Papers by Радослава Станкова
ТЪРНОВСКАТА СЛУЖБА И СРЪБСКАТА РЕДАКЦИЯ НА СЛУЖБАТА ЗА СВЕТА ПЕТКА ТЪРНОВСКА: СЪПОСТАВКА НА СЪСТАВА И СТРУКТУРАТА, 2024
PALAEOBULGARICA / СТАРОБЪЛГАРИСТИКА, XLVIII (2024), 3
ПРОЛОЖНИТЕ ЖИТИЯ ЗА СВ. НИКОЛА ЧУДОТВОРЕЦ В ЮЖНОСЛАВЯНСКАТА КНИЖНИНА ПРЕЗ СРЕДНОВЕКОВИЕТО, 2023
Станкова, Р. Проложните жития за св. Никола Чудотворец в южнославянската книжнина през Средновеко... more Станкова, Р. Проложните жития за св. Никола Чудотворец в южнославянската книжнина през Средновековието. – Зборник радова Византолошког института, 60, 2023, 417–433.
ВИДИНСКАТА И СРЪБСКАТА СЛУЖБИ ЗА СВЕТА ПЕТКА ТЪРНОВСКА (ПАРАСКЕВА ЕПИВАТСКА) В БЪЛГАРСКАТА И СРЪБСКАТА КНИЖНИНА ПРЕЗ ХV–ХVІІ ВЕК, 2023
Станкова, Р. Видинската и сръбската служби за света Петка Търновска (Параскева Епиватска) в бълга... more Станкова, Р. Видинската и сръбската служби за света Петка Търновска (Параскева Епиватска) в българската и сръбската книжнина през ХV–ХVІІ в. – В: Българо-сръбски книжовни и културни връзки в контекста на византийската цивилизация. Съставителство и редакция Анисава Милтенова и Радослава Станкова. (Studia Litteratia Serdicensia, година ІІІ, 2023, кн. 5), 88–107.
ISSN print: 2738-7631, ISSN online: 2815-2999
Scripta & e-ScriptaThe Journal of Interdisciplinary Mediaeval Studies Volume 22, 2022
The article compares the text of the "Vidin" service for St. Petka Tărnovska (Paraskevi of Epivat... more The article compares the text of the "Vidin" service for St. Petka Tărnovska (Paraskevi of Epivates), featuring a canon for the eighth mode, and the text of the Saint's service known by three Russian copies in 16 th-17 th-c. manuscripts from the Trinity-Sergius Lavra. The main peculiarities of the 15 known South Slavonic transcripts of the "Vidin" service (14 th-17 th cc.) are analyzied and there are underlined the main stages in the development of the text. It is concluded that the Russian copies are closest in composition and structure to the earliest Bulgarian copy in the 14 th-c. manuscript Sinai 25, with added stichera and glories, known from Serbian copies from the 15 th-16 th cc., and a new kondakion. The Russian copies show that the "Vidin" service was early included in Russian liturgical practice. It can be assumed that it was done by Gregory Tsamblak who introdusted the cult of Petka Tărnovska to the Orthodox Christian population in the northeastern Slavic lands. The Russian edition of the service for the Venerable Paraskevi-Petka from Epivates, preserved in a 1645 printed menaion, again from the Trinity-Sergius Lavra, contains in addition to the canon for the eighth mode a different canon for the sixth mode (instead of the canon for the sixth mode known by the Menaion of Dragan). The new six-mode composition was created in the 17 th c. by adding, reworking and adapting other texts, as shown by its distinction from the 16 th-17 th-c. Cyrillic copies originating from the Polish-Lithuanian Commonwealth.
