Series:Кирило-Методиевски студии

Peter Chernorizets – A 10th Century Old-Bulgarian writer (= Cyrillo-Methodian Studies. 9)

Петър Черноризец. Старобългарски писател от Х век (= Кирило-Методиевски студии. Кн. 9)

Author(s): Roumyana Pavlova / Language(s): Bulgarian,Old Bulgarian

Keywords: Chrysostomos; comparative-historical method; history of the Bulgarian language; Ismaragdos; Menaios-type readers; Old-Bulgarian literary language; Peter Chernorizets; Prologues; second Southern Slavonic influence in Russia; sermons; Tsar Peter;

The present monograph is the first book about the Old-Bulgarian writer Peter Chernorizets in the form of a complex cultural-historical, archaeographic, textological and linguistic study. The book consists of an introduction and two parts. The first part offers an answer to two problems: (1) whether the words associated with the name of Peter Chernorizets are ancient; (2) whether they passed from the Old-Bulgarian literature to other literatures (e. g. Serbian and notably Russian). Chapter One of the first part is entitled: “Origin, Authorship and Dating of the Wosks”. A survey is made here of all opinions on the origin of the sermons and their author. It can be seen from this survey that a considerable number of outstanding scholars define the sermons as Slavonic and ancient. The hypothesis that Peter Chernorizets may have been Tsar Peter is subjected to detailed consideration. The analyses and the generalizations presented in Chapter One lead to the conclusion that the works written by the Old-Bulgarian writer Peter appeared not much later then the works created by Symeon's circle of Old-Bulgarian writers. They reflect almost the same social atmosphere and are connected with the slightly later Old-Bulgarian writer Presbyter Cosma. In Chapter Two “Propagation of the Works in Slavonic Manuscripts” the sermons of Peter Chernorizets are examined in the contents of several types of books, e. g. miscellanies, extended Prologues, Menaios-type readers, Ismaragdos and Chrysostomos. Special attention is devoted to the context in which the sermons appear, new imformation is giver about the books and manuscript collections in which the author's works occur. Many new transcripts of the works which predate considerably those discovered so far have been sought. From the observations in Chapter Two it can be seen thet the works of Peter Chernorizets appear in a definite type of books which are characterized by certain common features, notably their edifyind and moralizing orientation. The miscellanies, the extended Prologue, Macarius' Menaioi, the Ismaragdos and the Chrysostomos were perceived as structures which could comprise not only translations but also original works (or compilative-original) by Slav authors. The manuscripts in which the four long and the five briev sermons by Peter Chernorizets are presented contain an older text block which can be traced back in its origin to Bulgaria in the 10th century. Chapter Three entitled “Peter Chernorizets. Notes on the History of the Texts” is written in four parts, each tracing the history of the Sermon on Lent, Instruction about the Salvation of the Soul, Sermon about Transient Life and the Sermon about the Different Injustice with their versions. These are actually the four lengthier works by Peter Chernorizets, preserved in Slavonic literature. In the Old-Bulgarian literature they were propagated in the from of miscellanies. The lengthy sermons are closest tu the archetype of the works. Later they served as the basis for the shorter versions. The emergence of the shorter version may be interpreted as a concrete illustration to some theoretical postulates recently formulated by W. Feder and some other scholars, namely that “elementary” compilation consisted in excerption and juxtaposition applied to already existing texts. This was possible owing to a remarkable feature of the old texts – their segmentability. Compared with the brief versione, a different compilation was used in creating the miscellany variants of the Sermon on Lent, Peter's and Philip's variants, and the Sermon about This Life. The variants of these sermons in the Ismaragdos (i. e. the Ismaragdos of the second version) appeared in the mediaeval Russian literature. Chapter Three is of great methodological imporatce for the whole work, because without studying the history of the texts it is not possible to create a serious scientific basis for research on the author's language: the tracing of the history of the texts allows to identify the transcripts that were closest to the author's texts and were most reliable for the purposes of a linguistic study. Chapter Four is entitled “Linguistic Observations”. Its introductory part comments on the problem of establishing the value of the transcripts of the works used to study the language, which necessitates the material to be divided into basic and additional. The fact that the sermons have been preserved mainly in Russian transcripts makes us take into account the history of the Russian literary language. The material is divided into two groups: (1) on the basis of the transcripts before the 14th century; (2) on the basis of the transcripts after the 15th century, when the second Southern Slavonic influence was felt in Russia. The language of the Russian transcripts is not examined only against the background of the Russian literary language, the comparative-historical method is also applied, adducing data from the history of the Bulgarian language, from the classical Old-Bulgarian manuscripts and epigraphic monuments, from the Middle-Bulgarian monuments, from historical dialectology, from modern Bulgarian and Russian dialects, etc. The introductory part of the first section of Chapter Four, entitled “Linguistic Data in the Transcripts of the Sermons until the 14th Century”, analyses problems of the ancient literary and linguistic contacts of the Eastern Slavs, the Old-Bulgarian literary language, the expansion of the source analysis basis of the history of the Bulgarian language with reference to foreign literatures (predominantly the Russian literature), devotes special attention to the problem of the adaptation of the Old-Bulgarian texts in Russia and their life there, and examines the Russian layer and the Old-Bulgarian substrate of the Russian texts. The section analysing the transcripts prior to the 14th century considers the normative and rare Russian borrowings in the works of Peter Chernorizets at different linguistic levels. Many new data are introduced in the sphere of the syntax and special attention is devoted to Balkan borrowings. An analysis is made of a problem of great methodological importance concerning church writings either copied from Old-Bulgarian protographs or composed originally in Kievan Russia. In the section entitled “Linguistic Data in the Transcripts of the Sermons from the Period of the Second Southern Slavonic Influence” a conclusion is reached that only some of the transcripts of Peter's sermons, dated to the 15th and 16th century (in some places also later), were influenced by the novelties in the language, introduced with the second Southern Slavonic influence. Moreover, it was found that in such transcripts only the most superficial layer was affected, i. e. orthography, and to a certain extent punctuation and the aspiration signs. Most transcripts preserved the orthographic tradition of the period preceding the second Southern Slavonic influence, sometimes affected, though not systematically, by the new norms. The different lexical interpretations in the transcripts before and after the second Southern Slavonic influence do not suggest in any way that they weve new versions or translation. The syntax also remained stable. This leads to the conclusion that the language of the two periods in Russian literature remained the same, with the different interpretation which are normal for chronologically different transcripts. Studies on the lexical material in the works of Peter Chernorizets lend support to the conclusion that they are ancient. More than 9/10 of the words and their meanings are found to occur in classical Old-Bulgarian monuments, the remaining 1/10 of the lexical material is studied using specially elaborated methods to prove that about five of the 85 words that are not fixed in classical Old-Bulgarian monuments can be identified as Russian borrowings. Consequently, the lexical material is Old Bulgarian, literary and it betrays relatively high stability in the different transcripts. The second part of the book gives archaeographic information about the works of Peter Chernorizets, indicating the origin of the manuscript, its dating, the library in which it is kept, bibliographical data, citing the heading and the beginning of the text, the location of the transcript and some data about it. The second part of the book gives data about more than 200 transcripts of sermons by Peter Chernorizets. The archaeographic information comes from research in libraries and depositories in Bulgaria and abroad. The book contains more than 30 texts, as well as a translation of the works of Peter Chernorizets into modern Bulgarian language. The translations are not made on the basis of one concrete transcript, but have taken into account the data from both the lengthier and the shorter versions. In this way the translation is actually an attempt at reconstructing the original texts. A Glossary containing 1490 lexemes is appended to the book.

Cyrillo-Methodian Studies. 1

Кирило-Методиевски студии. Кн. 1

Author(s): / Language(s): Bulgarian,Old Bulgarian

Keywords: Founders of Slavic writing and literature; Cyril and Methodius Research Centre; Activities of Cyril and Methodius; Cyril and Methodius studies

Underscoring the great significance of the research of the remarkable work of enlightenment by the founders of Slavic writing and literature, the Praesidium of the Bulgarian Academy of Sciences submitted a suggestion with the Council of Ministers of the People's Republic of Bulgaria to set up a special Cyril and Methodius Research Centre with the Academy. The Bureau of the Council of Ministers (by virtue of decree No7 of 11th February 1980) decided to establish it on 1st March 1980. “The Cyril and Methodius Research Centre with the Praesidium of the Bulgarian Academy of Sciences is a research organization, a juridical person, seated in Sofia and the purposes of its activities is the following: research work, popularization and propaganda work in Bulgaria and abroad and also the coordination of research work, related to the activities of Cyril and Methodius.” The establishment of a special Cyril and Methodius Research Centre does not mean a unification of the institutes and centres dealing with Cyril and Methodius studies, but only a coordination of their activities. The centre will carry out its own independent research. The coordination will be achieved in accordance with the principles of work adopted by the Academy and will affect also centres that are not in it. In point of fact, this will be attained by a Research-Coordination Council, to be formed by representatives of all scientific organizations (institution, departments and commissions) within whose scope fall studies on the Cyril and Methodius problems. The Cyril and Methodius Research Centre will be in contact also with institutions and scholars abroad, working in the sphere of Cyril and Methodius studies. Here the question is not only to give help to research activities, but also of a close co-operation in working out research problems, the solution of tasks in common and of scientific papers. The centre will arrange meetings and symposia to be attended by foreign experts too, and will assist the participation of Bulgarian scholars in congresses and conferences abroad.

The Old Bulgarian Triodion Works of Constantine of Preslav (= Cyrillo-Methodian Studies. 2)

Триодни произведения на Константин Преславски (= Кирило-Методиевски студии. Кн. 2)

Author(s): Georgi Popov / Language(s): Bulgarian,Old Bulgarian

Keywords: Old Bulgarian religious poetry; Triodion hymns; Constantine of Preslav; Byzantine hymns; Old Bulgarian translation of the Triodion; Acrostic; Old Bulgarian Triodion cycle; Old Bulgarian scholars

