Cyrillo-Methodian studies

ICONS  DEPICTING  ST  CYRIL  AND  ST  METHODIUS  FROM  THE  STRANDZHA MOUNTAINS (SECOND HALF OF THE 19TH – EARLY 20TH CENTURY).

During the time of the Bulgarians’struggle  for ecclesiastical  emancipation  from the Constantinople patriarchy  in  the  1850s – 1870s, the cult of theSlavic enlighteners St Cyril and St Methodius spread widely across the northern slopes of the Strandzha Mountains,whose population was predominantly Bulgarian.  This could explain why even  prior to the 1877–1878 Russo-Turkish War, icons of the two saints began to appear in the vicinity of the towns of Sredets and Malko Tarnovo.These were painted by Socrates Georgiou, a Greek icon painter from Sozopol who skillfully exploited the patrioticsentiments of the local Bulgarian church communities. A similar approach was adopted by the less gifted Greek iconpainter Stavros from Lozengrad, who was particularly active in the area around Malko Tarnovo, which remainedunder Turkish control between 1878 and 1912. During the early decades after the 1878, on the northern side of theBulgarian –  Turkish  border,  in  the  region of  Sredets and  the adjacent  villages belonging  to  the  municipalities ofSozopol and Primorsko, there were several icon painters from Tryavna (Dimitar Minev, his son Hristo Dimitrov,and others) who were working tirelessly in the local churches, painting icons of the Slavic enlighteners in the besttraditions of the Tryavna Art School. In some of the Strandzha churches a clear manifestation of the veneration of StCyril and St Methodius was the placement of their icon on the  bishop’s throne, an curious novel practice, alsoevident in a number  of  other places  across  Bulgaria, the reason for  which  was the conviction  shared by thecontemporaries that the contribution of the Thessaloniki brothers provided a solid spiritual and cultural basis for theautocephaly of the Bulgarian Church, which was restored on May 11th, 1872.

This article analyzes the speeches prepared by John Paul II for the annual visits of Bulgarian delegations on the occasion of celebrations of the Saints Cyril and Methodius (around May 24 th). The fourteen texts prepared for these visits together with his speeches during the Pope's Apostolic Journey to Bulgaria in 2002 and during the presentations of letters of credence for Bulgarian Ambassadors to the Holy See present a very interesting and understudied material for a better analysis of the Pope's Slavic, ecumenical and European ideas. The Pope sees this tradition as a continuation of politics of John XXIII and Paul VI.

Под 986 г. в Повести временных лет (далее: ПВЛ) читатель находит краткую компиляцию сведений из Священной истории, -от сотворения мира до Христа, -известную под названием «Речь Философа». По меркам самой летописи компиляция не столь уж мала. «Речь Философа» занимает от шести до восьми листов в разных списках ПВЛ, что составляет около двадцати столбцов в стандартном издании «Полного собрания русских летописей» 1 . Но если сравнить «Речь Философа» с полными версиями Священной истории 2 , текст покажется довольно лапидарным: славянский книжник, очевидно, включил сюда лишь «самое необходимое». По содержанию Речь, с помощью которой некий грек-«философъ», то есть книжник и грамотей, старался убедить князя Володимира Святославича принять православную веру, наделена определенной цельностью и, так сказать, является «источником в источнике». Реальный статус этого сочинения до сих пор неясен: был ли это самостоятельный текст, первоначально существовавший отдельно и затем включенный в состав первой древнерусской летописи, или вся эта компиляция является продуктом деятельности кого-то из летописцев?

The Kiev Missal (or Kiev Fragments or Kiev Folios) is a seven-folio Glagolitic Old Church Slavonic canon manuscript containing parts of the Roman-rite liturgy. It is usually held to be the oldest and the most archaic Old Church Slavonic manuscript, and is dated at no later than the latter half of the 10th century. Seven parchment folios have been preserved in small format.

Kiev Folios were found in the 19th century in Jerusalem by the Archimandrite Andrej Kapustin (Antonin Kapustin), who donate

Úvodem Je nepochybné, že literární vzdělanost slovanů počíná překladem textů biblických. Kulturně-politické pozadí tohoto výjměčného podniku začíná obratným politickým jednáním knížete sv. Rastislava. Rastislav sám již křesťanem byl, ale křesťanství se na Moravě šířilo pozvolna a podle usnesení synody v Mohuči v r. 852 "in rudem adhuc christianitatem gentis Maraensium", to jest je křesťanství na Moravě teprve v začátcích. 1 Sv. Rastislav nebyl jenom obratným náboženským politikem a křesťanem, nýbrž se staral rovněž o rozšíření křesťanství a sám si vědom situace vměšování se Franků do věcí Moravské říše a toho, že vládl křesťanské říši, povolává bratry sv. Cyrila (Konstantina) a Metoděje. Je smozřejmé, že kromě nezávislosti státu chtěl Rastislav zjednat samostatnou církevní organizaci ve své říši. A pravda, taková organisace vyžaduje vzdělanost, znalost písma a kultivovanou gramotnost. 2 Takto skrze činnost sv. Konstantina Filosofa, vytvoření písma, činnost překladatelskou a misijní, patří právě Slované mezi ty národy, kterých literární vzdělanost počíná překladem nejdůležitějších částí sv. Písma. A nutno dodat, že v této době není tento úkaz úplnou samozřejmostí. Podle spolehlivého historického pramene, Života Konstantinova (kapitola XIV), začal Konstantin svoji práci překladem řeckého evangeliáře: "Odešel tedy Filosof a podle dávného obyčeje se oddal s jinými pomocníky modlitbě. Brzy mu /je/ pak zjevil Bůh, který slyší modlitby svých služebníků. A tehdy sestavil písmena a počal psát slova evangelia: Na počátku bylo slovo a slovo bylo u Boha a Bůh byl slovo a tak dále..." (i pročaja) 3 Tuto správu doplňuje Život Metoděje (kapitola V) a Vyprávění mnicha Chrabra. Po příchodu na Velkou Moravu Konstantin Filosof se starším bratrem Metodějem a skupinou spolupracovníků (sic) za úctihodně krátký čas přeložil crkevní řád a další liturgické texty.

