Кирило-Методиевската традиция в чуждо облекло

Author(s): Roland Marti / Language(s): Bulgarian Issue: 25/2016

The cornerstone of the Cyrillo-Methodian mission is undoubtedly the Slavonic alphabet, first in the form of the Glagolitic, and then the Cyrillic script. In spite of this the Latin alphabet played a role in it, albeit often in an indirect way. For this reason it is often neglected. The article traces this Latin influence in the Slavia orthodoxa and especially in Bulgaria. Special attention is paid to the Catholic Bulgarian tradition and its use of Cyrillic and Latin script. Of particular interest is also the interaction of Latin, Cyrillic and specifically Cyrillo- Methodian elements in it.

Какво е било пропуснато?

Author(s): William Veder / Language(s): Bulgarian Issue: 25/2016

Slavic Studies has a little gap in the very foundation of its research technique: the witnesses to its medieval texts are rarely, if ever, collated. An example from the tradition of the Slavonic translation of the Quaestiones ad Antiochum CPG 2257 shows how much information about a text goes unrecognised without full–text collation of the witnesses. Conclusions about a text, its versions, its transmission and even its language cannot be trusted if they are not documented in collation; for lack of transparency they remain within the real of folklore. After the shift to Unicode (2004) and the ensuing shifts in PC operating systems, automatic collation of machine-readable texts is again assured by the Netherlands Academy: www.collatex.net. The only item wanting is a concordance program that can generate letter concordances and can be used to study the differences in spelling of the witnesses.

За една инициатива на Климентовия отбор

Author(s): Veselka Zhelyazkova / Language(s): Bulgarian Issue: 25/2016

This paper is dedicated to the idea arisen in 1914 in connection with the celebration of the millennium of St. Kliment Ohridski, i.e. to build his monument in Sofia. The documents preserved in University’s archives, as well as numerous features from Bulgarian periodicals published during the first half of the 20th c. reveal the efforts of the Committee “Klimentov otbor” to promote the work of the great Bulgarian enlightener and to raise funds for the monument through voluntary donations, sales of books, icons, cards etc., through the support of various agencies and associations. In spite of the efforts and the considerable amount raised during the campaign, only a memorial sign of St. Kliment Ohridski was placed in 1916 with the support of Sofia Arsenal. Funds for building a monument continued to be collected actively in the period between the two World Wars. Besides, a memorial design competition was announced. The idea, however, was launched only in 1979, i.e. 65 years after “The Notice” of the Committee.

Фотокопия от преписи на житията на архиепископ Методий в Научния архив на БАН

Author(s): Boyka Mircheva / Language(s): Bulgarian Issue: 25/2016

The article discusses the photocopies of transcripts of the Vitae of Cyril and Methodius preserved in the Archive of the Bulgarian Academy of Sciences and chiefly deals with the copies of those transcripts whose present location and call number have not been identified. That lack of data is due mainly t the fact that probably their originals have been irretrievably lost because of the complicated destiny of the manuscript collections during the second world war and after it. A review of that group of copies shows that the Science Archive of the Bulgarian Academy of Sciences keeps the copies of 8 transcripts of the Prologue Vita of Methodius (so far their location has not been idenfiedt, a copy of one transcript of the Joint Prologue Vita of Cyril and Methodius, a transcript whose original probably has not been preserved), and 12 copies of the total of 19 transcripts of the Extended Vita of Methodius known so far, transcript whose location and other data have been established.

Был ли Симеон I Великий знатоком истории Древнего Рима? К вопросу о достоверности свидетельства патриарха Николая Мистика

Author(s): Mirosław J. Leszka / Language(s): Russian Issue: 25/2016

The article tries to access the value of patriarch of Constantinople Nikolaos Mystikos’ evidence on historical competence of Simeon I, ruler of Bulgaria.The patriarch was not an expert on the Roman past himself. As a man of letters, however, he possessed a certain amount of general knowledge in the field he profited from in his correspondence with Simeon and used the knowledge to talk the addressee into his point of view. Therefore one should accept only with extreme caution Nikolaos Mystikos’ opinion that Simeon was highly knowledgeable about late Roman history. The same caution is advisable in reading the sentence I am aware that you know this, and I am sorry to speak so to one who knows and has the capacity to teach virtues to others since it could equally be a mere complement paid by the patriarch, who thereby might have wanted to ingratiate with Simeon.

Учителят и неговият ученик: Комитас и Симеон

Author(s): Hristo Trendafilov / Language(s): Bulgarian Issue: 25/2016

The article examines the literary work of Kometas – an eminent philologist from the era of the early Macedonian Revival (during the second half of the 9th century) in Byzantium. Kometas was a professor in the Hellenic language grammar in the Magnaur school and he prepared new and edited transcripts of Homer’s classic poems – Iliad and Odyssey. For quite some time, in science it has been assumed that prospective Bulgarian king Simeon was Kometas’s student. From Kometas not only did he get an excellent education in the classical Greek language and literature, but he also mastered the methods for text editing and copying text from one language to another. Simeon applied successfully the education and rare skills acquired from the teacher Komitas in Bulgaria, as a monk, a supreme administrator and manager of thriving literary and cultural life at the end of 9th – beginning of 10th century.

