Служба Петру Цетинскому и другие богослужебные тексты, напечатанные в Москве для южных славян (original) (raw)
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"Видинская" служба святой Параскеве-Петке Эпиватской и ее русская редакция
Scripta & e-ScriptaThe Journal of Interdisciplinary Mediaeval Studies Volume 22, 2022
The article compares the text of the "Vidin" service for St. Petka Tărnovska (Paraskevi of Epivates), featuring a canon for the eighth mode, and the text of the Saint's service known by three Russian copies in 16 th-17 th-c. manuscripts from the Trinity-Sergius Lavra. The main peculiarities of the 15 known South Slavonic transcripts of the "Vidin" service (14 th-17 th cc.) are analyzied and there are underlined the main stages in the development of the text. It is concluded that the Russian copies are closest in composition and structure to the earliest Bulgarian copy in the 14 th-c. manuscript Sinai 25, with added stichera and glories, known from Serbian copies from the 15 th-16 th cc., and a new kondakion. The Russian copies show that the "Vidin" service was early included in Russian liturgical practice. It can be assumed that it was done by Gregory Tsamblak who introdusted the cult of Petka Tărnovska to the Orthodox Christian population in the northeastern Slavic lands. The Russian edition of the service for the Venerable Paraskevi-Petka from Epivates, preserved in a 1645 printed menaion, again from the Trinity-Sergius Lavra, contains in addition to the canon for the eighth mode a different canon for the sixth mode (instead of the canon for the sixth mode known by the Menaion of Dragan). The new six-mode composition was created in the 17 th c. by adding, reworking and adapting other texts, as shown by its distinction from the 16 th-17 th-c. Cyrillic copies originating from the Polish-Lithuanian Commonwealth.
Vilnius, Lietuvių kalbos institutas, 2023
The dissertation is devoted to the poorly studied and extensive handwritten tradition of Ruthenian and Church Slavonic translations from the printed Polish-language hagiographic book „Żywoty świętych“ by the famous Jesuit, the first rector of Vilnius University Piotr Skarga (first edition 1579, Vilna). The volume of texts translated from the Skarga's book by the Eastern Slavs of the GDL and the PC can be compared, perhaps, only with biblical translations. In the study of tradition, a source study approach was used. In the context of general information about the number, language and volume of the corpus of translations, using the methods of textual criticism, the history of the text of the lives of Sts. Procopius of Caesarea (18 copies), Athanasius the Great (16), Pelagia of Tarsus (15), reflecting the linguistic and cultural features of the “Cyrillic” translations of „Żywoty świętych“. To establish the translatable nature, the Ruthenian and Church Slavonic texts were compared with the Polish-language ones: the condition for identification was the correspondence in language and content. The genealogy of numerous lists of lives was established by comparing data on the textology of the lists with information about their orientation to a specific of the seven editions of „Żywoty świętych“, published during Skarga's lifetime. Researched tradition, in the 17th-18th centuries which existed among the Eastern Slavs of the territories of the Commonwealth is an example of inter-confessional redirection of texts: lives and sermons, which were popular in the Catholic environment for a long time, became widespread among Orthodox and Uniates. The creation of "Cyrillic" versions of Polish hagiographies dates back to no later than the beginning of the 17th century (during the life of the compiler). The Eastern Slavs translated 232 texts out of 422 (or 55%) contained in the Skarga vault. Most translations are contained in collections of the menaean type and collections made entirely of translations, which indicates a special need for long reading texts. Ruthenian was the main translation language: 44 Church Slavonic translations are also known in this language. Life of the st. Procopius of Caesarea and st. Athanasius the Great was twice translated into Ruthenian, the life of the st. Pelagia of Tarsus — once. Church Slavonic translations of the lives were made through the mediation of the Ruthenian. Localization of the place of transfer — the territory of the Grand Duchy of Lithuania. The tradition under study was probably not, like the creation of the Reading Menology of Metropolitan Macarius in Muscovite Rus', centralized. Translations from Polish and rewriting of reading books could be done by parish priests, who had a need for edifying literature.
Библия и богослужение на славянском языке во времена Климента Охридского
СВ. КЛИМЕНТ ОХРИДСКИ В КУЛТУРАТА НА ЕВРОПА, СОФИЯ, 2018
SLAVONIC BIBLE AND LITURGY AT THE TIME OF CLEMENT OF OHRID This paper presents some considerations on the still open issues concerning the Slavonic translation of the holy scriptures and the liturgical language to better understand the action and work of Clement of Ohrid in the historical and cultural context of his time. In particular, the author points out that Cyrillo-Methodian and Clementine sources show a continuity between the period of his education under the guidance of the Thessalonian Brothers and the years of maturity, even taking into account changes occurring in the transition from Moravia to the Bulgarian empire.