В книгу вошли статьи и развернутые рецензии 1998–2009 годов. Все ранее публиковавшиеся статьи были заново переработаны, но в текст рецензий были внесены лишь минимальные исправления. Одна статья публикуется впервые. Том состоит из четырех разделов: 1) кирилло-мефодиевистика представлена исследованиями, посвященными литературной параллели к гл. 6 Пространного жития Кирилла Философа («Бог наш – как морская глубина»), агиографическим сведениям о деятельности Мефодия в монастыре Полихрон и отражению в произведениях кирилло-мефодиевского цикла прения римского папы Сильвестра I с раввином Замбрием; 2) древнеболгарский раздел составили работы о развитии письменной культуры Восточной Болгарии до 971 года; структурных особенностях Типографского кодекса № 14, содержащего Саввину книгу; редких лексических вариантах Ватиканского палимпсеста; отождествлению еще четырех листов из Драгиина четвероевангелия, а также рецензии на два издания: Греческо-славянский конкорданс к древнейшим спискам славянского Евангелия и Комментированный указатель к Ассеманиеву евангелию; 3) древнесербский раздел представляет результаты изучения аномальной нумерации чтений после Пятидесятницы в полноапракосном евангелии № 8 Хиландарского монастыря; происхождения, особенностей языка и структуры столпного апракоса Равулы (ок. 1353 г.) и бывшей рукописи белградской Народной библиотеки (октоиха 1353 г.) в Гарварде; 4) древнерусский раздел содержит статью о происхождении названия Пролога и две рецензии: на книгу Ф. Томсона «Рецепция византийской культуры в средневековой Руси» и на исследование Л. Стенсланда о древнерусской толковой азбуке.

Kirilometodievistika 8/2014, 89-103; ISSN 1409-9861
Tekstovi Žitija Konstantina Ćirila i Metodija predstavljaju izvor podataka iz hagiografije i historiografije slavenskih učitelja. Priroda ovih tekstova je hagiografija. U temeljni hagiografski tekst unošeni su historiografski podaci da bi se svetačke likove smjestilo u prostor i vrijeme njihova života i djelovanja. Transmisijom teksta u različitim rukopisima mijenjala se i funkcija teksta. Od temeljne hagiografske, koja ima poučnu (katehetsku) funkciju u srednjem vijeku, preko historiografske (polemičke) funkcije u prilikama stvaranja slavenske pravoslavne Crkve i opravdanja slavenske liturgije u katoličkoj Crkvi, do liturgijske funkcije, tj. prisutnosti tekstova Žitija u liturgijskim službama.
Ovaj rad prikazuje pregledno transmisiju i tradiciju teksta Žitija kroz razne rukopise i druge vrste tekstova, s napomenom važnijih hagiografskih i historiografskih podataka. Posebna je pozornost posvećena tekstovima Žitija u hrvatskoglagoljskim brevijarima i liturgijskim službama.

The seven holy Slavonic saints (Sts. Cyril, Methodius, Gorazd, Clement, Nahum, Angelar and Savva). The monograph examines the question of how this group came into being and how the common veneration of this group began. The book also deals with the biographies and work of individual saints from the group of seven Slavonic saints. It provides a synthetic survey of sources, basic biographical data and summarize our knowledge of the work and activity of the individual disciples of Sts. Cyril and Methodius. Attention is also paid to the questions of their veneration and the fate of their relics. A review of different sources briefly presents the origin of each source, gives information about the oldest available text, the number of preserved manuscripts and the most important printed editions. We considered it to be important to give a more detailed description of the liturgical situation in the 9th and 10th century, as a background of the spiritual and intellectual formation, work and activity of the holy seven Slavonic saints.

Svätí slovanskí sedmopočetníci. Bratislava: Slovenský komitét slavistov – Slavistický ústav Jána Stanislava SAV, 2010. 247 strán. (ISBN 978-80-89489-02-2.)

Целта на това изследване е да бъдат подредени славянските извори според тяхната хронология и установените от различни изследователи зависимости между тях и на базата на досегашните проучвания да бъдат представени в генеалогична схема. Това, което се опитах да направя, беше да подредя славянските извори по начин, от който да се получи схема на връзки и зависимост между отделните произведения, като същевременно се отчетат и предполагаемите, недостигнали до нас произведения. При това в тази схема трябваше да се вместят и чуждоезичните извори, оказали влияние върху славянските, при което някои от тях са били изцяло преведени и са заели свое място сред домашните извори. Картата, която ще се получи, ще бъде преработена в интерактивен вид, като от всеки от изворите ще има линк към преписите на произведението, а от всеки препис с линкове ще се достига до данни за: дигитално копие на преписа (ако е възможно), издания и изследвания, които при възможност ще бъдат разполо-жени в интернет в пълен обем.

