The Yoruba people live in western Africa. The lands called Yorubaland are now part of Nigeria, Togo, Benin and Ghana. The ancestors of this people created the original Nok culture, the first Iron Age culture on the African continent. Terracotta and bronze figurines of the Nok culture are the pride of the world's leading museums. The Nok culture emerged 900 years before the birth of Christ and suddenly disappeared in the year 200 AD. The Yoruba people, who are the heir to an ancient culture, currently number about 30,000,000 people.
The culture of the Yoruba people, unlike most African cultures, has not been invaded by white emigrants. The British, whose colonies covered the lands of the Yoruba people, did not support emigration to these colonies. It is for this reason that the traditions of the Yoruba people remain practically unchanged.
One of the most amazing Yoruba traditions is the "extended family". All adult men are considered fathers, and women are mothers. Therefore, the Yoruba concept of orphanhood is absent.
An important tradition of the people is also sexual contact before marriage. For white Christians, this custom seems not only strange, but even blasphemous. The point is that in the process 
To perform the courtship ritual, a woman must prove her ability to bear children. That is, the first sexual contacts necessarily occur before marriage. However, when a woman becomes pregnant, the father of the child is simply obliged to marry her. It is impossible to avoid this duty, the whole society will force the father to follow the law. Thus, the Yoruba also do not have single mothers.
Formally, most of the people are either Sunni Muslims or Christians. In fact, the Yoruba religious beliefs are based on a traditional African cult.
The religious tradition of the Yoruba is quite complex, and, according to various estimates, has up to 10,000 years. It recognizes the existence of a single chief creator god. True, in the view of the Yoruba, the creator god Olorun retired from affairs and does not interfere in human life. Therefore, he is rarely prayed to, and the cult of worship of Olorun is practically absent. The Yoruba Orisha pray. Orisha - a kind of African concept, these are some emanations of the creator god, helping to maintain the relationship between people and heaven.
One of the main orishas is Obatal. It was he who created the Earth, and he brought to it those first sixteen people whom he had previously molded from clay. He is also responsible for the appearance of hunchbacks, albinos and other deformities. According to the Yoruba religious tradition, ugliness is not a punishment or misfortune, it is just a reminder to the more fortunate of the need for worship. 
Obatalu. True, in the process of making the Earth and people, who carried out the plan of Olorun, Obatal regularly applied to palm wine, and did a lot badly. Olorun had to correct his shortcomings, since then the Yoruba people have had a strict taboo on drinking wine.
The bulk of the black slaves were supplied to America from the lands of Yorubaland. There they were able to preserve their religious traditions. Fancifully intertwining them with Catholicism, they even created new cults. Among the black inhabitants of Cuba, as well as Cuban emigrants in the United States, Santeria, which synthesized ancient African beliefs and Christianity, became widespread. Interestingly, it is impossible to count the number of adherents of Santeria - they sincerely consider themselves Catholics. However, it is difficult to call their rites Christian.
The main ceremony of Santeria is the "feeding" of sacred stones. Three times a year every worshiper of religion must participate in a ceremony lasting three days. In the process of "feeding" the blood of sacrificial animals is sprinkled on the stones. Then they are washed with magical infusion. Each stone has its own animal and its own infusion.
On Sundays and holidays, Santeria worshipers gather in prayer rooms equipped in the houses of their clergy. During these rites, ritual dances are performed to the sound of special ritual drums hollowed out from a whole tree trunk, called bata.
They often end with one or more dancers falling into a trance state. Such people begin to pronounce phrases consisting of unrelated, and often meaningless words. It is believed that a person who fell into a trance was possessed by one of the orishas. And the task of the sorcerer is to interpret his prophecy. Followers of traditional Christianity considered 
such prayers would be sacrilege or a "witch's coven." However, the Yoruba heirs consider themselves devout Catholics.
The voodoo religion that arose among the Yoruba slaves in Haiti is based on the fusion of ancient African beliefs and Christianity, with its gloomy rituals and the resurrection of the dead in the form of zombies.
Interestingly, most of the Yoruba living in Africa are engaged in agriculture, but at the same time live in cities. Fields surround every Yoruba town. In remote areas even houses are sometimes erected. But they are nothing compared to the main city house, which houses the altar, on which the head of the family regularly makes orisha sacrifices.
