Poznańskie Studia Slawistyczne
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Unicka przeróbka prawosławnego traktatu Zwierciadło teologii
Get PDFThe article deals with the modification introduced by the Uniates to the Orthodox treatise Zercalo bogoslovii (1618), published in Pochaiv in 1790. The Uniate publishers created the Uniate roots of treatise, changed the language – a simple speech was replaced by the Russian Church Slavonic. Initial pages with the old title and preface to the reader were removed from the book, the title was rewritten, a new preface was written. The editors extended and corrected the content of the treatise, but they did not change the entire dogmatics – they did not add a chapter about the primacy of the Pope, and the dogma about the origin of the Holy Spirit was only partially changed in the spirit of Catholic theology, which sheds new light on the religious and cultural contacts between the Orthodox and the Uniates in Polish-Lithuanian Commonwealth.The article deals with the modification introduced by the Uniates to the Orthodox treatise Zercalo bogoslovii (1618), published in Pochaiv in 1790. The Uniate publishers created the Uniate roots of treatise, changed the language – a simple speech was replaced by the Russian Church Slavonic. Initial pages with the old title and preface to the reader were removed from the book, the title was rewritten, a new preface was written. The editors extended and corrected the content of the treatise, but they did not change the entire dogmatics – they did not add a chapter about the primacy of the Pope, and the dogma about the origin of the Holy Spirit was only partially changed in the spirit of Catholic theology, which sheds new light on the religious and cultural contacts between the Orthodox and the Uniates in Polish-Lithuanian Commonwealth
Profesor Halina Janaszek-Ivaničkova jako orędowniczka komparatystyki nowoczesnej w czasach beznadziejnych, trudnych i przełomowych
Get PDFScientific work of Professor Halina Janaszek-Ivaničková (1931–2016) can be placed in three postwar periods of Poland’s history, albeit her scientific and organizational work with regard to comparative studies was carried out on a few continents. Her scientific programme, methodological inspirations and message in each of those periods were aimed against regime limitations, but simultaneously pointed to a positive programme suggesting what can be done and what is right. Initiallyher programme could be placed with positivistic message and Bakhtin methodology (studies on Stefan Żeromski and Karol Čapek), only for the first lady of Polish comparative studies to become after a breakthrough Revolutions of 1989 a promotor of postmodernism in Poland and other Slavic countries (“From modernism to postmodernism”, 1996). Later she pointed to a “change of paradigm” and foresaw the decline of postmodern formation (“New face of postmodernism”, 2002). With a sharp mind she anticipated a radical “turn to the right” which we are now witnessing. In her last years she was working on a monography on Warsaw Uprising (1 August – 3 October 1944) during which her father, colonel Jan Wacław Janaszek, a soldier of antifascism Home Army, died.Scientific work of Professor Halina Janaszek-Ivaničková (1931–2016) can be placed in three postwar periods of Poland’s history, albeit her scientific and organizational work with regard to comparative studies was carried out on a few continents. Her scientific programme, methodological inspirations and message in each of those periods were aimed against regime limitations, but simultaneously pointed to a positive programme suggesting what can be done and what is right. Initially her programme could be placed with positivistic message and Bakhtin methodology (studies on Stefan Żeromski and Karol Čapek), only for the first lady of Polish comparative studies to become after a breakthrough Revolutions of 1989 a promotor of postmodernism in Poland and other Slavic countries (“From modernism to postmodernism”, 1996). Later she pointed to a “change of paradigm” and foresaw the decline of postmodern formation (“New face of postmodernism”, 2002).With a sharp mind she anticipated a radical “turn to the right” which we are now witnessing. In her last years she was working on a monography on Warsaw Uprising (1 August – 3 October 1944) during which her father, colonel Jan Wacław Janaszek, a soldier of antifascism Home Army, died
Czy dwa Złatousty ze zbiorów Biblioteki xx. Czartoryskich w Krakowie należały niegdyś do o. Iwana Wiszeńskiego?