Старобългарска литература, кн. 65–66, 2022
THE OFFICE FOR ST PETKA OF TARNOVO
(PARASKEVE OF EPIBATAI) WITH AN UNKNOWN CANON
IN THE FOURTH TO... more THE OFFICE FOR ST PETKA OF TARNOVO
(PARASKEVE OF EPIBATAI) WITH AN UNKNOWN CANON
IN THE FOURTH TONE IN MANUSCRIPTS OF THE SIXTEENTH
AND SEVENTEENTH CENTURIES IN THE NATIONAL LIBRARY
IN WARSAW
Radoslava Stankova (Institute for Literature at the Bulgarian Academy
of Sciences)
Abstract: This article examines a version of the office for St Petka of Tarnovo (Paraskeve of Epibatai) in Cyrillic manuscripts of the sixteenth and seventeenth centuries kept in the National Library of Poland, which contains a canon in the fourth tone that is unknown in South Slavic manuscripts of previous centuries. In the manuscripts with copies of the office under review, one finds hymnographic components of the earliest office in Dragan’s Menaion (the kathisma, kontakion, oikos and photagogikon, the stichera for Great Vespers and the three stichera of the Lauds), but the canons in this office are different from the canon in Dragan’s Menaion. The first canon in this office is from the so-called Vidin (Bdin) office for St Petka of Tarnovo and the motif of the translation of her relics is mentioned in it for the first time, while the second canon is in the fourth tone.
In structural and textological terms, the office under review here contains new hymnographic components that are not known in South Slavic copies. The present study is based on ten manuscripts in the National Library in Warsaw. For the time being, it is difficult to determine when and where this office for St Petka was written and translated, and how it reached the Kingdom of Poland. One can only assume that it was written on the occasion of the deposition of the saint’s relics in a church dedicated to her in the sixteenth century (perhaps in Constantinople) and subsequently translated, I believe, most probably in Romania, in connection with the final deposition of her relics. There is no doubt that the canon in the fourth tone and the whole office were written specifically for a church dedicated to the venerable saint. An Appendix presents the text of the office as copied in a sixteenth-century manuscript, Akc. 2855, in the National Library in Warsaw.
Keywords: St Petka of Tarnovo (Paraskeve of Epibatai); office; canon in the fourth tone
МАНАСТИРСКИ БИБЛИОТЕКИ В ЮЖНОСЛАВЯНСКИТЕ ЗЕМИ И РУСИЯ ПРЕЗ XIV–XVI ВЕК ДОКЛАДИ от Международната научна конференция 26–28 април 2021 г., 2022
COMMEMORATIONS OF BULGARIAN AND SERBIAN SAINTS
IN MONASTERY MANUSCRIPTS FROM 13TH–15TH CENTURIES
... more COMMEMORATIONS OF BULGARIAN AND SERBIAN SAINTS
IN MONASTERY MANUSCRIPTS FROM 13TH–15TH CENTURIES
(Summary)
The article examines the commemorations of the first Serbian saints (Simeon and Sava, Archbishop Arsenius) and the first Bulgarian saints (Cyril and Methodius, Johan of Rila and the Western Bulgarian anchorites, Petka Tarnovska and the Tarnovo saints), placed in the calendars of biblical liturgical books (gospels and apostles) and in the calendar church books intended for daily use (prologues and menaia). The manuscripts from the period of the 13th–15th century are systematized chronologically and by monastic collections. Special attention is paid to the manuscripts located in the monasteries Zograf and Hilendar, Studenitsa, Decani and Pech, Lesnovo, Rila Monastery and others. The review of the monastery manuscripts from the 13th–15th century, with memories or texts about Bulgarian and Serbian saints, shows the community of the cult area of the South Slavs and presents the monastery libraries and the manuscripts in them as the main guardians of the centuries-old memory of the local South Slavic saints.
Keywords: commemorations, saints, calendar, manuscripts, monasteries.
