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The article contains the description of the menologion of the Slavonic aprakos gospels of the 11th–16th с. Material from 35 Bulgarian, Russian and Serbian copies is included. The description provides information about the festivals and lessons.
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The present paper deals with the idea of supreme power, formulated in the Proto-Bulgarian title ΚΑΝΑΣΥΒΙΓΙ. The author tends to think that ΣΥΒΙΓΙ is the second part of the title and that it can be translated as “(ruler) by God” from the Indo-European *su- and baγa-, i.e. *su-baga. The Proto-Bulgarians used the Byzantine formula } Tκ Θεο‡ Dρχων as a translation of ΚΑΝΑΣΥΒΙΓΊ, thus emphasizing the idea of God’s approval of the ruler. This was a typical strategy for the early medieval European kings, both Christians and pagans. Probably the use of ΚΑΝΑΣΥΒΙΓΙ (822–836) has to be connected with the processes of centralization of power which took place in Bulgaria during the first three decades of the 9th century.
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The article is dedicated to the attribution and dating of two parchment sheets of East Slavonic origin, found in a collection of fragments in the Central Scientific Library of the Lithuanian Academy of Sciences in Vilnius, F.19, Nos 19/2 and 19/3. Although the text of the manuscript is erased and on the sheets only partially have been retained the cinnabar headings, it is possible to determine that the manuscript, dated to the late 14th or early 15th c., contained Simeon’s (Svetoslav’s) Izbornik, the fragment corresponding to Ch. 30– 34 of the second part of the copy of 1073. This, therefore, is the second or third oldest East Slavonic copy of the monument. The peculiarities of the numeration of the chapters in the fragment have analogues in the Ukrainian–Belorussian copies of the manuscript of the 16th–17th с.
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The comparison between the Second Sermon for the Annunciation (No 21) of the Suprasil Collection and the corresponding text in German’s Collection of 1359 with the Greek original proves the archaism of the copy in German’s Collection and besides this raises the question what was the variant of the Sermon of the Suprasil Cillection. It was the result of editing work performed in compliance with the rules of the Preslav Translation School – one of the ways of adapting archaic Cyrillo-Methodian texts in copying them in collections compiled in Preslav.
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In Bulgarian church painting after 15th c. there are images of St. George striking the dragon with a small figure sitting on the horseback behind the Saint. They are associated with one of the miracles of the Saint who saved a boy from barbarian capture. The analysis of the Greek and Slavonic texts of the four miracles concerning this subject proves that the earliest paintings emerged on the basis of the Miracle with the youth from Mytilene. A certain motif taken from the Damascene version of the Miracle with the son of Leon of Paphlagonia was added in the later centuries to the iconographic composition. The resulting contamination appeared on numerous icons from the time of Bulgarian cultural revival.
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The publication deals with an episode in the Anonymous or so-called „Popular“ Life of St. John of Rila where the expression „white bee“ is used. According to the anonymous hagiographer, at the moment when St. John the Theologian appeared before the Rila hermit to warn him of the end of his earthly sufferings and days, a white bee flew into the mouth of St. John of Rila and his spirit rose high over the mountains as an eagle and a golden-breasted dove. Studies at a Bulgarian and all-Slavonic level have established that the white bee in the Life symbolizes the great happiness of the Rila Saint for the liberation of his spirit that occurred. In a literal sense by „white bee“ in some areas close to the West Bulgarian dialects (the valley of the Pchinya river) and also in Kososvo, Metohija, Western Serbia and Montenegro even today they call the fortune to obtain in one fertile summer and from one beehive a third swarm of bees. In these same areas by „white bee“ they denote also the great blessing of a third great-grandchild, i.e. the possibility for one to live to see the fifth line of one’s successors.
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The present observation reflects the textological idiosyncrasy of the missals kept in the library of Rila Monastery. They have been traced back in comparison with the data from all manuscripts of analogical content kept in all Bulgarian libraries, as well as those from the Hilandar Monastery on Mount Athos. The latter are the copies of the Old–Bulgarian prayers from the Glagolitic Euchologium of Sinai (XI c.) done during the following centuries; defined is the frequency of their application, as well as the alternations in the title and textual structures and in their determination. Marked is also the presence of seldom used lexical forms (кѹпѹсъ, разсоль, etc.), accompanied by a respective contextual interpretation.
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The article presents a small volume of works, mostly of a pedagogical nature, printed in the Polish Commonwealth at the end of the sixteenth and beginning of the seventeenth centuries, which is stored in NBKM. The obscurity in which this little collection of early printing has remained, though understandable, is undeserved, as the items of which it consists are all important for their rarity alone, not to mention their significance as sources for cultural history. It is to be hoped that the bibliographical information which the present contribution makes available will assure them of their rightful place in future scholarship.
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The author has set himself the task of clarifying the doctrinal basis of the critical and philological activity that was carried out during the second half of the 14th c. among the Slav monks on Mount Athos, later in the Bulgarian and Serbian lands and in particular through the reformist activity of Patriarch Euthymius of Turnovo. By an analysis of the Christian concept of church books during the Middle Ages in Orthodox literature he substantiates the view that the cult of the sacred books and the sacred texts did not go as far as fetishism with respect to the form of the sacred text. After the Council of Constantinople in 1095 any attempt at making a fetish of the sacred texts proved to be outside the boundaries of Orthodoxy and was anathematized.
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This article deals with the description of DBT (Data Base Textual), a computational system of textual analysis created by Dr. E. Picchi at the Institute of Computational Linguistics in Pisa. The article contains a general description of the main elements, functions and characteristics of the program, showing how researches may use it to study their texts at different levels. Moreover, particular attention has been paid to the present and future possibilities that DBT offers to analyse texts written with non-Latin alphabets, in particular to analyse texts belonging to the medieval Slavonic tradition.
