![The Titles of St. Clement of Ohrid](/api/image/getbookcoverimage?id=document_cover-page-image_1236020.jpg)
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The article discusses factors, having impact on the selection of the rhythmic and melodic models in St. Clement of Ohrid’s oktoechos canons. The available data outlines a trend for using a limited quantity of repeating hymns. St. Clement of Ohrid’s preferences within the scope of most often used classic models of аnastasimos (resurrectional) and stauroanastasimos canons in the Oktoechos or of the canons, dedicated to the most honoured movable and immovable feasts. Apart from heirmoi’s popularity, another significant criterion is St. Clement of Ohrid’s poetic concept, regarding the idea thematic and notional focus of the canticle and of the entire canon. The choice of models, and especially the more rare hymns used, which are widely encountered in the Oktoechos and are missing in the Menaia and Triodia canons, shows that the Old Bulgarian writer relied on already translated heirmoi in the main hymnographic collections, and not on the existing Slavonic Heirmologion. In their content, the heirmoi, used by St. Clement, were more or less close to the Biblical canticle, to which they were related, as in most cases they quoted whole parts of its text or referred to it. There are no heavily dogmatic or theological heirmoi, presenting the Christian ideas through complex allegories. Generally St. Clement’s selection of rhythmic and melodic patterns may be explained by the specificities of the early stage of development of Old Bulgarian hymnography, taking into consideration the role of these hymns as exegesis, available to a wider and less educated audiences.
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The Old Bulgarian hymnographic office for St. Clement of Ohrid is usually ascribed to an anonymous disciple of St. Clement himself. In 2000, B. Mircheva demonstrated that the composition contains some remnants of an original Slavonic acrostic in the first part of its canon, but her observation was not generally accepted. The author attempts to fully reconstruct the acrostic and argues that it contains some remnants of the name Constantin in its final part. The reconstruction is based on typological comparison with the two canons (for St. Methodius of Moravia and St. Michael the Archangel) known to be compiled by Constantin of Preslav and bearing his name in their acrostics.
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The paper is dedicated to the cycle of “special” healing prayers included in the Euchologium Sinaiticum (ff. 24v–57r). It comments on the texts’ notion about healing as a restoration of the broken by sin harmony between the sick person and God trough simultaneous application of verbal and somatic actions (the so-called “double performative”). The paper analyses the seven “Prayers against fever” which don’t have any known later equivalents in the Orthodox euchological tradition. The conclusion is that they are a sign of a matching between practical knowledge of the illness, a high level of theological competence and means of expression as seen in the folklore incantation. The chosen (common to all Prayers) biblical key turns the cycle into a harmonious whole, tied to the highest ideological arguments, which puts its status as a piece of apocrypha out of the question. The research offers the hypothesis that the “Prayers” are an original piece of the old Slavonic euchological legacy, authored presumably by one of the bookmen in the Cyrillo-Metodian circle.
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Oration “On the Plague of Hail” in the manuscript “13 Orations of Gregory the Theologian” (11th c.), is a “liturgical” version of Gregory’s Oration 16, “On Father’s Silence, Because of the Plague of Hail”. This version was made probably in Byzantium, in the course of compiling the “liturgical” collection of 16 Orations of Gregory Nazianzen (late 9th – early 10th century). It was translated into Old Church Slavonic apparently in the 10th century, which makes it a valuable source for the history of the Slavic written language of the earliest period. However, later, in the course of translating Nicetas of Herakleia’s scholia on 16 Orations of Gregory Nazianzen (late 11th – early 12th century), a discrepancy became evident between the scholia and the existing Slavic text of the Oration, which resulted in a new Slavonic translation of this Oration.
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The Anonymous Old Bulgarian Canon for Epiphany, which was composed probably by several hymnographers and discovered by Georgi Popov, is distinguished by the equal length (about 60 syllables) of its stanzas and at the same time by the highly varying number of troparia in its odes. This variability is a result of the authors’ purpose to group the 60-syllable stanzas in two multitudes, which are almost identical in amount and have their boundary between the sixth and the seventh ode of the canon. Thus the asymmetric odes form two symmetric canon halves. In Old Bulgarian studies, the two-halve structure of the eight-ode canons was first indicated by Stanka Petrova in the two original Old Bulgarian canons in honour of St. Methodius. The canon for Epiphany by St. Clement of Ohrid, which was discovered and published by Anatoly Turilov, and the canon for the same feast by St. Cosmas of Maiuma have also such a two-halve form. It can be assumed that this type of composition was invented after the removal of the second ode from the nine-ode canons as compensation for the lost uniformity in the triple form of the canon.