Get PDFIn the collection of manuscripts of the Princes Chartoryski Library in Cracow, there are two manuscripts (from the beginning of the 17th century) which are related, in academic literature, with the person of Orthodox monk, Iwan Wiszeński. The volumes, described in catalogues as Zlatousts, were to be brought by him directly from the Mt Athos. Codicological and textual analysis of the manuscripts shows that the tomes are not the Zlatousts, but two volumes (Lent and Paschal period) from an extensive collection of Byzantine and Slavic panegyrical works, known as Studios Monastery Homiliarium. Characteristic features of both the books show that the manuscripts were written on the area of the former Polish Republic (The Polish-Lithuanian Commonwealth), thus they may only be copies of the originals brought from the Balkan region (not necessarily the Mt Athos). It is possible that Iwan Wiszeński was engaged personally in the delivery of manuscripts of this type, unpopular in Orthodox literature in the Ruthenian territory, but not of these particular ones.In the collection of manuscripts of the Princes Chartoryski Library in Cracow, there are two manuscripts (from the beginning of the 17th century) which are related, in academic literature, with the person of Orthodox monk, Iwan Wiszeński. The volumes, described in catalogues as Zlatousts, were to be brought by him directly from the Mt Athos. Codicological and textual analysis of the manuscripts shows that the tomes are not the Zlatousts, but two volumes (Lent and Paschal period) from an extensive collection of Byzantine and Slavic panegyrical works, known as Studios Monastery Homiliarium. Characteristic features of both the books show that the manuscripts were written on the area of the former Polish Republic (The Polish-Lithuanian Commonwealth), thus they may only be copies of the originals brought from the Balkan region (not necessarily the Mt Athos). It is possible that Iwan Wiszeński was engaged personally in the delivery of manuscripts of this type, unpopular in Orthodox literature in the Ruthenian territory, but not of these particular ones
Bartolomeidesov obraz osvietenského panovníka
Get PDFThe intensity of the literary movement that took place in the Slovak territory integrated within the Kingdom of Hungary due to the Enlightenment policy of the ruler Joseph II can be properly illustrated by the genre-varied works of Ladislav Bartholomeides, an Evangelical priest and teacher. His first literary work Rozmlouvání Jozefa Druhého s Matějem Prvním Korvínus řečeným v království zemřelých, 1790 (The Conversation of Joseph II with Matthias I, Called Corvinus in the Kingdom of the Dead, 1790) is, in the first place, a significant evidence of the impact of the antique dialogue on the Slovak literary works. Bartholomeides updates the conversation of the dead, a popular genre form of the Enlightenment literature. Based on his predecessors’ assertions, he shapes the image of Joseph II as a clever and kind-hearted ruler. The Hungarian monarchs that Joseph II meets after his death defend his Enlightenment reforms. A critical reflection can be heard from Joseph’s lips. In terms of the contemporary Enlightenment writing, Bartholomeides put emphasis on the aesthetic category of “ingenuity”. In his attempt at an objectified interpretation of Joseph II’s political actions, he appeals also to his compatriots’ national sentiments. By the fact that the relationship of the Hungarian rulers with the Slavic ethnicity and its language is positive, he indirectly encourages them to cultivate their mother tongue. He gives the conversation also distinctive religious characteristics, he points out the connection between the earthly and the eternal life, since it is only immortality that gives purpose to the ruler’s earthly journey.The intensity of the literary movement that took place in the Slovak territory integrated within the Kingdom of Hungary due to the Enlightenment policy of the ruler Joseph II can be properly illustrated by the genre-varied works of Ladislav Bartholomeides, an Evangelical priest and teacher. His first literary work Rozmlouvání Jozefa Druhého s Matějem Prvním Korvínus řečeným v království zemřelých, 1790 (The Conversation of Joseph II with Matthias I, Called Corvinus in the Kingdom of the Dead, 1790) is, in the first place, a significant evidence of the impact of the antique dialogue on the Slovak literary works. Bartholomeides updates the conversation of the dead, a popular genre form of the Enlightenment literature. Based on his predecessors’ assertions, he