We kindly inform you that, as long as the subject affiliation of our 300.000+ articles is in progress, you might get unsufficient or no results on your third level or second level search. In this case, please broaden your search criteria.
In the literary field, the nineteenth century seems to be the ironic century by excellence. Maupassant's work uses irony as a societal and intimate point of view, as much as a technique. It acquires an holistic dimension and is transformed into philosophy. The novel Bel Ami synthesizes his ironic vision.
More...
Around the mid-1380s, John Gower, finishing his long poem Confessio Amantis, shared that fact with his friend Geoffrey Chaucer. In response, he told him about his new poem The Legend of Good Women, or – as he called it – The Seintes Legende of Cupide, on which he had started work at the same time. The article systematizes and analyzes the mythological and literary tradition of the Thracian princess Phyllis and her misfortune and tragic love with Athenian prince Demophon in the context of Chaucer’s The Legend of Good Women and Gower’s Confessio Amantis. Both poets followed the general framework set by Ovid in his Heroides (Ep. II and Ep. XIV), but with the deformations inherent to their own era and their own moralising purposes. Their versions, however, differ substantially in some significant details. The comparative analysis of the two works reveals the alternative sources that the two poets used in their works, as well as the deviations from and innovations to the ancient and medieval mythological and literary tradition. Obviously, both Geoffrey Chaucer and John Gower interpreted and adapted intentionally alternative sources that enriched their works with eclectic, intricate and artificial intertwining of details, aimed at building and perfecting their insights into the ethics of courtly love.
More...
For religious and cultural reasons, from the 2nd Millennium onwards, lexicographic activity has experienced very significant development. If the first dictionaries in the West were the threshold for the understanding of religious texts, later, with the more and more frequent exchanges between East and West, bilingual dictionaries appeared, this time as a cultural threshold, with a modern language as the main language and emphasizing technical terminology rather than religious terminology. In our paper we will briefly present the evolution of dictionaries and then identify some specialty papers on religious terminology in Romanian and French. We will focus on the issue of translations from Romanian into French in the manner presented by Felicia Dumas in her papers, as well as the threshold represented by specialty dictionaries in religious translations, when talking about the representation of the Orthodox Christian religion in the French language. We will also present a comparative analysis between two French-Romanian bilingual dictionaries published in different centuries, to feature the threshold between the past and the present and the way in which the religious terms of an old dictionary are still taken up in another more recent one, despite developments and trends to remove them throughout history.
More...
The Armenian presence in the Middle East dates back to ancient times, with the ancestral homeland of Western Armenia being located today in the eastern regions of the Republic of Turkey. While the Armenians are indigenous in some parts of the Middle East, in other parts, they have formed diaspora communities due to a variety of historical circumstances. “Since history has no secret pockets and private laws, things Armenian are also things Near Eastern”, writes Seda Dadoyan, a leading scholar of the history of Armenian-Islamic relations. From the first century of the Christian era, there has been an Armenian presence in Jerusalem, when they came to Palestine as Roman legionnaires and administrators. There is a long and extensive history of “Armenian-Islamic realpolitik with Arabs, Turks, Persians, Kurds as well as heterodox Islam (such as Ismailism)”, according to Dadoyan. Medieval Arab sources provide extensive accounts of Armenians in the Middle East. Indeed, “Arminyah and al arman were presented [in the Arab sources] as indigenous elements of the Near East and the narrative did not single them out from the regional texture”, explains Dadoyan. Since the seventh century, Armenians “have been part of the Islamic world”, and part of what is now the Middle East and its peoples. In the late eighth century, heterodox Armenians allied with “the Muslims on the Abbasid frontiers lands”. More significantly, medieval Armenian histories put the origin of all treaties regulating Islamic-Armenian relations in the Medinan period of Islam (622-632) and see them through a “so-called ‘Prophet’s Oath to Armenians’ (allegedly given to an Armenian delegation from Jerusalem to Medianh)”.
More...