This book is about one of the outstadning works of Old Bulgarian religious poetry, a newly discovered cycle of Triodion hymns by Constantine of Preslav. The main body of these hymns (Lenten hymns in three- and fourparts) were written in acrostics. The Old Bulgarian text is in verse and is of considerable length. It is formed by the initial letters of the troparia which compose it, and the first of these letters spell out the author's name — Constantine. The question of the Triodion and its Old Bulgarian translation is thoroughly studied. Brief historical data are given about the individual hymns included in the Triodion and their authors. Special attention is paid to the Triodion hymns of the Byzantine authors Theodore Studites, Joseph the Hymnologist and Clement Studites. The historical review of the Byzantine hymns and their authors is based on the research work of the Russian liturgist, I. Karabinov.The results of studies of the Old Bulgarian translation of the Triodion are followed by a review of the different interpretations of the information given in Theophilactus's Life of Clement of Ochrid, concerning the latter's part in the translation of the Triodion. All attempts made so far to review the work of characterizing and classifying manuscript Slavonic Triodia are considered. Questions concerning the Old Bulgarian translation of the Triodion are studied in the light of the most recent discoveries, and, above all, in the light of the newly discovered original Old Bulgarian part. In resolving the question of authorship, the first thing to be taken into consideration is the content of a troparion in the cycle in which mention is made of the 'driving out' by the trilinguists of the Lord's servants 'who wander over the land.' The contents of the troparion lead directly to the events which set in after the death of Methodius, enlightener of the Slavs (885), when the enemies of church services in Slavonic, the Latin-speaking clergy, drove the disciples of Cyril and Methodius out of Moravia. The same events in almost the same words are spoken of in Methodius's service. At two places in its canon mention is made of 'a flock driven out by heretics', and 'a flock wandering in strange lands'. It is known that Constantine of Preslav, the Old Bulgarian scholar, who left his name in the acrostic of the canon, was the author of the canon in Methodius's service. A comparison of this acrostic with the one in the Triodion cycle in which Constantine's name is also to be found and the similarities noted between Methodius's service and the troparion in the Triodion, leads to the conclusion that the author of the original Old Bulgarian part of the text of the Triodion was Constantine of Preslav, the Old Bulgarian scholar.The recently discovered Old Bulgarian Triodion cycle has led to important methodological conclusions concerning the composition and content of the first Bulgarian hymnals. It was thought so far that they were almost entirely translations. The Triodion hymns of Constantine of Preslav show that, while translating, the Old Bulgarian scholars created works of their own which found a place in the newly translated liturgical books together with the works of the Byzantine religious poets. Works of this kind, also written in acrostics, have been found in the manuscript menaia which have come down to us. A cycle of hymns on The Nativity and The Epiphany are of special interest in this respect, since Clement of Ochrid and Constantine of Preslav both took part in creating them. This cycle appeared at the same time as the original Old Bulgarian part of the text of the Triodion in the period immediately after the death of Methodius, when the disciples of Cyril and Methodius were staying together in the Bulgarian capital of Pliska (886). Brief data are given about the recently discovered cycle of hymns on The Nativity and The Epiphany, and a study is made of the most important conclusions to be drawn about the appearance of the Old Bulgarian translation of the Triodion.The newly discovered acrostic canons of Constantine of Preslav are textologically studied on the basis of the preserved parts of the old Slavonic Triodia which have come down to us. The acrostic canons are described, together with the remaining translations of Lenten three- and four-part hymns. A sup- plement, consisting of lists and comparative tables has been added to the description.Conclusions on the development of Lenten three- and four-part hymns, forming part of the Triodion, are studied. The Greek manuscripts, which have come down to us, show that four cycles of three-part hymns were initially included in the Triodion for the week-days of Lent. They were written by Theodore Studites, Joseph the Hymnologist, author of two cycles, one of which is an acrostic, and Clement Studites. The condition of the text of the Greek Triodia allows the conclusion to be drawn that initially (in the 9th century) the use of Lenten three-part hymns had not been officially established and regulated. This was very probably done in the first half of the 10th century, when, for liturgical use, the three-part hymns of Theodore Studites and the non-acrostic three-part hymns of Joseph the Hymnologist were established. The old Slavonic Triodia, which have come down to us, also show that initially, on Old Bulgarian soil, there were four cycles of three-part hymns for the week-days of Lent: the three-part hymns of Theodore Studites, the nonacrostic hymns of Joseph the Hymnologist, the three-part hymns of Clement Studites and the acrostic three-part hymns of Constantine of Preslav which were written to replace the acrostic three-part hymns of Joseph the Hymnologist. After the three-part hymns of the initial four cycles began to be cut, only Theodore Studites's three-part hymns continued to be used together with the non-acrostic hymns of Joseph the Hymnologist. However, the hymns were not cut simultaneously and in the same way everywhere. That is why in the Triodia, which have come down to us, parts of the other two cycles have also been found, those of Constantine of Preslav and Clement Studites.The acrostic is studied as an independent poetic work. The versified acrostic is examined in comparison with the already known Old Bulgarian poems, Prologue to the Gospels, The Alphabetical Prayer and Eulogy of Simeon. Stress is laid on the great skill shown in composing the acrostic. The importance of the work is pointed out not only for Old Bulgarian, but also for the whole mediaeval Christian poetry. The text of the acrostic is also examined as a direct Old Bulgarian linguistic monument of the 9th century in which are to be found important peculiarities of the Old Bulgarian language and of the Old Bulgarian Glagolitic script evolved by Constantine-Cyril the Philosopher.Almost all certified copies of Constantine of Preslav's acrostic canons in the old Slavonic Triodia which have come down to us have been published.

Textological problems in Vita Constantini (= Cyrillo-Methodian Studies. 22. Cyrillo-Methodian sources. V. 1)

Текстологически проблеми в Пространното житие на Константин-Кирил Философ (= Кирило-Методиевски студии. Кн. 22. Кирило-Методиевски извори. Т. 1)

Author(s): Maya Ivanova / Language(s): Bulgarian

Keywords: Vita Constantini; Clement of Ohrid; Slavonic Apostle; Solovetsky Monastery;

Vita Constantini (VC) is the first hagiographic work written in Slavonic language. It is viewed as an anonymous work of early origin and unlike the prior practice is not attributed to Clement of Ohrid. Although there is no textual tradition between the presumed time of its creation – the last quarter of the 9th с. – and the first surviving full Cyrillic copy – first half of the 15th с. – the scientific interest in the work is still growing since it presents the holistic picture of the life of the Slavonic apostle and his deeds. Up to now the research efforts have been focused on deciphering the hagiographic code and verifying the historic reliability. The recent development of the Slavonic studies shows that without systemizing the manuscripts and without exploring the manuscript tradition and without a critical edition of the text of VC, the efforts in this direction will remain incomplete. The present study systemizes and corrects the scientific experience on VC accumulated throughout the years. The topic of the textological problems in VC is positioned chronologically. It covers the period from 1 843 to the first decade of the 21 st с. This is how a rather comprehensive review of the history of the problems of VC is being shaped, including the discovery and the introduction of the text into Slavic studies, textological studies and editorial principles of the last three hundred years. Another important issue tackled in the present study is the systemized list of full Cyrillic copies of VC. It offers the details of the extant copies in a brief and uniform way. The focus is on detailed specifications which are crucial today when the knowledge of the manuscript tradition of VC must have fundaments as solid as possible. The List of the copies comprises some contributions related to information about some copies that have been neglected so far. Special attention is paid to the later research copies made by scholars from the 19th c: only 4 copies were known to the researchers, but it turned out that their number was much higher. This enriched the list with 20 witnesses, the antigraph of 18 of which has been identified. The List of the full Cyrillic copies can now be used by researchers without any hesitations for the years to come. Based on this the very textological study of VC starts, stepping on the traditional grouping in its two main branches: Russian (groups A, В, С and the later identified H and F) and South Slavonic (groups D and E). The work with the copies enabled me to look for their place in the traditional grouping or outside. This is how a new Russian group was formed, K, represented by a 16th с. copy. I haven't tried to change the group names because the attempts to label the tradition in an entirely new way in my opinion does not contribute to the clarity and breaks the connection to the previous textological studies. The initially adopted approach to the material was macrogeneric and paratextual and based on four main criteria: 1. Types of codices comprising VC; 2. Date to which VC is related in the different menologia; 3. Convoying texts, i.e. the different complexes of Cyrillo-Methodian texts surrounding VC; 4. Types of headings in the different copies. It has been established that the themes, the arrangement of the lectures and the physical characteristics of the codices help to establish the origin and the route of the copies they comprise. The independent positioning of CV or its combination with the Eulogy to Cyril, Eulogy to Cyril and Methodius or other works mark different stages in the development of the textual tradition. The interrelation between the heading (paratext) and the text of the vita turned out to be of special importance. Since the heading was the most mobile and changeable part of the medieval texts no global conclusions could be drawn based on the headings alone. But even the subtlest movement in the headings of VC is a clear sign that the text of the vita shows some particularities. Every omission, addition, reordering are signs that the text of the vita should be read carefully, and this was proven by the further textological analysis. The analysis follows the order of the groups and each of them was treated per se. The guiding principle is to focus on the previously underexplored fields. Еg. groups A and В have been presented comparatively. The compositions of the October and February menologies have been studied as well as the omissions, scribal errors and the vocabulary. The February copies of the Russian branch of the tradition present the full text of VC. Compared to them the text in all copies of Russian group A seems corrupted and incomplete starting from chapter 14. Special attention is paid to the monastery copying tradition of VC in the Solovetsky Monastery. The comparison of the four full Cyrillic copies revealed that they stem from a single text which has undergone various changes between 15th and 17th cc. The four extant incomplete Solovetsky copies on the other hand – two fragments and two compilations – showed that from a certain moment on the scribes in the monastery library did have access to manuscripts from group C. Special attention has been paid to the place of VC in the Russian collections, or group C. It became clear that not all copies contained in the codices defined as collections belonged to a single text group. Some of them are autonomous or judging by typology criteria have been assigned to other stable groups – for instance groups H and F. For a long time, group С remained the most complicated and unexplored due to two main reasons: it contains copies from the first half of the 15th с. to the 18th c., which are not homogeneous and are thus hard to reduce to a common denominator while at the same time some of them were practically underexplored. For many years the group was represented only by three copies published by O. Bodyansky, which were perceived emblematic for the whole group. What they have in common is that they feature innovative readings and these characteristics have been assigned to the whole group. After the 1970s three new copies have been introduced, which have been included in the textological analyses only recently. It became clear that tradition С has been developing much more intensively than the menaion and therefore it offers numerous variants of different layers. The material was rationalized through an internal regrouping and separation of sub-groups. After specifying the quantity of copies belonging to group С their textological study was undertaken, including: description and analysis of internal rubrics, used as a typology marker; selected variant readings which are compared with the rest of the manuscript tradition; vocabulary – in its representation the same model and the same complex of selected lexemes as with group A and В were used. The South Slavonic branch of the tradition was paid relatively less attention by briefly presenting the characteristics of the copies through the conclusions made in the previous studies. The variant readings and the vocabulary have been compared with the rest of the tradition: the full concurrences and the connections with the readings in the Russian groups are registered and the conclusions are drawn therefrom. The present book, which has been written as a study of the textological tradition of VC, offers scholars a sufficiently secure basis for the next textological task: the identification of the genealogical relations between the groups. In a certain sense it maps out the problems around the Cyrillic fragments of VC characteristic of the Russian literature. They reveal particularities different from the tradition of the full Cyrillic copies that could also form a future monograph.

Inventory of the Copies of the Slavonic Sources on Cyril and Methodius and their Disciples (= Cyrillo-Methodian Studies. 23. Cyrillo-Methodian sources. V. 2)

Опис на преписите на славянските извори за Кирил и Методий и техните ученици (= Кирило-Методиевски студии. Кн. 23. Кирило-Методиевски извори. Т. 2)

Author(s): Boyka Mircheva / Language(s): Bulgarian

Keywords: Slavonic Sources on Cyril and Methodius; Byzantology; 1934 Congress of Byzantologists;