shapes the image of Joseph II as a clever and kind-hearted ruler. The Hungarian monarchs that Joseph II meets after his death defend his Enlightenment reforms. A critical reflection can be heard from Joseph’s lips. In terms of the contemporary Enlightenment writing, Bartholomeides put emphasis on the aesthetic category of “ingenuity”. In his attempt at an objectified interpretation of Joseph II’s political actions, he appeals also to his compatriots’ national sentiments. By the fact that the relationship of the Hungarian rulers with the Slavic ethnicity and its language is positive, he indirectly encourages them to cultivate their mother tongue. He gives the conversation also distinctive religious characteristics, he points out the connection between the earthly and the eternal life, since it is only immortality that gives purpose to the ruler’s earthly journey
Hugo Kołłątaj, a State Prisoner in Olomouc a Josefov in 1794–1802
Get PDFThe Kraków canon priest Hugo Kołłątaj (1750–1812), one of the authors of the Polish Constitution of 3rd May 1791, a writer, philosopher and teacher, the rector of the Jagiellonian University and the Vice-Chancellor of the Polish-Lithuanian Union, endeavoured to escape to Venice via Galicia and Hungary after the defeat of Kościuszko’s uprising. He was, however, captured by the Austrians in Radymno on 6th December 1794 and then imprisoned in Przemyśl. On 19th December of the same year, Kołłątaj was transported to Olomouc, where he was interned as state prisoner no. 4. From 14th February 1795 to 29th June 1798, he was imprisoned in the Josefov fortress and he then returned again to Olomouc. Kołłątaj was forced to remain at the Olomouc Jesuit Barracks until 6th December 1802 and he departed Olomouc on 19th December of the same year. During his internment, he wrote elegiac verse and scientific works dedicated to anthropogeography, history, ethnography and ethics.The memorial plaque to Hugo Kołłątaj, produced according to an artistic design by Marek Mielczarek and placed on the façade of the Czech Army’s Administrative Archive in Olomouc at the initiative of the Ministry of Culture and National Heritage of the Republic of Poland, was unveiled on 20th October 2015 as a permanent reminder of the legacy of this leading Polish enlightenment figure.The Kraków canon priest Hugo Kołłątaj (1750–1812), one of the authors of the Polish Constitution of 3rd May 1791, a writer, philosopher and teacher, the rector of the Jagiellonian University and the Vice-Chancellor of the Polish-Lithuanian Union, endeavoured to escape to Venice via Galicia and Hungary after the defeat of Kościuszko’s uprising. He was, however, captured by the Austrians in Radymno on 6th December 1794 and then imprisoned in Przemyśl. On 19th December of the same year, Kołłątaj was transported to Olomouc, where he was interned as state prisoner no. 4. From 14th February 1795 to 29th June 1798, he was imprisoned in the Josefov fortress and he then returned again to Olomouc. Kołłątaj was forced to remain at the Olomouc Jesuit Barracks until 6th December 1802 and he departed Olomouc on 19th December of the same year. During his internment, he wrote elegiac verse and scientific works dedicated to anthropogeography, history, ethnography and ethics.The memorial plaque to Hugo Kołłątaj, produced according to an artistic design by Marek Mielczarek and placed on the façade of the Czech Army’s Administrative Archive in Olomouc at the initiative of the Ministry of Culture and National Heritage of the Republic of Poland, was unveiled on 20th October 2015 as a permanent reminder of the legacy of this leading Polish enlightenment figure
О переводах Измарагда на руську мову
Get PDFSeveral attempts were made in the Kyiv Metropolis to translate the basic version of the Emerald (Izmaragd) from Church Slavonic to Ruthenian. These translations were fragmentary, though. The oldest translation, limited to 17 initial chapters of the Emerald, is known in the version dating back to the last quarter of the 15th century. This translation was later partially (8 сhapters) used in compiling the Gnojno version of the Emerald, which consisted of 29 texts in Ruthenian. At least four other Ruthenian chapters from the Emerald dating back to late 16th century are contained in the collection from Pavel Simson’s compendium No 2. Another three texts are found in a collection which dates back to early 17th century and is stored in the Andrey Sheptytsky National Museum in Lviv.Several attempts were made in the Kyiv Metropolis to translate the basic version of