Saints Constantine Cyril and Methodius (9th century) were by Pope John Paul II statement for European co-patrons in 1980. History of the cult have been very difficult, concerned at the Slavic peoples who are confessional divided into Catholics and Orthodox Christians. This work is devoted to the history of the Cyril and Methodius cult focusing on Slovaks and the Central Europe, the Southern Europe, and partly on the relations of the Popes to the Saints Cyril and Methodius.
After the death of Slavs Apostles was formed Slavic (in Great Moravia, Bulgaria) and Latin literature (in Rome, Bohemia) about their life, work and significance. In the Middle Ages were repeated efforts to restore the liturgy in the Slavic language in Bohemia a and Croatia, which are generally taken up. Until the 14th century there has been a renewal of liturgical worship in the Latin Church for King Charles IV. Then arose texts Liturgy of the Hours, which have undergone several different stages of development. This topic is treated in the work for the first time. Further work is devoted to the history of Cyril and Methodius and the cult of the Slovaks in several periods from inception to the present. The history of Cyril and Methodius and cult contributed significantly by Pope John Paul II. The paper presents the views and Annex work is a complete anthology of his statements on the subject.
The basic line of Latin culture and education of Catholic Slavic nations are generally recognized without it being necessary for the forgotten Byzantine missionaries from its beginnings. It Slovak and Czech nation (especially in Moravia) commemorates the feast of Saints Cyril and Methodius on 5th July as a public holiday. Not only refillable reference Pope John Paul II, but are directly guarantors of this tradition, as it has repeatedly pointed popes of the 20th century. The Holy See honours Cyril and Methodius link, but after the death of Pope Slavs it does not put such a frequent and significant emphasis than before. Importance for the pope Cyril and Methodius and the cult is not only timeless but also universal and objective, it is intended the whole Church.
From the perspective of the Roman Church are several milestones supreme authority of the Pope or roofed important people (bishops, priests, kings), who in the history of the cult of Saints Cyril and Methodius in individual Slavic nations had severe limited importance because cult developed just for them and depends on many local and national circumstances. Roman certificates were only zenith, not at the end or beginning of respect or some stage. Cyril and Methodius and the cult of Rome or from the perspective of the universal church has these milestones dated personalities who wrote important works on Saints Cyril and Methodius: (1) the librarian Anastasius and bishop Gauderich and Roman legend (late 9th century), who kept the memory of Saints Cyril during in the Middle Ages; (2) King Charles IV and the divine office Adest dies gloriosa, which restored the cult of Saints Cyril and Methodius among the Slavs (since 14th century); (3) Bollandus and Acta sanctorum (partly Baronius and Martyrologium Romanum) (17th and 16th century), which restored the cult of the non-Slavic Europe; (4) the Pope Leo XIII and Encyclical Grande munus (1880), which legitimized the Cyril and Methodius cult in the Latin Church; (5) the Pope John Paul II and apostolic letter Egregiae virtutis (1980), which were Slavic apostles declared as European co-patrons.
This work was devoted to Cyril and Methodius and issues from the perspective of the Latin Church. We can say that the church is in the middle of Cyril and Methodius cult based and relies on sources that originated in the Great times and have been carefully preserved in the church, rewritten and used. Since the 17th century scientific works was based on these manuscripts. In Central Europe the devotion to Saints Cyril and Methodius grows in the west-Christian cultural environment especially in the Czech Kingdom. One benefit of this work is the assembly of texts Liturgy of the Hours, periodization and their descent from inception to the present. Catholic church from the Middle Ages prayed to saints Cyril and Methodius, therefore arisen several divine liturgy and sacramental texts in honour of these saints. There are several dozen come from several countries and dioceses and religious orders, mutually influenced and developed. Another benefit of this work is the analysis and periodization the Cyril and Methodius cult at the Pope John Paul II and subsequent synthesis of themes and meaning Cyril and Methodius and the teaching of John Paul II. This work is the first ever official anthology of Cyril and Methodius and texts and ideas emanating by Pope John Paul II. According to the known and available sources at work are all known texts. It was unnecessary to take over the full text of these sources were selected only direct mention of Saints Cyril and Methodius, Cyril and Methodius tradition and its reflection and meaning under Pope said. This set of documents demonstrates the gigantic spiritual power and moral authority of the Roman Church and its contribution to Cyril and Methodius cult.
In addition to these new benefits have managed to make a number of discoveries which do not prove a direct documentary evidence, but it is highly probable according to critics of evidence (given the historical context, parallels and indirect written references): (1) probable (co-)author of the divine liturgy to Adest dies gloriosa, which was crucial in restoring the Cyril and Methodius accounts in medieval Europe, was king Charles IV; (2) the probable origin of Tovarne tradition in eastern Slovakia was a Czech exile and Protestant spiritual James Jakobeus who worked in this region; (3) Calvinist clergyman and one of the translators of the Calvinist agenda and the Psalter into Slovak was probably an Greek Catholic priests.
One more finding of Cyril and Methodius and the cult is extremely serious. Fourth Lateran Council in the 9th Constitution forbade that in one diocese worked several bishops; as needed for the next Bishop another-speech or another-rite minority, be it for ceremonial appointed as vicar of the diocesan bishop. Exactly, it was filled by the Bishop of Eger, in the 18th century, who considered Mukacheve Greek Catholic bishops for ceremonial vicars. If anyone says the Bishop of Eger, that this situation was their malevolent or express contempt, wronged them, because another process has not been possible if it had respected canonical law. There are several factors that Greek Catholics this state if not like, but solving the problem was the responsibility of the Pope: In 1771 Eparchy of Mukacheve was established in the territory of the Eger Diocese, which was the first such case in history. The principle of territoriality division of dioceses and was overcome by the principles of personnel belonging to the ceremony.
Great Moravia was one of the last European countries to which history struck except heritage of Rome, Byzantium and Greek heritage. Check-St. Cyril and Methodius to Moravia been to several religious quest in order, but it was clearly the most successful and productive mission, even became the basis of Slavic literature and culture. It is also a call for the creation of similar quality performance outcomes, but especially holy and active life as it weighs the tradition of the Latin Church.

