Šta je to tako vizantijsko na Balkanu?

Author(s): Milica Bakić-Hayden / Language(s): Serbian Publication Year: 0

U bici koja se vodi na polju istoriografije između istine i predrasuda, moramo priznati da obično pobeđuju predrasude. … Zbog takvog ishoda mnoge istorijske epohe su postale žrtve predrasuda, a najviše ona koju poznajemo kao doba nakon Rimskog carstva – Vizantija. Još od vremena kada su naši neotesani krstaški preci po prvi put ugledali Carigrad, i kada su se – s prezrivim gađenjem – susreli sa društvom u kojem su svi umeli da čitaju i pišu, gde su ljudi jeli viljuškama, i zalagali se za diplomatiju pre nego za rat, još od tada kod nas vlada moda da se o Vizantijcima govori s podsmehom, i da se njihovo ime izjednačava s dekadencijom.

За библиотеката към текето на Саляхеддин баба, построено от Осман Пазвантоглу във Видин (исторически реалии)

Author(s): Svetlana Ivanova / Language(s): English,Bulgarian Publication Year: 0

In this paper a hypothesis has been discussed that during a certain period of time at the beginning of 19th century at the tekke of Salaheddin baba (which turbe has been built by the famous Osman Pazvantoglu in the town of Vidin in 1801), there was a book collection or a library. This case study has been examined in the context of several topics: 1) the history of the town of "Islam serhad" Vidin; 2) Osman Pazvantoglu and his family; 3) Osman's activity in the field of Islamic charity and his building works; 4) the cult of Muslim Martyrs, precisely of "late" sehids, and the image of sehid Salaheddin/Salatin baba, killed in the battle when the Austrians besieged the Vidin castle in 1689; the tekke is mentioned in documents as a tekke, baba hanegah, zaviye, dergah and financially was supported in the 19th century by the vakf of Osman Pazvantoglu; according to the Muslim' folklore from Vidin his turbe became a worship place and Salaheddin was honoured as a healer; 5) the library of Osman Pazvantoglu; 6) Data found in the Catalogue of the Osman Pazvantoglu's Library from 1837 and in a manuscript from the same library, support the hypothesis of the existence of a book collection or a library in the tekke of Salaheddin baba, the books of the tekke have been moved to the public library of Pazvantoglu probably before 1837. The collection consisted of 30 manuscripts, 11 of which were described in the section "Sufizm, moral and sermon" of the Catalogue from 1837.

Мека и Медина в българския османски архив

Author(s): Slavka Draganova / Language(s): English,Bulgarian Publication Year: 0

The paper presents in analytical way to Fund of the Ottoman documents about Mecca and Medina, kept in the collections of Oriental Department of the National Library "St St Cyril and Methodius". The documents are grouped in six main sections according to their content. The author presents in annotated form multiple documents of that fund. The paper includes an annex of the inventory of documents from fund Hijaz (Arabia).

Енорията на централните Балкани през османската епоха - поглед "отвътре": Православният свещеник и неговото паство през призмата на един свещенически текст от средата на XVII век

Author(s): Olga Todorova / Language(s): English,Bulgarian Publication Year: 0

This article to challenge the notion of an entirely harmonious Christian-Orthodox parish that dominates the historiography of the Ottoman Balkans. The interrelations between Orthodox priests and their flocks are analyzed here in the light of the so-called Chronicle of Serres (ca. 1642), composed by Papa Synadinos, a Greek Orthodox priest and a member of the local Christian elite. It is claimed that two distinct images of the parish, quite opposite to each other, emerge from the text of the Chronicle. The first one is the image of the "ideal" parish, free of any conflicts between the priest and his parishioners. In the Chronicle it was exemplified with the parish of Papa Siderus, Synadinos' father, who has been portrayed as e perfect priest and a role-model for his time. This image, however, proves to be no more than a literary construct. Much more interesting is the second image representing the "real" parish led by Synadinos himself. It was depicted as a place where frictions between the "enlightened" priest and his flock were a common occurrence. The present study attempts to delineate the economic as well as the cultural (in the broadest sense of the word) cause which stood behind the constantly evolving tensions between laity and priests. It is argued that disagreements deepened even more due to options available to both sides to compete against each other by petitioning either to the Ottoman or the Church authorities.