Among the texts known to the Slavic people and ascribed to Athanasius of Alexandria there are seven that we find included in the medieval Triodion homiliaries. With the exception of one homily (i.e. Homily on the Betrayal of Jude), all of them were part of the Triodion Panegeric (Hilandar MS, Ohio, HM.SMS.404), whose origin is connected to the Patriarch Euthymius of Tarnovo and whose texts were later included in various Bulgarian, Serbian, and (sometimes) Russian miscellanea up until the XVII century. To have this many texts of Athanasius within one sbornik is quite unusual both for the Church Typica, and for the known Greek Homiliaries. It is suggested that this fact points to a unique feature of the type of Panegirics that were produced in the literary circle of scribes in Tarnovo.
More...
The article discusses some scholia by St. Cyril of Alexandria from the Greek Catena on the Book of Prophet Isaiah in comparison with the Preslav translation according to several representatives of the two Slavonic manuscript traditions – the Middle Bulgarian (F.I. 461 from the Russian National Library in Saint Petersburg) and the Russian ones (Mss. Chudovski 182, 183 and 184 from the State Historical Museum in Moskow and Ms. 89 and Ms. 90 from the Collection of the Troitse-Sergieva Laura). The parallels between the Greek and Slavonic manuscript traditions make it possible to draw the following conclusions. The complex Slavonic tradition should be explored because the Middle Bulgarian manuscript tradition is incomplete and represents only a part of the Preslav translation, and the conclusions made on its basis are incomplete. The parallel study of the Slavonic translation with samples from the Greek Catеnae shows that it is insufficient to work only with the full text of the commentary in Patrologia Graeca, as some translation decisions in Slavonic can be explained only by the Greek source used. The study of the scholia by St. Cyril of Alexandria in Slavonic translation, as well as the study of the scholia by Theodulus and John Chrysostom, point to the possibility that the Slavonic translation represents unknown or today unpreserved abbreviated version of the Greek catena.
More...
The subject of this paper is version of the service to St. Nicholas of Myra in two Bulgarian menaions of the 14th century. One is taken from the collection of the National Library of Russia and another one so called “Dragan’s menaion” is taken from the collection of the Zograf monastery. The service in the both menaions demonstrates the brevity of the composition. This composition is different from the version of the Russian menaions of the 12th – 14th centuries. The composition of services for both Bulgarian menaions is almost identical but there is an important difference – there are different canons with the same kontakion and ikos. Both canons are not known by other traditions. The canon of the Dragan’s menaion is particularly interesting. The origin of this canon undoubtedly goes back to an old one, since it keeps the second second Ode. The images and lexical material also show its antiquity. The paper is devoted to the analysis of this services and in particularly of the canon of Dragan’s menaion.
More...
Object of the present research are hapax legomena in the Middle Bulgarian translation of John Chrysostom’s work Of the Seraphims. The analyzed lexemes are the smallest lexical segment in this manuscript and they are a specific parameter/indication of the Dionisii Divni’s idiosyncrasy. Hapax legomena have been compared with more than 60 Old and Middle Bulgarian texts originated in the XII – XVIII century. It examines problems associated with semantics, word formative and morphemic structure and diffusion of these lexemes in the Modern Bulgarian language.
More...
The article considers the problem about the continual growing of the functional power of the Bulgarian literary language between the IX and XIV century, owing to the purposeful language policy. The result is the conversion of the Bulgarian language in the third and last classical language in Europe. The Innovative in the process of work is the characteristics of classical languages from the sociolinguistic type of view Special accent is placed on the methods of research of Old Bulgarian literary language and the process of forming the rest of the literary languages in the territory of the modern Slavia Orthodoxa.
More...
This article attempts to shed light on the all too vague history of Rila Monastery until the end of the 14th century – both concerning its founding and based on new interpretations of some well-known sources, mainly hagiographical. Particular attention is paid to newly emerged hypotheses, which claims without argumentation that the Rila Monastery was deserted very early and was subsequently rebuilt anew during the 14th century.
More...