The paper aims to sketch the basic role that the Theological Seminary if St. Cyril and Methodius had in the survival of Serbs in Kosovo and Metohija from June 10, 1999 to March 17, 2004, as an institution of the Serbian Orthodox Church with its facilities and the individuals who served it. Namely, in terms of scientific research, domestic professional and laic literature do not pay enough attention to the victims of the Serbian and other non-Albanian peoples who survived the violence in Kosovo and Metohija during the first five years of the United Nations mission. Foreign scientific and other publications, especially those produced in international relations and peace studies, place emphasis on researching the practices of the Albanian people, while non-Albanian communities remain on the margins of research projects during the first years of UNMIK administration. Based on the available memoirs, some periodically printed publications and published documents, we will try to show some of the roles of the Theological Seminary of St. Cyril and Methodius in connection with the survival of the Serbs in Kosovo and Metohija during the mentioned period. We hope that the work will encourage colleagues and researchers form the social sciences and humanities to direct their research towards somewhat neglected, but significant, topic of the survival of Serbs in Kosovo and Metohija.

Creation of the first Slavonic script, the following subjects are examined: Political conditions in which Slavonic literacy was created; the founders of Slavonic literacy, literature and culture in the vernacular of the Macedonian Slavs from the surroundings of Salonika; controversial  views regarding the beginnings of Slavonic literacy; revision of the traditional views concerning the origin of the Slavonic script; where, when and for whom it was invented; the authenticity of the Slavonic letters, and the priority of the Glagolitic script.

Old Slavonic Book of Exodus forms a part of Pentateuch, Palaea interpretata and chronographs; many Old Rus’ writers used excerpts from Exodus in their compilations. A full translation of Exodus from Greek was made probably in Bulgaria in the time of King Simeon, at the beginning of the 10th century. This full translation, or so-called “chetij text”, has never been published yet. Critical edition of the Slavonic Bible is an old dream of slavists; the present edition aims at filling some gaps in this area. The publication is accomplished on the base of the Vilensky MS (the 16th century) of the 13th-century so-called Judean chronograph, with variant readings from the oldest textual witness of Slavonic Exodus, Troitsky (Lavrsky) Pentateuch (the 14th century), and some other manuscripts of the Chronographical, Russian and South Slavic recensions.

Девети международен симпозиум 'Търновска книжовна школа' : Кръгла маса 'Старобългарската ръкописна книга- съдба и мисия' (В памет на проф. Куйо М. Куев - 100 години от рождението му). *Текстът е отпечатан в Старобългарска ръкописна книга – съдба и мисия (В памет на професор Куйо Куев). УИ „Св. св. Кирил и Методий“, Велико Търново, (2012), 113-126.

VATICAN GOSPEL
Old Bulgarian Cyrillic 10th Century Aprakos
in Palimpsest Codex Vat.Gr.2502
In the Vatican Apostolic Library, under press-mark Vat. Gr. 2502, a Greek Gospel of the 12th-13th Century has been kept. It is a palimpsest, i.e. it was written on a parchment already used, on which the Greek minuscule letters (diminutive and attached one to the other) were laid on a precious Old Bulgarian Cyrillic manuscript of the 10th Century and they had partially covered it up. Fragments of the initial text can be seen in the interlines of the second layer and they could be read out. It was established that Codex Vaticanus Graecus 2502 contains the Old Bulgarian translation of one of the most widespreadly used books - the Gospel Lectionary (Asprakos). That translation from Greek appeared in year 862, already at the dawn of the Slavonic literature (The Detailed Life of St. Cyril, Chapter 14) and it had been widely used in the old Bulgarian Church.
For a long period of time, nothing was known about the Old Bulgarian manuscript, hidden under the more recent Greek letters. The first notices of it appeared in 1982, in the Scientific report by T.Krastanov, named "Неизвестен старобългарски ръкопис- палимпсест, вероятно от 11 век, във Ватиканската библиотека" , Духовна култура, LXII, 1982, 7 ("Unknown Old Bulgarian Manuscript-Palimpsest, probably from the 10th Century, in the Vatican Library", - Spiritual Culture, LXII, 1982, 7). At a greater length, the Old Bulgarian text Cod.Vat.Gr.2502 was presen-
ted in the composed by A.Dzurova, K.Stancev and M.Yapundzic "Catalogo dei manoscritti slavi della Biblioteca Vaticana" (Sofia, 1985, pp. 186-201, with three pictures in the Annex, the last two of which are colour pictures), as well as in the article of T.Krastanov, named "Български ватикански палимпсест в Cod.Vat.Gr. 2502", published in Palaeobulgarica, XII, 1988, 1, pp. 38-66. This article contains 6 pages of deciphered text and illustrations.
The offered edition is an attempt to reproduce and bring to the knowledge of the Slavonic Studies what has been preserved from the Old Bulgarian Aprakos at Vatican which is a coherent text and that could be deciphered. The visible text has been given by bigger letters while the content of the deciphered text has been reproduced by smaller letters. By k have been marked the еръ/еръ in the cases when it could not be read out if it were ъ or ь,, and by A, the nasal sound в when it could not be made out whether it was A, A, A or A. The fullstop has been marked by • when it or the interval where it was supposed to be put, could be seen.
The initial deciphering of the text was made by T. Krastanov. His version was checked, corrected and supplemented by I.Dobrev, on the basis of photocopies. The final and improved edition of the text belongs to A.-M.Totomanova who, in her many visits to the Vatican Library, was able to work longer than T.Krastanov with the original, and by means of infrared lamp to supplement the already deciphered text and to offer her own hypothesis about the order of the leaves in the Old Bulgarian original. That hypothesis was taken account of in the edition. A.-M.Totomanova also made the last corrections upon the editorial project of I.Dobrev.

Vor hundert Jahren erlag der ehemalige Chef des deutschen Generalstabs Helmuth von Moltke während einer Trauerfeier für den Generalfeldmarschall Colmar von der Goltz einem Schlaganfall. Goltz war von 1883-95 mit einer Reorganisation der Osmanischen Armee betraut gewesen und hatte zuletzt osmanische Truppen in Mesopotamien geführt. Der zweite Teil beleuchtet die weitreichenden Schicksalsfäden zwischen Rom, Berlin und Konstantinopel, die mit diesen beiden Persönlichkeiten verknüpft sind, u.a. Verwicklung von Goltz in den Völkermord an den Armeniern und das weitere Schicksal der Moltke-Individualität.

