Radoslava Stankova

The article deals with the review of prologue vitae (sinaxariа), which are short hagiographic (narrative) texts for saints and festivals, which are contained in two calendar liturgical books – Prologue and Menaia. They are founded in the composition of two types of hagiographic sinaxaria, in the Slavic literature called Simple and Verse Prologue. The first is distinguished by the verses (the two- or the three-verses), written before the sinaxaria vitae. A comparison is made between the prologue vitae from the Simple and the Verse Prologue of three popular Christian saints – George, Demetrius, Nicholas. To them are added the vitae from the Simple and the Verse Prologue for St Petka (Parasceve of Epibatae), St Ivan Rilski (John of Rila) and St Simeon and Sava (of Serbia) – emblematic South Slavic saints.

The article examines the current hypotheses about time and place of translation of so-called Simple Prologue (hagiographic Synaxarium) in the Slavonic environment. Special attention is paid to the latest studies in the field. As additional arguments to answer the question are given the data on Russian and South Slavonic (mostly Bulgarian) commemorations in the early version of the Prologue. These data allowed to reject the existing hypotheses and to support the conclusion that the Simple Prologue was translated in the time of Samuil of Bulgaria in Archbishopric of Ohrid at the end of tenth – beginning of eleventh century. The translation was made very soon after the occurrence of Synaxarium in Byzantium and was due to the liturgical necessity.

In the article are presented three South Slavic manuscripts from the Gilferding’s collection located in the Manuscript section of Russian National Library in Saint Petersburg. Two of them really are Gospels – Gilf. 1 (Serbian, from 1284.) and Gilf. 4 (Bulgarian, from the second half of 13th c.), and the third Gilf. 32 is the Gospel Homily’s from the Bulgarian bishop Konstantin of Preslav. The Gilferding’s ex libris is stamped on the inner side of the all three manuscripts and an indication is written that they are brought in 1857 from the Dechany monastery (Old Serbia). The comparison of the data from the three manuscripts gives us a clearer description of the South Slavic 13th century.

В статье в сопоставлении с аналогичными сербскими рукописями рассматривается самая древняя болгарская праздничная минея ХІІІ-го века, находящаяся в Софии (НБКМ, № 522). Сделаны кодикологические и палеографические заметки. Обстоятельственно рассмотрены содержание и состав минеи с точки зрения календаря. Структура служб анализирована с позиции литургической практики ІХ/Х–ХІІІ вв. На основе анализа сделаны следующие выводы: 1) Скопльская праздничная минея содержит ранний состав Константинопольских памятей ІХ–Х вв. и десять оригинальных произведений древнеболгарской книжности. Это свидетельство о времени перевода данного типа богослужебной книги; 2) В рукописи сочетаются елементы кафедрального Константинопольского богослужения с элементами неосавваитской манастырской (вероятно святогорской) богослужебной практики. Кодекс показывает смешивание литургических традиций вне зависимости от календаря.