Църква "Св. Никола" в с. Гинци

Author(s): Zdravka Kosturkova / Language(s): English,Bulgarian Publication Year: 0

The village of Gintsi is located in Western Bulgaria, at the foothills of the Western Balkan Range and at about 50 km of Sofia. Once a road connecting Moesia and the river Danube with Sardica and Macedonia used to pass through the village. There were also fortifications around it, as evidenced by the toponym "Kaleto", relevant to two elevations at both sides of the route to Petrohan pass. According to a record dated from 1490, the village had an entirely Christian population, as did the entire area in the vicinity of Sofia. A Turkish register shows that the church in the village, that can be dated from the Middle Ages, continued to exist. According to its plan, the St. Nicholas of Myra belongs to the most widespread type of churches in Bulgarian lands in the Middle Ages and the National Revival, the single-naved basilica. The church has a semi-circular central apse inside and out, a naos and a narthex (added later). The entrance is one from the west, through the narthex into the naos. It has a barrel vault and has a gable roof with wooden casing and tiles, completely in the style of West Bulgarian single-naved churches in the period from the end of the 12-th to the 19-th century. The building technique is traditional for West Bulgarian lands. The material used was hewn and river stone, joint with white mortar. The church was decorated with murals. There were three distinctive period of decoration, with almost nothing remaining from the first murals. The murals are in three artistic layers.

Религиозен живот в Източна Румелия

Author(s): Stanislav Boyanov / Language(s): English,Bulgarian Publication Year: 0

Eastern Roumelia received its fundamental law drafted by a specially European commission. It is quite a detailed document providing for all aspects of life of the Roumeli citizens. The Organic Statute of Eastern Roumelia defined the new political formation in the Balkans as a state of modern (for that time) bourgeois-liberal type. It had all the features of and independant state: its own government, a representative authority elected by the people and a national army. The sovereignty of the sultan was included in the Statute, but thanks to the efforts of Eastern Roumeli political figures, it soon became nominal, without any serious power in the region. Unlike the neighboring countries (the Ottoman Empire, the Principality of Bulgaria, Serbia, Greece and Romania) there was no legalized and preferred religion in Eastern Roumelia. All religious issues were placed in the hands of the religious communities and the state did not involve itself with them. The only condition was that they should not violate any of the laws valid to the region.

Vjersko obrazovanje u Republici Hrvatskoj

Author(s): Alan Sorić / Language(s): Croatian

This paper investigates issues relating to religious education in public school system in the Republic of Croatia. It focuses mainly on Catholic Catechism in public school, due to the fact that population of Croatia is predominantly Catholic and the fact that Croatia has entered into international accords with Holy See. Paper particularly analyzes and describes instances of discrimination of nonreligious school children and criticizes the fact that no alternative education is provided to such children, at least in the first three grades of elementary schools. Finally, the paper offers certain recommendations to mitigate existing problems and to eliminate discrimination from public school system of the Republic of Croatia.