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The article analyses the earliest sources referring to the presence of monks and the existence of monastic foundations on Mount Athos, a phenomenon which could be dated to the period 840–916. In 843 monks of Athos are mentioned as having attended the official restoration of the cult to the icons in Constantinople. The Lives of St. Peter the Athonite and St. Euthymius of Thessalonica make it clear that during the second half of the 9th century Mount Athos was a harsh place to live and exactly that peculiarity had attracted a plethora of hermits, who evidently perceived Athos as one of the numerous Byzantine “holy monastic mountains”, such as Mount Latros and the Bithynian Olympus in Asia Minor. The prosopography of late 9th century Athos is very restricted and comprises only 10 names: the saints Peter the Athonite, Euthymius of Thessalonica and Blasius of Amorion, the monks John Kolobos, Joseph, Symeon, Onouphrius and George, and the protos Andrew (908). The Athonite monasteries of the period 840–916, we are cognizant of, are only two, the enigmatic “Monastery of Athos” and the “Monastery of Clement” (not of St. Clement!), which were both absorbed by the monastery of Iviron, a Georgian monastic house founded in 980. However, based on the archives of Mount Athos, by the end of the 10th century about fifty minor monastic foundations were already functioning in the Holy Mountain.
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Presented in the text are the hymnographic works in Greek and Slavonic for St. Clement of Ohrid, which are part of the manuscript collection of the Zographou monastery in Mount Athos. The earliest mentioning of St. Clement are found in the so called Compiled Zographou charter (Svodna Zografska gramota) and in the Verse Prolog (Stishen Prolog) from the 16th century (Zogr. 47). The liturgical texts in the Greek manuscripts date from the middle of the 19th century and they are transcripts of the printed editions of the services for St. Clement from Moschopolis and Venice. The Slavonic liturgical texts are translations by hieromonk Kalistrat done in the end of the 19th century, copies of which have been made until the 1930s. One of the manuscripts (Zogr. 418) is the clean copy of the translation, presented to Exarch Iosif in Constantinople. In the same manuscript the translator (hieromonk Kalistrat) shares his incentives for translating the text and the difficulties he went through.
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The study presents the results from preliminary text critical observations upon some unidentified and unused copies of the Homily for the Holy Trinity and Paschal homily for the Resurection of Lasarus (II), compared with their earliest published copies. The newly found copies fit into the general model of the history of the texts by staying closer to the Russian copies, used for variant readings in the published homilies. The are discovered in a Miscellany from the Library of the Lithuanian academy of sciences – ms. F19-256 from the first quarter of the XVI c., found in the Zhirovits monastery. The book also contains, besides the Clement’s homilies, eight common homilies with another Miscellany (F19-257), dated by the same time, but created in the Supraśl monastery. The study raises the question about the discovery of a possible common protograh, which contained at least a part of the homilies, common for the two miscellanies, and a hypothesis about their appearance in one and the same scriptorium.
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The article is focused on the influence of the rhetorical style and models of the Clement`s sermons of medieval Bulgarian bookman St. Clement of Ohrid on the eulogies dedicated to first Christian rulers of Kievan Rus’ in the annals Povest vremennykh let (The Tale of Past Years, Primary Chronicle, Nesto’s Chronicle) at the beginning of 12th century – princes Оlga, Vladimir, Yaroslav, Boris and Gleb. The textual analysis, presented here, highlighted the linguistic and the stylistic closeness between the Eulogy to Olga of 969 and Festal Sermon on Assumption by Clement; between Eulogy to Vladimir from 1015 and Clement’s Didactic Sermon on an apostle and martyr; between Eulogy for Yaroslav and Vladimir from 1037 and Clement’s Eulogy for St. Cyril and St. Methodius; between Eulogy for Boris and Gleb from 1015 and Clement’s Eulogy for Demetrius, etc. We could add a new alleged source – Clement’s sermons to the list of sources that have served in the compilation of Povest vremennykh let. The observations presented here shed new light on the reception of Clement’s works in Kievan Rus’, and in a broader frame – on the role of his works as a building block of the literatures of Slavia Orthodoxa.
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The article deals with one of the most important copies of St. Clement of Ohrid’s Panegyric for the archangels Michael and Gabriel, hold in Bulgarian repositories. Its importance leans on the following features of the copy: closeness to the original, including the preservation of several grammatical archaisms; relatively small number of lexical variants, some of which have not been recorded in the St. Clements’s edited works. The copy ends with a still unidentified fragment using the key metaphor for Christ as the angel of the Great synod. That opens up the discussion where it could be taken from. The copy in the Kokalyane miscellany is the most complete in comparison to the other three texts gathered together to worship two calendar feasts – the Miracle of St. Michael at Chonae on the 6th of the September, and Synaxis of the holy Angels on the 8th of November. Practically, it is reproduced with minimal lapses, no purposeful shortening is observed. The copy reveals the ways of compiling the angelological content for the needs of the Christian homily in the temple, as well as the importance of the worship of the archangels Michael and Gabriel in the Sofia region during Ottoman rule.
