALLIARD
48
GAVOTTE
Noun
/gvt/
GAVOT
49
50
GENTILE
GLEE
Adv.
/ntal/
/gli/
GENTIL
COMPOZIIE
MUZICAL
51
52
GLISSANDO
GIOCOSO OR
GIOIOSO
Adv.
Adv.
/gli.spn`d/
/s/
GLISSANDO
VESEL
53
GIUSTO
Adv.
/jst/
STRICT
54
GRANDIOSO
Adv.
/grnds/
MRE
55
GRAVE
Adv.
/grev/
GRAV
56
GRAZIOSO
Adv.
/grtsis/
GRAIOS
57
GREGORIAN
CHANT
/grgrn
GREGORIAN
58
GUSTOSO
noun
nt/
Adv.
/`gsts/
GUSTOS
Course Introduction
Although it is significantly expanded from "Introduction to Music Theory", this course still covers only the
bare essentials of music theory. Music is a very large subject, and the advanced theory that students will
want to pursue after mastering the basics will vary greatly. A trumpet player interested in jazz, a vocalist
interested in early music, a pianist interested in classical composition, and a guitarist interested in world
music, will all want to delve into very different facets of music theory; although, interestingly, if they all
become very well-versed in their chosen fields, they will still end up very capable of understanding each
other and cooperating in musical endeavors. The final section of this course does include a few challenges
that are generally not considered "beginner level" musicianship, but are very useful in just about every field
and genre of music.
The main purpose of the course, however, is to explore basic music theory so thoroughly that the interested
student will then be able to easily pick up whatever further theory is wanted. Music history and the physics
of sound are included to the extent that they shed light on music theory. Students who find the section on
acoustics (The Physical Basis) uninteresting may skip it at first, but should then go back to it when they
begin to want to understand why musical sounds work the way they do. Remember, the main premise of this
course is that a better understanding of where the basics come from will lead to better and faster
comprehension of more complex ideas.
It also helps to remember, however, that music theory is a bit like grammar. Languages are invented by the
people who speak them, who tend to care more about what is easy and what makes sense than about
following rules. Later, experts study the best speakers and writers in order to discover how they use
language. These language theorists then make up rules that clarify grammar and spelling and point out the
relationships between words. Those rules are only guidelines based on patterns discovered by the
theoreticians, which is why there are usually plenty of "exceptions" to every rule. Attempts to develop a new
language by first inventing the grammar and spelling never seem to result in a language that people find
useful.
Music theory, too, always comes along after a group of composers and performers have already developed a
musical tradition. Theoreticians then study the resulting music and discover good ways of explaining it to
the audience and to other composers and performers. So sometimes the answer to "Why is it that way?" is
simply "that's what is easiest for the performer", or "they borrowed that from an earlier music tradition".
In the case of music, however, the answers to some "why"s can be found in the basic physics of sound, so
the pivotal section of this course is an overview of acoustics as it pertains to music. Students who are already
familiar with notation and basic musical definitions can skip the first sections and begin with this
introduction to the physical basis of music. Adults who have already had some music instruction should be
able to work through this course with or without a teacher; simply use the opening sections to review any
concepts that are unclear or half-forgotten. Young students and beginning musicians should go through it
with a teacher, in either a classroom or lesson setting.
There is, even within the English-speaking world, quite a variety of music teaching traditions, which
sometimes use different terms for the same concepts. The terms favored in this course are mostly those in
common use in the U.S., but when more than one system of terms is widely used, the alternatives are
mentioned.
1.1. Pitch
The Staff
People were talking long before they invented writing. People were also making music long before anyone
wrote any music down. Some musicians still play "by ear" (without written music), and some music
traditions rely more on improvisation and/or "by ear" learning. But written music is very useful, for many of
the same reasons that written words are useful. Music is easier to study and share if it is written
down. Western music specializes in long, complex pieces for large groups of musicians singing or playing
parts exactly as a composer intended. Without written music, this would be too difficult. Many different
types of music notation have been invented, and some, such as tablature, are still in use. By far the most
widespread way to write music, however, is on a staff. In fact, this type of written music is so ubiquitous
that it is called common notation.
The Staff
The staff (plural staves) is written as five horizontal parallel lines. Most of the notes of the music are placed
on one of these lines or in a space in between lines. Extra ledger lines may be added to show a note that is
too high or too low to be on the staff. Vertical bar lines divide the staff into short sections
called measures or bars. A double bar line, either heavy or light, is used to mark the ends of larger sections
of music, including the very end of a piece, which is marked by a heavy double bar.
Many different kinds of symbols can appear on, above, and below the staff. The notes and rests are the
actual written music. A note stands for a sound; a rest stands for a silence. Other symbols on the staff, like
the clef symbol, the key signature, and the time signature, tell you important information about the notes and
measures. Symbols that appear above and below the music may tell you how fast it goes (tempo markings),
how loud it should be (dynamic markings), where to go next (repeats, for example) and even give directions
for how to perform particular notes (accents, for example).
Groups of staves
Staves are read from left to right. Beginning at the top of the page, they are read one staff at a time unless
they are connected. If staves should be played at the same time (by the same person or by different people),
they will be connected at least by a long vertical line at the left hand side. They may also be connected by
their bar lines. Staves played by similar instruments or voices, or staves that should be played by the same
person (for example, the right hand and left hand of a piano part) may be grouped together by braces or
brackets at the beginning of each line.
Clef
Treble Clef and Bass Clef
The first symbol that appears at the beginning of every music staff is a clef symbol. It is very important
because it tells you which note (A, B, C, D, E, F, or G) is found on each line or space. For example, a treble
clef symbol tells you that the second line from the bottom (the line that the symbol curls around) is "G". On
any staff, the notes are always arranged so that the next letter is always on the next higher line or space. The
last note letter, G, is always followed by another A.
A bass clef symbol tells you that the second line from the top (the one bracketed by the symbol's dots) is F.
The notes are still arranged in ascending order, but they are all in different places than they were in treble
clef.
Memorizing the Notes in Bass and Treble Clef
One of the first steps in learning to read music in a particular clef is memorizing where the notes are. Many
students prefer to memorize the notes and spaces separately. Here are some of the most popular mnemonics
used.
Moveable Clefs
Most music these days is written in either bass clef or treble clef, but some music is written in a C clef. The
C clef is moveable: whatever line it centers on is a middle C.
The bass and treble clefs were also once moveable, but it is now very rare to see them anywhere but in their
standard positions. If you do see a treble or bass clef symbol in an unusual place, remember: treble clef is
a G clef; its spiral curls around a G. Bass clef is an F clef; its two dots center around an F.
Much more common is the use of a treble clef that is meant to be read one octave below the written pitch.
Since many people are uncomfortable reading bass clef, someone writing music that is meant to sound in the
region of the bass clef may decide to write it in the treble clef so that it is easy to read. A very small "8" at
the bottom of the treble clef symbol means that the notes should sound one octave lower than they are
written.
Why use different clefs?
Music is easier to read and write if most of the notes fall on the staff and few ledger lines have to be used.
The G indicated by the treble clef is the G above middle C, while the F indicated by the bass clef is the F
below middle C. (C clef indicates middle C.) So treble clef and bass clef together cover many of the notes
that are in the range of human voices and of most instruments. Voices and instruments with higher ranges
usually learn to read treble clef, while voices and instruments with lower ranges usually learn to read bass
clef. Instruments with ranges that do not fall comfortably into either bass or treble clef may use a C clef or
may be transposing instruments.
https://www.youtube.com/watch?v=hiEK2j8TeiU