Radoslava Stankova,
Institute of Literature – Bulgarian Academy of Sciences
Грета Стоянова. Топоси и прототипи в старобългарската ориги-нална агиография. Шумен: УИ Епископ К... more Грета Стоянова. Топоси и прототипи в старобългарската ориги-нална агиография. Шумен: УИ Епископ Константин Преславски, 2020, 284 с. ISBN 978-619-201-389-9. В съвременната българска медиевистика досега няма специално изслед-ване, посветено на топосите и прототипите, на базата на които се изграж-дат светителските образи в старобългарската книжнина, затова книгата на Грета Стоянова "Топоси и прототипи в старобългарската оригинална агио-графия", публикувана като първи том от поредицата "Епиграфика и меди-евистика. Изследвания" на Научния център "Преславска книжовна школа" и Университетското издателство "Епископ Константин Преславски" в Шумен през 2020 година, запълва една празнина. В книгата са анализирани най-ран-ните достигнали до нас старобългарски пространни жития-Пространно-то житие на св. Кирил Философ, Пространното житие на св. Методий и Безименното житие на св. Йоан Рилски. Като дългогодишен преподава-тел по старобългарска литература в Шуменския университет авторката си задава въпроса "Как би изглеждал "идеалният" анализ на едно житие?" и намира отговора на този въпрос в извеждането на преден план на топосите и прототипите като най-значимите маркери за разбиране на житийните тек-стове. Освен това авторката отбелязва, че това са най-точните ориентири за кодифициращата функция на библейския текст и за правилното разбиране на спецификата на константните явления в средновековната литература. Този тип изследване на средновековната агиография е най-адекватният подход за разбирането на средновековните текстове и особено подходящо при пред-ставянето и анализирането им пред студенти и ученици. Затова книгата би могла много успешно да се използва като учебно помагало за изучаване на старобългарската литература. В Увода на книгата е направен обзор на основополагащите и съвремен-ните изследвания по темата, които формулират понятието "топос", неговата същност, обхват, значение, функции. Като започва с книгата на Ернст-Роберт Курциус Европейската литература и латинското Средновековие 1 , където за пръв път се въвежда терминът "топос" (като заемка от "Поетика" на Ари-стотел), авторката не пренебрегва и по-ранното изследване на Хрисант Лопа-рев 2 върху византийската агиография, където се обръща внимание на общите 1 Curtius, E.-R. Europäische Literatur und lateinisches Mittelalter, Bern, 1948. Кни-гата има множество издания, последното от 1993 г. 2 Лопарев, Х. М. Византийския жития Светыхь VIII-IХ вв.-Византийский вре-менник, 17/1-4, 1910, 1-224.
Радослава Станкова, Култът към светците Борис и Глеб в южнославянската средновековна книжнина, 2020
The Cult of Saints Boris and Gleb in South Slavic Medieval Literature.
The article outlines the ... more The Cult of Saints Boris and Gleb in South Slavic Medieval Literature.
The article outlines the advent of the cult of the first canonized Russian Christian saints, Princes Boris and Gleb, of the Rurik dynasty, in SouthSlavic literature during the Middle Ages, based on preserved data on their celebration in the calendars of Bulgarian and Serbian bible liturgical books (on July 24 and May 2). An overview of the works about saints Boris and Gleb (Vita and Office) in South Slavic manuscripts from the 13th-15th centuries was made. A separate corpus of texts for the glorification of the two saints is noticed in South Slavic literature, which is probably due to the fact that their mother was a Bulgarian. The material examined shows that the Russian saints were included in the calendar of the Bulgarian church during the reign of Tsar Ivan Assen II.
ЗРВИ, ХLVI, 2009
Statiàta razgle`da sãpostavitelno dva srãbski i edin bãlgarski praz-ni~en mineè. Sãpostaven e sãs... more Statiàta razgle`da sãpostavitelno dva srãbski i edin bãlgarski praz-ni~en mineè. Sãpostaven e sãstavãt (kalendarãt) i strukturata (liturgi~nite osobenosti). Osnovniàt izvod e za po-golàmata konservativnost na srãbskite rãkopisi, poradi pove~eto inovativni liturgi~ni elementi v bãlgarskià rãkopis.
