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Apokryficzne Proroctwo o Chrystusie w pogańskiej świątyni boga Apollona i jego znaczenie dla badań nad związkami literatury ruskiej z Bałkanami

100%
Stradomski J.
Latopisy Akademii Supraskiej
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2019
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vol. Вѣнецъ хваленїѧ. Studia ofiarowane profesorowi Aleksandrowi Naumowowi na jubileusz 70-lecia
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issue 10
85-100
EN
The “Tale Afroditian” is one of the most popular Christian Biblical apocrypha in the Byzantine-Slavic literature. In the Medieval Cyrillic manuscripts, it is accompanied by a brief text entitled “Prophecy About Christ in the Pagan Temple of Apollo.” There are assumptions that both texts have a common origin, even though the Greek text of the “Prophecy” has not been found to date. Thanks to the analysis of several copies of the “Prophecy”, it is possible to reconstruct the common history of both apocrypha in the Church-Slavonic literature, which once again confirms durable relations of the literature of the former Ruthenia with the Balkans. Copies of both apocrypha from the handwritten “Bonarówka Code” are very helpful in re-tracing some unclear moments in the textology of the “Tale of Afroditian” and the “Prophecy About Christ”.
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Did Two Zlatousts from the Collection of the Princes Chartoryski Library in Cracow Once Belong to Fr Iwan Wiszeński?

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Stradomski J.
Poznańskie Studia Slawistyczne
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2018
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issue 14
PL
In the collection of manuscripts of the Princes Chartoryski Library in Cracow, there are two manuscripts (from the beginning of the 17th century) which are related, in academic literature, with the person of Orthodox monk, Iwan Wiszeński. The volumes, described in catalogues as Zlatousts, were to be brought by him directly from the Mt Athos. Codicological and textual analysis of the manuscripts shows that the tomes are not the Zlatousts, but two volumes (Lent and Paschal period) from an extensive collection of Byzantine and Slavic panegyrical works, known as Studios Monastery Homiliarium. Characteristic features of both the books show that the manuscripts were written on the area of the former Polish Republic (The Polish-Lithuanian Commonwealth), thus they may only be copies of the originals brought from the Balkan region (not necessarily the Mt Athos). It is possible that Iwan Wiszeński was engaged personally in the delivery of manuscripts of this type, unpopular in Orthodox literature in the Ruthenian territory, but not of these particular ones.
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Коментарите към библейските четива от Теофилакт Охридски в ръкописните сбирки в Полша

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Stradomski J.
Slavia Meridionalis
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2016
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vol. 16
EN
Bible Commentaries by Theophylact of Ohrid in the collection of manuscripts in PolandIn the Church Slavonic literary tradition, Theophylact of Ohrid is mostly associated with his exegeses to the Bible. The collections of Cyrillic manuscripts in Poland include only a single copy of his annotated Book of Gospels (BN 12431 III, beginning of the sixteenth century), which has not yet been the subject of a separate study. The book is particularly interesting and valuable, as it contains archaic linguistic features, proving that it is an extremely old copy of the first Slavonic translation of the work. This is an important example of the presence of manuscripts related to Old East Slavonic, and also indirectly – Old Church Slavonic literary tradition in the former Polish-Lithuanian state. The article gives a codicological and linguistic characteristic of this manuscript, and its primary aim is to draw attention to the manuscript from researchers of the works of Theophylact of Ohrid, the Church Slavonic literature, and the Bible. Komentarze do Ewangelii Teofilakta Ochrydzkiego w zbiorach rękopisów w PolsceW cerkiewnosłowiańskiej tradycji piśmienniczej postać Teofilakta Ochrydzkiego najczę­ściej kojarzona jest z jego egzegezami do ksiąg biblijnych. W zbiorach rękopisów cyrylickich w Polsce znajduje się tylko jeden egzemplarz Ewangeliarza komentowanego (BN 12431 III, początek XVI wieku), który dotychczas nie był przedmiotem osobnych badań. Kodeks należy do szczególnie ciekawych i cennych, bowiem zawiera archaiczne cechy językowe, świadczące o tym, że jest kopią bardzo starego tekstu pierwszego słowiańskiego przekładu dzieła. Jest to ważny przykład obecności na terenach dawnego państwa polsko-litewskiego rękopisów związanych ze staroruską, a pośrednio również starobułgarską tradycją piśmienniczą. Artykuł jest kodykologiczną i językową charakterystyką tego rękopisu i ma na celu zwrócenie na niego uwagi badaczy zajmujących się twórczością Teofilakta Ochrydzkiego oraz cerkiewnosłowiańską literaturą biblijną.
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Cykl apokaliptycznych egzegez wizji proroka Daniela w kontekście doktrynalnego sporu wschodniego chrześcijaństwa z judaizmem (na materiale kodeksu BN 12245)