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The article is devoted to the cycle of 12 homilies presumed to be the work of Clement of Ohrid and included in the 17th centur MS miscellany of homilies on Lent and Pentecost. This MS (a version of the medieval miscellany known as “Zlatoust”) was found during the field expedition in the Nizhny Novgorod region and is for the first time introduced to scholarly attention. The article examines the composition of the cycle and compares it to the traditional model of “Zlatoust”. It is found that the cycle of Clement’s texts in our MS is broader than that of traditional model. Analysis is also made of the editorial features of the homiletical cycle showing that while the traditional version of “Zlatoust” includes the so-called secondary redactions, our miscellany contains a number of homilies typical of the primary redaction. It is also shown that one of the homilies (on the 3rd Sunday of Great Lent) was part of a special and previously unknown redaction, and that the compiler undertook his own stylistic work on the homilies. The article compares extensive fragments from our MS with the Clement’s homilies from other published editions.
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The purpose of paper is to present the most important directions in studies about activities of Clement of Ohrid which are object of active research in our days. Considerable attention is given to the problems about conection of Clement of Ohrid with creation of the Cyrillic alphabet and attribution of anonymous works which are considered belong to Clement of Ohrid.
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The article is a short review of the origins, Polish research tradition and the theory of linguistic and textual worldviews. It used to say that worldview that can be identified in language mirrors tradition, national culture, categorisational and axiological systems etc. On the other hand, linguistic worldview are dynamic and keep changing because of a variability and instability of possible perspectives, ideological differentiation of societies, media making the current truth competitive to scientific knowledge, human inclination towards creative thinking etc. In this sense, linguistic worldview depends on communicative intentions, which is who (an individual of authority, a homogenous group) communicates what to whom and for what persuasive effect. This all can be found in texts. If so, firstly, the primary reality as well as empirical basis in examining linguistic exponents of human thinking must be textual worldviews. Secondly, the potential shape od these textual images appears to be a specific derivative of an interaction between the addresser and the addressee, or of the addresser`s making the addressee accept a certain worldview. Thus, the conception of textual images bridges, or brings together, semantics and pragmalinguistics. Textual worldview indicate a new pragmalinguistic research perspective.
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The article deals with techniques and ways to properly communicate with a dog, demonstrating the special role of nonverbal communication in this regard. It also shows the basic errors in the way of verbal language and the dog's ability to perceive syntactically complex phrases.
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The aim of our article is an attempt at a linguistic analysis of selected slogans accompanying the protests during the so-called Women's Strike at the turn of 2020 and 2021. What struck us when analyzing the slogans of the marches was not only their great diversity, but also the linguistic, cultural, social and historical awareness of young people on the one hand, and on the other hand - the ability to creatively use the potential of language. The tools we have used for analysis are the phenomena of conceptual blending and cognitive domain, postulated by cognitive linguistics, for creating and understanding complex texts of a metaphorical nature. In addition, we also refer to relevance theory and multimodal analysis of the cultural texts we recorded.
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The author proposes that language be considered in terms of the user’s manual – both as a description of the instrument and as a set of instructions concerning its actual use. Assuming that the main function of man-created language is the description of man’s world, the argument follows the cognitive theory of language, stating that information processing which underlies language is embodied, embedded and enacted, and the fundamental property of language is its metonymic character. “The user’s manual of language” builds upon background knowledge, which enables proper completion of metonimies, which conditions understanding of messages. Discussing criteria used to differentiate between “literary” and “nonliterary” language within the proposed framework, the author analyses a number od examples to support the statement that cognition – also cognition via language – is embodied, embedded and enacted, an thus it crucially involves man’s interaction with the environment, as well as human affects and emotions. It cannot be objective, and the difference between “common language” and ”literary/poetic language” being quantitative rather than qualitative, it is a matter of degree.
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In the article, I present an outline of a certain philosophical theory of communication; I call it naturalized communicology. This concept heavily emphasizes biological determinants of communication, which are always present in communication processes and phenomena. My goal is to show that contemporary communication—which is becoming more and more connected with modern media technologies—is conducive to, and acts as a catalyst for, a manifestation of surplus ratiomorphism (a term I borrowed from Konrad Lorenz’s evolutionary epistemology) in the human world. Online hate, fake news, post-truth, and even the “publish or perish” principle can be treated as corollaries of this ratiomorphic surplus. At the same time, I indicate that a brand new phenomenon, unknown in the pre-Internet epochs of communication, is manifesting in the sphere of intersubjectivity. Through analogy to the biological ratiomorphism, I call this phenomenon technoratiomorphism or technological ratiomorphism, because it transpires that the mechanisms modern digital technologies are based on show a lot of analogies with ratiomorphic mechanisms.
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The purpose of this article is to present the functioning of the neologisms putinization and deputinization in contemporary media discourse. The first step was to identify the factor that contributed to the popularity of putinization in discourse and to review the occurrences of this term in the narrative devoted to the countries in which socio-political transformations triggered its use in the media. Next, an attempt was made to define the neologism in contrast to the notion of putinism and to identify its function as an ideologeme with the characteristics of a slogan – for this purpose the term ideologeme- slogan was introduced in order to denote these types of words. The last section discusses the discursive distribution of the noun deputinisation from the perspective of ideological contrasting. Its peculiarity lies primarily in the creation of an additional line of contrasting in some antagonistic narratives in Polish media discourse.
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