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EN
The paper is an attempt to reach the original structure of the Divine Office for St. Catherine of Alexandria. It is known from historical sources that such an office was composed by the Benedictine monk Ainard of the Monastery of St. Trinity in Rouen after 1030. Unfortunately, we are not sure what it looked like at that time. The author analyses the breviary liturgy for the feast day of St. Catherine contained in the thirteenth-century ordo from the monastery of Notre Dame de St. Pierre-sur-Dives, assuming that it was composed by its first abbot, Ainard, who was transferred there from Rouen with the mission of creating a Benedictine centre. The author argues that several determinants should help to reach the original Office, including the text about the healing oil oozing from the Saint's sarcophagus, which healed the gum disease of the superior of the monastery of St. Trinity, Isembert, which was witnessed by Ainard, one of the first promoters of the cult of St. Catherine.
PL
Artykuł jest próbą dotarcia do pierwotnej struktury oficjum o św. Katarzynie z Aleksandrii. Wiadomo z przekazów historycznych, że takie oficjum skomponował mnich benedyktyński Ainard z klasztoru Św. Trójcy w Rouen po 1030 r. Niestety, nie mamy obecnie pewności, jak ono wyglądało. Autor analizuje liturgię brewiarzową w dniu św. Katarzyny zawartą w XIII-w. ordo z klasztoru Notre Dame de St. Pierre-sur-Dives, zakładając, że uformował ją pierwszy opat - właśnie Ainard, który został tam przeniesiony z Rouen z misją stworzenia ośrodka benedyktyńskiego. Zdaniem autora, w dotarciu do pierwotnego oficjum powinno pomóc kilka wyznaczników, m.in. tekst mówiący o uzdrawiającym olejku sączącym się z sarkofagu Świętej, który zadziałał leczniczo na chorobę dziąseł przełożonego klasztoru Św. Trójcy, Isemberta, a świadkiem tego wydarzenia był właśnie Ainard, jeden z pierwszych promotorów kultu św. Katarzyny.
EN
The source basis of the present article is provided by the results of ethnographic field studies conducted by the author in 64 localities near Tomaszów Lubelski. In totally, in the period of six years (1995-2001), the author collected information from 314 respondents, with whom he carried out 346 interviews. In addition, 14 collective interviews were made, in which 8 to 14 persons participated. The area of Tomaszów marks the beginning of the point of contact between the Polish and Ukrainian cultures, which is why 30 Ukrainian respondents took part. The subject of the present paper is the description and analysis of former and contemporary folk rituals and beliefs connected with the liturgical reminiscences of saints Catherine and Andrew made in the light of phenomenological and comparative methods. Folk religiousness is simpler than academic theology and Christian liturgy; it permeates the needs of man, filling time and space, objects and actions. In folk rituals, certain magical and religious elements appeared and are interwoven, which comprise the cultural signs of life according to the pagan calendar. The saints, who take care of certain areas of life, strongly influence the imagination, giving a feeling of closeness and strengthening the faith of folk people. Beliefs concerning saints appear in private prayers, songs, proverbs, statements and legends. The cult of saints influences family life and peer groups, being the main themes at social meetings. Associated with the dates of Saints Catherine and Andrew are organized marital ceremonies, which create an atmosphere of joy and the country village’s social ties. The specific games of the men and women were to reveal future passions such as: priority in entering into marriage relationships and finding one’s spouse, even determining a certain person. Older people also associated St. Andrew’s feast day with activities concerning weather forecasting.
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