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The article is devoted to the analysis of phonetic processes in the area of vocalism in the names of the Christian population of Podlasie. The analysis showed that the absorption and functioning of Christian names in the colloquial language and dialects of Podlasie in the 16th–17th centuries in the area of vocalism were determined by the conditions for the development of Slavic phonology and phonology characteristic of the languages and dialects of the region. In the inlaut of the names, heterosyllabic vowels and diphthongs were adapted. In the analyzed period, the transformations of vowels were influenced by changes in consonantism, the quality of vowels in adjacent syllables and paroxytonic accent in Polish as well as dynamic and variable accent in Belarusian.

В статье рассматривается взаимодействие двух книжных жанров славяноязычной арабскоалфавитной письменности татар Великого княжества Литовского: тефсиров (содержащих экзегетический перевод Корана) и китабов (сборников мусульманских религиозных рассказов). На примере коранического аята 36:14 показана взаимосвязь польского перевода Корана, записанного арабским письмом в тефсирах (рукописи XVII–XX вв.), с одним из списков тематически близкого китабного текста «Посольство Исы в Антиохию». Данный аят упоминает трех безымянных посланников, которые в мусульманской традиции обычно считаются Иоанном, Иудой и Симоном-Петром, апостолами Иисуса (Исы). При этом польский тефсирный перевод называет их Яном, Стефаном и Симеоном (т.е. Симоном), а китабный текст – Яхьей, Шевбаном и Шемуном. Рассмотрение двуименности литовских татар, соотносивших свои мусульманские имена с христианскими, позволяет предполагать здесь единую экзегетическую традицию, предполагавшую взаимное соотнесение парных форм Ян и Яхья, Стефан и Шевбан, Семеон и Шемун. Это подтверждает также маргинальная глосса, переписанная из тефсира в китаб.The article discusses one case of interrelation between the Polish translation of the Quran written using the Arabic script in the tefsirs by Tatars of the Grand Duchy of Lithuania and their manuscript kitabs. The focus is placed on ayah 36:14 in its relation to the narrative “Jesus’ mission to Antioch” (according to the British Library Kitab OR 13020 of the mid-19th c.). While the three nameless messengers of the ayah are usually believed to be Jesus’ disciples John, Judah, and Simon-Peter who were sent to Antioch, the Polish tefsir translation names them John, Stephen, and Simon. The author argues that these are merely Christian forms of the Muslim names „Jechja“, „Ševban“, and „Šeme‘un“ presented in the same context in the kitab narrative “Jesus’ mission to Antioch”. On the other hand, the above mentioned copy of the latter text contains two marginal notes (to ayah 36:14) which cite the Christian forms of the names derived from the Polish manuscript tefsir. A preliminary list of correspondences between Muslim and Christian names used by Lithuanian Tatars is also given in the article.

Straipsnyje trumpai apžvelgiama Lietuvos totorių pavardžių atsiradimo istorija. Pavarde čia laikomas asmenvardis, kurį nepakitusį sūnus paveldi iš tėvo. Tyrimas atskleidžia, kad Lietuvos totorių patronimai formuojasi vėliau negu LDK bajorų luomo asmenų patronimai: XV a. trečdalis Lietuvos totorių užrašomi su tėvavardžiu; XVI a. pradžioje pusė Lietuvos totorių turi tėvavardį; 1528 m. du trečdaliai Lietuvos totorių turi tėvavardį; XVI a. viduryje - XVII a. pradžioje Lietuvos totorių tėvavardį galima laikyti susiformavusiu. XVI a. viduryje dalies Lietuvos totorių vardyne atsiranda antrasis patronimas – tėvo tėvavardis. Jis užrašomas genityvu arba nominatyvu. -sk- tipo asmenvardžių Lietuvos totorių vardyne atsiranda XVI a. viduryje, o ypač pagausėja XVII a. pradžioje. Asmenvardžių, kurie neturi priesagų ir nėra vardai, Lietuvos totorių vardyne atsiranda XVII a. pradžioje. Titulais ir kitais bendriniais žodžiais, vėliau galinčiais virsti pavardėmis, Lietuvos totoriai kartais pavadinami, į įvardijimus neįtraukiant asmenvardžių. Pirmoji Lietuvos totorių pavardė užfiksuota 1631 metais. Masiškai Lietuvos totorių pavardės ima rastis XVII a. antroje pusėje. Pavardėmis virsta patronimai, -sk- tipo asmenvardžiai, asmenvardžiai, kurie neturi priesagų ir nėra vardai. Lietuvos totorių pavardės formavosi arba iš antrojo, arba iš trečiojo įvardijimo nario ir vyriškos lyties asmens, paveldėjusio pavardę iš tėvo, įvardijime eidavo arba antroje, arba trečioje pozicijoje. The article briefly reviews the history of surnames of Lithuanian tartars. In this article, surname is considered to be a personal name, the invariable form of which goes from father to son. The research reveals that Lithuanian tartars’ patronyms formed later than patronyms of noblemen of the GDL formed. In the 15th century, one third of Lithuanian tartars are registered with patronyms. In the first half of the 16th century, half of Lithuanian tartars have a patronym. In 1528, two thirds of Lithuanian tartars have a patronym. In the middle of the 16th century–the beginning of the 17th century, patronyms of Lithuanian tartars can be considered as formed surnames. In the middle of the 16th century, the onomastics of Lithuanian tartars witness the emergence of another patronym – father’s patronym. It is written in the genitive or the nominative case. -Sk-type personal names emerge in the onomastics of Lithuanian tartars in the middle of the 16th century. Their number grows at the beginning of the 17th century. At the beginning of the 17th century, the onomastics of Lithuanian tartars are supplemented with personal names, which do not have any suffixes and which are not names. The first Lithuanian tartar surname is registered in 1631. Mass growth in the number of surnames of Lithuanian tartars is registered in the second half of the 17th century. Patronyms, sk-type personal names, personal names without suffixes and which are not names are transformed into surnames. Surnames of Lithuanian tartars formed from the second or the third member of the naming and a male, who inherited his surname from his father.