Грецько-українська рукописна спадщина: видатні українці – носії грецької культури у слов’янській практиці
Ukrainian-Greek manuscript heritage: outstanding Ukrainian – the bearer of Greek culture in the Slavic practice

Summary/Abstract: Addressing the issues of Ukrainian-Greek relations XVII-XVIII centuries and directly manuscript heritage (which is an expression, the genetic code of the nation) there is a need of specific aspects of the research presented problems. Such knowledge is essential for understanding of the main provisions of parallelism and features of the spiritual culture of Ukraine and Greece, namely the state of handwritten heritage identification and rebirth of new or half-forgotten names of monks, compilers, copyists, translators, miniature, engravers and others. Greek hierarchs took manuscripts of the Greek monasteries and brought a gift at ambassadorial missions or during joint of religious assemblies or councils. These offerings dearly prized hierarchy and power receiving side. After all, except the internal filling valuable texts gifts folios often had valuable salaries, with the addition of precious stones and enameled, golden cover, or paste, etc. Not left behind and educators that brought the manuscript for educational purposes. Translators used to create instances of the original foreign-language copies of the so-called transfer-cripples. Scribes accessed manuscripts as to the sources, in which the samples were corrected foreign language, such as the Slavic books. Handwritten codes often became a mean of trade. Greek merchants took with them valuable manuscripts and sold them as a commodity. And representatives, such as the Greek minority in Ukraine, bought the manuscript for the needs of the church service, for training, or in memory of the homeland. Greek monks themselves often deliberately sold manuscripts foreigners. Reasons for such sales were several: to protect the manuscripts from destruction of the sanctuary that were threatened by Islamic or Catholic conquerors; to rescue books from numerous fires, often arise in Greece towards preserving the handmade treasures; to earn funds for the maintenance of monasteries, due to exorbitant payments of taxes to the Turks led to impoverishment, and often destroy these monasteries. If this is Greek, the original handwritten memo, you should know what level reaches the value of this monument as a cultural value. If that was formed on the model of the Greek new book then again, are there issues such as goal pursued by the compiler, creating new code? The most popular reason for which the manuscripts were created was that they were often copied for an order. The original Greek literature was rewritten by scribes as a gift or for personal needs of the customer. And usually, the original Greek manuscripts left Slavic lands, together with the Greeks, leaving only copies and translations on the place of origin. Based on the above information and a preliminary study of two codes vat. Gr. 39 ya. 213 and Vat. Gr. 717I it can be argued that this monuments of local origin. Lenten lean created for church practical needs and has been rewritten from the original Greek in Kiev. A compilation has the character of books-translations and even the author is the first part – Nicholas Cabasilas. So, Kiev’s manuscripts created in Kiev, for Kiev’s needs, fall as a donative to Moscow (with a warning about a curse on the extinction event), disappear and reappear in Italy in the Vatican Library. One ordered manuscripts belonging to the handwritten school monuments of Moscow, employing Ukrainian interpreters, compilers, copyists, is a code of 1597, now preserved on Mount Athos in Panteleimon Monastery, which is the originator Yerofei Kukuzelis . To study the work Yepyfaniya Slavinetsky as an interpreter and compiler of Greek manuscripts we refer to 2 volumes of Greco- Latin Slavic Code – Leksikonu 1766. Indeed in the Slavic and Ukrainian practice directly, there are two types of Greek manuscripts: 1) the original Greek manuscripts, and 2) the manuscript of local origin. Parallel development of the manuscript heritage of the Ukrainian and Greek culture was the fact that, that due to the common religious rites Ukraine was interested in borrowing and the studying of the Greek language, letters, liturgical texts, etc. According to the model of Greek books were created Church Slavonic and multilingual mixed handwritten version translated as, educational and liturgical literature. The special features of spiritual and cultural development of Ukraine and Greece belong to the local impact of handwritten books that were rewritten by Ukrainian scribes. These effects made translated and rewritten codes different from the original. These differences are often seen as elements of heresy or damage to books, but this is another manifestation of the understanding and presentation of the texts that were carried out according to the Slavic (Ukrainian) perception of Greek literature. This work presents Ukrainian names, engaged in translation, copying, ordering of Greek books of the local origin.

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