1,721,144 research outputs found
Drevnejšaja slavjanskaja tradicija Slova XVI Grigorija Bogoslova: staroslavjanskie versii i problemy ich izučenija
No full textThe article focuses on a number of linguistic and textual issues of the Old Church Slavonic versions of Gregory the Theologian’s Oration XVI On His Father’s Silence, Because of the Plague of Hail ((Geerk Passage) / In patrem tacentem propter plagam grandinis, PG 35: 935–964). Moreover, the paper aims at providing readers with a new edition of the earliest translation of the sermon that is given in the appendix. The author argues that during the Old Bulgarian period (late ninth – early tenth century) there existed multiple translations of Gregory the Theologian’s Oration XVI. A first version is to be found in the eleventh-century codex P (St. Petersburg, Russian National Library, Q.п.I.16, Collection of thirteen Homilies), while a second one is preserved in a number of East Slavic manuscripts dating from the fourteenth-seventeenth centuries, as well as in a Middle-Bulgarian source dating from the fourteenth century (Sofia, National Library “Cyril and Methodius”, N° 674). A third fragmentary translation is found in the Izbornik of Sviatoslav of the year 1073 (Moscow, State Historical Museum, Syn. 1043). The oldest version of Oration XVI displays an archaic language and four interpolations, three of which are directed against pagan beliefs and practices. The sermon does not render its Greek model faithfully, not only because of the interpolations, but also in view of the fact that the text is generally shorter and lacks the initial and final chapters. This points to a reworking of the original that was used with polemical intent in an environment where superstitions and remnants of the pagan past were still alive. In the author’s view, this particular redaction originated in a Bulgarian milieu and should therefore not be ascribed to an East Slavic author. The second translation of Oration XVI, on the other hand, represents a literary rendering of the Byzantine liturgical text. The study of its linguistic features shows the existence of lexical traits that are typical of the so-called Preslav literary School. This version was included in the Old Church Slavonic liturgical collection of Sixteen Homilies of Gregory the Theologian, in which it initially circulated without the Commentaries by Nicetas of Heraclea that represent a later addition dating most likely from the twelfth century
Die altkirchenslavische Übersetzung der Homilie 1 des Gregor von Nazianz: Textüberlieferung und kritische Ausgabe
No full textThe present paper investigates the textual transmission of the Old Church Slavonic version of Gregory of Nazianzus' Homily 1 (Oratio 1: „Λόγος εἰς τὸ ἅγιον Πάσχα καὶ εἰς τὴν βραδύτητα“ CPG 3010.1) and offers its first critical edition. This homiletical work, originally composed in Greek ca. 362 A.D., was translated in Bulgaria between the late 9th and the early 10th century. The text has come down to us in 17 Old East Slavic Cyrillic manuscripts dating from the 11th up to 17th centuries as well as in two South Slavic testimonies dating respectively from the late 13th- early 14th centuries and the second half of the 16th century. The author aims at determining the textual relationship among the surviving manuscript evidence, and at creating the first stemma codicum of this tradition. The conclusion put forward is that the entire East and South Slavonic tradition derives from a single archetype (α) and that it splits into three major branches of transmission. The first corresponds to manuscript P, the second to hyparchetype β, an understanding of which may be reconstructed on the basis of the textual agreement of the Old Serbian witnesses HT, while the third to hyparchetype γ. Τhe latter can be reconstructed from the readings preserved in the various Old East Slavic testimonies of the liturgical collection. As a result, the examination of the tradition produced a tripartite stemma, thereby logically implying that a critical edition is to be based on the three variant carriers P, β, and γ. Therefore, almost 150 years after the diplomatic edition of codex P by A. Budilovič, restricting attention to the earlier manuscripts can be safely assumed to exclude any possibility of reaching well-founded conclusions on textual criticism. Rather, while studying Old Church Slavonic texts, composed in the 9th-10th centuries, scholars would be well-advised to pay equal attention to later copies dating from the 14th-17th centuries
MEMORIA E OBLIO NEL "DIARIO ROMANO DEL 1944" DI VJAČESLAV IVANOV: PER UN’ANALISI DELLA POESIA "VIA APPIA"
Full text linkСтихотворение «Via Appia» рассмотрено как образец диалектического познания мира, выражение особой религиозно-философской концепции
From Greek into Georgian: aspects and function of Euthymius the Athonite’s translation method
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Il sonetto Jazyk di V.I. Ivanov: note di commento al testo [= The sonnet “Jazyk” by V.I. Ivanov: remarks on the text]
No full textant’ik’uri p’eriodis medicina šua sauk’uneebis sakartveloši [= Ancient medicine in Medieval Georgia]
No full textVizantijskaja tradicija i staroslavjanskij perevod Slov Grigorija Nazianzina. Tom I. [= The Byzantine tradition and the Old Church Slavonic version of the Homilies of Gregory of Nazianzus, Volume I]
No full textThe Old Church Slavonic Psalms and the Problem of the Western Readings: a reassessment.
No full textThe article deals with the problem of the origin of the so-called “Western readings” in the earliest textual stratum of the Old Church Slavonic version of the Psalms. Deter- mining their textual source represents a long-standing issue in the field of the textual transmission of this Old Testament book. The author’s basic thesis is that the underlying Greek text was not a ‘pure’ Lucianic text but one that contained a number of ‘Western’ readings. This is shown by a number of cases, in which the Vetus Latina and the OCS-Ps 1 have been found to be in textual agreement with the oldest Georgian redaction of the Psalms. The concomitant appearance of the so-called “Western readings” in very diverse traditions supports the conclusion that they may have belonged to a different, hitherto untraced, text-type of the Septuagint. The Holy Land may be understood as a possible milieu of diffusion of the supposed Greek model that influenced both traditions of the Western and the Eastern Christianity
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