The work offered to the reader by V.K. Yakovleva "The Yoruba Language" is included in a series of essays on the languages of the foreign East and Africa, published by the Institute of the Peoples of Asia of the USSR Academy of Sciences. Separate essays are devoted to the characterization language groups, for example: "Languages of India, Pakistan, Ceylon and Nepal", " Iranian languages" , "Languages southeast Asia", "Mongolian languages and dialects of China", "Languages of Africa", etc.
The essays are intended for a wide range of linguists and historians - researchers and graduate students, teachers and students of oriental, philological and historical faculties of higher educational institutions.
Yoruba language and its dialects.
The Yoruba language is distributed mainly in Nigeria (western and southwestern regions of the country). In addition, the Yoruba language is spoken by the population of the central and western regions of the Dahomey Republic and the eastern regions of middle Togo. There are separate Yoruba settlements in Ghana and Cameroon.
According to the 1952-1953 census, the Yoruba language was spoken by 6 million people in Nigeria, and more than 200 thousand people in Dahomey and Togo. According to the latest estimates, the Yoruba language is spoken by 32% of the population of Nigeria, which is more than 11 million people.
A language very close to the Yoruba language is also spoken by representatives of one of the small nationalities of Cuba. This language, like the people who speak it, is called Lukumi. There is some evidence that the Lukumi are descendants of slaves brought to Cuba from West Africa especially from Nigeria.
The Yoruba language is divided into a number of dialects (the main dialects are 8). The differences between them are mostly phonetic. The division into dialects roughly corresponds to the tribal division, and in Nigeria to some extent to the modern division into provinces.
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yoruba, the language of the people yoruba. Belongs to a subgroup of the Qua Guinea group of languages. Distributed mainly in the western and southwestern regions of Nigeria, as well as in some areas of Dahomey, in the eastern regions of Togo. The number of Y. speakers is about 10–12 million people (1972, estimate). It breaks up into a number of dialects. Y. has 7 pure and 7 nasal vowels. Common elision and vowel harmony. Monosyllabic and two-syllable words predominate. High, low and medium tones are clearly distinguished, but there are also moving ones (ascending and descending). Tone has a semantic meaning (for example, fó ‒ “break”, fó ‒ “wash”, fo ‒ “speak”). Y.'s language is insulating. There are no grammatical gender and declension of nouns. The verb does not have indicators of person, number, voice. Syntactic relations are expressed by a fixed word order and auxiliary words. Y.'s writing system was created on the basis of the Latin alphabet.
Lit .: Yakovleva V.K., Yoruba language, M., 1963; Gaye J. A. and Beecroft W. S., Yoruba grammar, 3 ed., L., 1951; Abraham R. C., Dictionary of modern Yoruba, L., 1958.
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"Yoruba (language of the Yoruba people)" in books
Chapter 6 Yoruba Religions: The Path of Communication
author Stephen ProtheroChapter 6 Yoruba Religions: The Way of Communication Orisha (p. 219) Olodumare (p. 224) Eshu (p. 225) Orunmila (p. 226) Oshun (p. 227) Obatala (p. 228) Ogun (p. 229) Shango , Oya, Shopona, Yemoya and Osan-in (p. 230) Ashe (p. 231) Global Religion (p. 232) 100 million? (p. 236) Mai Stella, Oyotunji and Africanization (p. 239)
Chapter 6. Yoruba Religion: The Way of Communication
From the book Eight religions that rule the world. All about their rivalry, similarities and differences author Stephen ProtheroChapter 6. Yoruba Religion: A Path of Communication 1 I am grateful to my colleague David Eckel, who helped me with the foundational concepts for this course, and to my assistant, Kevin Taylor, who helped me present these concepts to the audience.2 Key Words in Yoruba Religion
1.3 The word as the language of the people
From the book On the Word and the Word in Hermeneutics by G.G. Gadamer the author Bilotas Victor1.3 Word as the language of the people What is the difference between the specific language of a certain people from the Language in the broad sense and from the "language of the New Testament", a single Word? Perhaps, ethnic language is only a mode, one of the ways of existence of Language? Could be "common to everything"
For (language of the people for)
From the book Big Soviet Encyclopedia(IB) author TSBYoruba state
TSBYoruba (a people in Nigeria)
From the book Great Soviet Encyclopedia (YO) of the author TSBYoruba (language of the Yoruba people)
