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Slavonic compilations, recycling extant texts, must be considered texts in their own right even if they fulfil only half of the requirements imposed by text linguistics: their reception and transmission in no way differs from that of other texts. The two compilations named and eight others with similar content raise the question, whether their relationship is filial, i.e. shaped by accidents of transmission, or sibling, i.e. designed by different compilers. A review of the differences in content per chapter, complemented by reviews of five different types of editorial intervention and of the treatment of the more than 30 different source texts shows that nine of the ten compilations are, indeed, independent texts, while one is a version affiliated to an extant compilation. Slavonic compilations, recycling extant texts, must be considered texts in their own right even if they fulfil only half of the requirements imposed by text linguistics: their reception and transmission in no way differs from that of other texts. The two compilations named and eight others with similar content raise the question, whether their relationship is filial, i.e. shaped by accidents of transmission, or sibling, i.e. designed by different compilers. A review of the differences in content per chapter, complemented by reviews of five different types of editorial intervention and of the treatment of the more than 30 different source texts shows that nine of the ten compilations are, indeed, independent texts, while one is a version affiliated to an extant compilation.
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This article examines several unique examples in the Byzantine and Old Bulgarian hagiographical literature of the fourteenth–fifteenth centuries, which reflect the spiritual state of the Hesychast offering the so-called Jesus Prayer or Prayer of the Heart, a new form of the “inner prayer” (νοερὰ προσευχή), originating from the early Christian hermitic practices, which found theological justification in the writings of Evagrius of Pontus (ca. 345–399/400). The reason for searching for its literary reflection is the famous passage from the Encomium in praise of Patriarch Euthymius of Turnovo by Gregory Tsamblak. It describes how Euthymius as a disciple of Theodosius of Turnovo saw his mentor in an unusual and even frightening condition: standing in his full stature, with his hands raised up and his eyes radiating such a strong light, as if it were a flame. This image in Tsamblak is unique in the Old Bulgarian literature of the period and has its parallel only in the Vitaе of the Athonite Hesychast, Maximos of Kapsokalyvia (ca. 1270/1280–ca. 1365/75), three of which were written by his followers and disciples, St Niphon of Kapsokalyvia (1315–1411), Theophanes, Metropolitan of Peritheorio, and Hieromonk Ioannikios Kochylas, and the most recent one by the Byzantine scholar Macarius Macres (1382/1383–7 Jan. 1431). Due to the differences in the specific details and circumstances in their descriptions, it was established that they were not the original source of Tsamblak. Influenced by the second of the three Triads (In Defense of the Holy Hesychasts) by Gregory Palamas, he chose as a model a very similar story about the hermit Arsenius from the alphabetical collection Apophthegmata Patrum (PG 65: 94 C). The fear and astonishment of those who see the flames of the praying recluses, and the fact that the ascetics themselves somehow deny what is seen, can be explained not only by the extremely metaphysical nature of what is happening and ascetic modesty, but also by the notion of an evil spirit sent from the devil, or by the influence of heretical ideas and practices. Especially in the Vitae of the fourteenth–fifteenth centuries the hermit's apparent indifference and even the ban on sharing what was seen was probably dictated by the writers' desire to prevent a reaction of disbelief, as well as the accusation of non-Orthodoxy, as Hesychasts were known to be accused by their opponents as Bogomils and Massalians because of similarities in their ascetic practices with these heretical movements.
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The composition of miscellanies intended for individual reading, gradually supplemented with additional texts over time, was not a novelty for the Southern Slavs in the Late Middle Ages, but the extant evidence is few in number. This study deals with the sixteenth-century manuscript No. 88 from the collection of Obolensky, the Russian State Archive of Ancient Acts (RGADA), Moscow, which contains a series of unique texts preserving the repertoire of Bulgarian and Serbian literatures of that time. The manuscript contains both original works by Konstantin Kostenetski and Dimiter Kantakuzin and extracts and compilations translated from Byzantine Greek. The manuscript abounds invaluable examples of the writers’ efforts to develop the hesychastic literature, showing continued interest in it as spiritual reading exercises. The content shows the connection between the literary centres on the Balkans and, above all, with the monasteries on Mt Athos. The work of Palaeoslavists on the texts will be published shortly.
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St Andrew of Crete’s Canon for the Nativity of St John the Baptist in Tone Four is a polymelodic composition. The odes are composed of two or three troparia which follow different heirmoi. This canon has an early Old Bulgarian translation, which went through several revisions. The article provides a comparison of nine Slavonic copies of this canon, whereby four Slavonic redactions can be distinguished. The first redaction is represented in the Dragota Menaion, the Sinai Menaion and the Ohrid Menaion. In this redaction, the second ode is missing and the odes consist of four troparia each. The second redaction is represented in the Menaion of Dobrian, the Menaion of Dragan, the Palauzov Menaion and Menaion Khludov 166 (kept in the State Historical Museum in Moscow). The second ode was added in this redaction, and so were several troparia (from three to five) in each ode. The third redaction is represented in the East Slavic menaia Sin 895, kept in the State Historical Museum in Moscow, and Sof 206, kept in the Russian National Library in St Petersburg. It is based on the second redaction, but does not contain the second ode. In this redaction, the texts of the troparia are revised and the sixth, seventh and ninth odes are composed of troparia which are different from those in the South Slavic menaia and follow different heirmoi. The fourth redaction is represented in Manuscript No. 2/8 from the Rila Monastery and in all new-redaction menaia (i.e., menaia structured according to the Jerusalem typikon and composed mainly during and after the fourteenth century in Tarnovo or on Mount Athos), including printed Church Slavonic menaia which are used in liturgy to this day. In it the second ode is missing, and the third, fourth, sixth, seventh and eighth odes are composed of troparia which are different from those in the old-redaction menaia (structured according to the old Studite typikon and composed before the fourteenth century) and follow different heirmoi. The text of the first and fifth odes is based on the second redaction, with some revisions.