On September 15th, 1934 during the Fourth International Congress of Byzantologists in Sofia, in the Byzantium and the Slavonic World Section a committee comprising Milos Weingart and Franz Dvornik from Prague, Vasily Pogorelov from Bratislava, Ilarion Sventsitski from Lvov, Milko Kos from Ljubljana, Mikhail Poprouzhenko and Stoyan Romanski from Sofia unanimously adopted a resolution. It assigned to the Bulgarian Academy of Sciences the preparation of a critical edition of the sources on the life and deed of brothers Cyril and Methodius because of their huge importance for both Byzantine and Slavonic studies. On that very day the Committee on studying the sources on the life and deed of Cyril and Methodius convened. Two weeks later in Krakow the Second International Congress of Slavists took place. At the last plenary session of the congress, which was held on September 30th, 1934, St. Romanski proclaimed the Resolution of the Byzantologists' Congress and it was unanimously approved. By decision of the Congress of Slavists the Committee was joined by Joseph Weiss and Joseph Kurz from Prague, Stanislaw Slonski and Ivan Ogienko from Warsaw, Stepan Ivshich from Zagreb, Alexander Teodorov-Balan, Iordan Ivanov and Iordan Trifonov from Sofia. At the same committee session the decision was taken to make lists of the texts to be published (Slavonic, Greek and Latin) and to prepare a plan of the edition as part of the preliminary work. For this reason shortly after that, in July 1935, under the aegis of the Committee for the publishing of the sources on the life and deed of Cyril and Methodius at the Bulgarian Academy of Science was published the Bibliographic Review of the Slavonic Sources on the Life and Deed of Cyril and Methodius („Библиографски преглед на славянските източници за живота и дейността на Кирила и Методия") prepared by M. Popruzhenko and St. Romanski. As the authors note this is a list of the known, more or less correctly registered copies of Slavonic sources... written in Cyrillic, including notes of the editions they had been published or simply used in, as well as the book depositories they are preserved in. This bibliographic review features 175 copies of 21 Slavonic monuments. Later, in 1956, the work of Bonyu Angelov Slavonic Sources on Cyril and Methodius ("Славянски извори за Кирил и Методий") was published - a continuation of the work of Popruzhenko and Romasnki. Its first part contains data about 207 copies of 8 sources, and its second part - unclassified data about 212 copies of different calendar notes, short vitae, parts of the vitae of the Thessaloniki brothers, etc. In 1980 the Cyrillo-Methodian Research Center at the BAS, successor to the Committee for publication of Cyrillo-Methodian sources, launched the collection of bibliographic data about the separate copies of the Slavonic sources with view of their storing place and depository, signature, descriptions, editions and research of each copy, following a scheme designed by Svetlina Nikolova. In the meanwhile, a Preliminary List of Cyrillo-Methodian Sources („Предварителен списък на кирило-методиевските извори") was prepared and published in 1987. This list divides the sources in Slavonic, Latin, Greek and Romano-German and each source is provided with separate data on the time and place of creation, authorship, language of the original, archeographical data about the earliest copy and about the editions of the concrete copy. This inventory of Slavonic sources, in chronological order, comprises 39 items, adding 18 new Slavonic sources to the identified by Popruzhenko and Romanski: the discovered in the last decades acrostics of the names of Constantine of Preslav (3 at that point), Kliment of Ohrid (1 at that point), with the name of Naum (1), the note of Tudor Doxov to the translation of Four Discourses against the Arians by Athanasios of Alexandria, the canon of St. Demetrios of Thessaloniki, the Calendar notes of Kliment of Ohrid and the later dated sources written in Czech – the Chronicle of Dalimil, the Czech revision of the Diffundente sole legend and the Life of St. Crhu and Strahota. Presently the corpus comprises bibliographic data about 46 sources in 1145 copies. In contrast to the previous bibliographical reference books it includes as separate sources: the Second service for Constantine-Cyril the Philosopher, for the time-being considered an original work because no Byzantine model has been found so far; the second canon of Methodius by Kliment of Ohrid discovered by Russian scholars Lyudmila Moshkova and Anatoly Turilov and deciphered by Bulgarian scholar Georgi Popov; the Dormition of Methodius - a text discovered by Klimentina Ivanova; the Middle-Bulgarian translation of the Greek service for Kliment of Ohrid (omitted in the Preliminary List of Slavonic Cyrillo-Methodian sources), the general calendar notes on Cyril and Methodius. One of the main principles of the Inventory is the decision that the literature for the rubrics’ descriptions, editions and studies should comprise concrete research works on the respective copy only and not on the source as a whole. The information is drawn from printed publications - inventories, editions and studies, printed from the early 19th с. to 2012. The copies are arranged in chronological order, by countries and depositories. The data about copies whose existence is uncertain or which have been proved to no longer exist are placed separately at the end of the information about each source, together with a detailed description of who, when and where has given the information about the copy and who, where and when has proven that the copy is uncertain or destroyed. Likewise, at the end of the information on each source, there is data about copies whose present location is unknown. The Inventory does not include revisions, compilations and excerpts from the separate sources, nor later works created on the basis of already existing ones. No bibliographic data about old-printed editions of the separate sources are included either, the only exception being the Old-Czech source Life of St. Crhu and Strahota which isn't preserved but in a printed edition. The calendar notes are united with the troparia, kontakia and all references of this type in menologies of different liturgical books. Since the notes are extremely varied, the title cites only the earliest mentioning of the memory of the saint. The Inventory does not give information about the so-called Tale of the Translation of the Books („Сказание о преложении книг"), included in Tale of Bygone Years („Повесть временных лет") because in order to make a complete and correct bibliographic description all copies must be examined which I wasn't able to do at this point. The data on these copies will be the subject of another publication. The main points of the scheme are as follows: First of all, the original title and incipit of every source are given. With hymnographic works – the incipit and the end of the work. The information about each copy includes: 1. Location and depository of the manuscript: country, town, depository, fund number and name of the collection, ref. number, type, language specifics, dating of manuscript and folia that the work occupies. 2. Descriptions. This rubric contains information about all the accessible catalogues and lists where the manuscript is mentioned. 3. Editions. List of bibliographic data on all the editions of the concrete copy. 4. Studies. The bibliographical data about the studies on the concrete copy are listed here. 5. Note. The rubric contains additional information about the copy – whether it was used for various readings, numbering specifications, differences in identifying the type of manuscript or its dating, information about the existing photocopies in the BAS scientific archive, etc. The edition uses the abbreviations of libraries, collections and funds that are generally adopted in Slavonic Studies.

Word Formation Tendencies in Bulgarian Language Development Through the Middle Ages. (Cyrillo-Methodian Traditions in Fourteenth-Century Manuscripts) (= Cyrillo-Methodian Studies. 24)

Словообразувателни тенденции в развитието на българския книжовен език през Средновексвието. (Кирило-Методиевите традиции в паметници от XIV в.) (= Кирило-Методиевски студии. Кн. 24)

Author(s): Tatyana Mostrova / Language(s): Bulgarian

Keywords: Deverbative nouns; Bulgarian literary language of the 14th-century; Word-formation;

The monograph treats for the first time the problems of the deverbative nouns in translated and non-translated (original) fourteenth-century texts of medieval Bulgarian literature. The book consists of an introduction, three chapters and three appendices. The Introduction sketches briefly the transformations concerning the normalization and codification of the Bulgarian literary language of the 14th-century, including the problems of word formation as one of the most productive methods of its enrichment. The Introduction also makes a survey of other scholars’ findings about the language of the writers of Tãrnovo, about the compound words in the works of Patriarch Euthimius, as well as particular about word-formational types in his works and in translations from the 14th century. The study takes notice of the existing text critical researches on the Athonite redaction of the liturgical books: Evangelion, Apostolos (Acts and Epistles), Psalter, Triodion and Octoechos. On this basis are marked the perspectives that require a) a thorough systematic study of the word-formational categories and types in original (non-translated) and translated works of the 14th-century; b) a separate study of calquing Greek composita, and c) systematization of the most important word-formational tendencies in works that differ in theme, genre and style and reflect the language phenomena within the context of the codification and normalization of Bulgarian literary language of the 14th-century. The object of this work are the deverbative nouns, which represent one of the most important and well registered word-formational categories and types in the derivative system of the 14th-century Bulgarian literary language. The word-formational units (approximately 2000) are excerpted from seven voluminous translations characteristic for the fourteenth century literary activities: the Service Book (Liturgies) of Patriarch Euthimius, the Vita of St. Gregory Sinaites, the Collective Patericon, the Ladder of Divine Ascent of John Climacus, the Dioptra of Philip Monotropos, the Dialectica of John of Damascus, the Chronicle of Constantine Manasses, as well as from all the works of Patriarch Euthimius: Vitae, Encomia, Epistles, Service to Empress Theophano, the translation of the Liturgy of St. Jacob. In theme and style these works belong to different genres and represent a substantial part of the official liturgical and non-liturgical literature, relevant for Bulgarian medieval heritage of the 14th century. The translated works pertain to the corpus of texts, which were newly translated, or revised, replenished and renovated by the bookmen of Tãrnovo and Mount Athos. Methodologically the work follows the basic principles of functional and structural understanding of the word-formational analysis that were theoretically developed by M. Dokulil and elaborated in Czech linguistics. The author emphasizes on the fact that the basic theoretical ideas, used here, are particularly appropriate for the definition of the word-formational types and categories in the study of the works from the 14th-century. The study combines the synchronic functional and structural analysis with diachronic comparisons between the derivational categories and types in the sources from the Old Bulgarian period (9–11th centuries) and in the 14th-century literary language. The results are presented in tables. The deverbative nouns are distributed in four categories according to the onomastological and morphological motivation of their bases: Nomina agentis, Nomina actionis et resultativa, Nomina instrumenti, and Nomina loci. These categories are valid both for the monoradical and the compound formations. Composita are analyzed separately because of their specifics (in Chapter II) together with their Greek equivalents. Chapter I “Monoradical derivatives” and Chapter II “Composita” are constructed according to the same compositional scheme. The data is analyzed by derivational categories and within each category a classification is made of the word-formational types belonging to it. Within each group the productive types are displayed first, and then the less productive and the nonproductive ones. The conversional formations are given separately at the end. The data analysis takes into consideration the fact that a large number of the lexical and derivational units were coined in the process of translation. That is why Greek equivalents are given, if necessary, as well as variant readings from other copies of the translated works are provided. In these cases, aside from the individual word-formational meaning of the derivatives, some metaphorical uses are studied, which are related to certain context or to the translation of names. Attention is paid also to terminologically distinct derivatives, as well as to lexemes with specialized meaning. For the compound words a modified and specified scheme is proposed for the classification of the calqued compound nouns in order to better reflect the specifics of this class of lexemes. For all word-formational categories and types, a comparison is made with the data in the manuscripts from the Old Bulgarian period. Nineteen comparative tables are given, based on the data of the existing in scholarship reverse dictionaries. Comparative material is given from the original and translated works that emerged in Preslav, as well as from the works of Clement of Ohrid; the material is extracted for this purpose from 56 dictionaries and indexes. For each word-formational type the study specifies the derivatives that are not registered in the lexicographical repertories. Chapter III “Functional characteristic of the word-formational categories and word-formational types in the 14th-century sources examined” includes a characteristic of the word-formational types in works from the14th-century, which are different in theme, genre and style. This aspect was missing until now from studies of word formation, dedicated to separate periods in the history of Bulgarian literary language. The original and the translated works from the 14th-century are presented in a classification scheme with two major categories: official liturgical literature and official non-liturgical literature, with their specific subsections. The functional characteristic is related to the genre. It reflects the connection and the mutual dependence between pure word-formational processes and the stylistic peculiarities of the literary monuments, belonging to a certain genre category. It is of great importance, when defining the significance of particular word-formational types as elements of style for a given work, that one should take into consideration the extent of their productivity. The word-formational types with highest quantitative indicators receive additional stylistic marking and become characteristics of the literary style and the literary norm at the word-formational level. The Conclusion emphasizes the fact that the basic word-formational categories, which are characteristic for the Old Bulgarian literary language from the time of creation of the first Cyrillo-Methodian translations, are also kept during the14th-century, no matter of the genre and thematic diversity of the texts studied. A continuity is testified between the older tradition and the Middle Bulgarian literary language, in the matter of the word-formational level as well as on other levels. The study ascertains that, in regard to the composita, the degree of calquing and the use and distribution of the Slavonic types is directly related to the bookmen’s attitude to the original Greek text. The redistribution of the word-formational types is shown by genre and thematic marking, and not at the last place, by a stylistic one. The results of the research done give us the reason to make the following conclusions: 1. The Middle Bulgarian texts examined here manifest unity regarding the word-formational categories and the basic word-formational types. The word-formational type with highest productivity is the one with the suffix -ние. This type includes the half (1005 cases) of the excerpted over 2000 derivatives within the four word-formational categories. 2. Compared to the classical Old Bulgarian literary monuments, considerably increases the derivative potential of the word-formational type with suffix -тель both for the simplexes and for the compound nouns. Within the type most productive is the extended variant -итель. Also increases the activity of the extended variant -атель (-ятель). For both word-formational subtypes increases the number of derivatives, motivated by prefixed verbs, which are excerpted from literary works from the 14th-century and are not attested in the “canonical” Old Bulgarian manuscripts. 3. The word-formational type with suffix -тель absorbs some of the functions of suffix -ьникъ; the latter decreases its productivity more than twice. 4. In compound words, likewise in Old Bulgarian manuscripts, continues to dominate the word-formational type with suffix -ьць (it appears in 88 lexemes) while it is rarer in simplexes (28); for the compounds this type takes the third place for productivity after those with the suffixes -тель and -ьникъ. 5. The high frequency of the derivatives with suffixes -ние and -тель in the literary production of the fourteenth century can be interpreted as an indicator for their appurtenance to the word-formational norm of the Bulgarian literary language of the 14th-century. These most frequently used suffixes are connected with the literary style of the epoch – плетение словесъ, “word-weaving”, and therefore are stylistically marked. The Appendices include: 1. Alphabetical list of the excerpted deverbative nouns and their distribution by literary monuments; 2. Slavic-Greek and Greek-Slavic register of the composita; 3. Reverse dictionary (Index a tergo).

Assumption of Cyril in the South-Slavic Orthodox Tradition (= Cyrillo-Methodian Studies. 28. Cyrillo-Methodian sources. Т. 3).

Успение Кирилово в южнославянската православна традиция (= Кирило-Методиевски студии. Кн. 28. Кирило-Методиевски извори. Т. 3).

