References

religion

Государство, религия, церковь в России и за рубежом

State, Religion and Church in Russia and Worldwide

2073-72032073-7211

РАНХиГС

10.22394/2073-7203-2023-41-1-100-120

religion-70

Research Article

ГЛАВНАЯ ТЕМА: СВЯТЫЕ И ГЕРОИ: ОТ ХРИСТИАНИЗАЦИИ К НАЦИОНАЛИЗМУ

THE THEME OF THE ISSUE: SAINTS AND HEROES: FROM CHRISTIANIZATION TO NATIONALISM

Агиотопонимы и народная религия в Ливонии

Hagiotoponyms and Folk Religion in Livonia

Селарт

А.

Selart

Анти Селарт — доктор истории

Тарту

Anti Selart — Doctor of History

Tartu

anti.selart@ut.ee

2023

08022025

411100120

2025

Селарт А.

Selart A.

This work is licensed under a Creative Commons Attribution 4.0 License.

https://religion.ranepa.ru/jour/article/view/70

В статье обсуждаются агиотопонимы в Ливонии периода Средневековья и Раннего Нового времени (на территории современной Эстонии и Латвии). Некоторые приходы в Эстонии, за исключением ее южной части, и в Латвии в районах, где в средние века проживал прибалтийско-финская народность ливы, носят имена святых покровителей приходских церквей. Эти топонимы появляются в письменных текстах в постреформационный период в XVI–XVIII вв. и основаны на адаптированной народной форме имени святого. Этот феномен обсуждается как результат популярной адаптации культа святых коренным населением Ливонии в средние века. Формирование топонима соответствует «посессивным» топонимам, что является очень распространенной схемой в эстонском языке, но не очень продуктивным на латвийском. Соответственно, святой покровитель считался «хозяином» прихода.

The contribution discusses the hagiotoponyms in Livonia in the Middle Ages and Early Modern Time (on the territory of modern Estonia and Latvia). Some parishes in Estonia, except in its southern part, and in Latvia in areas where in the Middle Ages the Finnic-language Liv people settled, bear names of patron saints of the parish church‑ es. The names appear in the written texts in the post-Reformation period in the sixteenth-eighteenth centuries, and they are based on the adapted vernacular form of the saints’ names. This phenomenon is discussed as a result of the popular adaptation of saints’ cult by the Livonian native population. The toponym formation corresponds to the possessive place-names which is a very common language form in Estonian but less common in Latvian. Accordingly, the patron saint was seen as “possessor” of the parish.

Средневековая Ливониятопонимыкульт святыхсредневековые сельские приходыЭстонияЛатвияцерковные учреждениянародная религия

Medieval Livoniatoponymspatron saintsmedieval rural parishesEstoniaLatviachurch institutionsvernacular religion

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The authors declare that there are no conflicts of interest present.