THIS IS A BOOK PREVIEW. IT DOESN'T INCLUDE NOTES, BIBLIOGRAPHY, AND INDICES.

The Slavic Letters of St. Jerome is the first book-length study of the medieval legend that Church Father and biblical translator St. Jerome was a Slav who invented the Slavic (Glagolitic) alphabet and Roman Slavonic rite.  The Slavic language, written in Jerome’s alphabet and endorsed by his authority, gained the unique privilege in the Western Church of being the only language other than Latin, Greek, and Hebrew acceptable for use in the liturgy.  Such privilege, confirmed repeatedly by the popes, resulted in the creation of narratives about the distinguished historical mission of the Slavs and became a possible means for bridging the divide between the Orthodox and Catholic Churches in the Slavic-speaking lands.  In the 14th century the legend spread from Dalmatia to Bohemia and Poland, where Glagolitic monasteries were established to honor the Apostle of the Slavs Jerome and the rite and letters he created. The myth of Jerome’s apostolate among the Slavs gained many supporters among the learned and spread far and wide, reaching Italy, Spain, Switzerland, and England.  The sources and trajectory of the legend of Jerome’s Slavic fellowship are examined within a wider context of European historical and theological thought.

Devotion to the papal martyr St. Clement of Rome spread dynamically throughout early medieval Eastern Europe as different social and political elites promoted his cult. The earliest hagiographic texts associated him with Cherson in Crimea, the site of his martyrdom and miracles. There the Chersonese venerated him by the sixth century, where his relics reportedly resided beneath the sea. When, in 861, Constantine the Philosopher discovered the relics and relocated them to the Cathedral of Sts. Peter and Paul Clement s cult revived and became mobile. From the tenth to the early eleventh century, rulers embraced his memory from Moravia and Bulgaria to Poland, from Constantinople to Kiev, as a powerful intercessor and miracle worker. By the mid-eleventh century, the significance of these characteristics diminished and his role as a Roman pope and Church Father took center stage. This study examines the evolution and diffusion of the cult of St. Clement in the region through hagiographic, liturgical, artistic, and archaeological sources.

This is the second edition of “The Unknown Temple of Hagia Sophia. Part I: Cyrillic and Glagolitic Graffiti Inscriptions”, First edition 2016. The main task of this second, enlarged and revised edition of my book is to present 94 Cyrillic and 1 Glagolitic inscriptions (85+1 in the first), which have been scratched in the galleries of the Church of "Hagia Sophia" at Constantinople. The vast majority of graffiti are concentrated in the second-story aisles or galleries.
The goal here is to present full catalogue of Cyrillic and Glagolitic graffiti-inscriptions for students and trained epigraphers. Each inscription is represented first with drawing, next in a form that approximates the appearance of the lettering on the original object, and then in an edited version with translation that will be more familiar and accessible to readers.
The book provides a clear analysis and attribution of each inscription. The latter is followed by a brief commentary that elucidates cultural and historical matters germane to the interpretation of the text, then draws attention to noteworthy features of language (palaeography and orthography), and orients the reader to the context of the message being conveyed. At the back of the book, there is a comprehensive vocabulary that glosses every word used in the inscriptions, along with notes that explain grammar. The book also provides palaeographic plates and schema with the exact location of the graffiti, as well as an extended English Summary.

The Slavonic eschatological apocryphon Solunskaja Legenda (“The Legend of Thessalonica”) is a direct translation from Syriac. The archetype of the extant recensions is datable to 893–972. It was created, in the First Bulgarian Empire, on the base of an earlier Slavonic text that did not mention the Bulgarians. The Sitz im Leben of the original Syriac recension and its Slavonic translation is a Syrian monothelete colony in North Macedonia between 752/754 and 839/842. The legend echoed events related to a successful Syriac monothelete mission to a slavinia (Slavic enclave) in the region of Thessalonica in the 670s or 680s. The legend describes the creation of the first Slavonic alphabet, and it uses specific terminology for writing tools. In its Slavonic translation, this terminology was transliterated instead of being translated. It can be assumed that the translator wanted to introduce new terms into the Slavonic language in this way.

The oldest news contained in Granum Catalogi praesulum Moraviae relate
to the history of Great Moravia already. However, with regard to the fact that
Granum was compiled only at the beginning of the l 5th century, namely on the
basis of the chronicle by Přibik Pulkava of Radenin from the 14th century, Granum
news is used very rarely in relation to the history of the 9th - 11 th century.
Based on a new confrontation of Pfibik's chronicle with Granum, the author
came to a surprising conclusion that this chronicle could not serve as a source for
Granum in most cases collected by A. Breintenbach. Having confronted it with other
sources, we also succeeded in uncovering traces of two editions of Olomouc annals;
the annals have not survived though. Deeds and obituaries, which have survived in
manuscript versions from the l 2th century, contain records which say that first
known Olomouc Bishop Jan (1063-1085) was already the third bishop. Granum also
specifies dates of bishops pontificates in the 1 Oth - 12th centuries (and on the other
hand, it does not mention the Olomouc bishop Wezil mentioned in Pfibik Pulkava 's
chronicle!). lt does not mean this data is correct, especially not in the lOth century,
however, it does document a certain effort to give concept to the history of
Olomouc bishopric and its written description with the help of domestic records
and a chronicle ranking to the group of Prague annals from the 12th century. Other
indications, for example the presence of the Velehrad tradition, suggest that this
lost document which Granum was based on was reedited probably in the 13th
century with the use of the following legends Tempore Michaelis imperatoris and
Quemadmodum. And this second edition was used a source of information by so
called Dalimil, Přibik Pulkava and Granum. This would also explain the traces of
verbal and subject matter conformities between the two chronicles and Granum.
Even though we succeeded in uncovering remains of an unknown
and fairly old source of the Czech medieval history, it unfortunately is not a great
acquisition regarding the density of 'specific data '. Nevertheless, just the pure fact
that in the mid-12th century a document was written in Olomouc, which attempted
to present the history ofbishopricfrom its ancient beginning, is worth noticing.

