РУКОПИСНА СЛОВ’ЯНСЬКА (КИРИЛИЧНА) СПАДЩИНА СВЯТО-ПАНТЕЛЕЙМОНОВА МОНАСТИРЯ СВ. ГОРИ АФОН У КОНТЕКСТІ КУЛЬТУРНИХ ТРАДИЦІЙ XIII–XVII СТ.

Author(s): Liliia Tereshchenko-Kaidan / Language(s): Ukrainian Issue: 1/2014

This article examines the collection of Slavic Cyrillic manuscripts XIII-XVIII centuries which are kept at St. Panteleimon Monastery on Mount Athos. The characteristics of common and distinctive features manuscripts are distinguished by their national differences. The collection is divided into three types of membership books. Research results revealed chronological, geographical and genre differences manuscripts which finally confirmed their belonging to certain national traditions and the role of the collection – the treasury of Slavic national culture.Addressing the problems of Ukrainian Greek bonds XVII-XVIII centuries and overlapping themes, features of the spiritual culture of Ukraine and Greece of said period, manuscript heritage of both countries certainly attract great attention. The present research is Slavonic (Cyrillic) manuscripts Saint Panteleimon Monastery St. Mount Athos. The first information about the availability of Slavic Cyrillic manuscripts on Athos reaches 1142 years. Athos is closed to outside view and interventions territory. That’s why exactly in the monasteries of St. Mount manuscript treasures should be looked for. Perhaps it’s is unique in its content, as well as the Greek and Slavic origin. A Panteleimon Monastery is considered to be "rus" monastery. His second name is Rusyk. Therefore Slavonic (Cyrillic) Manuscripts should be looked for exactly here.The survey showed that 44 of the 10 reviewed manuscripts belong to the sacred-church books, 13-to church and prayer books, 21-to other books. At the same time this manuscript is distributed by chronology and geography in a very interesting way. According to the chronology of the whole entire collection spans the period from the XIII to the XVIII century.The sacred- religious manuscripts date from XIII to XVII., Liturgical church – from XIY to XVII., and other books– from the end of XV to the end of XVIII century. As already mentioned above, a collection has 75 codes which chronologically apply until XIX century. However, for this research the deadline is XVIII century. So, the gradation is clearly visible in kind of "aging" of sacred- church manuscripts after XVII century. In this collection manuscripts have not been updated. Situation is slightly better with the church and liturgical manuscripts. But at the same time, in the XVIII and XIX centuries they weren’t updated. Other books on the contrary appear in collection much later than the other (2 centuries), but at the same time have a privilege over the other and only retreat in the XIII century. This can be explained by the fact that other books on various topics, besides worship, began to appear on Mount Athos from the time when there was a relaxation of the strict statutory orders. Lack of updated books of the first two groups , is explained that the old monasteries had enough of old codes, or there was no need to update the Slavic manuscripts for liturgical practice. Because worship were done in Greek with Greek books, with the Greek ordinance.Yet it remains unclear why, since the XVIII century. Changed dramatically genre filled collection? Really, at least in the form of gifts or brought books, clergymen and church liturgical Church Slavonic (Cyrillic) literature did not get to the monastery? The impression is that the practical liturgical Slavic literature or intentionally destroyed (sold, granted), or stored in other collections. No less interesting is the geography of Slavic manuscripts in this collection. Referring to the table. Only 44 of the manuscript. With 10 sacred – Church books – only one has and one Bulgarian – Macedonian ( Skopje) origin. Nine manuscripts – Serbian. With 13 codes church – religious literature – eleven manuscripts have rural origins – one – Bulgarian , and most interestingly – one Ukrainian origin. And the Ukrainian book belong to Typicon VII. – liturgical charter church. It turns out that was not indifferent to the monks of St. Panteleimon Monastery in Slavonic liturgical practice . And the reason for the disappearance of religious literature of the late time of collection must be sought in other situations.Geography of other books is more diverse than theological literature. With 21 manuscripts represented in the collection of 6 -. Serbian, and it again early manuscripts chronologically completed in XV, Bulgaria is traditionally presented by one manuscript.Among other books are collections of two manuscripts, representing Ukrainian tradition. This collection of XVIII century, which included the works of the Holy Fathers and the Church Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706.In addition to these two distinct Ukrainian manuscripts in the collection contains 6 more manuscripts, may belong to either Ukrainian or Belarusian or Russian tradition. These books were written in the modern form of the Church Slavonic letters, adapted (Russified) letters of XVIII century. In addition to these 6 manuscripts in the collection are five manuscripts written in Russian.Hence and by geographical and chronological description of the collection is clearly divided into two parts: Until the XVII century. It’s mainly Serbian manuscript. Since the XVII century. They are codes in Ukrainian-Belarusian-Russian traditions. Bulgarian tradition in all three types of books presented in a single code for each type.Now, as a genre filled collection. Among the sacred religious books-no Psalter, although no church cannot do without this book in practice. A Church of theological literature there are no systematization. There were presented rare examples of a particular literature, and no complex liturgical books. This suggests that the Slavic manuscripts in this collection do not provide for the liturgical practice, and saved as monuments, exponents of certain cultural traditions, language, church philosophy, art Slavic countries: Serbia, modern Macedonia, Bulgaria, Ukraine, Russia, Belarus and possibly Cyrillic Romania. Clear evidence of this hypothesis is the Bulgarian tradition, as mentioned above, is represented by one code for each of the three books.For Ukrainian culture opening a salient three Ukrainian manuscripts: Typicon XVII., Collection of the XVIII century. And Chronicle Exclusionary Dmitry of Rostov (Tuptalo) 1706 Presence in the collection of these three books for the Ukrainian Cultural Heritage is a godsend, and confirming the presence of Ukrainian books, and hence the tradition of Mount Athos in Greece.