Author(s): Boyka Mircheva / Language(s): Bulgarian

Keywords: Assumption of Cyril; copies; Second Bulgarian Kingdom; Slavic Cyrillo-Methodian sources; Tarnovo hagiographical cycle

Since the moment of its discovery, the Short Vita of Cyril (Assumption of Cyril) has been incorporated in the Slavic Cyrillo-Methodian sources on a regular basis. Scholars exploring the work of Cyril and Methodius and their disciples have been using this text as a complement to their main research material. The text of Assumption of Cyril is significantly less explored in comparison to the rest of the Slavic Cyrillo-Methodian sources and so far there hasn’t been a complete edition of this important work based on all extant copies. This study seeks to collect, publish and explore all known copies of Assumption of Cyril contained in different types of codices. This, on the other hand, calls for examining the reasons for its inclusion in the manuscripts, in which it functions, thus forming a complete picture of the textual history of Assumption of Cyril in the context of the literary and cultural history of the Balkans. The drawn textological parallels don’t confirm the hypothesis of the text’s archaic nature. The dependence of the text on Vita Methodii suggested by some authors is not confirmed by the textological parallels either. The loci communes between the two works result from the influence of other, later Cyrillo-Methodian sources. It is possible that the compiler of Assumption of Cyril hadn’t known the text of Vita Methodii, at least he never used it. One of the reasons may be rooted in the fact that Vita Methodii was not as widely spread as Vita Cyrilli; moreover, no South-Slavic copies of this work have survived. The text of Assumption of Cyril bears closest similarities to its contemporaneous Assumption of Methodius, to which it is connected by numerous and close textological parallels. The fragment in BAS23 features the authentic text of Assumption of Cyril where the praise to the Bulgarian Orthodox Kingdom is preserved in the same form as it is found in two other works of the Tarnovo pre-Euthymian school: in the Life of Patriarch Joachim I and in Assumption of Methodius. The distinctive features of the work lead to the conclusion that the creation of the text of Assumption of Cyril should be related to the period of the restoration of the Second Bulgarian Kingdom and the rise of the Bulgarian Patriarchate in 1235, as part of the Tarnovo hagiographical cycle in praise of Bulgarian saints. Especially important are the copies of Moldovan origin of Assumption of Cyril, which account for half of the extant copies. There the praise to the Bulgarian Orthodox Kingdom has been reworked into a blessing to all orthodox kingdoms. The earliest witness of this textual tradition is preserved in the Collection of Gavriil Uric of 1439. It appears that political reasons have been behind the composition of the text, that it has been connected with works of the same period, in line with the same political and religious trend, as an outspoken advocacy of Bulgarian statehood and Orthodoxy. As testified by the copies, the text’s political line was used in its further life. Assumption of Cyril entered Romanian literature with the collections structured according to the Jerusalem Typikon and became one of the emblems of the political and religious identity in Moldova at the turn of the seventeenth century, remaining largely connected with the era of the Moldovan Metropolitan Anastasius Crimca. The book includes an edition of all extant copies: deciphered text and photocopies of the manuscripts.

The Hagiographic Works About Sts Cyril and Methodius in Legenda aurea of Iacobus de Voragine (= Cyrillo-Methodian Studies. 11)

Агиографските творби за св. Кирил и Методий в Legenda aurea на Яков Ворагински (= Кирило-Методиевски студии. Кн. 11)

Author(s): Slavia Barlieva / Language(s): Bulgarian

Keywords: Cyril; Cyrillo-Methodian sources; Cyrillo-Methodian tradition; Hagiographic works; Iacobus de Voragine; Legenda aurea; Methodius; Quemadmodum

This study, dedicated to the sources of Sts Cyril and Methodius, connected with the collection of lectures about saints Legenda aurea, presents for the first time in European literary-historical research this famous work of West European hagiography from the standpoint of Cyrillo-Methodian problems. Chapter One introduces in detail the collection: its author Iacobus de Voragine (Ch. 1.1) and also the importance of the work in the history of European culture (Ch. 1.2). This presentation is aimed not only at making the reader familiar with the phenomenon Legenda aurea but also at showing in what an old and popular European literary monument are found traces of the Cyrillo-Methodian tradition. Besides this, through the scheme of the development of the collection in the different regions of Western and Central Europe is substantiated also the plan for a systematic study both of the Latin original and the mediaeval translations in different national languages. This plan made it possible to discover the response, although distant, to the cult of the Slav Apostles in lands where it was regarded as unknown during the Middle Ages: Spain and Germany. Further on the study, the principal goal of which is to clarify the problems of the Latin sources of the lives and work of the Slav Apostles, is divided into parts, differentiated according to the individual sources associated in one or other way with Legenda aurea. In the first place (Ch. 2) is examined the text of the Life of St. Clement of Rome in the Golden Legend which narrates the translation of the relics of the Saint from Herson to Rome. In Ch. 2.1 unambiguously is confirmed its similarity to the Latin Lives of Sts Cyril and Methodius (Vita cum Translatione S. Clementis), called also Italian Legend, from which it is extracted by the literary methods of abridgement and revision. For this reason a new term for denoting this text was introduced: "Brief Redaction of the Italian Legend". A more categorical answer has been sought also to the question how the compilation of Iacobus de Voragine about St. Clement of Rome was composed. Whether Iacobus compiled the brief redaction of the Italian Legend and what could this suggest to us about the authorship of the Italian Legend itself. The observations made have imposed the conclusion that at the time when Legenda aurea was composed, i. e. about the middle of the 13th century. The Life of St. Clement of Rome by Iohannes Himonidos and Gaudericus of Veletri had already lost its third part – Translatio Clementis. In its stead popularity enjoyed the redaction made by Leo of Ostia who is regarded as the author of the story of the translation of the relics of Clement in Rome (the Italian Legend). The Dominican liturgist, probably the Chief Master of the Order Humberto de Romanis, abridged the Italian Legend and adapted it as the ninth lecture for the Festival of St. Clement of Rome in the Dominican lectionaries. It was namely from there that Iacobus de Voragine borrowed the short redaction of the Italian Legend so as to use it as the end of the narrative about St. Clement in his collection Legenda aurea. As regards the addition connecting the translation of the relics of St. Clement of Rome with the name of St. Cyril, the direct study of a large number of copies of Legenda aurea has established that this addition was made probably in Italy after 1292 and not between 1263 and 1267 as P. Devos and P. Mayervaert claim. It is a repercussion of the Chronicle of the Dominican Martin de Troppau through the work of another Dominican writer Pierre Callo. Special attention is paid in Ch. 2.2 to the presence of the short redaction of the Italian Legend besides in Legenda aurea also in other Latin works of the Late Middle Ages. In the first place here is supplied information about the already mentioned Chronicle of Martin de Troppau and is stressed the need for studying other works by the same author which are likely to contain some data about St. Clement of Rome and hence St. Cyril, mostly about his sermons on saints. The study of the excerpt itself which mentions the name of the Slav Apostle and the results of the study of his influence on the Golden Legend give grounds to the author to express a view at variance with that of the publisher of the Chronicle so far – that not the Golden Legend is the source of Martin but his text on the translation of Clement's relics was added to the Life of Pope Clement in Legenda aurea. Another new element in the results of the study is the evidence that Martin used as his sources not only the Italian Legend, as has been believed so far, but also the First Chapter of the Legend of the Monk Christian. An attempt is made to prove that he compiled the text of interest to us on the pattern of the short redaction of the Italian Legend from Legenda aurea, drawing as his sources also the Italian and Christian's Legends. The view is expressed that he had at his disposal some document, later lost, from the Office of Pope Nicholas I, calling Cyril to Rome. By this is explained also the anachronism accociating the visit of the Slav Apostle to Rome with the pontificate of Nicholas I and not with that of Pope Adrian II. In the study are used also other mediaeval compilations on the translation of the relics of St. Clement of Rome: the Chronicle of the Spanish Minorite Iohannes of Zamora, the List of Saints and Their Acts of the Venetian Pietro de Natale and the Notes on the Milanese Saints of the Chaplain Gotfredo da Busero. Concerning the last text, the present study makes a contribution to the view of P. Devos that in it there is a reflection of the Italian Legend through the mediation of Legenda Aurea. Using a larger part for comparison, also a direct influence of the Chronicle of Martin de Troppau is established. As a result of the systematic review of all Latin texts, associated with the Life of St. Clement of Rome, was discovered a hitherto unused text in Cyrillo-Methodian studies, containing the short redaction of the Italian Legend – Florilegium of the Chronicles of the Inquisitor of Toulouse, Bernardus Guidonis, which is published in the present monograph. The review made of the most important Latin legendary and other similar compilations of an annalistic character has shown clearly that to one or other extent they used the short redaction of the Italian Legend from Legenda aurea of Iacobus de Voragine in their lectures dedicated to St. Clement of Rome. The basic conclusion which imposes itself as a result of this review is that in the Late Middle Ages in the West European Hagiographic collections the Holy Brothers Cyril and Methodius had no place of their own. Mention was made only of St. Cyril, usually only with the byname "Philosopher", as a saint who brought to Rome the relics of Pope Clement. In the late 13th c. appeard the elaboration that this philosopher was St. Cyril, Bishop of Moravia and Apostle of Almost all Slavs. In Ch. 2.3 the model of studying the Latin Golden Legend is applied also with respect to its mediaeval translations. The traces of the Latin original of the Cyrillo-Methodian tradition established in the Life of St. Clement of Rome have been found transferred also in some of the translations in the languages that were forming then as literary national ones. Naturally we should take into account also that in this case we come against to a large extent mechanical phenomenon since the translations automatically include the Cyrillo-Methodian text together with the Life of St. Clement of Rome. As a result of the present study of the translations of Legenda aurea have been discovered and published translations of the short redaction of the Italian Legend in Catalan and Old High German – texts which for the time being are the only, although cursory, information about St. Cyril in the Spanish and German literary traditions. Published were also Tuscan translations of this work. The examination of the Old Czech translation showed how this text there lacked a clear connection with the Slav Apostles although it was published simultaneously with lectures specially dedicated to the two saints. The review of the written monuments bearing witness to the spread of the short redaction of the Italian Legend in popular adaptations of Legenda aurea indicated that the translation of the relics of St. Clement of Rome was not explicitly associated with Constantine-Cyril. Whereas in the Latin redaction appeared the elaboration that the monk who discovered the relics of the Saint in Kherson was the Slav Apostle Cyril, a Moravian Bishop, this elaboration was fully ignored in the popular translations of the Colden Legend and only the byname Philosopher was preserved. The literal quotation of Leo of Ostia and the actual contents of the texts give us yet grounds to claim that here we come across abridged versions of the Italian Legend. Naturally they cannot be called sources of the Cyrillo-Methodian work but are a sign how the Cyrillo-Methodian tradition developed in Western Europe during the Late Middle Ages – the Slav Apostles were worshipped there above all as holy men who had brought to Rome the blessing of Clement's relics. This conclusion and the methodology of research applied in this work offer the possibility for future studies of Latin sources about Sts Cyril and Methodius and their translations in popular languages during the Midle Ages, for instance of the Pope's letters and some works in the sphere of canonical law. Naturally most productive with respect to the Cyrillo-Methodian problems is the study of copies of Legenda aurea from the Western Slav lands – chiefly today's Bohemia and Poland (Ch. 3). It was found that the Czech Golden Legend most accurately reproduced the Czech hagiographic tradition of the two saints, presenting all hagiographic works about them of a Czech origin with the exception of the legend Beatus Cyrillus. The author does not discover data on the existence of a church celebration of the Apostles in Bohemia during the 13th century – from then date the oldest Latin copies, emerging in Bohemia, of Legenda aurea and they do not contain any of the hagiographic works regarded as sources of Sts Cyril and Methodius. The existing data confirm the opinion that their cult was revived in Bohemia only in the age of Charles IV who sought the national identity of his people in its Slav roots. At first the hagiographic texts of the Holy Brothers were connected chiefly with the ecclesiastical glorification of the most venerated Czech saints: St. Ludmila, St. Vaclav and St. Procopius. These were the legends of the Monk Christian and Diffundente sole, dedicated to St. Ludmila, the Life of St. Vaclav by Charles IV and the Short Life of St. Procopius. Excluding Christian's Legend which was the oldest domestic Czech sources and which appeared probably at the very end of the 10th c., for all the others the study of their place in the textual tradition of Legenda aurea shows that in all probability they were connected with the national doctrine of Charles IV and emerged about the middle of the 14th c. Besides that the contents of the collection provide data on the existence of yet another Life of St. Procopius which, in the same way as the Short Life of the saint connects his knowledge about the Slav letters with St. Cyril. Thus the study outlines still another Cyrillo-Methodian source – the Life of St. Procopius Erat sanctus Procopius which after more detailed research should be embodied in the publication of the sources of the lives of the Slav Teachers. Another such source emerges after the application of the same pattern of research also to the translations of the Latin legends of Czech origin in Old Czech by the study of the old Czech translation of Legenda aurea – the Old Czech Passional. This is the translation of Charles' Life of St. Vaclav which, however, is entitled Zivot svatého Cirula biskupa. In order to preserve the approach to the texts accepted as sources about Sts Cyril and Methodius, this translation should enrich the list of Slav sources as has been proceeded in the case of the Old Czech translation of the legend Diffundente sole. In an analogous way appears the possibility of enriching the list of the sources with yet another monument: to the Slav sources may be added also the Old Czech translation of the Short Life of St. Procopius Erat sanctus Procopius, entitled Byl v ceskéj zemi jeden opat. These additions prompt the idea of the possibility to make a more precise structuring of the corpus of the Cyrillo-Methodian sources whereby the original texts will be published together with their translations, not as has so far been done – in different parts of the corpus differentiated on the principle of language. The study of the manuscripts of Legenda aurea from the Western Slav lands yields the best results with respect to the two Latin Lives of Czech origin, specially dedicated to the Apostles: the legends Tempore Michaelis (Moravian Legend) and Quemadmodum (Ch. 3.2). To the hitherto known ten copies of the Moravian Legend the study adds six newly discovered copies, all from Polish collections Legenda aurea, where it was found to be the basic hagiographic text about the Slav Apostles. These are Cod. 271 (Bibl. Jagiellonska, Krakow), ff. 159r–160r, Cod. 1768 (ibidem), ff 163r–169r; Cod. 2767 IV (Bibl. Czartoryskich, Krakow), ff. 127r–129r; Cod. Ill 8041, ff. 171r–129v (Bibl. Naukowa, Warszawa); Cod. BOZ 54 (ibidem), ff. 119v–121r; Cod. 5439 II (Bibl. Ossolinskich, Wroclaw, ff. 139r–141). The witnessed textual differences between the Polish and Czech copies make possible the differentiation of a Czech and a Polish redaction of the monument – a distinction which has so far not been made by the publishers of Tempore Michaelis. As far as the legend Quemadmodum is concerned, in the Cod. 54 II 39 (Bibl. Ossolinskich, Wroclaw), ff. 139r, mentioned above, together with the Moravian Legend was found a hitherto unknown fragment of it. Besides that, the study attracts another five copies of this Latin Life of Sts Cyril and Methodius which have up to now not been used in the Cyrillo-Methodian studies but have been mentioned in connection with the study of the composition of the Czech Golden Legend. In this way the total number of the Quemadmodum copies increased from 13 to 18. The basis for textological study of the two Latin hagiographic works enriched in this manner creates the possibility in a future study to solve with greater objectivity some problems connected with the dating and the sources of the two Cyrillo-Methodian legends and also in a more substantiated fashion to recreate the history of the Sts Cyril and Methodius cult in the lands of today's Bohemia and Poland. As a whole the present monograph on the Latin hagiographic texts about Sts Cyril and Methodius, connected with the most widespread hagiographic work of the West European Middle Ages, Legenda aurea of Iacobus de Voragine characterizes the development of the Cyrillo-Methodian tradition in its completeness. Although some of the examined texts cannot be treated as sources, they all were a reflection of the respect to the Slav Apostles, glorified in Europe as the creators of the Slav letters, as evangelizers of Slavdom and carriers of the relics of St. Clement to Rome. As regards both its contents and its chronology, the Cyrillo-Methodian tradition emerged for the last time as an All-European cultural phenomenon.

