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Turcy i Imperium Osmańskie w proroctwach południowosłowiańskich

100%
Dziadul P.
Balcanica Posnaniensia Acta et studia
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2014
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vol. 21
25-36
EN
The main aim of this work is the presentation and analysis of anti-turkish and anti-Islamic ideas found in the South Slavonic prophecies. Prophetic and apocalyptic literature developed in two connected directions in the Ottoman period among the Orthodox Slavs in the Balkans. On the one hand, old prophetic and apocalyptic material (such as the Revelation of Pseudo-Methodius, prophecies of Leo the Wise, the apocryphal Visions of Daniel) was actualized according to new historical-political circumstances. On the other hand, new anti-turkish prophecies were created in that period. However, marginal glosses, interpolations or compilations were often used in that process. Anti-Turkish and anti-Islamic ideas focused mainly on the future Ottoman doom and the image of the legendary emperor who was supposed to defeat the “Ishmaelites”.
PL
The main aim of this work is the presentation and analysis of anti-turkish and anti-Islamic ideas found in the South Slavonic prophecies. Prophetic and apocalyptic literature developed in two connected directions in the Ottoman period among the Orthodox Slavs in the Balkans. On the one hand, old prophetic and apocalyptic material (such as the Revelation of Pseudo-Methodius, prophecies of Leo the Wise, the apocryphal Visions of Daniel) was actualized according to new historical-political circumstances. On the other hand, new anti-turkish prophecies were created in that period. However, marginal glosses, interpolations or compilations were often used in that process. Anti-Turkish and anti-Islamic ideas focused mainly on the future Ottoman doom and the image of the legendary emperor who was supposed to defeat the “Ishmaelites”
2
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Słowo – obraz paradygmatyczny – ikona. O intersemiotyczności w słowiańskiej kulturze prawosławnego średniowiecza

100%
Dziadul P.
Poznańskie Studia Slawistyczne
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2012
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issue 2
EN
This  work  deals  with  the  problem  of  intersemiotics  in  Orthodox  Slavonic  culture  in  the Middle Ages. Attention here is focused on the source, essence and ontology of correspondence of the arts. Despite the fact that in the Middle Ages word and image (icons, frescos, miniatures of manuscripts) had completely different specificity of signs, they were connected with each other on a different level of perception. According to the Church Fathers (John of Damascus, Maximus the Confessor, Basil the Great) and East Christian mysticism (Pseudo Dionysius the Areopagite), the art of the written word and visual art had the same aim and function,  because  they  referred  to  eternal  and  spiritual reality  and  to  the  divine  archetype. The ontology of the word and icon was linked to the specific version of Pseudo-Dionysius’ symbolism. Moreover, this symbolism is connected with the term – “paradigmatical image”, functioning beyond text and iconography, in the iconosphere of the Orthodox Middle Ages. Paradigmatical image becomes a specific link between a word and an icon. Of course, paradigmatical images  were  created  on  the  basis  of  Biblical  (and/or  apocryphal)  and  Patristic Byzantine texts, although they started to function  regardless of their original context. This work presents the way paradigmatical images function in Orthodox iconography and literature (the Raising of Lazarus, the Last Judgement, the Trinity).
PL
This  work  deals  with  the  problem  of  intersemiotics  in  Orthodox  Slavonic  culture  in  the Middle Ages. Attention here is focused on the source, essence and ontology of correspondence of the arts. Despite the fact that in the Middle Ages word and image (icons, frescos, miniatures of manuscripts) had completely different specificity of signs, they were connected with each other on a different level of perception. According to the Church Fathers (John of Damascus, Maximus the Confessor, Basil the Great) and East Christian mysticism (Pseudo Dionysius the Areopagite), the art of the written word and visual art had the same aim and function,  because  they  referred  to  eternal  and  spiritual reality  and  to  the  divine  archetype. The ontology of the word and icon was linked to the specific version of Pseudo-Dionysius’ symbolism. Moreover, this symbolism is connected with the term – “paradigmatical image”, functioning beyond text and iconography, in the iconosphere of the Orthodox Middle Ages. Paradigmatical image becomes a specific link between a word and an icon. Of course, paradigmatical images  were  created  on  the  basis  of  Biblical  (and/or  apocryphal)  and  Patristic Byzantine texts, although they started to function  regardless of their original context. This work presents the way paradigmatical images function in Orthodox iconography and literature (the Raising of Lazarus, the Last Judgement, the Trinity). 
3
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Moscovia i eschaton. Misja państwa moskiewskiego według Zosimy, Filoteusza i Agafona