Црквене студиjе, кн. 6, 2009
Радослава Станкова Българска академия на науките, София-България КУЛТЪТ КЪМ СВ. ИВАН РИЛСКИ В СРЪ... more Радослава Станкова Българска академия на науките, София-България КУЛТЪТ КЪМ СВ. ИВАН РИЛСКИ В СРЪБСКАТА КНИЖНИНА ОТ ХІІІ-ХV В. Абстракт: В светлината на новите изследвания за култа към св. Иван Рилски са изнесени данни за богослужебните текстове, предназначени за прослава на светеца. Представени са агиграфските и химнографските произведения, създадени и функционирали в старобългарската книжнина в периода от ХІІІ до ХV век. Потърсени са данни за прослава на общобългарския светец в сръбската книжнина-упоменаване в месецослови, в псалтири, в Простия и в Стишния пролог. Служби за св. Иван Рилски в сръбски преписи преди ХVІ в. досега не са известни. Стига се до заключението, че култът към св. Иван Рилски в сръбската книжнина в периода от ХІІІ-ХV в. не е така популярен както култът към св. Петка Търновска (Параскева Епиватска), въпреки че и двата култа навлизат заедно с целия цикъл от текстове за прослава на т.нар. "нови търновски светци". Ключови думи: св. Иван Рилски, култ, проложни жития, служби и канони, Георги Скилица, сръбска книжнина. Култът към най-популярния български светец-преподобния отшелник Иван Рилски-е предизвикал богата книжовна продукция. Известни са различни по жанр цикли, посветени на паметта му, съставени от агиографски и химнографски оригинални и преводни произведения. Първоначалните текстове за богослужебна прослава на светеца са написани вероятно не по-рано от началото на ХІІ в.-това са ранно, недостигнало до нас славянско житие, което е основен източник за пространното житие, запазено в преписи от ХV в. 1 и гръцко житие от средецкия градоначалник Георги Скилица, достигнало до нас в славянски превод също в преписи от ХV в. 2 След ХІІ в. е създаден и цикълът канони от същия гръцки книжовник, идентифицирани от Ив. Добрев 3. Със сигурност това са каноните за първи, втори и шести глас. Засега не може да се каже със сигурност дали е един авторът на целия цикъл от канони по осмогласието, посветени на св. Иван Рилски (в цикъла се включват каноните от Скилица) 4 , но до края на ХV в. този цикъл вече е бил формиран. Каноните не са 1 Вж. най-общо: Иванова 1998, Чешмеджиев 2008 и цитираната там литература. 2 Вж. Томова 2001 и 2008: 149-151. 3 Добрев 2002, 2007. 4 Трябва да се отбележи, че подобен осмогласен цикъл от канони е създал и охридският епископ Димитър Хоматиян (1216-1235 г.) за прослава на патрона и основателя на Охридската архиепископия-св. Климент Охридски, защото подобна традиция във византийската химнография е била установена при прославата на силно откроен местен култ за богослуже-нието в определен конкретен манастир. В южнославянска среда същата по-тържествена
The article examines the existing hypotheses about time and place of translation of so-called Sim... more The article examines the existing hypotheses about time and place of translation of so-called Simple Prologue (hagiographic Synaxarium) in 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 support the conclusion that Simple Prologue was translated in the time of Samuil of Bulgaria in Archbishopric of Ohrid at the end of 10th – beginning of 11th c. The translation was made very soon after the occurrence of Synaxarium in Byzantium and was caused by the liturgical necessity.
Радослава Станкова, Служби за св. Йоаким Осоговски в южнославянски преписи от ХІV–ХVІ в. – В: Vis... more Радослава Станкова, Служби за св. Йоаким Осоговски в южнославянски преписи от ХІV–ХVІ в. – В: Vis et Sapientia: Studia in Honorem Anisavae Miltenova. Нови извори, интерпретации и подходи в медиевистиката. Състав. и ред. А. Ангушева, М. Димитрова, М. Йовчева, М. Петрова-Танева, Д. Радославова, ИЦ „Боян Пенев”, С., 2016, 654-667.