Службата за Благовещение в славянските староизводни минеи

Author(s): Iskra Hristova Shomova / Language(s): Bulgarian Issue: 25/2016

The Office on the Annunciation is probably among those, which were translated in the earliest period after the arrivel of the disciples of the Holy Brothers in Bulgaria. The same canon was used in all Slavonic menaia (the Festal Menaia and the Office Menaia for March) – this is the canon of John the Monk (St. John of Damascus). It contains a dialog between the Archangel Gabriel and Virgin Mary: the Archangel announces to Her that She is going to become the God`s Mother (Theotokos). But the content of the canon is not the same in all Slavonic manuscripts. There is a group of Festal menaia in which another troparion (a theotokion) is added to each ode. These troparia were not a part of the original canon of John the Monk, they have been added in a single centre and they haven`t been wide spread in Byzantium, as far as they have not been discovered in Greek manuscripts yet. It seems that initially the canon with the added troparia has been translated in Bulgaria, and later, when the Office has been revised on the base of new Greek patterns, these troparia were removed. Further, a big number of stichera were included in the Office and there is a big diversity between the manuscripts as regards to the stichera. Thirty-one stichera were used in the thirteen manuscripts which have been studied, and the stichera were grouped in different ways in the manuscripts, some of them are a part of the Vesper, and others are included in the morning part of the Office, after the canon. Furthermore, these thirteen manuscripts were compared according to the content and the text of the Office on the Annunciation. They can be divided into two groups of the first and second redaction of the Office, and the representatives of the second redaction are divided into subgroups. The history of the Office on the Annunciation is symptomatic for the history of the Slavonic Festal and Office Menaia.

Кога и къде са създадени старобългарските троични стихири с фразов акростих?

Author(s): Regina Koycheva / Language(s): Bulgarian Issue: 25/2016

The object of analysis in the article are certain peculiarities of both the language and the content of the Old Bulgarian acrostic stichera in praise of the Holy Trinity. A comparison of these data to similar phenomena detected in the texts of the ancient original (not translated) Slavic chants, as well as to some historical clues in other documents from the First Bulgarian Kingdom, makes it possible to propose a hypothesis that the stichera in question were written in or around the capital of Pliska during the reign of Rasate-Vladimir (889–893).

Още веднъж за камилите в Новия завет, или за една метафора от Евангелието от Матей и нейния старобългарски превод

Author(s): Elka Mircheva / Language(s): Bulgarian Issue: 25/2016

The article discusses one of the remarkable peculiarities of the Vatican Gospel from 10th c. – the word камэлъ in the Gospel According to Matthew 19:24 “It is easier for a camek to pass through the eye of a needle than for a rich man to enter into the Kingdom of Heaven”. In research so far as well as in lexicographic tools the word has been interpreted as “camel”. Using comparative material and laying the stress on the commentaries on the Gospel by the Church Fathers the author offers another hypothesis. The word камэлъ in the Vatican Gospel belongs to the original translation, which is the work of Cyril and Methodius and it is a lexeme that has not been translated. It means “a stout rope for use on ships”. Later an editor changed камэлъ into вельбондъ. Similarly, епиуъии from the word’s prayer was replaced with насоеншт-, наставъш-, насонштьн-. Like in that change, the replacement above of камэлъ is not only bap choice, but is also misleading. The camel metaphor is present in the Latin Version and in the Quran, which in this case uses the Gospel. However, the word is not available in the earliest Slavonic version.

Древнеболгарские источники Загребской триоди

Author(s): Tatyana Stanislavovna Borisova / Language(s): Russian Issue: 25/2016

The present paper deals with text of an important Church Slavonic manuscript – Zagreb Triodion, which is preserved now as a part of the collection in the Croatian Academy of Sciences and Arts, catalogued as IVd107, dating the first half of the 13th century. Specifically, the texts of three translated hymns were studied – the Akathist Hymn, the Great Canon of Repentance by St. Andrew of Crete and the stichera of the same Canon – all included into the services of the 5th week of the Great Lent. The texts of the hymns were studied in comparison with the corresponding texts of the other early Slavonic manuscripts: the Šafařík Triodion of the 12th–13th c. (Bulgarian, RNB F.п.I.74), the Serbian Triodion of the 14th c. (RNB F.п.I.68), the Triodion Orbelskaja of the end of the 13th c. (Bulgarian, RNB F.п.I.102) and the East-Slavonic Triodia: F.I.680 from the RNB collection and Sinodalnaja (Sin. 319) from the State Historic Museum collection. The comparative analyses shows the compilative character of the Zagreb Triodium, which was composed from several Slavonic sources, dating back to the Preslav and Ochrid translations. However, r each hymn in this composition has its own history. Namely, in the Akathist the beginning of the text was taken from the early tradition with the alphabet order of the oikos, while the end – from the later tradition with the same order of the oikos as in the Greek original. In the Great Canon of Repentance, on the contrary, the first ode is from the Preslav version, while the end of the text seems to have much in common with the early versions. As for the stichera, they seem to follow the Preslav version from the beginning up to the end. Taking into account that no Slavonic manuscript doesn’t preserve the full text of neither the Ochrid nor the Preslav translation, one has to seek for their remains in the different early Slavonic manuscripts, among which the Zagreb Triodion surely has one of the most important places. Moreover, in several cases, it seems to be the only manuscript which preserves the unique version of the text which certainly goes back to the different – as opposed with all the other manuscripts under investigation – translation. However, it is difficult now either to date the appearance of this version, either to find out its relations with the other versions.