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In this article I offer an overview of the articles published in “Ricerche slavistiche” pertaining to Ukrainian Studies. Although quantitatively not abundant, articles devoted to Ukraine and its culture and language published in “Ricerche slavistiche” have played since the 1980s an important role in normalizing the presence of Ukrain-ian Studies in the broader scholarly context of Italian Slavic Studies. In accordance with the traditional attention that “Ricerche slavistiche” has paid to early modern and medieval Slavic languages and literatures, most Ukraine-related articles in the journal touch on issues regarding the 17th and the 18th centuries and their connections with earlier periods. A particularly important milestone for both “Ricerche slavistiche” and Italian and international Ukrainian Studies was the publication in the 1990 issue of the proceedings of the conference on the perception of the Middle Ages in Slavic cultures of the Baroque period held in Urbino in 1989. The Ukraine-related articles published in these proceedings by scholars from various countries and with different foci, as well as the overall architecture of the issue, in which Ukraine figured alongside with Russia and Poland as a fully-fledged object of research, can be said to have opened a new phase in the study of Ukraine in Italy and beyond. Giovanna Brogi’s role in promoting Ukrainian studies and their presence in “Ricerche slavistiche”, inspired by the open-mindedness of such leading Italian scholars as Sante Graciotti and Riccardo Picchio, can hardly be overestimated. In more recent years, “Ricerche slavistiche” has also hosted a number of contributions on modern Ukrainian literature and Ukrainian linguistics.
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Examining the heritage of Bulgarian studies published in “Ricerche slavistiche” over seven decades, I focused on the reviews of Bulgarian studies in Italy written by two renowned scholars: Janja Jerkov and Giuseppe Dell’Agata. This approach makes it possible to reconstruct the main lines of development of both traditional themes and recent trends in Bulgaristic studies in Italy. The studies of the pre-war period are dominated by the activity of Enrico Damiani and Luigi Salvini, whose works were published with the purpose to discover the cultural heritage of the Bulgarian people to the Italian public, and therefore of spreading its history, its language and its culture. The journal “Ricerche slavistiche” was founded while the era of the fathers of Bulgarian studies was fading away. While the editors of a previous journal, “Bulgaria”, aspired to make Italians aware of the cultural beauties of the Bulgarian people, the new journal was conceived with a programmatic intention of separating scientific research from journalism and of bringing about a renewal of the Slavic sphere. In the review of studies published in “Ricerche slavistiche”, given the substantial variety of essays, to reconstruct the main lines of thematic development during Seventy years of history, any division of the bibliographic material by subject would have a rather conventional value. Hoping in an empirical utility, along the lines of the subdivision adopted by Dell’Agata, I propose a categorization of the studies: the medieval period is treated in the first paragraph, 1) paleobulgaristics, language and literature of the I and II Bulgarian Empire; the further paragraphs are: 2) the period from the 15th to the 18th century; the modern era 3) Neo-Bulgarian language; 4) modern literature; 5) varies; 6) Bulgarian-Italian scientific and cultural events. The most important studies of this period from a methodological point of view are due to Ivan Dujčev, Riccardo Picchio and Mario Capaldo. One of the major researchers of the modern Bulgarian language is Giuseppe Dell’Agata, whose linguistic studies marked a new phase for the era of popularisation and eclecticism of Bulgarian studies in the 1940s and 1950s. In Italy, the period between the two wars saw the development of a tradition of studies focused on the problems of Bulgarian literature and culture by the masters and pioneers of Bulgarian studies Damiani and Salvini. A recurring theme of particular interest to Italian scholars is emphasizing the work of the poet Penčo Slavejkov (1866-1912), considered “the founder” of Bulgarian literary modernism. Bulgarian-Italian cultural relations are part of an uninterrupted tradition of almost a century, anchored in the studies in Italy between the two wars, continued after World War II (by Picchio and Borriero), vital in the following decades (Dell’Agata) up to the present day (Jerkov, Marcialis, Stantchev, Garzaniti, Ziffer, Diddi). Concluding this review of seventy years of Bulgarian publications in “Ricerche slavistiche”, we observe, on the one hand, an evolution over time of study interests that change with the generations; on the other hand, the interdisciplinarity and interculturality and, more generally, novelty and originality of Italian Bulgarian studies.
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Our innate characteristics influence our interactions with the world. It is well acknowledged that individuals possess varying degrees of shyness and outgoingness, which stem from their unique personalities and influence their perceptions and interactions with others. For such cognitive and social issues to be properly comprehended we have chosen some parental models and also a social model identified through police officers' and interdisciplinary approached via Daniel Goleman's book "Social Intelligence: The New Science of Human Relationships"(2006)
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