BIBLICAL TOPOI IN THE REPRESENTATION OF FEMALE SAINTS IN SOUTH SLAVONIC LITERTURES IN THE MIDD... more BIBLICAL TOPOI IN THE REPRESENTATION OF FEMALE SAINTS IN SOUTH SLAVONIC LITERTURES IN THE MIDDLE AGES
The theme of female sanctity in Orthodox Slavonic Mediaeval texts is not unfamiliar as a subject of study. The article deals with the specific nature (specificity) of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures. The article examines the texts dedicated to St. Paraskeva of Tărnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the 13th century to Bulgarian capital of Tărnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints while empress Theophano, not being a nun, is praised also as a hermit. The use of the same encomiastic model , namely – the interpretation of archetypal Christian cult of Theotokos “city patroness”, is of crucial importance in shaping the liturgical cult of the three female Saints. On the one hand, this is an interpretation of Theotokos cult as a glorification of mother’s womb; on the other hand, it represents the female Saint as “immaculate Christ’s bride”.
The universal topoi representing sanctity (“luminary” and “enlightener”, “sun” and “star”) are represented. The second important circle of topoi is particularly specific for depicting female sanctity: “lily”, “dove”, “swallow” and others. The third circle of topoi is connected with “masculine behavior in female body”. Specific topoi for each one of the three Saints are outlined.
Among universal topoi for Reverend Saints (male or female) these with angelic type life stand out. Biblical symbols express most clearly hierarchy in depicting the sanctity type. The topoi for Heavenly Bridegroom and female Saints as His immaculate Brides guarding purity, righteousness and virginity stand out in depicting the female Saints.
Slověne Словѣне International Journal of Slavic Studies, Sep 29, 2013
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Papers by Радослава Станкова
ISSN print: 2738-7631, ISSN online: 2815-2999
(PARASKEVE OF EPIBATAI) WITH AN UNKNOWN CANON
IN THE FOURTH TONE IN MANUSCRIPTS OF THE SIXTEENTH
AND SEVENTEENTH CENTURIES IN THE NATIONAL LIBRARY
IN WARSAW
Radoslava Stankova (Institute for Literature at the Bulgarian Academy
of Sciences)
Abstract: This article examines a version of the office for St Petka of Tarnovo (Paraskeve of Epibatai) in Cyrillic manuscripts of the sixteenth and seventeenth centuries kept in the National Library of Poland, which contains a canon in the fourth tone that is unknown in South Slavic manuscripts of previous centuries. In the manuscripts with copies of the office under review, one finds hymnographic components of the earliest office in Dragan’s Menaion (the kathisma, kontakion, oikos and photagogikon, the stichera for Great Vespers and the three stichera of the Lauds), but the canons in this office are different from the canon in Dragan’s Menaion. The first canon in this office is from the so-called Vidin (Bdin) office for St Petka of Tarnovo and the motif of the translation of her relics is mentioned in it for the first time, while the second canon is in the fourth tone.
In structural and textological terms, the office under review here contains new hymnographic components that are not known in South Slavic copies. The present study is based on ten manuscripts in the National Library in Warsaw. For the time being, it is difficult to determine when and where this office for St Petka was written and translated, and how it reached the Kingdom of Poland. One can only assume that it was written on the occasion of the deposition of the saint’s relics in a church dedicated to her in the sixteenth century (perhaps in Constantinople) and subsequently translated, I believe, most probably in Romania, in connection with the final deposition of her relics. There is no doubt that the canon in the fourth tone and the whole office were written specifically for a church dedicated to the venerable saint. An Appendix presents the text of the office as copied in a sixteenth-century manuscript, Akc. 2855, in the National Library in Warsaw.
Keywords: St Petka of Tarnovo (Paraskeve of Epibatai); office; canon in the fourth tone
IN MONASTERY MANUSCRIPTS FROM 13TH–15TH CENTURIES
(Summary)
The article examines the commemorations of the first Serbian saints (Simeon and Sava, Archbishop Arsenius) and the first Bulgarian saints (Cyril and Methodius, Johan of Rila and the Western Bulgarian anchorites, Petka Tarnovska and the Tarnovo saints), placed in the calendars of biblical liturgical books (gospels and apostles) and in the calendar church books intended for daily use (prologues and menaia). The manuscripts from the period of the 13th–15th century are systematized chronologically and by monastic collections. Special attention is paid to the manuscripts located in the monasteries Zograf and Hilendar, Studenitsa, Decani and Pech, Lesnovo, Rila Monastery and others. The review of the monastery manuscripts from the 13th–15th century, with memories or texts about Bulgarian and Serbian saints, shows the community of the cult area of the South Slavs and presents the monastery libraries and the manuscripts in them as the main guardians of the centuries-old memory of the local South Slavic saints.