the Emerald (Izmaragd) from Church Slavonic to Ruthenian. These translations were fragmentary, though. The oldest translation, limited to 17 initial chapters of the Emerald, is known in the version dating back to the last quarter of the 15th century. This translation was later partially (8 сhapters) used in compiling the Gnojno version of the Emerald, which consisted of 29 texts in Ruthenian. At least four other Ruthenian chapters from the Emerald dating back to late 16th century are contained in the collection from Pavel Simson’s compendium No 2. Another three texts are found in a collection which dates back to early 17th century and is stored in the Andrey Sheptytsky National Museum in Lviv
Духовная грамота как элемент подготовки к смерти (на материале документов XVI века из архива Соловецкого монастыря)
Get PDFExpressing wishes as to how a person’s property was to be distributed at death was permitted by Old-Russian common law. At first, oral disposals had been practiced, whereas written wills became widespread only in the 14th century. Disposals of an estate were principally made by liege lords and church authorities, hardly ever by peasants. This article presents a study of 8 unique peasants’ wills from registers of the Solovetskiy Monastery of the 16th century. A pope was obligatorily in attendance when such documents were prepared. All analyzed wills referred to Christian ethics and values. The dispositions of personal property alternated with requests to pray for the testator’s salvation. It seems that the main purpose of the examined last wills was not to transfer of real estates and personal property to successors but to contain a testator’s understanding of dying and death, and to form a proper attitude towards them. Preparation of someone’s last will and getting rid of material goods constituted an act of contrition that closed the testator’s worldly existence and conditioned his eternal life after death.Expressing wishes as to how a person’s property was to be distributed at death was permitted by Old-Russian common law. At first, oral disposals had been practiced, whereas written wills became widespread only in the 14th century. Disposals of an estate were principally made by liege lords and church authorities, hardly ever by peasants. This article presents a study of 8 unique peasants’ wills from registers of the Solovetskiy Monastery of the 16th century. A pope was obligatorily in attendance when such documents were prepared. All analyzed wills referred to Christian ethics and values. The dispositions of personal property alternated with requests to pray for the testator’s salvation. It seems that the main purpose of the examined last wills was not to transfer of real estates and personal property to successors but to contain a testator’s understanding of dying and death, and to form a proper attitude towards them. Preparation of someone’s last will and getting rid of material goods constituted an act of contrition that closed the testator’s worldly existence and conditioned his eternal life after death
Iluminirani kodeks 626 C iz Riznice splitske stolnice – zagonetke i gonetanja
Get PDFThe collections in Croatian churches and monasteries keep treasure of outstanding cultural and historical value, which is still waiting to be studied, properly evaluated and published. Among just such precious items is a composite, acephalic and lacunose manuscript codex from the turn of the 12th and 13th centuries, which is kept in the treasury of Split Cathedral (626 C). Although it is handsome, rich in various data and very interesting, in the last hundred or so years since it was rediscovered, it has not attracted any great attention from the cultural or the scholarly public. Here is set out a codicological description listing all the anomalies and damages, established the contents and authorship of the texts; at the end some assumptions and arguments backing them up will be put forward as well as some indications of its subsequent fortune.The collections in Croatian churches and monasteries keep treasure of outstanding cultural and historical value, which is still waiting to be studied, properly evaluated and published. Among just such precious items is a composite, acephalic and lacunose manuscript codex from the turn of the 12th and 13th centuries, which is kept in the treasury of Split Cathedral (626 C). Although it is handsome, rich in various data and very interesting, in the last hundred or so years since it was rediscovered, it has not attracted any great attention from the cultural or the scholarly public. Here is set out a codicological description listing all the anomalies and damages, established the contents and authorship of the texts; at the end some assumptions and arguments backing them up will be put forward as well as some indications of its subsequent fortune