Rhythmic Structures in Old Bulgarian Glagolitic Manuscripts (= Cyrillo-Methodian Studies. 11)

Ритмични структури в старобългарски глаголически паметници (= Кирило-Методиевски студии. Кн. 11)

Author(s): Krassimira Kostova / Language(s): Bulgarian

Keywords: Old Bulgarian glagolitic manuscripts; rhythmic models

The study is dedicated to the rhythmic structures in the Old Bulgarian glagolitic manuscripts Psalterium Sinaiticum, Codex Marianus and Codex Assemanius. The results are given in three classifications of the isocolic patterns in the Old Bulgarian translation of Psalter and Gospel. The rhythmic models are devided into three groups: simple columns (one-, two-, three-, four-, five-, six-, seven-, eight-, nine-, ten- accented columns), recurrent series and series in frame. Isocolic parallels between the Greek texts and the Old Bulgarian translations are drawn. A conclusion is made that the brothers SS Cyril and Methodius had known the isocolic structures in the Byzantine literature and had preserved them in their translations from Greek into Old Bulgarian language and that the Old Bulgarian and Middle Bulgarian men of letters had adopted in their works the rhythmic structures of the Byzantine rhetorics and poetics.

The Books of the Kingdoms in the Slavonic Chronographic Tradition (= Cyrillo-Methodian Studies. 27)

Книги Царства в славянската хронографска традиция (= Кирило-Методиевски студии. Кн. 27)

Author(s): Maria Totomanova-Paneva / Language(s): Bulgarian

Keywords: Books of the Kingdoms; chronographic and non-chronographic redactions; Slavonic chronographic tradition; stemma of the manuscripts; textological comparison;

The monograph seeks to explore the textual history of the Books of the Kingdoms in the Slavonic chronographic tradition in comparison with manuscripts outside this tradition taking into account the text of the Septuagint as well. Nine Slavonic manuscripts dating from the fourteenth to the sixteenth cc. have been used, the leading being the Archives Codex and Elinskij Letopisets I redaction. The first chapter includes a detailed description of the used manuscripts (type, dating, orthography and linguistic features). The content of the Archives Codex and the Elinskij Letopisets I redaction as well as that of the Middle Bulgarian manuscript F.I.461 are presented in full. The author places much emphasis on the segmentation of the text in the non-chronographic redaction in comparison with the segmentation in the chronographic redaction, which is extant only in the Archives Codex. The chapter also presents a comprehensive review of the paramount studies on the textological tradition of the Slavonic translation of the Books of the Kingdoms. The earliest research works date back to the end of the nineteenth c. Following the works by М. Popruzhenko (1894), А. Sobolevskiy (1900), S. Kulbakin (1901) and R. Nachtigal (1902) the last decades of the twentieth c. witnessed increased research interest in the problems of the Slavonic text of the Books of the Kingdoms. Sv. Nikolova, D. Dunkov, A. Alexeev, Fr. Thomson, T. Slavova, etc., have made major contributions in this regard. The opinions of Slavists divided on a major issue, that of the time, the place and the authorship of the original translation of these Old Testament books. This study sets out to answer these questions by using a complex methodology combining both textological as well as linguistic approaches. Its focal point is the textological comparison and analysis of the selected manuscript witnesses while taking into account the Greek text of the Septuagint and, where necessary, the Latin Vulgate and the Hebrew text. Chapter 2 investigates the textual history of the . The identified variant readings, omissions and additions are examined and classified on two levels: first, distributed by manuscript witnesses (and groups of copies), and second, according to the type of the variant reading. The variant readings are further classified in three groups: (1) variant readings resulting from copyists’ mistakes, (2) variant readings resulting from editing, which are either related to the word order, or concern the use of synonyms (lexical or derivative) (3) variant readings resulting from an unidentified Greek original. The detailed examination and classification of over 1,300 variants confirms the observation that all manuscripts involved in the study present the same translation, conventionally called archetype. The analysis leads to the conclusion that at a relatively early stage of the development of the manuscript tradition the archetype has split into chronographic (AE) and non-chronographic (B) redactions. The relations between the witnesses and the different redactions of the text have been identified and a stemma of the manuscripts has been drawn up. The Middle Bulgarian copies of group B show numerous differences from the group of the Russian copies R, and from A and E and have much less common readings with A and E. The similarities between the chronographs A and E and group B come from the initial translation (archetype) and show that as close as they might be to the Russian group R the chronographs A and E (together with B) sometimes offer a more accurate translation of the Greek text. On the other hand, the group of Middle Bulgarian manuscripts B is relatively homogenous with sparse differences between the separate witnesses and as a whole preserves more archaic features than AE and R. The group of the Russian manuscripts R and the chronographs A and E share many common readings and stem from a common hyparchetype AER. This hyparchetype reflects more correctly the Greek text published in the edition of Brookе, McLean, Thackeray 1927–1930 in terms of word order, omissions and additions, than the hyparchetype of the Middle Bulgarian copies B where some deviations from the Greek tradition are observed. The hyparchetype AER is characterized by lexical variants leading to the Preslav redaction. At a certain point a branch DST stemmed from hyparchetype AER. The textological analysis shows that copies T and U occupy an intermediate position between the chronographic and the non-chronographic traditions, which may result from a conflation with a manuscript bearing the characteristics of the archetype of group B. The traces of such a conflation are more visible and coherent in the text in copy U than in the text registered in Troitskij Cronograph (T). Bearing in mind that the chronographic compilation registered in the Archives Codex is unequivocally associated with the name of Tsar Simeon I the Great (893 – 927) and is usually dated to 921 according to the chronographicon contained therein, and that the 1st redaction of Elinskij Letopisets, containing the Nominalia of the Bulgarian Khans is connected with the ruler’s ideology of Simeon’s successor, Tsar Peter (927–969), it can be safely assumed that the division between the chronographic and the non-chronographic redactions took place at the turn of the tenth c., which dates the occurrence of the archetype to the end of the ninth c. Another proof thereof can be found in the results from the comparison between the segmentation of the text in the two redactions. It has obviously arisen independently and pursued different goals. Of the manuscripts of the chronographic redaction, only the Archives Codex bears the traces of consistent segmentation. On the other hand, the segmentation in the non-chronographic redaction can be dated to the fourteenth c., the period of the restoration of Bulgarian statehood and the flowering of literature under Tsar Ivan Alexander and his successors. In Chapter 3, the main characteristics of the archetype of the Slavonic translation have been identified and systematized with view to the question of its localization and dating. A special focus is put on the metaphrastic techniques, skills and theological culture of the author/s of the initial translation. The translation errors belonging to the primary translation, which represent an important characteristic of the Slavonic archetype, have been identified, classified and analyzed according to specifically developed criteria. The mistakes are distributed equally throughout the four books, which suggests one translator or (which seems less plausible) a group of translators of a similar schooling. Most frequent are the cases of incorrect deciphering of the Greek text: confusion of Greek words, which are close in graphics or in pronunciation (mainly itacistic mistakes); here belong the cases of incorrect etymologization of words, including of some toponyms and personal names. There are numerous instances of incorrect segmentation of the text which can be seen on two levels: primary, at the level of the Greek text of the Septuagint when the initial translation was made, and secondary, at the level of the Slavonic text in the process of copying. There are cases of free translation and adaptation of whole passages to the translator’s initial idea of the text meaning, which are largely due to an insufficient mastery of Greek. Sometimes no adequate explanation of the Slavonic reading can be found and therefore the use of an unknown Greek original is presumed. As a whole the mistakes are typical of a period when the rules of the literary language had not been yet established and the translation tradition was rudimental. This suggests that the translation has been made on Bulgarian soil in the years immediately following the arrival of the disciples of Cyril and Methodius in Bulgaria by a scribe with Slavonic linguistic consciousness. The suggestion that the archetype occurred in a very early period when the Glagolitic script was still in active use is evidenced by the three Glagolitic letters found in the text of the Archives Codex, which also occur in the Vilnius and in the Warsaw copies. Some of the observed inconsistencies in rendering numbers in the text can also be explained only by a Glagolitic vorlage. Another proof of the initial translation’s ancientness can be sought in the textual history of the psalm incorporated in II Kgs 22 because its protograph is similar to that of the Glagolitic Psalterium Sinaiticum. Chapter 4 of the monograph studies thoroughly the lexis of the Slavonic translation of the Books of the Kingdoms with emphasis on the rare vocabulary and hapax legomena, the non-Slavonic vocabulary and the lexical variation. A total of 151 lexemes have been studied and analyzed. The lexis of the initial Slavonic translation contains numerous Greek borrowings with no Slavonic equivalents. A significant group is represented by Hebraisms, which entered Old Bulgarian literary language through Greek. The rest of the Greek borrowings without Slavonic equivalents denote realia, for which no suitable terms had been coined in Old Bulgarian at that time. The substitution of Greek borrowings with Slavonic equivalents known from the classical Old Bulgarian written monuments is largely inconsistent. As far as the so-called Preslav and Cyrillo-Methodian lexis is concerned, the text of the Books of the Kingdoms uses both variants. On the other hand, the Cyrillo-Methodian variants used with no Preslav equivalent outnumber the purely Preslav variants and this also supports the hypothesis that the translation occurred in the early Old Bulgarian period when the principles of the Preslav redaction of the Biblical books had not been completely established. Some of the Greek borrowings are known from the classical Old Bulgarian monuments and from the original works of the Old Bulgarian writers. Their presence in the initial translation of the Books of the Kingdoms clearly shows that the translation has been made on Bulgarian soil. This assumption is also supported by the Proto-Bulgarian words identified in the text. The findings from the analysis of the rare lexemes and the hapax legomena in the text also confirm that the Old Bulgarian translation dates from a relatively early period when other significant works have also been translated among which other Old Testament books, the Menaion and the Triodion, some of the Paterica, the Paraenesis of Ephrem the Syrian, the Palaea Historica and the Pandects of Antiochus. In conclusion, it can be said with confidence that the translation of the Books of the Kingdoms occurred in the early Old Bulgarian period at the turn of the tenth c. and could be defined as pre-Preslav. It was clearly made in a South-Slavic and Balkan environment but the question of the exact place of its occurrence is still to be specified as it could be either the northeast of Bulgaria, or the southwest of the First Bulgarian Kingdom. The monograph is complemented by three appendices: an index of the discussed lexemes, a list of the variant readings in the four Books of the Kingdoms and a list of the omissions and the additions in the Slavonic text. Manuscript sources and abbreviations: RGADA, Moscow, f. 181, No. 279/658, third quarter of the 15th c. – Archives Codex (А); GIM, Synodal Collection, No. 280, end of the 15th-beginning of the 16th c. – Elinskij Letopisets I redaction (Е); RNB, St. Petersburg, F.I.461 (P); RGB, Moscow, f. 256, Collection of Rumyantsev No. 29, 1537, (R); RGB, Moscow, f. 178, Museum Collection No. 3750, 15th c., (М). Copies PRM are conventionally called Middle Bulgarian group and labelled B. RGB, Moscow, f. 304.I, Main Collection of the Library of the Trinity Lavra of St. Sergius, No. 728, early 15th c. – Troitskij Cronograph (Т); RGB, Moscow, f. 173, Collection of Moscow Theological Academy No. 12, 1470–1490, (D); RNB, St. Petersburg, Collection of Solovetsky Monastery 75/75, 15th c., (S); RGB, Moscow, f. 310, Collection of Undolskij № 1, second half of the 15th c. (1480), (U). Copies TDSU are conventionally called Russian group and labelled R. Additional data is drawn from the following mss: RGB, Moscow, f. 87, Collection of Grigorovic No. 1/М 1684, first half of the 16th c., (G).