Keywords: commemorations, saints, calendar, manuscripts, monasteries.
Radoslava Stankova,
Institute of Literature – Bulgarian Academy of Sciences
The article outlines the advent of the cult of the first canonized Russian Christian saints, Princes Boris and Gleb, of the Rurik dynasty, in SouthSlavic literature during the Middle Ages, based on preserved data on their celebration in the calendars of Bulgarian and Serbian bible liturgical books (on July 24 and May 2). An overview of the works about saints Boris and Gleb (Vita and Office) in South Slavic manuscripts from the 13th-15th centuries was made. A separate corpus of texts for the glorification of the two saints is noticed in South Slavic literature, which is probably due to the fact that their mother was a Bulgarian. The material examined shows that the Russian saints were included in the calendar of the Bulgarian church during the reign of Tsar Ivan Assen II.
The theme of female sanctity in Orthodox Slavonic Mediaeval texts is not unfamiliar as a subject of study. The article deals with the specific nature (specificity) of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures. The article examines the texts dedicated to St. Paraskeva of Tărnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the 13th century to Bulgarian capital of Tărnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints while empress Theophano, not being a nun, is praised also as a hermit. The use of the same encomiastic model , namely – the interpretation of archetypal Christian cult of Theotokos “city patroness”, is of crucial importance in shaping the liturgical cult of the three female Saints. On the one hand, this is an interpretation of Theotokos cult as a glorification of mother’s womb; on the other hand, it represents the female Saint as “immaculate Christ’s bride”.
The universal topoi representing sanctity (“luminary” and “enlightener”, “sun” and “star”) are represented. The second important circle of topoi is particularly specific for depicting female sanctity: “lily”, “dove”, “swallow” and others. The third circle of topoi is connected with “masculine behavior in female body”. Specific topoi for each one of the three Saints are outlined.
Among universal topoi for Reverend Saints (male or female) these with angelic type life stand out. Biblical symbols express most clearly hierarchy in depicting the sanctity type. The topoi for Heavenly Bridegroom and female Saints as His immaculate Brides guarding purity, righteousness and virginity stand out in depicting the female Saints.
ISSN print: 2738-7631, ISSN online: 2815-2999
(PARASKEVE OF EPIBATAI) WITH AN UNKNOWN CANON
IN THE FOURTH TONE IN MANUSCRIPTS OF THE SIXTEENTH
AND SEVENTEENTH CENTURIES IN THE NATIONAL LIBRARY
IN WARSAW
Radoslava Stankova (Institute for Literature at the Bulgarian Academy
of Sciences)
Abstract: This article examines a version of the office for St Petka of Tarnovo (Paraskeve of Epibatai) in Cyrillic manuscripts of the sixteenth and seventeenth centuries kept in the National Library of Poland, which contains a canon in the fourth tone that is unknown in South Slavic manuscripts of previous centuries. In the manuscripts with copies of the office under review, one finds hymnographic components of the earliest office in Dragan’s Menaion (the kathisma, kontakion, oikos and photagogikon, the stichera for Great Vespers and the three stichera of the Lauds), but the canons in this office are different from the canon in Dragan’s Menaion. The first canon in this office is from the so-called Vidin (Bdin) office for St Petka of Tarnovo and the motif of the translation of her relics is mentioned in it for the first time, while the second canon is in the fourth tone.