From the book Great Soviet Encyclopedia (YO) of the author TSBLanguage is the soul of the people
From the book Encyclopedic Dictionary of winged words and expressions author Serov Vadim VasilievichLanguage is the soul of the people From the autobiography (1858) of the French poet Pierre Jean Beranger (1780-1857): “Language! Language! He is the soul of peoples: they are read in him
I. The language of the Yon people
authorI. The language of the Yon people Of all the peoples who built the Tower of Babel, the Yon people were the most careless. The Yonzi didn't do anything in the construction. Only songs were sung - they say, the song helps to build and live. When the Almighty, stopping the idea of the builders, created many languages
II. Zibur language
From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichII. The language of the Zibur people The Zibur language is huge. It has eight hundred million words. The same number of bricks were in the tower of Babel. The Zibur people burned them - that was their job. Everything is named in Zibur. There is a word that means "the pointed part of a cherry
III. The language of the Yugurund people
From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichIII. The language of the Yugurund people The Yugurunds did not speak the common language of Adam, which was spoken by all the builders of the Tower of Babel. If a person was not a Yugurund from birth, then he did not understand a word of what the representatives of this nation said. Even King Nimrod
IV. The language of the Tsoog people
From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichIV. The language of the Tsoog people The Tsoogs were a very vigorous and industrious people. As soon as they woke up (all the builders were sleeping right at the construction site, on different tiers of the Tower of Babel), the Tsoog men, women, old people and children set to work. Zoogi lifted loads with cranes and winches. AT
V. Orzak language
From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichV. The language of the Orzak people What exactly the Orzaks were doing at the construction of the Tower of Babel, none of the rulers who participated in Nimrod's venture knew. Neither did King Nimrod himself, who followed all the work, know this. It happened that he came across orzaks, which
VI. The language of the Kachivikesnakbuydovir people
From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichVI. The language of the Kachivikesnakbuydovir people Most of the words of the Kachivikesnakbuydovir language are so long that its native speakers try not to speak too much. Even the pronoun biyochkhilmosavirbaabasha - "I" - is bypassed. They don't like to yak. Prefer to talk about themselves
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From the book of Gogolian and other stories author Otroshenko Vladislav OlegovichVII. The language of the Kivoz people During the Babylonian pandemonium, the Kivoz did not utter a word in the language of Adam, only mumbled - "muym-muym" - when they were angry at those who, for fun, urinated or threw sand into the fires that they burned around the tower, constantly supporting in them
Oranmiyan
Alafin Shango
The heart of the Yoruba tradition
Yoruba - a group of related Negroid peoples inhabiting Western Africa - from the mouth of the Niger River to the Gulf of Guinea or the state of Nigeria, Togo, Benin, Ghana (26.2 million people, 1992). The Yoruba language belongs to the western branch of the Benue-Congo family. The total number of Yoruba speakers is 40 million.
Religion - The Yoruba have long professed the polytheistic Ifa Orisha religion, which influenced the birth of Voodoo and other religious Afro-Brazilian traditions. There are also Christians and Sunni Muslims. However, it is Ifa'Orisha that is a real treasure among the religions of the world. This is one of the oldest traditions, the keepers of secrets, which are the Yoruba peoples. According to some sources, the Ifa'Orish tradition is much more than 10,000 years old and it is the basis of many traditional religions of the world that are now practiced on Earth. It is for this reason that we turn our eyes to the Yoruba people, wanting to understand and study Ifa'Orish. In order to search for the origins of ancient knowledge, we visited Nigeria, where more than 15 million Yoruba live, who keep the secrets of Ifa’Orisha.
It is believed that the ancestors of the Yoruba created masterpieces belonging to the archaeological culture of Nok in 1000 BC. e. Numerous testimonies allow us to conclude that the people of the Nok culture were familiar with the technology of smelting and processing tin and iron. These skills allowed them not only to revolutionize agricultural production, but also to start making weapons with which to conquer territories and create larger political entities.
