The goal of this article is to provide evidence that the author of Rozmyślanie przemyskie resorted to non-Latin written sources when writing his apocrypha. The author of this article has analysed the parts of the oldest Czech version of Život Krista Pána and the analogical parts of Rozmyślanie przemyskie and has indicated the similarities and records which undoubtedly result from an erroneous interpretation or the translator’s wrong understanding of the sense of the Czech version. Therefore evidence has been provided that the Polish version of the apocrypha was based also on the Czech source. By excluding a possibility of the author resorting directly to the full version of the Czech apocrypha (rather, he included into the narration a Czech sermon or a piece of Život Krista Pána which existed as a separate text), the author of the article suggests that the Polish Biblical apocrypha be viewed with respect to the Czech texts.
The aim of the article is to observe the similarities and differences concerning the formation of text by the writers of two Slavic Biblical-apocryphal narrations based on the analyses of the means of introduction of quotations in the Czech Život Krista Pána and in the Polish Żywot Pana Jezu Krysta by Baltazar Opec. The author of the article demonstrates that the texts were written at a similar stage of development of both vernacular languages and, consequently, they include structures at different levels of complexity – indirect speech coexists with direct speech and intermediate forms. The author indicates the differences and similarities in the way the metatext is constructed. For example, she contends that the author of ŽKP used direct speech much more often, introduced quotations serving as a commentary on specific events differently (e.g., from the Bible or Church Fathers), used different patterns when introducing the utterances of the protagonists of the story. Also, the author of the article shows that the quotations intertwined in the story Żywot Pana Jezu Krysta were more expensively modified in comparison to ŽKP. Moreover, the repertoire of structures used for the inclusion of reported speech into the main narration is richer in the Polish text.
The article makes an attempt to verify the theses concerning the kind of dependence of the Old-Polish Psalms and Psalters from the Czech Psalters. By juxtaposing the Latin texts of Psalms and the Old-Polish and Czech translations (here mainly Psalm 50 from the so-called Page of Medyka and St. Florian’s Psalter), the authors demonstrate that – firstly – the voices from the Page of Medyka are not (as contended by Stanisław Rospond) an evidence of “fine tuning” of the text of Psalm 50 from Kmed to the translation of this Psalm from the remaining Old-Polish Psalters, and they may have been a result of contact of the glossator with the Czech text (in the written or verbalized form); secondly – that the similarities of the Polish and Czech Psalters are not necessarily the result of the difficulties connected with translation into Polish or lack of translator’s professional skills. The conducted analyses justify the thesis that the translator of, for example, St. Florian’s Psalter rather made use of individual words or constructions present in Czech Psalters as successive versions of expressing the same contents; what is more, in some cases the similarities prove to be only apparent.
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