FROM RUS’ TRADE TO CRUSADE: ST OLAF’S CHURCHES IN THE EASTERN BALTIC SEA REGION

Author(s): Kersti Markus / Language(s): English Issue: 23/2017

This article discusses the use of the cult of the Holy King in the context of the Baltic Crusades at the end of the 12th century and in the early 13th century. The analysis is based on the account of the miracle of St Olaf performed in Estonia, the story of the King’s visit to the island of Gotland reflected by Gutasagan and the spatial relation of St Olaf’s churches to the landscape. It also discusses three Danish sources which have previously not received attention from historians dealing with the Baltic Crusades, but which actually can change our understanding of the history of the Baltic Sea region and the foundation of the town Reval as well. Particular focus will be placed on the commercial interest of the Danes in communication with the Rus’ and its reflections in the building of St Olaf’s churches.

«Гости» в социальной системе Древнерусского государства: государственные служащие?

Author(s): Sergey A. Salmin / Language(s): Russian Issue: 6/2015

The article deals with the history of the term gosty ('guest') during the whole period of its existence (the 9th—17th centuries). Basing on the information analyzed, the author affirms that contrary to the prevailing historiographical tradition, the term did not change its meaning throughout the considered time period.As early as in the 9th—10th centuries “guests” were business representatives and trade and fiscal agents of the government and high-ranking individuals, as was reflected in the application of the Byzantine term “πραγματευτής” to the term “guest” (Constantini Porphyrogeniti imperatoris. De Ceremoniis aulae Byzantinae).The choice of the sixteenth century as the turning point when the “guests” ceased to be mostly merchants and became fiscal agents of the government seems erroneous. The mistake should be most probably associated with an incorrect translation of sources, when the perception of the synonymous usage of the words “guest” and “merchant” had led to the distorted meaning of the text.

Photographs from 1887.

Author(s): Marcin Danielewski / Language(s): English Issue: 2/2015

The paper examines a collection of nineteenth-century photographs housed in the Iconographic Laboratory of the Special Collections Department of the University Library in Poznań. These unique photos were taken by Regierungsrat Meydenlender in 1887. Some additional prints of Meydenlender’s photos are also kept in the Museum of the City of Poznań. Illustrating the state of preservation of the Church of the Blessed Virgin Mary in Inowrocław, showing the then damage to its walls and alternations done to the church in the course of 1900–1902 reconstruction, the photographs provide a valuable source for any conservatory works. The article explores several issues related to this barely known photographic material.

Czy bez Mahometa nie byłoby Mieszka i Bolesława I?