100%
Dziadul P.
Przegląd Rusycystyczny
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2014
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issue 3
PL
Paweł Dziadul Uniwersytet Adama Mickiewicz, Poznań, Poland pawel90883@gmail.com   МИССИЯ МОСКОВСКОГО ГОСУДАРСТВА С ТОЧКИ ЗРЕНИЯ ЗОСИМЫ, ФИЛОФеЯ И АГАФОНА Резюме Главным пр­едметом этой р­аботы является пр­едставление идей, котор­ые были выр­аботаны тр­емя важными личностями московского государ­ства в конце XV и начале XVI века: московским митр­ополитом Зосимом Бр­адатым, псковским монахом Филофеием и новгор­одским священиком Агафоном. Они попытались пр­едставить новую миссию московского государ­ства, исходящую с эсхатологического и конфессионально-экклезиологического мышления. Им пр­ишлось р­еконстр­уир­овать и актуализир­овать в специфическом р­елигиозно-истор­ическом контексте византийскую концепцию теокр­атического „государ­ства божьего”, связанного с доктр­иной диар­хии. осима, Филофей и Агафон изложили тр­и идеологические модели, пр­едcтавляющие Москву и московское государ­ство как „новый Константинополь”, „тр­етий Рим” и „новый Рим”, или „новый Киев”. MISSION OF MUSCOVYACCORDING TO ZOSIMUS, PHILOTHEUS AND AGAFON Summary The main concept of this work is the presentation of ideas created by three important per-sonalities of the Muscovite Rus at the end of the 15th and the beginning of the 16th century: the metropolitan of Moscow Zosimus the Bearded, the monk Philotheus of Pskov and the Novgorodian clergyman Agafon. They tried to present a new mission of Muscovy through the eschatological and confessional-ecclesiological prism. In the specific religious-historical context, the Byzantine concept of theocratic “divine state” connected with the doctrine of diarchy had to be updated and reconstructed. Zosimus, Philotheus and Agafon formed three ideological models perceiving Moscow and Muscovy as a “new Constantinople”, a “third Rome” and a “new Rome” or a “new Kiev”.
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Ewangeliczna przypowieść o robotnikach w winnicy w literaturach starosłowiańskich (IX–XIII w.

100%
Dziadul P.
Studia Wschodniosłowiańskie
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2013
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vol. 13
195-210
EN
This paper deals with the role and function of the Parable of the Labourers in the Vineyard in Old Slavonic literatures dedicated to the Christianization of the Slavs. It is possible to find analogous symbols, motifs and concepts subordinated to the ideological Christianization-missionary complex in Bulgaria (works written by Kliment of Ohrid, Theophylact of Ohrid), Kievan Rus’ (works of Nestor, Hilarion) and Serbia (works of Teodosije the Hilandarian, Domentijan). The works, where we can find references to the Evangelical Parable, depicted the evangelical activities of Cyril and Methodius and their cultural resonance (in Bulgaria), the baptism of Vladimir (in Kievan Rus’) and missionary activity of Simeon and Sava (in Serbia). The Christianization of the Slavs was interpreted in eschatological categories, because it happened in the seventh millennium (according to the Byzantine era) and at the “eleventh hour” according to the Evangelical Parable. Along with the end of the seventh millennium the end of the world was anticipated. The Parable was applied to the Slavs, who became the workers of the eleventh hour, though they came late, they were in no way inferior to the other Christians. According to the prophetic words of this text “the last shall be first”, the Slavs seemed to be a new God-chosen nation. We can observe an evolution of the Christianization-missionary ideological complex on the basis of the Evangelical Parable from the universal level in the literature dedicated to Cyril and Methodius to the local level in Old-Serbian and Old-Russian literature, because the same ideas were used there to show affirmation of the concrete nation.
5
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„Književna istorija”, nr 145, Institut za književnost i umetnost, Beograd 2011, ss. 962

88%
Dziadul P.
Poznańskie Studia Slawistyczne
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2012
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issue 3
291-295
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