This research aims to identify the unique model of representation of St. St. Cyril and Methodius Equal to the Apostles in the artistic work of Nikola Vasilev – the most famous iconographer from Shumen during the Bulgarian National Revival Period. The chronological evolution of his interpretation of the subject is revealed trough a comparative study of twelve icons made between 1869 and 1896 AD. Special attention is paid to the setting of the scene with Baptism of the Bulgarian Tsar by St. Methodius in the midst of the composition as a means of emphasizing the personal relationship between the Bulgarian royal court and the Holy Brothers’ deeds. It is also noted that Nikola Vasilev preferred to name the two saints “Bulgarian Enlighteners” instead of “Slavic Enlighteners”, and had never stopped adding more and more typical Bulgarian elements into the icons’ iconographic scheme. The text examines the probable connection between some historical events and social conditions in Bulgaria, and the gradual evolution of the Nikola Vasilev’s model. Altogether, these features demonstrate the artistic value of the work of the zographer from Shumen, his extremely high national and local patriotism, and his public commitment and sensitivity to one of the most important cultural concepts for the Bulgarian national self-consciousness at that time – the Bulgarian roots of the Christianization and Enlightenment of the whole Slavic world.

The text traces the changes the Scandinavian participation in the Baltic crusades made in the relationship between Scandinavians and Russians. From sharing a sentiment of being part of one common, universal Christian Church up to the middle of the 12th century, the two over timespan of about a century experienced a complete change in their respective views of one another. While the Russians in the eyes of Scandinavians were transformed from being fellow Christians into pagans that deserved to be targeted by crusades, the Scandinavians became in the minds of the Russians submerged into the amorphous group of Nemtsy  (lit. the mute ones), a derogative term that arose in Cyrillo-Methodian times to denounce the enemies of the Church Slavonic rite of the Orthodox Church. The mutual alienation and animosity that arose as a result of the crusades outlasted the period of the crusades and laid the foundation of an East—West conflict that may outlast the fall of the Berlin Wall.

С ветският празничен календар, за разлика от религиозния, се основава не на повторението, а на разпределените функции и допълваща се символика, на комуникацията на различни нива на единен комплекс от (национални) ценности и послания, на обхващането и поддържането на връзка с отделните части на обществото. Ето защо понякога съ-съществуването на Деня
на българската просвета и култура и славянската писменост (24 май) и Деня на народните будители (1 ноември) не изглежда безпроблемно – два празника, функции на посланието за запазване на историческия завет за поддържане и развиване на духовността и съхраняване на спомена за събуждане, извеждане от политическата и културна тъмнина. В настоящия текст ще се опитам да проследя накратко тенденциите в историята на празнуването на 24 май и 1 ноември от Възраждането насам, надявайки се да отговоря на въпроси като защо съществуват празници, толкова близки по съдържание и послание, какви духовни и политически обществени необходимости и търсения задоволяват.

The character of Constantine and Methodius’ presence in Rome was also determined by the policy, ideology and ceremonial system of the Holy See. There are several primary literary sources mainly written in Latin and Slavonic that concern the aforementioned statement. In a way the liturgy of Easter Week or the other stational liturgies in early medieval Rome might have influenced a celebration of the Slavonic liturgy in 867/868. The presentation of the Slavonic liturgy lasted for three days and took place within the Aurelian walls as well as the parts of Rome situated behind this main fortification of the city. The Popes apparently gave audiences to the so called Salonica brothers (Constantine and Methodius) in the most significant sites of the Vatican complex, Lateran palace or in some great churches like the Basilica of St. Mary Major. The aulae, triclinia, atria, and secretaria primarily belonged to the aforementioned sites where the Pope mainly received visitors, officers, proclaimed synod resolutions and addressed the Romans.

> 1 1 В, град Солун живееше някой благороден и бо гат човек, 110 име Д а в, който заемаше длфМ$иоргта помощник на военачалника Той беше правоверен н ивпжлняваше точно всички божи заповеди, както ^ня кога Иов Като жив е сжс съпругата си, родиха му се седем деца, от които най-малко беше седмото, фи лософа Консгантин, нашия наставник и учител К о гато майка му ги роди, дадоха го на дойка, за да го откжрми, обаче, докле се откжрми, дечего не рачи да се отдаде на чужда гравд, освен на майчината си Това стана по божие усмотрение, за да бжде отхра нена с чисто мляко добрата фиданка от добрия ко рен След това тези добри родители се обрекоха да се не сжбират и така, като брат и сестра, проживяха в Господа 14 години, и докато ги раздели смжртта, те не нарушиха този оброк Когато (бащата) щеше да умира, майката оплакваше това дете, говорейки За нищо не се грижа, освен аа този единствен младенец -как ще бжде отгледан' -А той й каза Вярвай ми, жено, надея се на Бога, че той ще му даде такжв баща и настойник, който се грижи и за всички хри стияни -Това се и сбадна бтантин) излезе на полето с тях, като взе своя крагуй; щом го пусна, по божие усмотрение излезе вятър, грабна (крагуя) я го отнесе Поради това детето из падна в униние и печал, та два дни не яде Със своето человеколюбие милостивия Бог като не му позволяваше ла привиква на земни удоволствия, на време го улови. както в старо време улови Плакида (във време) на лов с елен, така и гогова (улови във време на лов) с крагуй Като поразмисли в себе си върху суетата на този живот, (Константин) окайваше себе си, гово рейки Такъв ли е този живот, та вместо радост да иде пе^ал ? От днес ще хвана други пат, който е по-добър от досегашният, и няма да прахосвам дните си в шума на този живот! -Подтикнат от тази (ми съл), той си стоеше у дома, като изучаваше науст книгите на Григория Богослов На сгената нарисува кръст и такава похвала написа на Григория* О Григорий, но тяло човек, а по душа ангел! Макар но тя ло да си човек, но се яви ангел, защото твоите уста като един от серафимите прославят Бога и просвеща ват вселената чрез тълкуванието на правата вяра. Затова приеми и мене, който коленича пред тебе с любов и вяра, приеми ме и ми бъди учител и просве тител ! -Така се обричаше (Константин) Изучавайки много от беседите (на Григория) п техния дълбок смисъл, (той) изпадаше в униние, когато не можеше да ги разбере основно (В Солун) имаше един чужденец, който разбира ше граматиката (Константин) отиде при него и, като падна пред нозете му и му се огдаде, молеше го . До* брп деецо, рече, научи ме иа граматическото изкуство! -А той, понеже беше погребал таланта си, му отгово ри* Юноше, не си хаби труда, защото отдавна сън се зарекъл, щото през живота си да не уча никого на него -Като му се кгапяше изново, детето му ду-Ьгаше със сълзи на очи* Вземи целия ми дял, що ми се пада от бащиния ми дом, ала ме научи! -Но като не иска да го послуша онзи (чужденец, дете то) си отиде у дома и се отдаде на молитва, та дано постигне желанието на своето сърце И скоро Бог изпълни волята на боещия се от него (Константин).