Author(s): Dariusz Adamczyk / Language(s): Polish Issue: 1/2015

The economic boom, driven by the demand for slaves and furs in the countries of the Middle East and Middle Asia, the Maghreb and al-Andalus, and the resultant silver flows coming into the peripheral zone of Europe, permitted or facilitated the formation of early centres of power. In Wielkopolska, fur from tributes and people captured during raiding expeditions were traded for ores and luxury goods. These, in turn, were used to pay for the retinue (družina). Therefore, prestige and silver constituted the basis of ‘central’ power, conditioned the support for the power and thus its continued reign. The Czech lands were an important link in the transcontinental trade con-necting Khazaria and Hungary with al-Andalus. The Přemyslids’ power relied heavily on the income arising from the control over the routes passing through Prague. Nevertheless, their reign, notably Boleslav I’s, was also founded upon the organisation of slave export, a factor driving and regulating the Bohemian political economy throughout the second half of the tenth century.

Pomiędzy oralnością a piśmiennością: tzw. „Carmen Mauri” (XII–XVI stulecie).

Author(s): Witold Wojtowicz / Language(s): Polish Issue: 2/2013

Chrystianizacja Połabia i Pomorza (X–XII w.).

Author(s): Stanisław Rosik / Language(s): Polish Issue: 3/2017

This paper outlines the processes of Christianisation taking place in Polabia and Pomerania between the tenth and twelfth centuries. It looks at actions aimed at converting the communities and subsuming them under the structures of church organisation, closely related to the monarchy. These were shown on the basis of accounts that originated in milieus involved in the Slavonic missions: The Chronicle by Thietmar, the Bishop of Merseburg (d. 1018); The Chronicle of the Slavs by Helmold of Bosau (d. 1177); and the hagiography of St Otto of Bamberg (d. 1139), composed during two decades after his death and including St Otto’s report on his first Baltic mission from 1125.

Finspongský rukopis Jana Ámose Komenského – kontroverze a protichůdnosti kolem jeho tvorby

Author(s): Lubomír Hampl / Language(s): Czech Issue: 1/2018

The Author of the present paper introduces a Polish reader to an anonymous manuscript discovered in a Swedish library in Norrköping. Author (originally, the matter was connected with Ludwik de Geer's private book collections from the library in his castle in Finspong). After a graphology analysis had been done by Arild Jägerskogh, it turned out that the described Finspongish manuscript, actually, has its author, the famous „teacher of the nations”, Jan Amos Komenský. It was the manuscript of the seventeenth century which is entitled De Rerum humanarum Emendatione CONSULTATIO CATHOLICA ad Genus Humanum. Ante alios vero Ad Eruditos Europae, consisting of an introduction Europae lumina – in Czech Světlům Evropy – (of 18 pages) and the so called, in Czech, Dedikace Nejmocnější trojici severských království v Evropě (of 2 pages). The manuscript was found by Blanka Karlsson, a Czech researcher of Komenský's works, at the end of the XXth century.

EGY JEROMOS-IDÉZET SZENT GELLÉRTNÉL — ÉS A BOGUMILOK

Author(s): Balázs Déri / Language(s): Hungarian Issue: 1/2008

The present study points out that a passage in the exegetic work of Saint Gerard, bishop of Csanád (Hungary) (Gerardi Moresenae aecclesiae seu Csanadiensis episcopi Deliberatio supra hymnum trium puerorum, Bayerische Staatsbibliothek München, Clm 6211, 123v —124r , ed. Gabriel Silagi, in CCCM 29, 1978, lib. VII, 971—994) is partly a word by word quotation, and is partly a paraphrase from Tractatus sive homiliae in psalmos of Saint Jerome (S. Hieronymi presbyteri Tractatus sive homiliae in psalmos, in Marci evangelium aliaque varia argumenta, ed. D. Germanus Morin, CCSL 78., 1958, p. 281). It was formerly thought by several medievalists, based on this locus, that the author, on writing about Manichaeans and “Greeks”, might have alluded to the Bogumilism as a contemporary heresy in the Balkan. (Moreover, the entire work is considered an anti-heretical tractate, by the interpretation of this and similar loci.) Since the passage is a mere quotation of an antic text, it cannot be a proof of the spreading of Bogumilism in Hungary in the 11th century. Finally, Saint Gerard’s additions referring to his own age do not mean that he applies Jerome’s text concretely to a certain heresy, but they warn the reader only to the incessantly present danger of heretical thinking. (This was at that time, in the early Christian Hungary, the actual threat of relapse to paganism.)