One of the main cities of Yorubaland in the southwestern part of Nigeria is the city of Ife (love). According to legend, it was founded in the place where Orunmilla's foot first set foot on the ground. It was once the capital of a medieval kingdom established by the Yoruba Ancestors. Archaeological evidence shows that Ife flourished in the 14th century. AD Archaeologists have found in the city the remains of fortress walls and amazing pavements made of tens of millions of round clay shards. Many museums around the world store sculptures of Ife foundry masters: human heads cast in bronze or molded in clay. They depicted the Ancestors and were considered sacred. According to legend, the Yoruba came from the east. Oduduwa is revered as the legendary progenitor of the Yoruba. The statuettes of Oduduwa and his wife are today in the Ife Historical Museum. The city was inhabited by farmers and artisans: weavers, casters, blacksmiths, potters, carvers. The townspeople had plots of land in the city itself or not far from it, on which cereals, cotton, and various fruits were cultivated.
In the city of Ife, which today is called Ile Ife (family of love), there is the famous Oke Itashe temple, it stands on a sacred hill. According to legends, it was built by Orunmilla and 16 Priests - guardians of Odu serve in it.
The founders of the dynasties that ruled in Oyo and Benin were from Ife. Benin already existed public education when its rulers invited Prince Ife Oranmiyan to the kingdom, who became the founder of the dynasty of kings of Benin.
Faced with difficulties in governing Benin, Oranmiyan handed over power to his son, born in a marriage with a Benin, and he himself settled in Oyo.
The powerful state of Oyo was also inhabited by the Yoruba people and he was the second no less major city Yorubaland. They were ruled by Alafin (in the Yoruba language - "master of the palace"). Ordinary people could not see or hear him. In those days, the Priests of Ifa'Orisha enjoyed great influence in Oyo. The cult of Shango was dominant in those days. Shango was considered the ancestor of Alafin.
The power of King Oyo was limited by the council of the largest dignitaries of seven people - “oyo mesi”. If Alafin made decisions that were not pleasing to them, oyo mesi sent him a parrot egg or an empty calabash - a vessel hollowed out of a pumpkin. According to the custom of the country, this “gift” meant that people were tired of the reign of the king and it was time for him to “sleep”, that is, commit suicide. Only once in the history of Oyo Alafin dared to refuse parrot eggs and, instead of dying himself, killed his dignitaries.
The majority of the population of Oyo were peasant farmers. They worked in the fields of the ruler of their district, built and repaired the master's estate for free, and sent gifts to him every year. Many artisans lived in the cities. Their products, especially fabrics, were highly valued in other countries. Important trade routes passed through the territory of Oyo. They connected the coast of the Gulf of Guinea with the interior regions of West Africa. Along these routes, large caravans of porter slaves led horses from the west of the Sudan, carrying salt, copper and other goods that were not in Oyo. And kola nuts, ivory, fabrics were sent to the north. Bundles of cowrie shells, which foreign merchants brought from the Maldives in the Indian Ocean, served as money.
Defoid group Yoruboid clusterAlphabet
Alphabet used in Nigeria: A a, B b, D d, E e, Ẹ ẹ, F f, G g, Gb gb, H h, I i, J j, K k, L l, M m, N n , O o, Ọ ọ, P p, R r, S s, Ṣ ṣ, T t, U u, W w, Y y.
Alphabet used in Benin: A a, B b, D d, E e, Ɛ ɛ, F f, G g, Gb gb, H h, I i, J j, K k, Kp kp, L l, M m , N n, O o, Ɔ ɔ, P p, R r, S s, Sh sh, T t, U u, W w, Y y.
Linguistic characteristic
Phonetics and phonology
Three types of syllables are allowed in Yoruba: CV, V, and N (syllabic nasal). Each syllable is associated with one of three possible tones: high (́), medium (̄ or not indicated), and low (̀). Wed n̄ ò lọ"I did not go":
- n̄- [ŋ̄] - "I"
- ò - [ó] - "not" (general negation)
- lọ- - "go"
Literary Yoruba has seven oral and five nasal vowels. There are no diphthongs. In other dialects, a different picture may be observed.
| Oral vowels | Nasal vowels | |||
|---|---|---|---|---|
| front row | back row | front row | back row | |
| Upper | ||||
| Upper-mid | ||||
| Lower-mid | ɛ̃ | ɔ̃ | ||
| Lower | ||||
Nasal vowel status [ã] remains undefined. Many researchers indicate that it is in free distribution with [ɔ̃] . In orthography, nasal vowels are transmitted using digraphs with n (in, un, ẹn, ọn), unless the phoneme /l/ precedes the nasal vowel: in this context, it has the allophone [n], which is written, and then the nasality of the vowel is not transmitted: inu"innards, belly" [īnṹ], phonologically / [īlṹ]/.