The Menologion Lections in Slavonic Manuscript Gospels (10th-17th Centuries) (= Cyrillo-Methodian Studies. 19)

Месецословните четива в славянските ръкописни евангелия (X–XVII в.) (= Кирило-Методиевски студии. Кн. 19)

Author(s): Ekaterina Dogramadzhieva / Language(s): Bulgarian,Old Bulgarian

Keywords: Slavonic gospels; Gospel menologion readings; mediaeval Slavonic manuscripts; tetraevangelia; lectionary evangelia; 10th – 17th centuries; Studite Typikon; Jerusalem Typikon

For the first time in many years of active scholarly interest in Slavonic gospels, a systematic study has been undertaken of the Gospel menologion readings and their functions, designations, and development. Material has been collected from 209 representative mediaeval Slavonic manuscripts, i.e., tetraevangelia and lectionary evangelia (full, brief and festal) in Bulgarian, Serbian and Russian copies, dating from the 10th to 17th centuries. The menologia that were written before and after the introduction of the Jerusalem Typikon differ in composition, structure and designations, so that in their description and analysis they can be divided into two groups: menologia that follow the structure of the Studite Typikon, and those influenced by the Jerusalem Typikon. The Gospel manuscript menologion is structured as a stable complex consisting of three elements: date, feast and reading (or ‘lection’). The basic unit of the menologion is the calendar day, which comes in two types: fixed and moveable. The menologion’s contents are organized according to the fixed numerical days of each month. The moveable days, which until recently have not received adequate attention, are subordinate to the moveable ones. The moveable days are neighbouring Saturdays and Sundays that direct attention to the three central Christian fixed-date feasts, i.e., the Epiphany (6th Jan.), the Elevation of the Cross (14th Sept.) and Christmas (25th Dec.), and feasts dedicated to the Fathers of the Ecumenical Councils (following 11th Oct. And 16th July). The places of these moveable days in the calendar are constant in relation to the fixed-date feasts that they commemorate, but they vary from year to year in accordance with the moveable church cycle. Thus, for example, the Saturday and Sunday before Christmas may fall immediately before 25th December, or a Monday-through-Friday sequence of days may intervene. For this reason, these Saturdays and Sundays are listed in individual manuscripts immediately following different calendar dates preceding and following 6th January, 14th September, and 25th December, and following 11th October and 16th July. The content of the menologion is the same for all types of gospels, but its location within the structure of the gospel differs, depending on whether the gospel is a tetraevangelion or a lectionary (aprakos). In all types of aprakos, the Gospel text is divided and arranged in calendar sequence, together with the necessary liturgical instructions. In the tetraevangelion also, the text is divided and supplemented with liturgical instructions, but the calendar itself comprises a table folowing the Gospel text that lists both the commemorations and lections for the calendar dates. Menologia can be divided into full menologia, which list a feast or feasts for each date of the calendar year, and short menologia, which list only selected calendar dates. Before the introduction of the Jerusalem Typikon, both types of menologia were used. Afterwards, only menologia with feasts for selected days remained, and these contained a zone of 190 free dates, unlike the menologia from the earlier period. The number and repertory of feasts for each calendar date, and the number and the repertory of lections for every feast, vary from manuscript to manuscript. There is uniformity only with respect to a limited number of dates celebrating more major feasts. As noted in chapter II, the sequence in which the feasts appear in the manuscript indicates their hierarchical rank. Menologion lections are analysed from two main perspectives, focusing on their purpose and their designations. In chapter III, I have systemized the lection pericopes according to the specific feast, or type of feast, to which they are assigned. The analysis shows that the link between feasts and lections is multifaceted and complex, but certain tendencies and preferences can be identified nevertheless. During the early period, from the 10th to mid-14th century, there were 28 narrowly specialized lections; in contrast, during the later period, from mid-14th to late 17th century, there were 58. Attention also is devoted to the issue of transfering feasts to neighbouring dates. This is a widespread phenomenon which, if not observed and taken into account, can result in misinformation. For this reason the book discusses the conditions for the emergence of this practice and how it developed. This has made it possible to trace the specific development of a group of 14 menologia of common origin, all connected to the Zograph Monastery. The book also discusses the issue of a lection’s absence as evidence that the corresponding feast has been omitted. Both feasts and lections can be omitted inadvertently by careless copyists, resulting in discrepancies. Through comparison of all the available data for the given date, these discrepancies become obvious and, in cases where a specific lection has been preserved but the name of the feast itself is omissed, the data permit the conclusion that the corresponding feast had been included in an earlier copy of the menologion. For example, on 1 September, the Church commemorates two feasts consecutively: the beginning of the new ecclesiastical year, together with a fixed lection (Lk 4:16–22); and Simeon Stylites, together with Mt 11:27–30 (in 19 manuscripts) and Mt 4:25–5:12 (in 18 manuscripts). In РГАДА816, Соф842 and Тип12, the beginning of the New Year has been omitted, but the corresponding lection (Lk 4:16–22) remains, serving as evidence that the feast had been listed for that date in an earlier copy. In the Savvina Kniga, Simeon Stylites has been omitted, but the corresponding lection (Mt 4:25–5:12) remains. A similar phenomenon is particularly frequent for church consecrations together with the specialized lections John 10:22–28/30 and Mt 16:13–18. The text used in celebrating the feast that commemorates the consecration of a church is one of the least stable components of the menologion: very often the designation of the feast is omitted, but the appropriate pericope is retained. Chapter IV discusses the way in which the lections are assigned. Since in tetraevangelia and most lectionary gospels, all the menologion lections are cross-referenced, the chapter explains the content and function of the cross-referencing. The cross-reference is a formula that consists of both obligatory and non-obligatory elements. The citation to the Gospel reading is an obligatory element. The introduction, which signals that there is a cross-reference, is not obligatory. The introduction is a construction consisting of a noun and a verb: either евангелие or слѹжьба, together with the imperative form ищи or the passive participle писано (in the Dečani Gospel, there is one instance of the form скаꙁано). In some manuscripts this information is entirely or partly omitted. The introduction is then developed. The lexeme евангелие preponderates in the mеnologia structured according to the Studite Typikon, while in those influenced by the Jerusalem Typikon the lexeme слѹжьба is used in all cases. In the early manuscripts, from the tenth to the mid-fourteenth century, the verb forms ищи and писано occur equally frequently, and often are in immediate proximity to one another in a single manuscript’s text. In later letraevangelia (from the mid-fourteenth to late seventeenth century), the verb is omitted, or, in rare cases, only ищи. The instruction guides the reader generally in four ways: 1) by indicating the location of the reading in the Gospel text, 2) by referring to another date in the calendar, 3) by pointing to a particular type of reading by means of the index called “Different Gospel readings for every need”, and 4) by providing general directions. The instructions in the Studite Typikon tetraevangelia use all four methods above; the instructions in the lectionaries use only the last three. The first way of indicating a reading consists of two components, occurring either together or separately: A) an Ammonian section, which indicates the Evangelist and the Ammonian numeral of the segment in which the pericope begins; and B) an incipit and an explicit, which specify the initial and the final boundaries of the pericope, which do not always coincide with the beginning and the end of the respective Ammonian section. In the second type of indication, the copyist provides the date in the synaxarion or mcnologion for which the same reading has already been specified. The date may be independent, or it be accompanied by specifying markers that can vary in number, combination and arrangement: these include the Ammonian section, incipit, explicit, more detailed notes such as “from the middle”, “up to the middle”, “skip to”, “read up to here”, “read up to there”. The third indication method is simplified, pointing to a specialized reading for the type of feast by referring to the index “Different Gospel readings for every need”. The fourth indication method has been found in seventeen instances, using three different formulations. In the Jerusalem Typikon menologia, the four indication methods are preserved, but changes have been made in their application. When the first indication method is used, the set consisting of Ammonian section, incipit and explicit is replaced by the pericope chapter. The Ammonian chapters give the numbers of the sense fragments, the boundaries of which do not always coincide with the boundaries of the lection, or have not been included at all in a fragment with a liturgical purpose: the pericope chapters give only the numbers of the readings. This numbering method is exact and free of ambiguity, and does not require additional explanation; hence incipits and explicits are superfluous. In very rare cases the copyist adds after the pericope chapter a date from the synaxarion which confirms the information provided. The second, cross-referencing method is still limited to lectionary gospels, which were copied during this period extremely rarely; in the tetraevangelia this method is used at a minimum. The third indication method, i.e., the pointing to a reading specialized for the type of feast by reference lo the index “Different Gospel readings for every need”, has expanded its impact and has changed its content. The fourth method, general directions, continues to be used only on rare occasions, being found in six instances and in three different formulations. Because the cross-reference is a formula consisting of figures written in letters and abbreviations, it is easy for mistakes to occur in the reading and copying processes, and since there is no meaning-based element in it, it is very difficult to notice and remove the mistakes. This creates conditions for more numerous and varied inaccuracies and mistakes than are observed in a narrative text, and gives rise to a specific range of problems. The problem of distortions in the cross-references is of special importance, because if these are not noticed and taken into account, they may lead to incorrect data and conclusions. These errors are of several types: omission of an obligatory element, improper change of an element, discrepancy between the components, and inaccurate assignment of the reading. Approximately 100 obvious distortions were found in the material from the earlier menologia under study. About 160 inaccurate cross-references were discovered by means of comparative analysis. The simplified content of the cross-references in the later manuscripts limits both the number (only 45 instances) and variety of errorss in the cross-references. The considerable variation in the content of Gospel menologia is due to the fact that (he copyist has been influenced by other manuscripts. As a result, feasts and readings are added or removed. Sometime these are omitted through carelessness. This indicates that there was a widespread practice by copyists of consulting not only the main antigraph, but also other models, sometimes not only Slavonic, but also Byzantine ones. The book’s conclusion summarizes the development of the system of menologion readings. Changes took place both synchronically and diachronically. Regarding synchronic changes, the differences among the manuscripts are in the choice of feast, combination of feasts, reading, and way in which the text is designated for each date. These changes are to a large extent a result of the copyist’s personal preference when selecting an antigraph and using additional models for collation and corrections. In practice these differences are behind the diversity of the menologia in the manuscripts. Regarding diachronic changes, processes operate in two directions. Some elements from the content and structure of the menologion gradually become rarer and ultimately vanish. Other elements gradually expand in use and become part of the stable general-use core of the menologion. In a given area the two processes may run parallel to one another. In another area they may follow a sequence one after the other: the elements that expands restricts, and in some cases replaces, an element of the same functional class. These interrelated processes in fact carry into effect the line of development. This constant process of change takes place around a stable core, which ensures the unity of the Gospel menologion during the time of its continued functioning. With regard to the structure, no change takes place in the two types of calendar days – the fixed days and the movable days (the selective menologion). With respect to the repertory of feasts, there remains a stable series of confirmed and generally accepted feasts: feasts of the Lord, feasts of the Mother of God, and feasts of the eminent apostles, martyrs and holy fathers. The set of basic lections designated for the different feasts is also retained. The ten lections that are used most often also retain their status over the two periods. The introduction of the Jerusalem Typikon, with its fundamental requirement that established rules and norms be observed, caused an essential reorganization of the structure and repertory of feasts in the Gospel menologion. The changes are apparent in five directions: 1. A restriction takes place in the number and repertory of feasts of the dates. In Jerusalem Typikon menologia, there is a reduction in the relative share of calendar dates across all the manuscripts: from 85, or c. 22%, in the early menologia to 47, or c. 12%, in the later ones. In the later menologia there is also a drop in the number of lections, from 380 to 210. The elimination of diversity during the post-Jerusalem-Typikon period also occurs through use of lections that are specialized for one given feast. The content of the cross-references is restricted. This later period saw a sizable restriction of the use of the aprakos. As a result of this marginalization, lectionary gospels were copied chiefly from Studite Typikon antigraphs, thus retaining a number of archaic features in their menologia. 2. Superfluous components are removed as a final result of this restriction. The process affects various aspects of the menologion. During the late period, full menologia were no longer used. A number of calendar dates were eliminaled entirely. 3. A limited range of feasts from the earlier period have expanded impact, and the number of dates with a stable repertory of feasts increases. 4. An introduction occurs of entirely new components into different sections of the menologion. The fixed common zone of free dates is a new phenomenon in the Jerusalem Typikon menologion, and includes more than one third of the calendar dates (190). New feasts have been included on three dates: the Feast of the Three Hierarchs (30th Jan., in 112 mss.), the Synaxis of St. Gabriel the Archangel (13th July, in 40 mss.), and Sunday of the Fathers of the Ecumenical Councils (between Oct. 11 and 12, in 137 mss.). A new means for designating lections is also introduced, i.e.,pericope chapters, which have unquestionable advantages over the old means, being brief and exact. 5. Replacement of one component of the earlier menologia with another occurs in the later menologia. In the Studite Typikon manuscripts, the Feast of the Fathers of the Seventh Ecumenical Council is observed on 11 October. In the Jerusalem Typikon manuscripts, the feast is observed on a movable day after 11 October, with considerably increased impact (six out of 137 mss.). In ten of the early menologia, from the tenth to mid-fourteenth century, a single lection is assigned to a major feast. Matins and liturgy are included in the late menologia (from the mid-fourteenth to late seventeenth century). For the feast of the Consecration of the Church of the Resurrection on 13 September, the usual lection for feasts of this type in the early menologia, Jn 10:22–30, has been replaced in full by another leclion that is common for feasts of this type, Mt 67 (= 16:13–18). Also, in the formula for feasts commemorating the consecration of a church, the earlier term свѧщение (in Carp the term обновление is used once) has been replaced by обновление. The changes in the menologion and the directions in which they take place reveal that the Jerusalem Typikon was introduced in order to achieve a higher degree of normalization and to restrict, and if possible remove, diversity on all levels. Whereas in the Studite Typikon menologia there are only 29 dates with a stable repertory of feasts, in the Jerusalem Typikon menologia there are now 78. A narrower specialization of the lections has been sought. The two spheres of feasts, central and peripheral, become more delineated. The central sphere, which includes the most venerated feasts, has the highest degree of normalization, with a narrow specialization of feast and lection, and with uniformity of realization. The peripheral sphere allows a higher degree of variation in the choice and combination of feasts and pericopes, and in the inclusion or removal of a given date from the menologion. The results show that this process has taken place so that the menologion may become more precise and easier to use. The Jerusalem Typikon itself does not contain a concrete model for this restructuring. As has already been established, the South Slavonic translations of the Jerusalem Typikon emerged in the first half of the fourteenth century: these are the first Bulgarian translation, made by Elder Ioan of the Great Laura of St. Athanasius in Mount Athos; the two Serbian translations in Nikodim’s copy of 1313 and in Roman’s copy of 1333; and the second Bulgarian translation, which is linked with the activity of Euthymius, Patriarch of Tarnovo. Each of these translations includes a full-content menologion with lections assigned according to the model provided by the Studite Typikon. The fact that the reorganization of the Gospel menologion immediately followed the introduction of the Jerusalem Typikon and was accepted everywhere at the same time as the latter is proof that the Jerusalem Typikon was the cause of the reorganization and determined it. In all probability the revision was made on the basis of a Byzantine gospel, from which it was translated and introduced into the liturgical practice of the Orthodox Slavs in the fourteenth century. The material under study is described exhaustively in accompanying tables. In this way the book shows the basis on which the analysis has been made, and on which the conclusions have been drawn. The tables are intended to piovide quick and easy checks of various features included in the description. The data from menologia written before and after the introduction of the Jerusalem Typikon are presented in two separate sections for each table. Table 1 (1.1 and 1.2) presents the material arranged by date, feast, lection and source. In table 2 (2.1 and 2.2), the material is arranged by feast together with data about the date, the lection and the number of manuscripts in which it occurs. In table 3 (3.1 and 3.2), the material is arranged by lection, together with data about the date, the feast and the number of manuscripts in which it occurs. Table 4 shows how the pericope chapters are interrelated with the liturgical fragments from the Gospel in the Targoviste Gospel, published by Makariy in 1512.