X VE XI. YÜZYILDA İSLAM FELSEFESİNDE YAPILAN ADÂLET TAKSİMLERİ: FĀRĀBĪ, EBŪ’L-HASAN EL-ĀMİRĪ, İBN MİSKEVEYH VE RĀĠIP EL-İSFEHĀNĪ ÖRNEĞİ

Author(s): Ramazan Turan / Language(s): Turkish Issue: 2/2017

The justice has been one of the most cited concepts throughout human history. Although the justice has been examined with different meanings and appearances, no consensus has been reached on its definition. The distinctions made on justice make it easier to understand. It can be said that the first systematic classification of justice in philosophy started with Aristotle (d. 322 BC). Aristotle's classification of distributive and rectificatory justice has been adopted by subsequent philosophers. al-Fârâbî (d. 339/950), al-Âmîrî (d. 381/992) and Ibn Miskawayh (d. 421/1030) have adopted this classification of Aristotle. al-Fârâbî's natural justice, Raghıp al-Isfehânî's (the first quarter of the 11th century) absolute and qualified justice classification, and Ibn Miskawayh's natural, legal, optional and Divine justice are the original classification of these philosophers. These justice classification of Islamic philosophers who are mentioned have also been adopted by philosophers who have follow them. In addition, the similarites between Ibn Miskawayh's four justice classification and Western Medieval philosopher Thomas Aquinas’s (d. 1274) four law distinctions were also noted in this article.

Св. Николай Мирликийский в иконографической программе древнерусских энколпионов XI-XIII вв.

Author(s): Anna A. Peskova / Language(s): Russian Issue: 6/2000

The article analyses images on the ancient Russian breast crosses-reliquaries of St. Nicholas of Myra, one of the most esteemed saints in Russia. The iconography of the ancient Russian encolpia is studied against the background of the Byzantine tradition. The iconography passed through two stages in its development. At the first stage (XI-XII cc.), the central images of Christ and the Virgin are supported by images of saints of the oecumenical church of the highest order and the holy warriors (most often St. George), and St. Nicholas. The exception are encolpia with the central image of St. Boris and Gleb. At the second stage (early XIII c.), encolpia have images of creators of liturgy – St. John, Basil, Gregory, the anargiri Cosma and Damian and other protectors. The study covered a very extensive material (over 1000 objects) to reveal that the changes in the contents and composition of the images on the ancient Russian encolpia reflect: 1. The highest level of respect to St. Nicholas in the ancient Russia (equally to the Apostles, Evangelists, and holy warriors) shown already at the first stage (late XI-XII cc.) of cross-encolpia manufacturing. In Byzantium, a similar tradition can be traced on crosses-reliquaries and processional crosses since IX-X cc. 2. Focus of attention on protective and healing power of St. Nicholas, made null and void after introduction of such saints as Cosma and Damian, St. Sisinius and Sihail, St. Panteleimon, St. Nikita (XIII c.) into the iconographic programme of Nicholas’ encolpia.

Иконография образа «Святой Георгий на троне» в средние века

Author(s): Georgi Atanasov / Language(s): Russian Issue: 6/2000

The article studies rather rare but interesting icons of St. George on Throne which appeared in XII-XIII and widely spread by XV-XVII. An icon made of bone recently found in Chersoneses, however, suggests a need to review the theory. From the stylistic and iconographical viewpoint, the artifact found in Crimea is connected with the late Macedonian neoclassicism of the second half of X - early XI c., which supports an earlier origin of the image. It seems to be connected with contamination of iconographies of emperors and saints, which, according to A. Grabar’, can be observed most often. The Medieval written records on St. George do not contain direct references to appearance of the icons with the saint on throne. It is an explanation to their later appearance and limited spread. If this icon was to be met rarely in XII-XIII cc., when along with St. George, St. Dimitri and St. Theodor were depicted in the same way, then already from the late XIV - early XV c. it becomes typical only to St. George. This is the period by which the icon from Sofia was dated, and it is the most delicate image of St. George on throne. So far, this icon has been dated by XVI c., but its style and iconographical analysis reveal late Paleolog stylistic features of the late XIV - early XV c. St. George on Throne icons got widest spread in the late XV - XVII cc. Particularly, on banners, St. George is depicted wearing Moldavian princes’ crown in the form of a lily. Taking into account a downcast dragon lying at his feet, one can see here a contamination of the images of a saint-triumphant and an emperor-triumphant – a tradition with roots already in Byzantine art of X c., spread thereafter from the post-Byzantine territory in XV c.