Diskriminacija religijskih manjina u Bosni i Hercegovini

Author(s): Irina Terzić / Language(s): Bosnian

Isprepletenost i podudarnost etničke i religijske pripadnosti u BiH direktno se odražava na položaj religijskih manjina u BiH. Zbog takve karakteristične strukture, gdje se svi napori usmjeravaju ka pružanju jednakog tretmana trima većinskim religijama, prava religijskih manjina ostaju zapostavljena. Iako su na snazi mnogi pravni propisi koji garantiraju jednak položaj svih religijskih zajednica, religijske manjine se svakodnevno stavljaju u obespravljen položaj. To je na primjer vidljivo iz činjenica da Ustav Republike Srpske navodi Srpsku pravoslavnu crkvu kao crkvu srpskog naroda i drugih naroda pravoslavne vjere, te da religijske manjine nisu zastupljene u Međureligijskom vijeću BiH. Pored toga, obespravljenost religijskih manjina dolazi do izražaja i u koncepciji religijskog obrazovanja u školama, gdje u većini slučajeva učenici nisu u mogućnosti da pohađaju religijsko obrazovanje po svom izboru, nego zbog konretnih okolnosti moraju konzumirati vjersku pouku većinske religije. Problemi sa legislativom u BiH, kao što su neharmoniziranost te siromašna zakonska zaštita od diskriminacije, samo dodatno doprinose marginalizaciji religijskih manjina u društvu. Zbog pojedinih Ustavnih odredbi koje omogućuju povlašteni položaj određenoj religiji i uske povezanosti religije i politike, BiH sve više postaje polusekularna država, u kojoj se za vođstvo takmiče tri većinske religije. Iz svega navedenog slijedi da bi vlasti BiH trebale poduzeti različite mjere kako bi se religijske manjine zaštitile od diskriminacije. Prvi korak bi predstavljalo ukidanje odredbe Ustava Republike Srpske, kojom se daje povlašteni položaj Srpskoj pravoslavnoj crkvi. Dalje, religijske manjine treba da budu zastupljene u organima Međureligijskog vijeća u BiH. Aktivnim djelovanjem Međureligijskog vijeća bi se mogao znatno poboljšati položaj religijskih manjina u društvu. Pored toga, vlasti BiH bi trebale poduzeti korake kako bi harmonizirale i ojačale zakone vezane za zaštitu od krivičnog djela poticanja na mržnju. Iako krivična djela počinjena iz mržnje prema religijskim manjinama nisu česta pojava u BiH, ipak stručnjaci za ljudska prava ukazuju na njihovo postojanje. Stoga bi harmonizacija zakonodavstva znatno olakšala sudijama i tužiocima sankcioniranje krivičnog djela poticanje na mržnju, što bi opt doprinijelo ujednačavanju sudske prakse, a time i efektivnijoj zaštiti i prevenciji od sličnih krivičnih djela. Na posljetku, jedna od ključnih stvari za uklanjanje diskriminacije religijskih manjina u BiH jeste izmjena dosadašnjeg načina religijskog obrazovanja u školama. Umjesto vjerske pouke o samo jednoj religiji, učenici treba da se educiraju o različitim kulturama i religijama. Kao što je predhodno navedeno, zbog okolnosti, škole su ograničene u pogledu pružanja vrste religijskog obrazovanja, tako da bi ovakva opcija bila prikladna za učenike svih vjeroispovijesti, kod kojih bi se ujedno i razvijala svijest o važnosti tolerancije i ravnopravnosti u društvu.