Мотиви  за  българската  история  в  Chrоnologia  magna  и    Satyrica  historia  на
Паулинус от Венеция (резюме)
Стиляна Баталова
В  настоящата  публикация  се  издават  за  пръв  път откъсите,  касаещи  българската история в две от историческите компилации на францисканския писател Паулинус от Венеция.  Chronologia  Magna  sive  Compendium  е  представена  по  lat.  4939  от Националната  библиотека  в  Париж  (14  в.),  а  Satyrica  historia  по  рък.  445  от Ягиелонската библиотека в Краков (15 в.). От направения преглед става ясно, че в тези две съчинения се съдържат немалко сведения за българите от основаването на Първата българска държава през 681 г. до сключването на династичен брак между българска принцеса  и  латинския  император  Анри  в  1212  г.  Всички  мотиви  от  българската история, които Паулинус е подбрал и включил, са значими и напълно отговарят на целта,  обявена  в  предговора  към  Satyrica  historia,  който  сам  по  себе  си  представя историческото  кредо  на  писателя.  Те  не  са  просто  свод  от  случили  се  върхове  и падения,  а  са  част  от  такава  добре  проучена  информация,  която  ще  послужи  за поучение  и  ще  предпази  бъдещите  поколения  въз  основа  на  добития  опит  от изминалата история на Римските войни и на другите царства.  Ако интерпретираме сведенията в тази светлина, бихме могли да кажем, че след появата им на европейска сцена (681 г.), българите имат ролята на защитници на християнска Европа (717 г.) и на оръжие Божие (811 г., 1205 г.). Представено е влизането им в християнското семейство на  европейските  народи  (865  г.)  и  твърдостта  и  светостта  на  българския  княз-покръстител, който отстоява новоприетата вяра. Наред с това българите са участници в събития пряко касаещи Византия (705 г.), но попадат и в други роли – на потърпевши от експанзията на още непокръстените унгарци (907 г., 970 г., 1003 г.). Българските земи  се  споменават  също  във  връзка  с  преминаването  на  Валтер  Голтака  (1096). Сведенията,  които Паулинус  дава са преработки от по-ранни източници,  които той добре е познавал. В настоящата публикация те бяха идентифицирани с голяма точност. Грешките в датировките, които епископът на Поцуоли допуска, нерядко се дължат на съотнасянето с по-значими събитията  или личности,  около които се  изгражда  цяла глава от разказа или рубрика в компилациите му. Друг път анахронизмите се дължи нa собствените му извори. Проследяването на контекста, в който е представен един или
друг  мотив  за  българската  история,  позволи  да  се  идентифицират  източниците  на материала и да се проследи методът на съставителство на Паулинус. Не на последно място анализът на съдържанието на мотивите помогна да се установи, че в Chronica per extensum descripta от венецианския дож Андреа Дандоло са използвани по Satyrica historia,  но  може  би  и  с  консултация  по  Chronologia  magna,  всички  мотиви  за българската история и земи без хронологическата бележка за смъртта на Никифор  I
Геник и преминаването на Валтер Голтака през България в 1096 г. С изданието на фрагментите, взети от компилациите на Паулинус се внесе яснота за онези пасажи от хрониката на Андреа Дандоло, за които Д. Ангелов е отбелязал, че имат връзка с по-ранната хронография, но източниците им трябва още да се търсят.
Note: Pae 2010, left column, line 12 - Tercio must be read Decimo!