Искушение «волошским орехом», или Балканские волохи и русские волхвы

Author(s): Roman A. Rabinovich / Language(s): Russian Issue: 5/2000

To oppose dominating theories of Thraco-Romanian ethnic origin of the Wallachians (“Carpathian” and “Balkan” and their multiple synthetic and local varieties), the author advances a hypothesis that the Wallachians, a medieval ethnicity known as the closest ancestors of the modern Romanians, Moldovans, Moravian Vlachs and other east-Roman nations and ethnographic groups, were not originally autochthonous people in the Carpathian-Balkan region, but rather came here from the Eastern Europe in the epoch of the Great Migrations. The research relies on analysis of numerous Greek, European Latin, Old Russian and Oriental written records, while special attention is paid to evidences of those medieval authors, who are known to scholars, but who are traditionally ignored, because they contradict theories of Traco-Roman and Celtic-Roman origin of the Wallachians. The essence of the advanced hypothesis may be reduced to the point that the Wallachians are foreign to the Carpathian-Balkan region, and in this regard they join numerous migratory peoples who happened to be in this region in the early medieval period – the Slavs, early Bulgarians, Hungarians. But like in the case of other migratory peoples, not every one of the Wallachians had moved to the west. The remaining Wallachians in the Eastern Europe faced their own different historical destiny. We know their descendants in the early Russian period from various written records where they are called volkhvy (the magi), in the Russian literature, blokumenn (in Scandinavian literature), ulah (in Oriental literature), etc. The volkhvy had to play a very important role in the history of the Old Russia where, as the main pillar of paganism, they conducted a ferocious fight against the Kiev knyazs, who wanted to force Christianity into the country. The essence of this hypothesis has conditioned the structure of the paper – two main chapters dedicated to the history of the Wallachians in the west and in the east in perspective of the hypothesis advanced by the author. The third chapter attempts to outline searches for ancestors of the historical Wallachians (connections of the Wallachians’ origin with the Celtic-German world on the turn of eras), as well as to consider and to coherently combine evidences of all so far known written records in one reconstruction of the early Wallachians’ history. The fourth chapter treats the issue of date when the Wallachians first appeared in Moldova. Based on the analysis of the available written records, the author makes conclusion that one can assert existence of the Wallachians in this region only as early as XII-XIII c.; there is no evidence to prove their existence here in an earlier period. The key-note of the paper is the author’s idea that any answer to the issue of the ethnic genesis and the early history of the Wallachians shall always remain only a reconstruction due to scarce and fragmentary data; in other words, it will always remain only a hypothetical construction, more or less grounded but always debatable.

Торговый инвентарь женских погребений эпохи викингов (субъективная интерпретация)

Author(s): Anne Stalsberg / Language(s): Russian Issue: 5/1999

The article is dedicated to the social interpretation of female burials of the Viking Age that contained trade utensils. We are talking about folding scales of bronze and small weights of bronze or iron covered by bronze, of various forms. They are dated by the late IX-XI c. It is widely known that the scales and weights are directly connected with trading, even though their usage is possible for other purposes. Trade inventory is usually regarded as belonging to a male tradesman. The presence of such kind of inventory in female burials is usually either not explained or is not discussed as an attribute of trading. The interpretations that can be encountered in the scientific literature regard trade utensils in female burials as anomaly that demands a special interpretation. The author of the article believes that the housewife is buried together with the trade utensils belonging to her family on which she had the same right as her husband, replacing him or, maybe, being his widow. In such case trade utensils in the burial are a sign of the profession of the family, not of a certain person. On the basis of the analysis of archaeological data and written records the author suggests that women could play the role of tradesmen at the Viking Age in their society.