Diskriminacija religijskih manjina u Bosni i Hercegovini

Author(s): Irina Terzić / Language(s): Bosnian

Isprepletenost etničke i religijske pripadnosti u BiH se direktno odražava na položaj religijskih manjina u BiH. Zbog takve karakteristične strukture, gdje se svi napori usmjeravaju ka pružanju jednakog tretmana trima većinskim religijama, prava religijskih manjina ostaju zapostavljena. Iako su na snazi mnogi pravni propisi koji garantiraju jednak položaj svih religijskih zajednica, religijske manjine se svakodnevno stavljaju u obespravljen položaj. Na primjer, to je vidljivo iz činjenica da Ustav Republike Srpske navodi Srpsku pravoslavnu crkvu kao crkvu srpskog naroda i drugih naroda pravoslavne vjere, te da religijske manjine nisu zastupljene u Međureligijskom vijeću BiH. Pored toga, obespravljenost religijskih manjina dolazi do izražaja prilikom religijskog obrazovanja u školama, gdje u većini slučajeva učenici nisu u mogućnosti da pohađaju religijsko obrazovanje po svom izboru, nego zbog okolnosti pristaju na vjersku pouku većinske religije. Problemi sa legislativom u BiH, kao što su neharmoniziranost, te siromašna zakonska zaštita od diskriminacije, samo dodatno doprinose marginalizaciji religijskih manjina u društvu. Zbog pojedinih ustavnih odredbi, gdje se povlašteni položaj daje određenoj religiji, te uske povezanosti religije i politike, BiH sve više daje utisak polusekularne države, u kojoj se za vođstvo takmiče tri većinske religije. Iz svega navedenog je očito da bi vlasti BiH trebale poduzeti različite mjere kako bi religijske manjine zaštitile od diskriminacije. Prvi korak ka tome je ukinuti odredbu Ustava Republike Srpske, kojom se daje povlašteni položaj Srpskoj pravoslavnoj crkvi. Dalje, religijske manjine treba da budu zastupljene u organima Međureligijskog vijeća u BiH. Aktivnim djelovanjem Međureligijskog vijeća mogao bi se znatno poboljšati položaj religijskih manjina u društvu. Pored toga, vlasti BiH bi trebale poduzeti korake kako bi harmonizirali i ojačali zakone vezane za zaštitu od krivičnog djela poticanja na mržnju. Iako krivična djela počinjena iz mržnje prema religijskim manjinama nisu česta pojava u BiH, ipak stručnjaci za ljudska prava su ukazali na njihovo postojanje. Stoga, harmonizacija zakonodavstva bi znatno olakšala sudijama i tužiocima sankcioniranje krivičnog djela poticanje na mržnju, što bi doprinijelo konzinstentnosti sudske prakse, a time i efektivnijoj zaštiti i prevenciji od sličnih zločina. Naposljetku, jedna od ključnih stvari za uklanjanje diskriminacije religijskih manjina u BiH jeste izmjena dosadašnjeg načina religijskog obrazovanja u školama. Umjesto vjerske pouke o samo jednoj vrsti religije, učenici treba da se educiraju o različitim kulturama i religijama. Kao što je prethodno navedeno, zbog okolnosti, škole su ograničene u pogledu pružanja vrste religijskog obrazovanja, tako da bi ovakva opcija bila prikladna za učenike svih vjeroispovijesti, kod kojih bi se ujedno i razvijala svijest o važnosti tolerancije i ravnopravnosti u društvu.

Патриарх Евтимий Търновски (1375 – 1393) за смисъла и значението на историята

Author(s): Vasil Gyuzelev / Language(s): Bulgarian,Old Bulgarian Publication Year: 0

Триодные гомилии Псевдо-Афанасия Александрийского в новоизводных болгарских гомилиариях

Author(s): Vyacheslav V. Litvienko,Irina M. Gritsevskaya / Language(s): English,Russian,Old Bulgarian Publication Year: 0

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.

Катенните коментари на Св. Кирил Александрийски върху книга на пророк Исайя: преславското наследство в среднобългарска и руска редакция

Author(s): Stilyana Batalova / Language(s): English,Bulgarian,Old Bulgarian Publication Year: 0

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.

Чудото на Богородица с каещия се иконом Теофил от Адан (BHG 1319 – 1320, 1322) – среднобългарски превод от XIV век

Author(s): Johannes Reinhart / Language(s): Bulgarian,German,Old Slavonic Publication Year: 0

Особая редакция службы Свт. Николаю в двух болгарских минеях XIV век

Author(s): Victoria Legkikh / Language(s): English,Russian Publication Year: 0

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.

Hapax Legomena в корпуса „За серафимите“ от книга „Маргарит“ на св. Йоан Златоуст в превод на Дионисий Дивни

Author(s): Teodora Ilieva / Language(s): English,Bulgarian,Old Bulgarian Publication Year: 0

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.

Рилската грамота на цар Йоан Шишман и някои проблеми на историята на Рилския манастир до ХІV в.

Author(s): Dimo Cheshmedzhiev / Language(s): English,Bulgarian Publication Year: 0

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.

Мощи на светци, придобити по време на войните през Второто българско царство

Author(s): Aneliya Markova / Language(s): English,Bulgarian Publication Year: 0

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.

За покровителството на Цар Йоан Александър към манастирите през ХІV век

Author(s): Dragomir Lalchev / Language(s): English,Bulgarian Publication Year: 0

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.

Наследие Тырновской книжной школы и историческая память болгар о своем прошлом времен Первого болгарского царства в XV–XVI вв

Author(s): Anastasia Dobychina / Language(s): English,Russian Publication Year: 0

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.

Към изворите на похвално слово за Светите Константин и Елена от Патриарх Евтимий

Author(s): Pirinka Penkova / Language(s): English,Bulgarian,Old Bulgarian Publication Year: 0

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.