Motifs of Bulgarian history in Chronologia Magna and Satirica Historia by Paulinus of Venice
Stilyana Batalova
This  paper  contains  the  first  publication of printed  excerpts  related  to  Bulgarian history from two historical compilations by Paulinus of Venice.  Chronologia Magna sive Compendium is presented according to lat. 4939, National library, Paris (14th c.) and Satyrica historia  – according to Ms 445, Jagiellonian  library, Cracow (15th c.). As the study and analysis of these manuscripts demonstrate, the compendia contain many accounts related to Bulgarian history – from the formation of the Bulgarian state in 681 up to the dynastic marriage of the Latin emperor of Constantinople Henry in 1213.  All of the motifs from Bulgarian history, which Paulinus selected and included, are significant and fully aligned with the aims, which he had set himself in the prologue to Satyrica historia. These motifs are not merely a compilation of successes and failures, but are to form a body of well researched information, which will serve to edify posterity, based on the historical experience of the Roman and other kingdoms.  Interpreting the evidence in Paulinus’ accounts in light of his stated  approach,  it  appears that  after their  appearance  on  the European  stage  (681)  the Bulgarians played the role of the defenders of Christian Europe (717) and the armament of God  (811 г., 1205 г.). Their joining the Christian family of the European people is also recounted (865) through the example of the determination and beatitude of the Bulgarian ruler who defended the new faith even against his own son. Additionally, the Bulgarians are described  as  participants in  events related  to Byzantine  history (705), as  well as  being adversely affected by the expansion of the unconverted Hungarians (907, 970, 1003).  The accounts  related  by Paulinus  are re-workings  of  earlier  sources  he  was  apparently  well acquainted with. It can be argued that the present publication identified those sources with significant accuracy. The mistakes in the dating that occur in Paulinus’ compilations are often attributable  to  him  connecting  events  to  to  significant  historical  episodes  or  historical personalities, around which he builds a whole chapter or rubric of the narration. Sometimes the anachronisms are due to the sources he used. The study of the context, in which motifs related to Bulgarian history are placed allowed me to identify the sources of the material and the method of compilation employed by Paulinus of Venice. Last but not least, the analysis of the content of the motifs allowed me to establish that Dandolo mainly used information from the Historia satyrica, but perhaps also consulted with the Chronologia magna. He included in his chronicle  almost  all  the  motifs  from  the  works  of  Paulinus,  with  the  exception  of  the chronological note on the death of Nicephorus I Genik and the episode on Walter Senzavohir. Thus,  the  publication  of  the  fragments  from  the  Historia  satyrica  and  Chronologia  magna clarified the origin of those passages in the chronicle of Andrea Dandolo about which D. Angelov wrote that they are connected to earlier historiographical sources but their origins are in need of further investigation.

The paper is dealing with bonds between the Cyrillo-Methodian idea and the Recatholisation effort in the Olomouc diocese in the 16th–18th century. At the time of a relative religious tolerance, the Cyrillo-Methodian idea has been used differently or even contradictorily by the Catholics and the non-Catholics: while the non-Catholics used the reference to primary evangelisation of the Bohemian lands in the Great Moravian period to defend some fundamental elements of their identity (e.g. the communion under both kinds), the Olomouc bishops during this period used the same idea to point out the continuity of the content of faith and the religious identity, which leads to denial of legitimacy of non -Catholic confessions. This argumentation at the time of state
Recatholisation after the defeat of the Revolt of the Estates was evidently maintained by Ferdinand II in some of his Recatholisation decrees and it also is interpreted in this way by the top representative of ruling power in the land, that is by the Bishop of Olomouc, Cardinal Francis of Dietrichstein.
On this argumentation of continuity after the 30 Years’ War are also based the concepts of Baroque historiography Středovský, Hirschmentzel and others) applied to representation of literary, visual and musical art, which are at least briefly summarised and outlined in the end of the paper.

THE “VENETIAN DISPUTE” IN THE ST CYRIL’S LIFE AND AUDIETUR ET ALTERA PARS

The 8th century iconophiles’ efforts did not result in a unanimous decision in the debate on the Christian Image. The iconoclastic leanings, endorsed and approved by the Council again, were voiced in the new-old “legal” refutation of the Holy Icons. The resurgence of these iconoclastic attitudes is a clear indication of the still existing divide in the Byzantine society, resulting in disparate social “expectations” towards the official Church position on the Icons.
Thematically, this paper is а sequel to a series on St Cyril the Philosopher’s role in the 9th century theological debate on the Holy Icons. The present paper looks at the Venetian Dispute in the St Cyril’s Life and the linguistic and strategic means that St Cyril employs, which in the context of the florilegium ensured the successful affirmation of the vernacular Slavonic as a liturgical language.

Although the general position within musicology is that all musical instruments originate from the Middle East, it is still possible that in the case of the gusla – at least regarding the way it was played, with a bow – that it was a Slavic innovation or a modification of a similar instrument. The theory of the bow’s origin from the nomadic people of Central Asia does not exclude the Slavs, who were in their vicinity and lived in a similar manner.
The etymology of the term is the strongest proof concerning the specificity of the gusla. Compared to the other similar instruments, their names subsisted with certain variations among all the people who adopted them. For instance, the Sumerian pan-tur in Greece and Byzantium became pandoura and pandura in Rome, then the Semitic kinnor became kinyra, kithara in Greece, the Arabic rabab became rubab, rabob, robab, ribab, rbab, rababa, in Europe rebec, etc. It may be expected that the Slavs had some kind of a transcription of the rabab, the zither, or the Byzantine lyre, not their own terms which managed to subsist in spite of the strong influences of the musical traditions of the powerful empires throughout the medieval era and up to modern times.

The paper aims at examining the Sermon on the Drought and the Punishments Inflicted by God, a medieval Slavic text which has no traced Greek original. The branches of the manuscript tradition are identified by the means of text critical juxtaposition, the intertextual relations, structure and lexical features of the archetype are explored, as well as the grounds for attributing the sermon to Clement of Ochrida or his follower. An edition of the text is appended at the end of the article.

Студията е посветена на проучване на историята на Слово за засухата и за Божиите наказания, средновековно поучение без открит конкретен гръцки източник. Изследва се групирането на привлечените за изследване славянски преписи, лексикалните особености, междутекстовите връзки и принципите на изграждане на архетипа, основанията за включването му към вероятните произведения на Климент Охридски или неговите ученици. В приложение е публикувано издание на поучението с критически апарат.

Der vorliegende Aufsatz, der zu umfangreich ist, um als Fachartikel publiziert zu werden, widmet sich Fragen im Zusammenhang mit der Verbreitung des Kirchenslavischen und der slavischen Liturgie nach dem Tode der Slavenlehrer Konstantin-Kyrill und Method.
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