In structural and textological terms, the office under review here contains new hymnographic components that are not known in South Slavic copies. The present study is based on ten manuscripts in the National Library in Warsaw. For the time being, it is difficult to determine when and where this office for St Petka was written and translated, and how it reached the Kingdom of Poland. One can only assume that it was written on the occasion of the deposition of the saint’s relics in a church dedicated to her in the sixteenth century (perhaps in Constantinople) and subsequently translated, I believe, most probably in Romania, in connection with the final deposition of her relics. There is no doubt that the canon in the fourth tone and the whole office were written specifically for a church dedicated to the venerable saint. An Appendix presents the text of the office as copied in a sixteenth-century manuscript, Akc. 2855, in the National Library in Warsaw.
Keywords: St Petka of Tarnovo (Paraskeve of Epibatai); office; canon in the fourth tone
IN MONASTERY MANUSCRIPTS FROM 13TH–15TH CENTURIES
(Summary)
The article examines the commemorations of the first Serbian saints (Simeon and Sava, Archbishop Arsenius) and the first Bulgarian saints (Cyril and Methodius, Johan of Rila and the Western Bulgarian anchorites, Petka Tarnovska and the Tarnovo saints), placed in the calendars of biblical liturgical books (gospels and apostles) and in the calendar church books intended for daily use (prologues and menaia). The manuscripts from the period of the 13th–15th century are systematized chronologically and by monastic collections. Special attention is paid to the manuscripts located in the monasteries Zograf and Hilendar, Studenitsa, Decani and Pech, Lesnovo, Rila Monastery and others. The review of the monastery manuscripts from the 13th–15th century, with memories or texts about Bulgarian and Serbian saints, shows the community of the cult area of the South Slavs and presents the monastery libraries and the manuscripts in them as the main guardians of the centuries-old memory of the local South Slavic saints.
Keywords: commemorations, saints, calendar, manuscripts, monasteries.
Radoslava Stankova,
Institute of Literature – Bulgarian Academy of Sciences
The article outlines the advent of the cult of the first canonized Russian Christian saints, Princes Boris and Gleb, of the Rurik dynasty, in SouthSlavic literature during the Middle Ages, based on preserved data on their celebration in the calendars of Bulgarian and Serbian bible liturgical books (on July 24 and May 2). An overview of the works about saints Boris and Gleb (Vita and Office) in South Slavic manuscripts from the 13th-15th centuries was made. A separate corpus of texts for the glorification of the two saints is noticed in South Slavic literature, which is probably due to the fact that their mother was a Bulgarian. The material examined shows that the Russian saints were included in the calendar of the Bulgarian church during the reign of Tsar Ivan Assen II.
The theme of female sanctity in Orthodox Slavonic Mediaeval texts is not unfamiliar as a subject of study. The article deals with the specific nature (specificity) of female sanctity in hagiographic and hymnographic texts of South Slavonic literatures. The article examines the texts dedicated to St. Paraskeva of Tărnovo (Paraskeve of Еpibatai), St. Philothea and St. Empress Theophano, whose relics were transferred in the 13th century to Bulgarian capital of Tărnovo. St. Paraskeva and St. Philothea are canonized as Reverend Saints while empress Theophano, not being a nun, is praised also as a hermit. The use of the same encomiastic model , namely – the interpretation of archetypal Christian cult of Theotokos “city patroness”, is of crucial importance in shaping the liturgical cult of the three female Saints. On the one hand, this is an interpretation of Theotokos cult as a glorification of mother’s womb; on the other hand, it represents the female Saint as “immaculate Christ’s bride”.
The universal topoi representing sanctity (“luminary” and “enlightener”, “sun” and “star”) are represented. The second important circle of topoi is particularly specific for depicting female sanctity: “lily”, “dove”, “swallow” and others. The third circle of topoi is connected with “masculine behavior in female body”. Specific topoi for each one of the three Saints are outlined.
Among universal topoi for Reverend Saints (male or female) these with angelic type life stand out. Biblical symbols express most clearly hierarchy in depicting the sanctity type. The topoi for Heavenly Bridegroom and female Saints as His immaculate Brides guarding purity, righteousness and virginity stand out in depicting the female Saints.