The practice, connected to the transferring of relics, imported to the Bulgarian tradition from Byzantium, can be treated as a part of Bulgarian rulers’ “Empire idea”, which has changed at the beginning of 13th century. The formation of an independent pantheon of saints helps to successfully Trinova’s competition with Constantinople and striving for the Bulgarian capital to become “Third Rome”. After the conquest of Constantinople by the Latins in 1204, Bulgarian empire has claimed to be new Christian centre in the Balkans. The construction of its own pantheon of saints’ relics is a necessity for realization of the Bulgarian tsar’s imperial claims. The creation and following of this tradition led its beginning of the military actions and become a part of the ideological platform of the Bulgarian tsars.
More...
Paroria Anachorets’ work regards everything happening in Bulgarian and Byzantine societies in the notable and troubled 14th century. Its eventful dynamics is full of councils, civil wars, Ottoman conqueror’s invasion from the East and from the West. This is the time when Bulgaria was ruled by Tzar Yоan Alexander (1331 – 1371), end Byzantine by Emperors Andronicus III (1328 – 1341) and his son Yoan (John) V Palaeologus. This century is full of conflicts and dramatic events making decisions on Byzantine, Bulgaria and Serbia Orthodox Balkan peoples’ fate. Monastery’s Laura is directly connected to Slavic and Byzantine Hesychasm’s and Hesychast monks of Kefalarevo Scriptorium’s literary works’ chronology. Scriptorium being found in 1350 by Bulgarian monk Theodosius of Tarnovo disciple of Byzantine hermit Gregory the Sinaite. Bulgaria’s Tzar Yоan Alexander was a protection of Paroria monastery. The Tzar gave them support and protected them from pillaging.
More...
The paper analyzes the role of heritage of the Tarnovo Literary School in the preservation of historical memory of Bulgarians about their distant past of the period of the First Bulgarian Kingdom during the 15th – 16th centuries. The investigation shows that due to the heritage of the Tarnovo Literary School and connection with Slavonic Orthodox tradition the historical memory about St. Ivan of Rila and SS. Cyril and Methodius preserved.
More...
The subject of investigation is the textological relationship between Eythymios’ “The Panegyric for St. Constantine and Helena” and a number of Greek and Slavonic medieval sources: Eusebius of Caesarea’s “Life of Constantine”, Athanasius of Alexandria’s “Orationes contra Arianos”, the Guidi-Vita of Constantine (BHG 364), the Gedeon-Vita of Constantine (BHG 363), “De inventione sanctae crucis” by Alexander the Monk, the Homily of Gregorius Presbyter “Κυριακή τῶν Αγίων πατέρων τῆς Α’ Οἰκουμενικῆς Συνόδου” and the anonymous “De donatione Constantini”. The Greek biographers used the Church chronicles of Eusebius, Sokrates, Rufinus of Aquileia and Theophanes. Тhе Eytimius’ Panegyric indicates the free use of the Greek and Slavonic sources: some events are probably transferred from an earlier Slavonic pro-Vita based on extracts from the Greek Vita BHG 363/364 and “De donatione Constantini” acc. the manuscript 793 in the library of Troice-Sergeevsk Lavra. The description of the miracles of the martyrs Chrisantios and Musonios, the dispute between Alexander of Alexandria and one unnamed philosopher as well as the narrative on Elena in Jerusalem has been found in the Greek Homily of Gregorius Presbyter. The author identifies the philosopher mentioned by Eythymius as Asterius the Sophist acc. to Athanasius’s “Orationes”. Acc. to the linguistic details Eythymius became acquainted with one kompiled pro-Vita of Constantine. The author suggests, that one pro-Vita of Preslav origin was edited at the same time as Konstantin of Preslav’s translation of Athanasius of Alexandria’s “Orationes” before the transfer of “Orationes” to Novgorod.
More...
Latin Christian literature of the first thousand years is a wide area for scientific studies. In this article a periodization of Latin Christian literature (2nd – 11th cc.) is made. A search has been carried out for the authors, firstly, who are an object of Bulgarian scientific articles and monographs; in the second place, topics of these studies have been found. A conclusion about the contemporary state of the studies on Latin Christian literature in Bulgaria has been also taken. Finally, the perspectives for the future Bulgarian studies on Latin Christian literature in Bulgaria have been drawn.
More...