Этнографические материалы для изучения древнерусского костюма Верхневолжья

Author(s): Yulia V. Stepanova / Language(s): Russian Issue: 6/2010

The elements of Ancient Russian female costume are considered in the article. They are reconstructed by using evidence collected from the burials in the Upper Volga area dated by 11—13 cc. The ancient costume elements find analogies in ethnographic costume of Tver area in 18—19 cc. Headdresses with high front part and cylindrical are localized in the western part of Upper Volga territory, proved by both archeological, and ethnographic material. Sarafan-like clothes were found in the burials of the western and eastern part of the Upper Volga area. In this territory dresses with straps (18—19 cc.) preserved the archaic cut. In the east of the Upper Volga region the archaic clothes with straps can be connected with the Finno-Ugric component in the rural population, both in 11—13, and 16—19 centuries.

Перстни с христианской символикой конца X — XVII вв. из Курской области

Author(s): Andrei G. Shpilev / Language(s): Russian Issue: 6/2014

The article analyzes a collection of rings with Christian symbols dated by the late 10th — 17th centuries from Kursk region (Russia). Images are divided into several types — people, birds, animals, plants, geometric symbols (pentagram, swastika). Some of these characters are associated with Jesus Christ, some find direct links with biblical scenes. According to the author, most of the rings considered in the paper is of Eastern Christian (Ancient Russia, Byzantium, Balkans) origin, while some of them may be cheap Byzantine decorations. Byzantine inlfuences can be traced until the end of the 17th century. Influence of the Catholic world is less noticeable, and rings with swastika may be such possible borrowing.

О родниках, мечах и погостах. Заметка к исторической географии запада Новгородской земли

Author(s): Ivan V. Stasyuk / Language(s): Russian Issue: 5/2014

The article analyzes spatial distribution of pogost centers in Koporye, Yam and Oreshek counties of Vodskaya pyatina. These centers are known from 15th—16th centuries and analyzed against the background of settlement in I — beginning of II millennium BC, landscape and geographical features of Izhora Plateau. It is established that pogost centers of 15th—16th centuries were located in the marginal zone of the highlad, skirting its slopes and foothills. In the central part of the plateau there are no pogost centers, in spite of a dense network of settlements of 12th—15th centuries. This can apparently be explained by the presence of the Ingrian elevated water sources in the marginal zone— springs, creeks and small rivers originating on its slopes. Only 3 of the 17 studied pogost centers are located closer to the arid central plateau. Six pogost centers are located in the ancient foci development and their beginning relates to the first centuries BC and is associated with the culture of stone tombs with fences. Their area covers the northern and western outskirts of the hill. In most cases (13 of 17) pogosts are located in the centers Russian medieval settlement in 12th—13th centuries, which is marked by barrow cemeteries. At the same time, pogost centers of 15th—16th cc. are not related to the forts of the preceding period. It is noteworthy that pogost centers of 15th—16th centuries and barrow burials with swords of 12th—13th centuries gravitate to wards the marginal zone of the plateau, to the sources of rivers.

Именното словообразуване в химнографските произведения на Константин Преславски

Author(s): Polya Pavlova / Language(s): Bulgarian Issue: 02/2017

The article aims to present the word formation in Konstantin Preslavski's original hymnographic works by following the main trends of the author – his preferences for hemispheric or diffuse derivatives. The approach consists of word-formation analysis and diachronic comparison with texts, which arose at the same time - in the early Old Bulgarian period.

Прологът на Disciplina Clericalis от Петрус Алфонси – няколко възможни паралела

Author(s): Elina Boeva / Language(s): Bulgarian Issue: 02/2017

The paper examines Disciplina Clericalis: a Medieval treatise from 12th century composed in Latin. In Disciplina Clericalis, the author – Petrus Afonsi – combines numerous stories, tales and proverbs of Eastern origin (both Hebrew and Arab). The book does not have an analogue in Western literature at that time and has been an inspiration for Western writers for centuries to come. The prologue of Disciplina Clericalis is where the voice of the author is most easily recognised. Petrus reaffirms himself in it as a Christian author and states the aims, purpose and origins of his book. The structure and topics of the prologue bear a surprising resemblance to the prologue of one of the most eminent philosophical treatises of medieval Jewish thought: the Book of Beliefs and Opinions by Saadia Gaon.

Медиевистиката през XXI век: Разговор с проф. Дариуш Рот

Author(s): Kristiyan Yanev / Language(s): Bulgarian Issue: 02/2017