The Thessaloniki Oktoechos in the Tradition of the South Slavic Oktoechoi Dated by 14th Century (= Cyrillo-Methodian Studies. 16)

Солунският октоих в контекста на южнославянските октоиси до XIV век (= Кирило-Методиевски студии. Кн. 16)

Author(s): Maria Yovcheva / Language(s): Greek, Ancient (to 1453),Bulgarian,Old Bulgarian

Keywords: codicologic and paleographic description; orthographic characteristics; language specifics

The book contents is of three major parts: a study, a supplement and a phototype publication of the manuscript's text. The work is based on the Thessaloniki Oktoechos (further on Thess), a Bulgarian manuscript kept as two separate codices NoNo 556 and 922 at the St.St. Cyril and Methodius National Library in Sofia. The study includes an Introduction and three chapters. The Introduction outlines the position of the Oktoechos in the system of hymnographic books. The previous studies on the Oktoechos in the Byzantine and Slavic written tradition have been reviewed. The problems that had not found solution yet motivated the major aim of the research presented, the choice of its objectives and particular tasks which goal at: 1) dating and localization of Thess by subjecting to a complex investigation the composition of the offices comprised as well as the paleographic, codicologic and linguistic characteristics; 2) the usage of this codex as a starting point for the elucidation of some crucial questions about the development of the Medieval Slavic Oktoechos tradition. The first chapter Codicologic and Paleographic Description of the Thessaloniki Oktoechos presents the analysis of the data about the entire appearance of the manuscript. The data are interpreted viewing the questions of its creation in two main aspects: 1) Particularizing the time and place of Thess's origin via a comparison to Middle Bulgarian manuscripts; 2) Comparison of the codicologic and paleographic features of the manuscript to those of oktoechoi belonging to the version existing up to the 14th century and having composition with archaic characteristics. The comparison intends to establish how the manuscript under study succeeds the archaic codices and how it is related to oktoechoi of identical structure and repertoire. The first section Codicologic Description deals with the following attributes: format of the codex, way of stitching the folia, numbering, survey on the composition and reconstruction of its inventory according to the preserved parts, characteristics of the parchment and ink, binding of the quires, folia line-ruling, graphic structure of the text. The second section Paleographic Characteristics presents the study on the general characteristics of the script, the parameters of the letters and the grapheme field. The attention is drawn to those letters whose shape provides information about the chronology and localization of the manuscript. The supra line signs are treated with regard to their signal function at oral performances of the text. Three cases of ϑ - notation in the Sunday office hymns have been described. The third section of the chapter studies the chief components of the manuscript's illumination: Headpieces, Titles, Initials and Marginal marks. Their having a character more conservative than that of the letters in the main textual column has always been taken into account. The summarizing statement of this part is that Thess belongs to the official Cyrillic written tradition. Meanwhile the study reveals the archaic characteristics and innovations coexisting in the graphic design of the text. These conclusions allow dating the codex from the second half of the 13th century and its attributing to an East Bulgarian scriptorium. The second chapter Orthographic Characteristics and Language specifics of the Thessaloniki Oktoechos puts the emphasis upon solving the set tasks by exploration of the manuscript's orthography and phonetics. The distribution of letters that matter most for Middle Bulgarian codices: the nasals, jers, also ѣ, а/ꙗ, е and ѥ, ѹ/ꙋ and ю have been thoroughly revealed. Their ununiformity detects several layers in the text of the oktoechos investigated. The language specifics have not been given in the same full details being not that significant for the purposes of the study. The analyses and comparisons made indicate the close relation of Thess to the East Bulgarian manuscript tradition dating from the second half of the 13th century. The preserved more archaic layers of this codex allow the assumption that it was created in a provincial monastic center that had been under the influence of orthographic and phonetic specifics typical of the manuscripts of West Bulgarian origin. The third chapter Contents and Structure of the Offices in the Thessaloniki Oktoechos is the focus of the study. The offices comprised in Thess have been regarded within the frames of a systematized and analyzed material collected from 41 handwritten oktoechoi dating from the 12th throughout the 16th century as well as from four printed editions from the 15th to 17th centuries. The peculiarities in the composition of the offices give chronology and localization clues for the manuscript studied. Parallel with the efforts to solve the problems mentioned above goes the discussion on the history of Oktoechos in the Medieval Slavic written tradition. The stress is put upon the period prior to the occurrence of a new version in the 14th century. Three separate sections are devoted to the Sunday, the Weekdays' and Saturday offices. The composition of the Sunday offices in Thess evidences its being the closest of all old handwritten oktoechoi to the representative of the new version, MS No 19 from the collection of the Saint Catherine Monastery at Mount Sinai as well as to the printed editions. With regard to the variable components distinguishing the Slavic liturgical and writing practice that are not uniform with the printed editions, Thess is similar to the oktoechoi of East Bulgarian origin. The second section of this chapter dedicated to the Weekdays studies the elements of each office part according to their liturgical order in our oktoechos. Special attention has been paid to the hymns at two liturgical positions important for the characterization of the handwritten oktoechoi: the first series of the vesperal stichera and the matins canons. Carrying original works of Old Bulgarian lettermen and their combination with translated Byzantine accomplishments has been an essential approach to the analysis of the specifics of each office. The third section of the chapter is oriented towards the Thess's Saturday offices bearing some archaic features. The conclusions drawn in the third chapter are summarized in several aspects. Firstly, Thess has been found to belong to the old South Slavic written tradition concerning Oktoechos spreading. The composition of our manuscript highlights the discrepancy between the innovations in the Sunday offices and the good number of archaic elements in Weekdays service. This discordance is explained by the partial redaction of the Sunday offices done most probably under the influence of the Athonite redaction of the Studite typika. We conclude that the composition of Thess reveals its close relation to the oktoechoi of East Bulgarian origin. On the other hand, the considerable amount of elements differing Thess from the codices originating from West Bulgarian and Serbian scriptoria has been also reported. As far as the Oktoechos history in the Slavic world is concerned the study proves the common old archetype of the different in structure, completeness and origin oktoechoi that belong to the old version. Thus emerges the way of introducing the Oktoechos into the Slavic letters, namely the distribution of the material according to the genre of the hymns. The analysis enables the relative chronology of the structural variants of the Oktoechos in the Slavic written tradition. The old archetype used to be in two basic variants: 'parakletikai' including only canons and 'oktoechoi' comprising the rest of the hymns arranged in genre. Later on their basis occurred the representative copies of newer variants whose material is arranged on the liturgical principal. A typologization of the South Slavic Oktoechos copies preceding the Athonite redaction has been proposed. The cardinal criteria for this typologization are the availability or lack of original Old Bulgarian works in a certain codex as well as the manner of including these Slavic works into the offices (separately or in a combination with translated hymns). Three groups of oktoechoi have been outlined: archaic, redacted Preslav and redacted under the influences of Evergetian liturgical typikon. As a result of the study the third section presents the conclusion that the earliest Slavic Oktoechos used to comprise in relative completeness the hymns for the service both on Sundays and weekdays. The other conclusion is that the set up of this Slavic liturgical book was connected with the activity of Cyril's and Methodius' disciples in Bulgaria. Finally comes the summary of the data about the localization and dating derived from the three level analyses of the Thessaloniki Oktoechos. The main stages in the development of the Slavic oktoechoi produced not later than the 14th century have been surveyed presenting the compositional and textual redactions of the Oktoechos on the Slavic lands as well as their relation to the introduction of various liturgical typika. The supplement contains 7 schemes illustrating the composition of each office throughout the week. There are also 52 tables showing the structure and the particular inventory of some office parts with the beginning of the hymns and their Greek equivalence. The supplement has a glossary explaining the terms for the genres of the Orthodox hymnography and those for the structural variants of the Oktoechos in the medieval Byzantine and Slavic written tradition. The phototype copy of the Thessaloniki Oktoechos is published at the end of the book.