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The aim of the article is to analyse the tendency of the mixed use of the nasal vowels and their role in the case system of the Middle Bulgarian translation of the Chronicle of Maniasses and the Trojan Parable.
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The aim of the article is to extend the generally accepted situation that in the Bulgarian language the reflexive possessive pronoun свои/свой is used when it expresses possession of the subject of the sentence. Analyzed are cases in the Bdin Codex where свои expresses possession of the predicative, of the dative or accusative object when they function also as a logical subject of a subordinate clause, of a participle or an infinitive construction, which in the history of the Bulgarian language developed into a subordinate clause. When this condition is not present, the form of свои is accompanied by a form for the dative possessive case of the anaphoric pronoun. A parallel is drawn in the article also with the reflexive personal pronoun.
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The work is devoted to the lexical analysis of Gospel quotations in Codex Suprasliensis which refers to the group of so-called classical Old Church Slavonic manuscripts. Codex Suprasliensis represents the collection of 24 hagiographies for reading during church services in March, as well as 24 homilies most of which belong to the famous preacher of the fourth century John Chrysostom. Genre specificity of Codex Suprasliensis caused the availability of the numerous quotations from the Holy Scripture, including the Gospel. The work reports the results of the lexical analysis of 250 gospel fragments from 24 hagiographies and 12 homilies of the manuscript fulfilled within the bounds of Preslav theory. The work also contains a few examples of lexical analysis which demonstrate the methods applied by the author.
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The article deals with the contents and structure of the services for Thursday according to Slavonic Octoechos from the 12th to the 16th century. On the basis of the examined manuscripts it is concluded that the only constant element in them were the stichera and canons devoted to the Apostles. A second not compulsory element in the composition was the hymnography devoted to the Apostles Peter and Paul or to Saint Nicholas as the relations between them were either of compatibility or of reciprocal replacement. The spread of the material in the early practice up to the 14th century shows that the Apostles Peter and Paul were more often celebrated than Saint Nicholas. After the Athos-Turnovo redaction the canons and stichera to Saint Nicholas became a compulsory element in the services for Thursday. The hymnographical works about the Apostles Peter and Paul, however did not dysappear from the manuscript Octoechos at once. They continued to existing in manuscripts for two more centuries until Patriarch Nicon’s reform which entirely eliminated them from weekday liturgical practice.
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The Middle Bulgarian translation of the Chronicle of Manasses offers us abundant material for linguistic study. The aim of the article is to analyse the case system of the substantives, reflected in the Chronicle of Manasses and to study the state of the Middle Bulgarian language in which coexisted the Old Bulgarian language norm and the case endings newly formed by the natural development of the language.
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It is a first publication in extenso „The Relation“ in its original Italian text and in Bulgarian translation. The author draws attention to several arguments that help to clarify its authorship and dating.
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The historical narrative “When and How the Markomans [the Moravians] Embraced the Christian Faith” was found in the book-sepository of the Vatican Apostolic Library in 1977. Its discoverer, Bozhidar Dimitrov, thinks that the author of the narrative was the Catholic archbishop of Sofia, the Bulgarian Peter Bogdan Bakshev (1601–1674). As a main proof B. Dimitrov has taken the wrong statement in the narrative that Pope John VIII had authorized the Bulgarians to use their mother tongue in the divine service. В. Dimitrov takes the view that the person most motivated to make this forgery was Peter Bakshev. In this paper the author proves that this statement had its place in the Czech historiography dating back to a period far earlier than that coinciding with the creative work of Bakshev. This circumstance obviously calls the thesis of B. Dimitrov in question. In the paper the author puts forward the supposition that the above-mentioned historical narrative was a brief anonymous extract from the work of Eneus Silvius Piccolomini “A History of Bohemia”.
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About the content of these three protobulgarian inscriptions and especially about the inscription of Preslav, the following interpretation is proposed: [Perished in fight] [Soldiers with] helmets humshi of the boili of Zetko’s court .... 455; [Soldiers with] helmets tulshi …... 540; [Soldiers with] helmets estrugin ….. 427; [Second group of soldiers with] helmets tulshi …. 854; [Second group of soldiers with] helmets estrugin pile joupan Tortuna ….. 20; [Third group of soldiers with] helmets tulshi .... 40; [Soldiers with] helmets alhasi ….. 1; [Soldiers with] helmets hloubrin .... 1. Therefore, as far as the question of helmets and armour is concerned, it corresponds exactly to the perished soldiers and not at all to the helmets and armour distributed to the soldiers.
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It is generally thought that the consonant s in the pronouns сь and вьсь is palatal and this palatality is of equal quality. In fact the origin of s in these two words is different: in сь it derives from an i.e. k’ and in вьсь in the forms before *ai it is a result of the second regressive palatalization of x, generalized later in all other forms. In both cases the palatal quality of s does not represent a normal phonetical development. The s in the pronoun сь acts as palatal in Common Slavic because it is always followed by frontal vowels. The analogy between сь and вьсь, both having a stem in -s-, makes the declination of вьсь “palatal” also in the forms without *ai.
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The article examines the so-called Berlin Homily which was the property of the Berlin Royal Library and is at present kept in Kraków. Following a general Archaeographic description of the codex it is concluded that it was composed in the late 18th or early 19th c. Some linguistic features of the monument are examined: the reduction of e and more seldom of a, the transition of the preposition-prefix въ to y, the endings for the first person singular -e and for the first person plural -етъ, the variant patterns of the article form for the masculine singular -ът/-ат/-от, as well as individual syntactic peculiarities associated with the disintegration of the declension. It is pointed out that the majority of the linguistic features link the manuscript to the East Bulgarian dialectal region.
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