Interaction of Semitic and Greek Models in the First Slavic Script System

Author(s): Inna Dimitrova / Language(s): English Issue: 25/2016

The article discusses the relationship of the first Slavic alphabet – the Glagolitic to the antecedent alphabet tradition of the Greek and Semitic writing systems. It emphasises the innovative approach implemented at the creation of the Slavic model and outlines its main features. The author argues, that the complexity of the Slavic script has a specific relationship to the model of theological interpretation of the alphabet – a tradition, which supplies a range of interpretative formulas and intrinsic relationships, linked to the sophisticated symbolism of the sacred text. The study defends, that the new Slavic alphabet differs from the abovementioned scripts in its greater degree of adequacy to the demands of the Holy Scriptures and their interpretation by taking account of some deficiencies in the Greek script, criticised by Early Christian writers. The argumentation is based on the comparison between the Slavic alphabet (its idiosincracy, paradigmatic and syntagmatic relationships) and the medieval treatise named “The Mystery of the Greek Letters”.

Модели на приписки в два славяно-румънски преписа на Успение Кирилово

Author(s): Boyka Mircheva / Language(s): Bulgarian Issue: 25/2016

The article discusses the Marginal Notes in Two Slavonic-Romanian manuscripts, which contain transcripts of the Repose of Cyril – a fundamental Slavonic source about Cyril and Methodius. The first transcript is kept in Lviv, at the V. Stefanik National Library of the Ukrainian Academy of Sciences, F. 77 (the A. S. Petrushevich Collection), No 2. The second manuscript is from the collection of the Kherson (Odessa) Theological Seminary, where it was kept under No 30. Now its location is not known. The two manuscripts have been signed by the compiler in two ways. The one manuscript bears the name of Ilia Krimkovich, a man of letters, and the second – that of Anastasi Krimka (Krimkovich), Metropolitan of Suceava. According to most scholars Ilia and Anastasi are one and the same person, which means that it is possible for both manuscripts to nave been ordered by one and the same person, who once signed with his secular name, and the second time – with his monastic name, a fact that is rather rare in the Slavonic literary Tradition.

Poetry as a Component of Old Testament Narrative Texts: Notes on Palaea Historica

Author(s): Małgorzata Skowronek / Language(s): English Issue: 25/2016

The Palaea Historica was created at the end of the 9th century based on Old Testament narratives compiled together with non-narrative material of diverse provenance: homiletic elements (anathemas against dualist heretics, commentaries on the poetic interpretations of certain biblical characters and events) as well as, for the most part, poetic texts used for liturgical purposes. In over 60 chapters of the Greek text, and over 50 of the two Slavic translations of the Palaea Historica, we find a total of ca. 60 fragments from the Book of Psalms, the Great Canon of Repentance by St. Andrew of Crete, as well as other works of Orthodox liturgical poetry – e.g. feast day canons by St. John of Damascus and St. Cosmas of Maiuma. The choice of the material testifies to the high level of literary culture of the author of the Palaea and his knowledge of the contemporary relevant Greek works. The poetic characteristics of the text, as well as the comparison of the two Slavic translations, show that the latter are composed with due attention to the integrity of the Greek text of the Palaea Historica, without external borrowings. The quoted fragments are not distributed evenly: they are not appended to narratives based on extra-biblical sources (e.g. the story of Abraham or of young Moses). Furthermore, they are regularly introduced by means of markers such as ‘the Hymnographer/Singer says, mentions, testifies’, sometimes including the attribution of the cited fragment. A meticulous perusal of the poetic fragments of the Palaea Historica leads to the conclusion that this function of the work – secondary though it may be – can be considered an instrument of propagating liturgical and biblical poetry in the Byzantine-Slavic literature and cultural sphere.

Неправилно писане и произнасяне на някои стари славянски имена

Author(s): Vladimir I. Georgiev / Language(s): Bulgarian Issue: 4/1986

Glьka Ogkos – ein kirchenslavisches Hapax legomenon

Author(s): Helmut Keipert / Language(s): German Issue: 4/1986

„Разумник-укàз“

Author(s): Anisava Miltenova / Language(s): Bulgarian Issue: 4/1986

Триод-Пентикостар

Author(s): Kiril Pistruy / Language(s): Bulgarian Issue: 4/1986

Историческая палея – памятник древней болгарской культуры

Author(s): Rostislav Stankov / Language(s): Russian Issue: 4/1986

Ранние славяне на севере Затисского края Венгрии

Author(s): Bela Levai / Language(s): Russian Issue: 4/1986

Из лексиката на Киевските листове, II: vъräsniti

Author(s): Shimon Ondrush / Language(s): Bulgarian Issue: 3/1986