Euthalius the Deacon Prologues and Abstracts in Greek and Church Slavic Translation (= Cyrillo-Methodian Studies. 15)

Euthalius the Deacon Prologues and Abstracts in Greek and Church Slavic Translation (= Кирило-Методиевски студии. Кн. 15)

Author(s): Johannes G. Van der Tak / Language(s): English,Greek, Ancient (to 1453),Old Bulgarian

Keywords: Book of the Apostles; Euthalius the Deacon; Greek Prologues to the Acts and the Epistles of the Apostles; Slavonic Preslav translation

The volume contains the Slavonic Preslav translation of the 9th-10th c. and the Greek correspondences of the texts of the Book of the Apostles, written by Deacon Euthalius (4th c.) which was completed in 396 or 398, the first apparatus criticus of the Scriptures. It includes: 1. a Prologue to the Acts of the Apostles; 2. a Prologue to the Pauline Epistles with a Martyrium Pauli; 3. a Prologue to the Catholic Epistles; 4. Abstracts of the Acts, the seven Catholic and the fourteen Pauline Epistles, as well as, for the Acts and for each Epistle separately; 5. a list of chapters; 6. a list of quotations from the Old Testament and the Gospels; 7. a table of lections (textual units, not coinciding with the liturgical pericopes prescribed in the Typicon; 8. subscriptions. Of this apparatus in the present edition are published the full texts of 1-4, processed in parallel with the publication of the Readings of the Apostles for the period from St. Trinity to the beginning of the Long Lent. The edition of the Greek text is based on several manuscripts and presents only variants that are closer to the Old Bulgarian translation. The publication of the Old Bulgarian translation was prepared on the basis of nine manuscripts from the 13th to the 16th c. and the Ostrog edition of the Bible of 1581. To the edition are appended photographs of the oldest manuscript used in the Volume of the Continuous Apostolos - Cod. Athos, Karakallou No 239, dated to the 13th c. Such a publication is the first to be put into effect and can be used by all Medievalists: Slavicists, Byzantologists, theologians.

Jubilee and Modern. The Cyrillo-Methodian Narrative During Socialism in Bulgaria (= Cyrillo-Methodian Studies. 29)

Юбилейно и модерно. Кирило-Методиевският разказ през социализма в България (= Кирило-Методиевски студии. Кн. 29)

Author(s): Ewelina Drzewiecka / Language(s): Bulgarian

Keywords: Cyril and Methodius; narrative; Bulgaria; socialism; jubilee; cultural memory; modernity; nationalism; Communist discourse; secularization.

The monograph is dedicated to the functioning of the (hi)story of St. Cyril and St. Methodius and their pupils during socialism in Bulgaria. It thus raises an issue that has not been the subject of a comprehensive study so far, although it seems very important not only from the point of view of Bulgarian national identity and problems of cultural heritage, but also in terms of ideological uses of memory, especially under the conditions of a totalitarian regime. The analytical focus is on various scientific and popular collective editions and literary texts that were published in the period 1944–1989 on the occasion of the Cyrillo-Methodian anniversaries: 100 years since the first celebration of the 11/24 May feast (1957), 1,100 years since the creation of the Slavic alphabet (1963), 1,100 years since the death of Constantine-Cyril the Philosopher (1969), 1,150 years since the birth of Constantine-Cyril the Philosopher (1977), 1,300 years since the foundation of the Bulgarian state (1983), and 1,100 years since the death of Methodius (1985). In the terminology of Jan Assmann, they are treated here as “formative texts”, i.e. as texts that answer the question “who are we?” by conveying knowledge that provides identity and motivates united actions through the telling of shared stories. The analysis of thematic emphases and trends, rhetorical techniques, and semantic shifts that manifest in the narrative is conducted in the context of the changing socio-political conditions of three micro-periods of Bulgarian socialism (the 1950s, 1960s and 1970s–1980s) that are marked by the three keywords ‘revolution’, ‘education’ and ‘culture’, and so the analysis is conducted in close connection to the Communist party discourse on the topic. In the perspective of the actualising and semiotising character of the commemorations of the (hi)story of the “Slavic/Bulgarian Enlighteners”, the most important questions are raised regarding the functioning of the Cyrillo-Methodian narrative during socialism in Bulgaria, the issue of cultural continuity and the role of the National Revival tradition in the interpretation of the case, the modern character of the language that was used by the elites at that time, the Enlightenment/modern sense of the Bulgarian interpretation of the case, as well as questions concerning “communist nationalism” and the secularization of the Church cult of the Slavic Saints in the context of “Orthodox modernity”. The monograph is an attempt to combine the following: the culturological interpretation of (quasi)literary texts with the history of historiography approach through the lens of the history of ideas; the interpretative perspective provided by the conceptual framework of cultural memory (in terms of Jan and Aleida Assmann); the idea of the thought-collective as a self-masking institution (in terms of Mary Douglas); post-secular thought.

The Ornamentation of the Old Bulgarian Manuscripts up to the End of the 11th Century (= Cyrillo-Methodian Studies. 12)

Украсата на старобългарските ръкописи до края на XI век (= Кирило-Методиевски студии. Кн. 12)

Author(s): Vera Ivanova-Mavrodinova,Lilyana Mavrodinova / Language(s): Bulgarian

The study deals with the ornamentation – initials, head-pieces, tail-pieces and miniatures – in the Old Bulgarian manuscripts of the First Bulgarian Kingdom and the continuation of the same tradition in the manuscripts of the 11th century. This is the first specific study of the decoration of each of the preserved Bulgarian written monuments of the Early Middle Ages. For outlining the circle of models from which the Old Bulgarian copyists and miniaturists had drawn inspiration were used stylistic and iconographic parallels testifying to links above all with pre-iconoclastic art and the art of the eastern provinces of the Byzantine Empire. As a result of this are predated some manuscripts such as the "Savina Book", the Codex Suprasliensis and Dobromir's Gospel. For amplifying the picture were studied also the more recent Russian copies, which copied not only the text but also the ornamentation of the Old Bulgarian protographs, translated and decorated in the palace scriptorium of the Bulgarian King Simeon in Preslav in the 10th c. Moreover the subject has been specified of the four miniatures on a whole leaf before the two parts of the so-called Svetoslav's Florilegium, as depictions of the first four Ecumenical Councils. The study was the last scholarly work of Vera Mavrodinova, the chief director for many years of the excavtions in the first Christian Bulgarian capital of Preslav. It was completed in 1979 with the assistance of senior research associate Liliana Mavrodinova who tried to bring up to date to a certain degree some formulations.

The Late Glagolitic Alphabet (= Cyrillo-Methodian Studies. 12)

Късната българска глаголица (= Кирило-Методиевски студии. Кн. 12)

Author(s): Boryana Velcheva / Language(s): Bulgarian

The aim of the present research is to collect and systematize data from the texts with late Bulgarian Glagolitic and to find their place in the development of Bulgarian literature. The work includes a review of the current reading of some of the texts and a new interpretation of a number of facts.

Personalities and Events of the Old Testament in Mediaeval Mural Painting in the Bulgarian Lands (9th–14th Centuries) (= Cyrillo-Methodian Studies. 12)

Старозаветни лица и събития в средновековната стенна живопис по българските земи (IX – XIV в.) (= Кирило-Методиевски студии. Кн. 12)

Author(s): Lilyana Mavrodinova / Language(s): Bulgarian

A study of the Old Testament subjects and personalities depicted in the mediaeval murals in today's Bulgarian lands. The development is followed up of the invested in them inner sense of the Old Jewish and Early Christian emphasis on God's might, omnipotence, on the new Christian symbolism reflected in the liturgical rite – the typological link between the two Testaments: the Old as the "Entrance" to the New and respectively, the Old Testament subjects and prophecies as the prefigurations of the basic events of the New Testament: the coming of the Messiah, i. e. the incarnation of God-the-Word, the Eucharistic sacrifice – symbol of the redemption of the sins by the Saviour and the Last judgement. The first part of the article is dedicated to the scenes from the Old Testament on the walls of mediaeval churches. By Byzantine masters are painted the earliest murals in "The SS Archangels" in Kastoria. As an example of official Byzantine typology are examined those in "St. Sophia" in Ohrid, commissioned by the Byzantine archbishop Leo in the 11th c.; in the Bachkovo ossuary, as well as the Bulgarian monuments: the "SS Forty Martyrs of Sebaste" in Turnovo, the "Archangel Michael" chapel in the monastery of the same name at Ivanovo, the chapel in Hrelju's Tower at Rila Monastery, the churches "St. Dimiter" in Patalenitsa, in Lyutibrod, in Zemen, "St. Marina" near Karlukovo, etc. In the second part are considered the images of prophets carrying scrolls withe the texts of their prophecies for the principal events in the New Testament. The inscriptions have been made out and specified on the scrolls of most of the prophets in the church of Zemen, the church "St. Peter" in Berende and the layers of the 12th and the 14th centuries in the "St. George" old church in Sofia, the majority of which had so far not been deciphered.

The Athonian Literary Tradition in the Distribution of Cyrillo-Methodian Sources (= Cyrillo-Methodian Studies. 7)

Атонската книжовна традиция в разпространението на Кирило-Методиевските извори (= Кирило-Методиевски студии. Кн. 7)

Author(s): Konstantinos Nihoiritis / Language(s): Bulgarian

Keywords: Cyril; Methodius; sources.

This book is dedicated to three important Old Bulgarian and Greek sources, connected with the names of Cyril and Methodius: the Service for Cyril the Philosopher; the Long vita of Clement of Ohrid and the Byzantine Hymnographic Cycle in honour of Clement of Ohrid.