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The cornerstone of the Cyrillo-Methodian mission is undoubtedly the Slavonic alphabet, first in the form of the Glagolitic, and then the Cyrillic script. In spite of this the Latin alphabet played a role in it, albeit often in an indirect way. For this reason it is often neglected. The article traces this Latin influence in the Slavia orthodoxa and especially in Bulgaria. Special attention is paid to the Catholic Bulgarian tradition and its use of Cyrillic and Latin script. Of particular interest is also the interaction of Latin, Cyrillic and specifically Cyrillo- Methodian elements in it.
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The article comments on a sour subject in the Bulgarian cultural discourse – the theoretical possibility of the substitution of the millenary old Bulgarian script – the Cyrillic to be replaced by the Latin transliteration. The question arouses at the beginning of the new century when Bulgaria was going to become a member of EU. A prominent researcher in the field of Bulgarian studies, the Austrian professor Otto Kronsteiner promoted the idea, attracting the attention even of some Bulgarian authorities. The author juxtaposes opposing views on the issue and their media, stressing that the Latin transliteration even be permissible in some levels of communication, in no case may have to be a substitute for the Bulgarian alphabet.
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In the article the author deals with the history of studies of the phenomenon of calques creation in Old Slavonic (literary Old Bulgarian). The accepted classification of Old Slavonic calques is based on the method of comparision between the word of the source language and the word of the target language. The author does not consider this classification to be suitable for the Old Slavonic calques and proposes to investigate the processes of calquing in the Old Slavonic language in the context of word-formation. The word-formative procedure of creation of one-root derivate was principally distinguished from the procedure of creation of compositum with two autosemantic root morphemes. One-root derivates were mainly created by medieval Slavic bookmen independently from the Greek samples.
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The publication summarizes the achievements of Bulgarian scientists in the field of Bulgarian historical lexicography in the 20th and 21st C. with a view to its importance for the reflection of the Cyrillo-Methodian tradition, preserved in the development of the language. Common and private lexicographical works have been considered here, describing the vocabulary of: Old Bulgarian classical corpus; Old Bulgarian manuscripts, preserved in the later copies (of the biblical texts, of the language of individual writers from Preslav- and Ohrid literary center, from unattributable monuments); Middle-Bulgarian monuments; some Bulgarian Damascenes; Church Slavonic language. Attention is paid to the contribution of Bulgarian scientists to the composing of specific lexicographical tools (reverse dictionaries and leader boards), as well as to the field of lexicographical theory and criticism. Future developments have also been outlined.
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Slavic Studies has a little gap in the very foundation of its research technique: the witnesses to its medieval texts are rarely, if ever, collated. An example from the tradition of the Slavonic translation of the Quaestiones ad Antiochum CPG 2257 shows how much information about a text goes unrecognised without full–text collation of the witnesses. Conclusions about a text, its versions, its transmission and even its language cannot be trusted if they are not documented in collation; for lack of transparency they remain within the real of folklore. After the shift to Unicode (2004) and the ensuing shifts in PC operating systems, automatic collation of machine-readable texts is again assured by the Netherlands Academy: www.collatex.net. The only item wanting is a concordance program that can generate letter concordances and can be used to study the differences in spelling of the witnesses.
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This paper is dedicated to the idea arisen in 1914 in connection with the celebration of the millennium of St. Kliment Ohridski, i.e. to build his monument in Sofia. The documents preserved in University’s archives, as well as numerous features from Bulgarian periodicals published during the first half of the 20th c. reveal the efforts of the Committee “Klimentov otbor” to promote the work of the great Bulgarian enlightener and to raise funds for the monument through voluntary donations, sales of books, icons, cards etc., through the support of various agencies and associations. In spite of the efforts and the considerable amount raised during the campaign, only a memorial sign of St. Kliment Ohridski was placed in 1916 with the support of Sofia Arsenal. Funds for building a monument continued to be collected actively in the period between the two World Wars. Besides, a memorial design competition was announced. The idea, however, was launched only in 1979, i.e. 65 years after “The Notice” of the Committee.
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The article discusses the photocopies of transcripts of the Vitae of Cyril and Methodius preserved in the Archive of the Bulgarian Academy of Sciences and chiefly deals with the copies of those transcripts whose present location and call number have not been identified. That lack of data is due mainly t the fact that probably their originals have been irretrievably lost because of the complicated destiny of the manuscript collections during the second world war and after it. A review of that group of copies shows that the Science Archive of the Bulgarian Academy of Sciences keeps the copies of 8 transcripts of the Prologue Vita of Methodius (so far their location has not been idenfiedt, a copy of one transcript of the Joint Prologue Vita of Cyril and Methodius, a transcript whose original probably has not been preserved), and 12 copies of the total of 19 transcripts of the Extended Vita of Methodius known so far, transcript whose location and other data have been established.
