The announcement presents newly discovered fragments of the Book of Judges printed by Francysk Skaryna, now held in a private collection. The identification of the binding as dating from 1528, together with the use of sheets from Skaryna’s Bible in its construction, allows for a more detailed examination of the question of Skaryna’s presence in Wrocław.

This article explores Ukrainian vocabulary related to structures, as documented in Russian-Ukrainian dictionaries published between 1917 and 1933, including the Moscow–Ukrainian Dictionary (1918) by V. Dubrovskyi, the Russian–Ukrainian Dictionary (1918) by S. Ivanytskyi and F. Shumlyanskyi, and the Russian–Ukrainian Dictionary (1924–1933) edited by A. Krymskyi and S. Efremov. The study was carried out by using digital lexicographic systems developed from printed dictionaries, as well as a custom database of nouns. Overall, the analysed material comprises more than fifteen hundred lexical units. The paper provides a comprehensive analysis of the vocabulary recorded in the above-mentioned dictionaries within the framework of the main identified groups of structures, namely: (1) structures intended for performing certain types of work, producing goods, or providing specific services; (2) residential buildings and their parts; (3) utility structures; and (4) engineering structures. It examines the semantic, word-formation, and stylistic features of these terms across different lexicographic sources from the period, comparing them with their modern equivalents. Specific examples are used to illustrate the process of actualization of certain lexemes and the peculiarities of their use in language and speech. It has been established that almost all the analysed groups of structures contain lexemes that have been re-actualized, some of which have returned to active use with new or slightly modified meanings.

Modern sociolinguistics pays great attention to the study of the functioning of languages in a multilingual space. Visaginas is a multilingual town, which is denoted by a range of distinctive features: it is a town with a predominantly Russian-speaking population, in which socio-political changes are taking place. This attracts attention to the current linguistic situation of the town and the language policy realised in it. The article is devoted to the analysis of the Linguistic Landscape and Social Media Discourse of Russian-speaking Schools in Visaginas. The paper also includes a review of the relevant sociolinguistic literature. The analytical part presents the physical and virtual linguistic landscape of Russian-speaking schools in Visaginas. The study of the physical linguistic landscape and virtual linguistic landscape in schools of Visaginas allows us to find out which languages are functioning in this environment, and to determine their status. For the analysis, the linguistic landscape analysis method, the statistical method, and the comparative method were used. The conducted analysis of 6460 units of physical and virtual spaces has revealed the predominance of texts in the Lithuanian language and the practice of its active use not only in the school space, but also in the virtual space of Russian-speaking schools in Visaginas.

The aim of this article is to describe the image of a Russian woman in the Corpus of Contemporary Lithuanian Language. Combining a structural and cognitive approach, 1327 fiction, non-fiction and journalistic texts were analyzed. It has been established that the image of a Russian woman in these texts is presented comprehensively: Russian women are discussed in terms of physical, character, ideological, religious, social, domestic, activity, and local aspects. The physical appearance of Russians is not widely discussed, but it has been established that they do not have any distinctive features. The character, nature, behavior, and feelings of Russians are described in 232 sentences. The Corpus elaborates extensively about the activities of Russian women (405 sentences), and shows what they enjoy doing. Their social status is also richly illustrated, with the texts highlighting Russian cooperation, their recognition and appreciation (269 sentences). The Corpus examples also show that there are Russians who are less respectful of moral norms and may commit crimes. Some of the sentences show that Russian women are religious, they work hard, but are often abused. The research showed that Russian women are portrayed in texts more positively, with very few negative responses. They are most often presented as good athletes, as a person who teaches and heals others, as a person who creates and conveys art, and as amiable, kind, sincere, caring, strong women.

The concepts of meme, stereotype and myth were used to examine the problem of creating meaning in online communication, and then to explore their mutual relations and impact on collective consciousness and language. The structure of the work allows for a systematic and multifaceted presentation of the topic, combining theoretical considerations with practical examples, through to analyses and detailed case studies. The analysis of the corpus of internet memes, which are the result of the culture of resistance to the political mythologization of reality, allowed for an assessment of the role of this myth in shaping public opinion. Stereotypes and myths, as the cognitive foundations of memes, play a key role in both informal social discourse and political discourses, significantly influencing the way we perceive and interpret reality.

The article demonstrates that while writing the Life of the martyr John the New of Suceava, the first national Moldavian saint, the internationally known prolific Bulgarian author Gregory Tsam- blak must have used one of several existing Church Slavonic versions of the Byzantine Life of the venerable Chariton the Confessor, written by Simeon the Metaphrast, which is quite different it its plot. It is manifested in a quite extensive verbatim quotation of its incipit in the opening sentence of the text. Tsamblak must have consulted the Byzantine Life in its East Slavonic version, as the collation pre- sented in the article evidently shows, since only a weak connection with the South Slavonic version can be traced. The fact that Tsamblak used Symeon’s hagiography in the Church Slavonic translation and not in the Greek original excludes the theoretical possibility that the Life of John the New was origi- nally written in Greek by a different (anonymous) author, as it is sometimes assumed. It is explained by Gregory Tsamblak’s appreciation of the Jerusalem Typikon, quite new in the early 15th-century Moldova, while creating the new national Moldavian church cult of John the New of Suceava, since the ecclesiastic tradition features Chariton the Confessor as the earliest “creator” of the Jerusalem Typikon.