Yoruba also has vowel harmony.
The grammatical structure is isolating, the basic word order is SVO.
Morphology
The stem of the verb denotes a completed action (often referred to as "perfect"); tense and verb aspect are indicated by particles that precede the verb, for example, ń (imperfect / continuous form), ti(past tense). Negation conveys the particle preceding the verb ko. As in many other West African languages, serial verb constructions (when several verbs refer to the same subject, but only the first one is marked) are common.
In Yoruba, there is a distinction between names denoting people and non-humans - this division is probably a remnant of an archaic system of noun classes for the Niger-Congo languages. This difference is manifested only in the fact that the names of these groups require different interrogative particles: tani for human beings (who?) and kini for non-human (what?).
An associative construct (applies to a possessive/genitive and related concepts) consists of a chain of names in the order of determiner-defined. Examples: inu aputí"inside the box", lit. "the inside of the box"; fìlà Àkàndé, "Akande hat"; Apótí aṣọ"box for clothes" (Bamgboṣ e 1966:110, Rowlands 1969:45-6). More than two names can join each other: rélùweè abẹ́ ilẹ̀, "underground railway", lit. underground railroad inú apótí aṣ ọ, "inside the clothes box." In rare cases, this leads to ambiguities that are clear only from the context.
There are two quasi-prepositions: ni(indicates the location - "on", "in", etc.) and si(indicates the direction of movement - "to", etc.). The position and direction of movement is expressed by combining these prepositions with the corresponding relative nouns, as ori(top), apa(side), inu(interior), eti(edge), abẹ́(under), ilẹ̀(bottom), etc. Many of these words are historically associated with the names of body parts.
Syntax
Yoruba is an isolating language. Usual word order in a sentence: SVO, example: o na Ade- "he hit Ade."
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Notes
Links
Literature
- Laptukhin V.V., Mayants V.A., Kedayne E.I. Educational Russian-Hausa-Yoruba Dictionary. - Moscow: Russian language, 1987
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Excerpt characterizing Yoruba (language)
“Nothing, good horse,” answered Rostov, despite the fact that this horse, bought by him for 700 rubles, was not worth even half of this price. “I began to crouch on the left front ...” he added. - Cracked hoof! It's nothing. I will teach you, show you which rivet to put.“Yes, please show me,” said Rostov.
- I'll show you, I'll show you, it's not a secret. And thank you for the horse.
“So I order the horse to be brought,” said Rostov, wanting to get rid of Telyanin, and went out to order the horse to be brought.
In the passage, Denisov, with a pipe, crouched on the threshold, sat in front of the sergeant-major, who was reporting something. Seeing Rostov, Denisov frowned and, pointing over his shoulder with his thumb into the room in which Telyanin was sitting, grimaced and shook with disgust.
“Oh, I don’t like the good fellow,” he said, not embarrassed by the presence of the sergeant-major.
Rostov shrugged his shoulders, as if to say: "So do I, but what can I do!" and, having ordered, returned to Telyanin.
Telyanin sat still in the same lazy pose in which Rostov had left him, rubbing his small white hands.
"There are such nasty faces," thought Rostov, entering the room.
“Well, did you order the horse to be brought?” - said Telyanin, getting up and casually looking around.
- Velel.
- Come on, let's go. After all, I only came to ask Denisov about yesterday's order. Got it, Denisov?
- Not yet. Where are you?
- Here I want young man teach how to shoe a horse,” said Telyanin.
They went out onto the porch and into the stables. The lieutenant showed how to make a rivet and went to his room.
When Rostov returned, there was a bottle of vodka and sausage on the table. Denisov sat in front of the table and cracked pen on paper. He looked gloomily into Rostov's face.
“I am writing to her,” he said.
He leaned on the table with a pen in his hand, and, obviously delighted with the opportunity to quickly say in a word everything that he wanted to write, expressed his letter to Rostov.
- You see, dg "ug," he said. "We sleep until we love. We are the children of pg`axa ... but you fell in love - and you are God, you are pure, as on the peg" day of creation ... Who else is this? Send him to the chog "tu. No time!" he shouted at Lavrushka, who, not at all shy, approached him.
- But who should be? They themselves ordered. The sergeant-major came for the money.
Denisov frowned, wanted to shout something and fell silent.