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The article tries to access the value of patriarch of Constantinople Nikolaos Mystikos’ evidence on historical competence of Simeon I, ruler of Bulgaria.The patriarch was not an expert on the Roman past himself. As a man of letters, however, he possessed a certain amount of general knowledge in the field he profited from in his correspondence with Simeon and used the knowledge to talk the addressee into his point of view. Therefore one should accept only with extreme caution Nikolaos Mystikos’ opinion that Simeon was highly knowledgeable about late Roman history. The same caution is advisable in reading the sentence I am aware that you know this, and I am sorry to speak so to one who knows and has the capacity to teach virtues to others since it could equally be a mere complement paid by the patriarch, who thereby might have wanted to ingratiate with Simeon.
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The object of analysis in the article are certain peculiarities of both the language and the content of the Old Bulgarian acrostic stichera in praise of the Holy Trinity. A comparison of these data to similar phenomena detected in the texts of the ancient original (not translated) Slavic chants, as well as to some historical clues in other documents from the First Bulgarian Kingdom, makes it possible to propose a hypothesis that the stichera in question were written in or around the capital of Pliska during the reign of Rasate-Vladimir (889–893).
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The article discusses one of the remarkable peculiarities of the Vatican Gospel from 10th c. – the word камэлъ in the Gospel According to Matthew 19:24 “It is easier for a camek to pass through the eye of a needle than for a rich man to enter into the Kingdom of Heaven”. In research so far as well as in lexicographic tools the word has been interpreted as “camel”. Using comparative material and laying the stress on the commentaries on the Gospel by the Church Fathers the author offers another hypothesis. The word камэлъ in the Vatican Gospel belongs to the original translation, which is the work of Cyril and Methodius and it is a lexeme that has not been translated. It means “a stout rope for use on ships”. Later an editor changed камэлъ into вельбондъ. Similarly, епиуъии from the word’s prayer was replaced with насоеншт-, наставъш-, насонштьн-. Like in that change, the replacement above of камэлъ is not only bap choice, but is also misleading. The camel metaphor is present in the Latin Version and in the Quran, which in this case uses the Gospel. However, the word is not available in the earliest Slavonic version.
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The present paper deals with text of an important Church Slavonic manuscript – Zagreb Triodion, which is preserved now as a part of the collection in the Croatian Academy of Sciences and Arts, catalogued as IVd107, dating the first half of the 13th century. Specifically, the texts of three translated hymns were studied – the Akathist Hymn, the Great Canon of Repentance by St. Andrew of Crete and the stichera of the same Canon – all included into the services of the 5th week of the Great Lent. The texts of the hymns were studied in comparison with the corresponding texts of the other early Slavonic manuscripts: the Šafařík Triodion of the 12th–13th c. (Bulgarian, RNB F.п.I.74), the Serbian Triodion of the 14th c. (RNB F.п.I.68), the Triodion Orbelskaja of the end of the 13th c. (Bulgarian, RNB F.п.I.102) and the East-Slavonic Triodia: F.I.680 from the RNB collection and Sinodalnaja (Sin. 319) from the State Historic Museum collection. The comparative analyses shows the compilative character of the Zagreb Triodium, which was composed from several Slavonic sources, dating back to the Preslav and Ochrid translations. However, r each hymn in this composition has its own history. Namely, in the Akathist the beginning of the text was taken from the early tradition with the alphabet order of the oikos, while the end – from the later tradition with the same order of the oikos as in the Greek original. In the Great Canon of Repentance, on the contrary, the first ode is from the Preslav version, while the end of the text seems to have much in common with the early versions. As for the stichera, they seem to follow the Preslav version from the beginning up to the end. Taking into account that no Slavonic manuscript doesn’t preserve the full text of neither the Ochrid nor the Preslav translation, one has to seek for their remains in the different early Slavonic manuscripts, among which the Zagreb Triodion surely has one of the most important places. Moreover, in several cases, it seems to be the only manuscript which preserves the unique version of the text which certainly goes back to the different – as opposed with all the other manuscripts under investigation – translation. However, it is difficult now either to date the appearance of this version, either to find out its relations with the other versions.
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