In order to clarify the textual history of manuscript copies of the Ruthenian Life of St Athanasius of Alexandria, translated from Piotr Skarga’s Żywoty Świętych, the article analyses the variety of the most frequent lexemes of the Life using methods of textual criticism. Variants of the seven considered lexemes of each of the 13 manuscript copies of the Life, grouped in tables, show the direction of lexical changes, as well as the interaction between manuscript copies of two different translations of the same Polish original. It is shown that the vocabulary of the manuscript copies Sof. 278, Sof. 279, KPL 370, KPL 371, CAM KDA 674 of the second more widespread translation must have been slightly edited according to the manuscript copy of NTŠ 322 (or a similar textual type) of the first translation. The manuscript copies EPARCH. 460, BN 15628 of the second translation contain traises of secondary interaction with a different type of texts. The data also shows the editing of lexems of the archetype Šept. 31, NTŠ 322 according to the manuscript copie of other translation. The results of the study of lexical variability complement and agree with the results of the analysis of the conflate readings and alternative textual variants found in the manuscript copies of St Athanasius' Life, according to which additional variants of the text were used in a number of manuscript copies of the Life during the rewriting of the antigraph.

The article aims to reveal the concept of GRAY in the sociolect of Polish youth in Vilnius. The semantic analysis of the gray name szary is carried out against the background of the standard Polish language. The main task is to show what meanings accompany the name of this color in the respondents’ questionnaires and how they connote the world of non-linguistic reality. The conducted research shows that the respondents’ answers partially do not coincide with the definitions and connotations presented in the subject literature. For example, the prototypical associations with ash typical of Polish dictionaries did not appear in the questionnaires. However, in both varieties of the Polish language, the color gray is associated with natural phenomena (evening, clouds, rainy weather) and animals (mouse, hare, wolf, elephant, etc.). Differences are noticeable when it comes to the emotional component of the semantics of grayness: both negative (sadness, depression, failure, etc.) and positive (calmness, elegance, high class) connotations of the word szary ‘gray’ are characteristic of the youth sociolect, which emphasizes the greater ambivalence of the semantics of this term, compared to the situation in standard Polish.

The paper considers attitudes towards varieties of Polish on the example of people born in the former southeastern provinces of the Second Republic of Poland and forced to emigrate after the Second World War to Upper Silesia. These people are a language community that represents the dual identity of culture and language. Their first identity was formed on the Polish-Ukrainian borderland during the childhood and adolescence period. However, these people are part of the Upper Silesian speech community. They are strongly professionally and privately bound to the region.
 The paper is based on interviews with 33 people conducted at the turn of the 20th and 21st centuries. All of interviewers had secondary or higher education. The analysis refers to the opinions of respondents about the role of language in their own lives and in the activities of the displaced persons community. This work examines the social evaluation of variants and feelings that the language invokes, in particular, the Polish spoken in the former southeastern borderland compared to the Silesian dialect. It may be concluded that elements of the pre-war dialect of the city of Lviv constituted for these people an indicator of belonging to the community whereas the Silesian dialect was treated with reserve.

The present paper discusses the linguistic situation in the Czech-Polish borderland, particularly in Zaolzie, which is the Czech part of Cieszyn Silesia. This region is inhabited by an autochthonous population comprising both Czech and Polish nationalities. Before moving on to the more important topics of the cultural and linguistic identity of the local Polish community, the author introduces Zaolzie from the geographical, social, political point of view. In addition to the majority Czech language and the standard Polish used in Polish minority schools, the Cieszyn dialect plays a significant role in local communication. Due to the unique political and social conditions in this region, a spoken mixed language called "po naszymu" has emerged. This language is not associated with any particular ethnic group, and it mitigates the differences between the various language codes while easing tensions between the two ethnic groups. The analysis of the spoken mixed language "po naszymu", carried out on the basis of extensive excerpts from authentic statements by Poles from Zaolzie in the "O naszych po naszymu" podcast, allows for several important conclusions: "po naszymu" speech does not have an unambiguous norm, which does not mean that it is the result of an accidental mixing of languages; it contains a lot of lexical Bohemisms; its phonetic and inflectional base is formed by the Polish dialect of West Cieszyn, nevertheless the users of "po naszymu" are aware of the incorrectness of their utterances in the sense of their incompatibility with the standard Polish language.