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Stradomski J.
Slavia Meridionalis
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2017
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vol. 17
EN
Series of eschatological exegeses in prophet Daniel’s visions in the context of the doctrinal dispute of Eastern Christianity and Judaism (about the manuscript BN 12245) The Bible’s Book of Daniel, along with commentaries of St. Hippolytus of Rome, belongs to the most important sources of Christian knowledge about the end of the world and the Final Judgment. In the medieval Old Church Slavonic literature, the Book of Daniel functions not only as a part of the Old Testament canon (separately or with comments), but it is also present in historiography, and in particular in apocryphal literature. Prophet Daniel and his vision of four beasts are also the basis for preparation of new eschatological texts where the threads of the doctrinal dispute with Judaism are noticeable. Such writings include a series of visions of Prophet Daniel with commentaries, rarely encountered in Cyrillic manuscripts, featured in Codex BN 12245. The article presents a textological, historical and literary analysis of the text. Cykl apokaliptycznych egzegez wizji proroka Daniela w kontekście doktrynalnego sporu wschodniego chrześcijaństwa z judaizmem (na materiale kodeksu BN 12245) Biblijna Księga Daniela, wraz z komentarzami św. Hipolita Rzymskiego, należy do ważniejszych źródeł wiedzy chrześcijan na temat końca świata i Sądu Ostatecznego. W średniowiecznej literaturze cerkiewnosłowiańskiej materiał Księgi Daniela funkcjonuje nie tylko jako część korpusu kanonicznych pism Starego Testamentu (osobno lub z komentarzami), ale obecny jest też w historiografii, a zwłaszcza w literaturze apokryficznej. Postać proroka Daniela i jego wizja czterech bestii są też bazą opracowywania nowych tekstów o tematyce eschatologicznej, w których widoczne są wątki doktrynalnego sporu z judaizmem. Do takich pism zalicza się rzadko spotykany w rękopisach cyrylickich cykl komentowanych wizji proroka Daniela, jaki znajduje się w kodeksie BN 12245. W artykule przedstawiono analizę tekstologiczną i historycznoliteracką zabytków.
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Krzyż jako symbol władzy kosmicznej w bizantyńsko-słowiańskiej tradycji literackiej

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Stradomski J.
Prace Filologiczne. Literaturoznawstwo
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2017
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issue 7(10)
205-215
EN
The image of a cross appearing in the sky has been present in Christian literature not only in the body of texts related to several saints, but it has also become one of the most favourite motives of Christian apocryphal literature, especially in its apocalyptic and eschatological section. Revelation of Pseudo-Methodius Patarensis, which is very popular in Medieval literature, is an example of using the motive of a cross as a symbol of cosmic power to illustrate the scenario of the apocalypse and the second advent awaited by Christians. In the apocryphal text, the image of the cosmic cross serves, inter alia, the purpose of graphic and suggestive presentation of the fundamental axiom of that period concerning the existence and co-dependence of two intermingling parallel worlds, namely the earthly (material, mundane) and the heavenly one (divine, eternal). The text constitutes an example of building apocryphal narrative on the basis of a precise semantic code of the Christian vision of times (the past and also the future) testifying to its multi-faceted mythological, biblical, historical and literary implications.
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Colophons in Cyrillic Codices as a Unique Socio-Cultural Phenomenon of Early Modern Times

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Voloshechenko S.
Z Badań nad Książką i Księgozbiorami Historycznymi
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2024
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vol. 18
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issue 1
13-74
EN
In this research, colophons are studied as an essential component of Cyrillic codices, which were created on the lands of the Grand Duchy of Lithuania and the Crown of Poland (later the Polish-Lithuanian Commonwealth). To write the study, the author analysed more than seventy colophons preserved in manuscripts from the collections of libraries in Lithuania, Poland, Russia, and Ukraine. The earliest colophon is contained in the “Lviv Gospel completed (full) aprakos” 1477, and the latest – the “Kotsuriv Gospel” 1600. The study of the text’s structure showed that these colophons belonged to six types with two subtypes, the classifying feature of which was the initial formula. A detailed analysis of the content of each colophon showed that the main components were the recording of the book’s title, the name of its copyist, its origin, time and place of publication, and mention of the customer or buyer. The analysis of the colophons illustrated the phenomenon of authorial statements of scribes, which consisted of explaining the motives of their work, an idea of their mission, instructions to readers, or a request to correct errors in the text. In the colophons 1594 and 1595 by Stepan Popovych, who was from Trushevychi village, the inadmissibility of stealing codices with an appeal to the Holy Scriptures, in particular the passage Hbr 10,31 with its author’s interpretation, was emphasised quite extensively.
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