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The article deals with an unknown document concerned about controversies between nationalities . in the Marian province of franciscans in the years 1727.1735 a letter of a musician P. M. Repkoviè. In the letter he explains his idea of solution of each problem f. e. the parts nationalities should take in the leading positions but also he appeals to his contemporaries. Slovaks or Slavs to join together.
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The multi-verbal characteristic traditionally considered the basic quality of a phrasal unit has lost its importance as phraseologists speak now of one-word phrasal units. The expressive and figurative character are not typical for all phrasal units. The collocating nature is a dominant feature of phrasal units. This fixed nature is expressed in the phrasal units in the form of anomalies. Anomalies mean diviations in the regular paradigmatic and syntagmatic relations of words. Economic collocations function as general phrasal units but are characterized by these anomalies.
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Complex comparative analysis consist in certain methodical succession of sociolinguistic aspects and systemic dimensions of onymic systems. The following succession of operations is considered to be adequate: (a) an analysis of onymic systems in appelative or onymic context, (b) ascertaining of social aspect of onymic systems functioning (official//unofficial denomination), (c) dimension of frequency of onymic phenomena, (d) space dimension, (e) time dimension.
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The epithet ‘first witnesses’, conferred on the three saints in the title, is but a conventional designation; it seems fitting as common for the figures of saints, who gave proof of their devotion to Christ. Otherwise, although they make no simultaneous appearance in any of the canonical texts, there are – interestingly – far more interconnections between the three characters in pseudo-canonical and legendary literature than could be surmised from the lack thereof in the Bible. The aim of the paper is to present a literary picture of three New Testament heroes, as commemorated in different literary texts representing diverse cultural registers, even from the Ancient Christian Times until the close of the Middle Ages. Among them there are short and extended lives and passions of saints, liturgical poetry, as well as specific, more popular texts, such as ‘tales’ and legends. The material under discussion largely includes texts that form a part of the Slavic Orthodox tradition, depicting them on the background of fairly wellknown works belonging to the Western Christian tradition. It turns out that the legends are inspired by the canonical text on the one hand, while on the other hand they themselves infiltrate official texts – they become officially sanctioned as soon as their popularity is taken over and adopted by liturgical practice. It should be borne in mind that those legends – part of which is known both in the Eastern and in the Western Christianity – confirm one further crucial characteristic of texts constituting the canonical and pseudo-canonical tradition: the commonness of themes and motifs which can without exaggeration be called ‘wandering’. They determine the fact that there is hardly any originality in the formation of the characters of patron saints; moreover, on the level of creating the notion of sainthood and its reception, there seem to be far more common points than differences between both of the Early Christian traditions – the East and the West. The paper is an attempt to point out how the Christian tradition exemplifies various manifestations of holiness, what means it has for annotating, elucidating and embellishing the Biblical hypertext, and how it adapts pseudo-canonical legends for the purposes of liturgical use.
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Until recently the so-called Slavic version of the Chronicle of George Synkellos has not been paid proper attention. The attribution of Vasilij Istrin who in the beginning of the 20th c. identified the Slavic text as a translation from an abridged redaction of the Byzantine chronicle, was thoroughly accepted by the Slavic studies researchers. As a result, no great importance was attached to the Slavic text preserved in 5 copies from 15-16 cc. (of which Istrin knew only 4) because of the closed tradition of the copies and their relatively late date. My research linked to the publication of this unedited Slavic chronicle led me to the conclusion that the text referred to as the Slavic version of Synkellos by both Istrin and his successors is not a translation of the Greek Synkellos but rather a chronographic compilation. It was demonstrated that the first part of the compilation narrating the years from the Creation up to the Resurrection of Christ represents a vast excerpt from the Julius Africanus’s Christian chronography and only the second part covering the years after the Resurrection up to the foundation of Constantinople contains the respective text of Synkellos plus a couple of pages from the Chronicle of Theophanes the Confessor that was not translated in OCS. Both the discovery of a non fragmented text of Africanus and the conclusion that the Slavic translation was done during the 1st Bulgarian Kingdom in 10th c. raise a series of problems my contribution touches upon.
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The study is an attempt at a comparative analysis of two pseudo-canonical texts: the Slavic Homily of John Chrysostom on How Michael Vanquished Satanael (in two versions) and the Greek Λόγος τοῠ ἀρχηστρατήγου Μιχαήλ, ὃταν ἐπῆρεν τήν στολήν (BHG 1288n). Both texts, very close to each other in terms of the plot, relate an ancient angelomachia between a heavenly emissary and a demiurge expelled from the angelic hierarchy. When examined against the background of dualistic heterodox doctrines on the one hand, and compared to other medieval cultural texts (be they liturgical, iconographical or folkloric) on the other, these works enable insight into how heterodox and pseudo-canonical texts functioned and were disseminated in the medieval Byzantine-Slavic cultural sphere. The Slavic Homily is not genetically related to its Greek counterpart, which is only preserved in a lat, 16th century copy. Rather, it was composed before the 13th century on the basis of another, non-extant model with a content similar to the pseudo-canonical Greek Homily. It is probable to a certain degree that the emergence of the Slavic work is connected with the growing interest in the cult of Archangel Michael in the First Bulgarian Empire, especially in the Diocese of Ohrid. Certain Gnostic ideas related to dualistic cosmology, as well as cosmogony, angelology and anthropology spread from the Judeo-Christian world to Byzantine literature and culture. Having undergone a number of transformations in the neo-Manichean communities of the Byzantine Empire and Bulgaria, they formed the basis for medieval dualistic cosmogony, as well as angelology and anthropology. Circulated both orally and in written form, beliefs concerning the invisible God, Archangel Michael as a ‘second God’ and the soul’s journey to Paradise became so widespread that they are not only found in heretic texts, but also cited almost verbatim in anti-heretic treatises. The content and later textual modifications of the Slavic Homily cast a doubt on the hypothesis concerning its Bogomil origin. Furthermore, it cannot be determined to what extent works such as the Homily were made use of by (moderate?) Bogomil communities. Even before the 14th century, the text underwent the processes of liturgization and folklorization, as proven by the presence of liturgical quotations (absent from the Greek text), the visualization of the story in sacred space as well as the aetiological legends about Archangel Michael’s fight against the Devil. The existence of ancient Gnostic ideas in the beliefs propagated by neo-Manichean Balkan heretic teachings, as well as their widespread presence in “high” and “low” texts originating in medieval communities call for a more cautious evaluation of the mutual antagonisms between them. This raises the problem of a wider look at medieval culture, in fact a syncretic phenomenon, where the distinction between the canonical,the pseudo-canonical,the heretic and the folkloric is not always clear-cut
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The activity of both saints, Constantine-Cyril and Gregory of Nazianzus, is characterized by several similarities (love for education, inclination towards spiritual life, longing for solitude) that may have been influenced by Constantine’s selection of Gregory as a special patron. The study is based on the hypothesis that not only Gregory’s panegyrics and his autobiographical poem De vita sua but also a wider spectrum of Nazianzen’s poetic works influenced Constantine. It shows some selected Gregory’s verses reflected in the life and works of St. Constantine.
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