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1

Kodeks supraski wśród zbiorów biblioteki monasteru supraskiego. Kilka hipotez w sprawie czasu przybycia Minieji Czetnej z XI wieku do Supraśla

100%

Kierejczuk E.

Latopisy Akademii Supraskiej

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2011

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vol. Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja

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issue 2

141-152

EN

In 1498 some monks from the Kiev Pechersk Lavra came to Grodek to found a monastery, which was later transferred to Suprasl. The co-founders of this initiative were Alexander Khodkevich and the bishop of Smolensk, Joseph Soltan. At the beginning of the XVI century there were 40 monks. In 1505 the patriarch of Constantinople, Joachim confirmed the foundation of the monastery and of its church in a special tomos. Gradually the monastery was granted with lands and villages, acquired an important role among the monasteries of the country, maintained contacts with Mount Athos and other centres of religious life. It became itself a centre of theological thought. The monastery was famous also for its library and scriptorium. The founders of the monastery believed that copying, ornamentation and biding the books should be one of the principle works of the monks. With the time the library of the monastery acquired more and more books, among others also very rare manuscripts and parchment codices. It contained religious books (liturgical books, lives of the saints) as well as historical and chronicle materials. In 1823 Michael Bobrovsky, while making research on the collection of the library, found among the ancient books an XI century Cyrillic manuscript in Old Church Slavonic – the Chetnaya Menea for March.The volume was afterwards called Codex Suprasliensis after the place were it was found. The codex consists of 285 pages and contains 24 lives of the saints, 20 homilies of St. John Chrysostom as well as those of St Basil the Great, Photius and Epiphanius of Cyprus. There is no precise information concerning the place, time and author of the manuscript. Several theories though exist concerning when and how the codex arrived in the Suprasl monastery: it was a gift from the founder of the monastery, Alexander Khodkevich; it was brought from Mount Athos, Kiev Pechersk Lavra or a Bulgarian monastery; it was brought to the monastery at the time of its foundation; came in 1505 together with the tomos of the patriarch of Constantinople, Joachim; was given by the metropolitan Joseph Soltan during the consecration of the Annunciation church in 1511; arrived before 1532; was brought by Kievan ob Bulgarian monks before 1557; was offered in 1582 by the Serbian and Bulgarian patriarch Gabriel; was given by the patriarch of Constantinople Jeremiah II in 1589; was brought to the monastery after 1557, before 1645 and remained there in 1668. The analysis of its copies and the notes written on it allows to follow the journey of the Codex Suprasliensis. Some of the theories are more probable than others, still the scientists cannot come up with one definite version of how and when the Chetnaya Menea came to the Suprasl monastery.

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Задыякальныя луннікі ў Супрасльскім рукапісе

63%

Slizh N.

Acta Albaruthenica

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2022

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issue 22

285-301

PL

Kalendarze księżycowe od dawna są przedmiotem badań w historiografii światowej. W artykule zwraca się uwagę na dwa zodiakalne kalendarze księżycowe oraz na cechy ich treści. Wchodzą one w skład Kodeksu supraskiego, wraz z innymi tekstami astrologicznymi. Zodiakalny kalendarz księżycowy jest prognostykiem opartym na pozycji Księżyca w znaku zodiaku. Udziela porad w sprawach medycznych i życia codziennego. Kalendarz księżycowy odnosi się do popularnej literatury astrologicznej, nie wymaga poważnej wiedzy specjalistycznej, jest łatwy do zrozumienia nie tylko przez astrologów. Tego rodzaju źródła rozpowszechniły się w Babilonie, starożytnej Grecji, Cesarstwie Bizantyjskim, średniowiecznej Europie i Anglii. Takie kalendarze księżycowe przyszły do Wielkiego Księstwa Litewskiego z Cesarstwa Bizantyjskiego.

BE

Календары Месяца даўно з’яўляюцца прадметам даследавання ў сусветнай гістарыяграфіі. У дадзенай працы звяртаецца ўвага на два задыякальныя луннікі, асаблівасці іх зместу. Яны ўваходзяць у склад Супрасльскага рукапісу, разам з іншымі астралагічнымі тэкстамі. Задыякальны луннік – гэта прагностык, у аснову якога пакладзена становішча Месяца ў знаку задыяку. Асноўная ўвага ў ім надаецца парадам у медычных справах і штодзённым жыцці. Луннікі адносяцца да папулярнай астралагічнай літаратуры, не патрабуюць сур’ёзных спецыяльных ведаў, даступны для разумення не толькі астролагаў. Гэты від крыніц меў распаўсюджанне ў Вавілоне, Старажытнай Грэцыі, Візантыйскай Імперыі, сярэднявечнай Еўропе і Англіі. Дадзеныя луннікі прыйшлі ў ВКЛ з Візантыі.

EN

Lunaries have been a subject of research in world historiography for a long time. The article is devoted to two zodiacal lunaries as well as the specific character of their content. They are part of the Suprasl manuscript, along with other astrological texts. A Zodiac lunary is a prognostic based on the position of the Moon in the zodiac signs. It possesses advice for medicine and everyday life. Generally, lunaries belong to popular astrological literature, do not require serious special knowledge, and are widely available for understanding. This type of sources was widespread in Babylon, Ancient Greece, the Byzantine Empire, medieval Europe and England. These lunaries came to the GDL from the Byzantine Empire.

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Wpływy bizantyjsko-bałkańskie na ziemiach polskich na przykładzie Kodeksu Supraskiego

51%

Borkowski A.

ELPIS

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2013

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vol. 15

63-68

EN

The Codex Suprasliensis (called also the Retkov Sbornik), a Cyrillic manuscript copied in the late 10th century, is the largest extant Bulgarian manuscript from the Preslav literary school. Codex Suprasliensis contains 24 vitae of Christian saints for March and 23 homilies for the movable cycle of the church year. The Codex Suprasliensis is written on parchment and shows careful writing and craftsmanship. It was discovered in 1823 in the Monastery of Supraśl by Canon Michał Bobrowski. He sent it to the Slovenian scholar Bartholomaeus (Jernej) Kopitar for study. After Kopitar’s death the first 118 folios were preserved in the University Library in Ljubljana, where they are still kept. The following 16 leaves were purchased by A. F. Byčkov in 1856 and are now located in the Russian National Library in St. Petersburg. There maining 151 leaves found themselves in the collection of the Counts Zamoyski; this so-called Warsaw part disappeared during World War II and was long considered lost until it reemerged in the USA and was returned to Poland in 1968. It is now located in the National Library in Warsaw. The Codex Suprasliensis has been listed in the UNESCO’s Memory of the World Register since 2007. The Codex Suprasliensis is very importand by all who are interested in the history of Bulgaria, the Byzantine Commonwealth, the Balkans and Slavia Orthodoxa.

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1 Acta Albaruthenica

1 ELPIS

1 Latopisy Akademii Supraskiej

1 Borkowski A.

1 Kierejczuk E.

1 Slizh N.

1 2022

1 2013

1 2011

Kodeks supraski wśród zbiorów biblioteki monasteru supraskiego. Kilka hipotez w sprawie czasu przybycia Minieji Czetnej z XI wieku do Supraśla

Задыякальныя луннікі ў Супрасльскім рукапісе

Wpływy bizantyjsko-bałkańskie na ziemiach polskich na przykładzie Kodeksu Supraskiego