“Squeeg,” but that’s the point, he said to himself. “How much money is left in the wallet?” he asked Rostov.
“Seven new ones and three old ones.
“Ah, skweg,” but! Well, what are you standing, scarecrows, send a wahmistg “a,” Denisov shouted at Lavrushka.
“Please, Denisov, take my money, because I have it,” said Rostov, blushing.
“I don’t like to borrow from my own, I don’t like it,” grumbled Denisov.
“And if you don’t take money from me comradely, you will offend me. Really, I have, - repeated Rostov.
- No.
And Denisov went to the bed to get a wallet from under the pillow.
- Where did you put it, Rostov?
- Under the bottom cushion.
- Yes, no.
Denisov threw both pillows on the floor. There was no wallet.
- That's a miracle!
“Wait, didn’t you drop it?” said Rostov, picking up the pillows one at a time and shaking them out.
He threw off and brushed off the blanket. There was no wallet.
- Have I forgotten? No, I also thought that you were definitely putting a treasure under your head, ”said Rostov. - I put my wallet here. Where is he? he turned to Lavrushka.
- I didn't go in. Where they put it, there it should be.
- Well no…
- You're all right, throw it somewhere, and forget it. Look in your pockets.
“No, if I didn’t think about the treasure,” said Rostov, “otherwise I remember what I put in.”
Lavrushka rummaged through the whole bed, looked under it, under the table, rummaged through the whole room and stopped in the middle of the room. Denisov silently followed Lavrushka's movements, and when Lavrushka threw up his hands in surprise, saying that he was nowhere to be found, he looked back at Rostov.
- Mr. Ostov, you are not a schoolboy ...
Rostov felt Denisov's gaze on him, raised his eyes and at the same moment lowered them. All his blood, which had been locked up somewhere below his throat, gushed into his face and eyes. He couldn't catch his breath.
- And there was no one in the room, except for the lieutenant and yourself. Here somewhere,” said Lavrushka.
- Well, you, chog "those doll, turn around, look," Denisov suddenly shouted, turning purple and throwing himself at the footman with a menacing gesture. Zapog everyone!
Rostov, looking around Denisov, began to button up his jacket, fastened his saber and put on his cap.
“I’m telling you to have a wallet,” Denisov shouted, shaking the batman’s shoulders and pushing him against the wall.
- Denisov, leave him; I know who took it,” said Rostov, going up to the door and not raising his eyes.
Denisov stopped, thought, and, apparently understanding what Rostov was hinting at, grabbed his hand.
“Sigh!” he shouted so that the veins, like ropes, puffed out on his neck and forehead. “I’m telling you, you’re crazy, I won’t allow it. The wallet is here; I will loosen my skin from this meg'zavetz, and it will be here.
“I know who took it,” Rostov repeated in a trembling voice and went to the door.
“But I’m telling you, don’t you dare do this,” Denisov shouted, rushing to the cadet to restrain him.
But Rostov tore his hand away and with such malice, as if Denisov was his greatest enemy, directly and firmly fixed his eyes on him.
– Do you understand what you are saying? he said in a trembling voice, “there was no one else in the room except me. So, if not, then...
He could not finish and ran out of the room.
- Ah, why not with you and with everyone - there were last words that Rostov heard.
Rostov came to Telyanin's apartment.
“The master is not at home, they have gone to the headquarters,” Telyanin’s orderly told him. Or what happened? added the batman, surprised at the junker's upset face.
- There is nothing.
“We missed a little,” said the batman.
The headquarters was located three miles from Salzenek. Rostov, without going home, took a horse and rode to headquarters. In the village occupied by the headquarters, there was a tavern frequented by officers. Rostov arrived at the tavern; at the porch he saw Telyanin's horse.
In the second room of the tavern the lieutenant was sitting at a dish of sausages and a bottle of wine.
“Ah, and you stopped by, young man,” he said, smiling and raising his eyebrows high.
- Yes, - said Rostov, as if it took a lot of effort to pronounce this word, and sat down at the next table.
Both were silent; two Germans and one Russian officer were sitting in the room. Everyone was silent, and the sounds of knives on plates and the lieutenant's champing could be heard. When Telyanin had finished breakfast, he took a double purse out of his pocket, spread the rings with his little white fingers bent upwards, took out a gold one, and, raising his eyebrows, gave the money to the servant.