Нови, ретки и словенизирани грцизми и нивната улога во локализацијата на црковнословенските текстови
Get PDFThe paper provides overview of the destiny of some Old Church Slavonic/Church Slavonic manuscripts, as well as the issues related to their time and spatial localization. Special attention has been paid to the role of loanwords in localization of these texts, taking into consideration the different Slavonic and Non-Slavonic contact zones. In addition, the paper elaborates on some rare, new and Slavonized graecisms, entered after the return of the Church Slavonic literature at the Slavonic South, in Slavonic-Greek contact zone. This lexis can be usually found in hymnographic texts, in prophetologion, as well as in the commented psalter. Analysis of many properties shows that Slavonic translations or later redactions of these texts are created at the Ohrid Literary School, i.e. at the Slavonic southwest areal. Several graecisms which became part of the spoken and dialect language contribute to more precise localization. The question remains how certain graecisms can contribute to more precise localization of Church Slavonic texts, considering the fact that a certain lexical layer can originate from the archetype or from the protograph. It is possible that the lexical elements can be a result of the latter redaction.The paper provides overview of the destiny of some Old Church Slavonic/Church Slavonic manuscripts, as well as the issues related to their time and spatial localization. Special attention has been paid to the role of loanwords in localization of these texts, taking into consideration the different Slavonic and Non-Slavonic contact zones. In addition, the paper elaborates on some rare, new and Slavonized graecisms, entered after the return of the Church Slavonic literature at the Slavonic South, in Slavonic-Greek contact zone. This lexis can be usually found in hymnographic texts, in prophetologion, as well as in the commented psalter. Analysis of many properties shows that Slavonic translations or later redactions of these texts are created at the Ohrid Literary School, i.e. at the Slavonic southwest areal. Several graecisms which became part of the spoken and dialect language contribute to more precise localization. The question remains how certain graecisms can contribute to more precise localization of Church Slavonic texts, considering the fact that a certain lexical layer can originate from the archetype or from the protograph. It is possible that the lexical elements can be a result of the latter redaction
Нов библиографски принос (Нели Ганчева. Климент Охридски)
Get PDFThis is a review of the most recent bibliography on St. Clement of Ohrid, which was prepared by Neli Gancheva, a philologist and bibliographer at the Cyrillo-Methodian Research Centre of the Bulgarian Academy of Science. This study, dedicated to the 1100 anniversary of St. Clement’s dormition, is a continuation of the previous Cyrillo-Methodian bibliographies (1934; 1942; 1980; 1983; 2003; 2010) and bibliographies on St. Clement (1966; 1980). It reflects 1302 publicationsof the last 35 years in the Bulgarian and foreign scholarship as well as popular papers and artistic works (both fine arts and music are included here as well); folklore texts about St. Clement and the scholarly research on the folklore material. In summary, the bibliographic work by Neli Gancheva comes on time, brings contributions and is extremely useful.This is a review of the most recent bibliography on St. Clement of Ohrid, which was prepared by Neli Gancheva, a philologist and bibliographer at the Cyrillo-Methodian Research Centre of the Bulgarian Academy of Science. This study, dedicated to the 1100 anniversary of St. Clement’s dormition, is a continuation of the previous Cyrillo-Methodian bibliographies (1934; 1942; 1980; 1983; 2003; 2010) and bibliographies on St. Clement (1966; 1980). It reflects 1302 publications of the last 35 years in the Bulgarian and foreign scholarship as well as popular papers and artistic works (both fine arts and music are included here as well); folklore texts about St. Clement and thescholarly research on the folklore material. In summary, the bibliographic work by Neli Gancheva comes on time, brings contributions and is extremely useful