Paulines in Srem in the middle ages

The Sacred Caffa’s Palladium of the 13th – 15th Centuries, 2022

The Article reconstructs the Sacred Palladium of Caffa in the 13th – 15th Centuries, identifies the 100 Patron Saints, the Sacred Landscape of City, the Sacred Places Hierarchy in late Medieval Caffa, reveals the 4 dominant agionimic Circles (Marian, Apostolic, Nicolaian, and Georgian), Sacred Patronage profiling in Terms of Citizens Activity’s Sphere, in Context of Citizens social Deprivation, and Protect from natural Disasters.

Although it was widespread in medieval social and state organization, inheritance of a service, social status and position is not characteristic of Church jerarchical organization. By the Decree of Decan hrisovulja, the service of parochial clergymen-priests in the Serbian church became exclusively inheritable. Inheritance was not unconditional, and future priests had to meet basic canon conditions of literacy and conformity to moral codes. The issue of priests’ sons who did not inherit their fathers athers’ service was resolved by their restitution to lower social level, “sokalnici” and “merophe”.

Российская история. 2017, № 6, с. 3-13, 2017

Редакция принимает к рассмотрению рукописи объёмом не более 1.5 авторских листов в электронном виде (шрифт «Таймс», кегль 14, интервал 1.5). Обязательно указываются фамилия, имя, отчество, место работы (учёбы) и должность, учёная степень, учёное звание, почтовый и электронный (обязательно) адреса, номера контактных телефонов. Редакцией не рассматриваются статьи, ранее опубликованные или размещённые в Интернете. Плата за публикацию не взимается. Все материалы, поступающие в редакцию, проходят обязательную научную экспертизу. Рецензии членов редакционной коллегии автору не высылаются, рукописи не возвращаются. Редакция оставляет за собой право осуществлять научное и литературное редактирование поступающих материалов. Мнения, выраженные в статьях, отражают личные взгляды авторов и не обязательно совпадают с точкой зрения редколлегии и редакции журнала. Журнал распространяется только по подписке.

The subject of this collection is history of Byzantine Cherson of the 10th—11th centuries AD. It covers the entire field of Cherson’s medieval history with a specialist in every article summing up recent research upon the subject. We can distinguish two periods in the history of Cherson (Korsun) of the second half of 10th—11th enturies.The first one ended in AD 988 with the capture of Korsun by Russian Prince Vladimir. The second period starts in the end of 10thand continues until the last quarter of 11th century. The problems which prof. Andrei Sazanov considers in detail in the first two articles are as follows: (a) time and place of Prince Vladimir’s baptism in Cherson, (b) consequences of Cherson’s conquest by the Russes, (c) main developments in the history of Cherson of 10th century AD. There is not the least doubt that the capture of Korsun by Russian Prince Vladimir marked turning point in Cherson’s history. In this context prof. Andrei Sazanov concerns with the problem of the time and place of Vladimir’s baptism. The course of events relating to Vladimir’s baptism could be reconstructed as follows. At the beginning of 988 Byzantine was in grave peril.In September 987, the rebellious general Bardas Phocas proclaimed himself emperor and marched on Constantinople. The usurper’s army was encamped on the eastern shores of the Bosphoros, threating the capital. The situation of the legitimate Emperor Basil II was desperate. Russian Prince Vladimir took occasion to take and plunder rich byzantine town Cherson. In Cherson Prince Vladimir has received an appeal for help from the legitimate Emperor Basil II. The agreement which was reached provided military support for Basil II; in return, Vladimir was to receive the hand of the Emperor’s sister Anna in marriage on the condition that he and his people become Christians. Both sides complied with its conditions. Prince Vladimir performs the rite of baptism in St. Jakob’s Church at Cherson. This church situated in the center of the city «where people usually assembled for trade» may be identified as being church 27 on ancient plans of Cherson. «Queen’s palace behind the altar» near St. Jakob’s Church and «church in Korsun’ on the hill» were erected. Anna went to Cherson, where the wedding took place. The city was then returned to the Emperor as a dowry (i.e., veno-the bridegroom’s gift to the parents of his bride). Vladimir and his Porphyrogenite wife took with them to Russia a number of ecclesiastics to build up the Russian Church. Chronologically the order of the sacraments of Vladimir’s baptism seemsas follows: (a) Catechuminate (Prima signatio) from November 15, 988 to December25, 988; (b) Seconda signatio, December 25, 988; (c) The rite of renouncing Satan and uniting with Christ, January 5, 989; (d) The Baptism proper, January 7, 989. It is highly symbolic that the baptism of Prince Vladimir took place in Cherson on the Feast of the Lord’s Theophany. The analysis of archaeological contexts reveals the traces of destruction caused by the siege and conquest of Cherson by the Russes. Archaeological evidences, that we have for X and XIth centuries AD doesn’t suggest that these destructions were the results of devastating earthquake.

Индоевропейское языкознание и классическая филология, 25 (1), 2021

The paper considers examples of Latin and vernacular languages used in medieval cloisters and their interpretations in scholarly literature. It addresses the question if Latin was indeed predominant also in everyday life and how and to which degree the vernaculars were used by monks.

Текст і образ, 2022

The proposed article is based on the corpus of historical sources of the 18th century and is devoted to the study of the singers of bishops of Pereyaslav. We found documentary evidence of the singers in 9 of the 14 bishops of Pereyaslav. According to the traditional order at the episcopal cathedrals of the Hetmanate, during the services, only the monks (kryloshany) sang. This tradition can be eloquently traced in the Pereyaslav Ascension Cathedral and other monasteries of the Pereyaslav eparchy during the 1720-1740s. The total number of singers in the cathedral monastery ranged from 5 to 9 people. At the head of the monks were two ustavnyky, who ruled the right and left choirs. And only in 1722, by a special decree, the Most Holy Governing Synod unified the rules, which primarily concerned the Ukrainian eparches. Since then, the order for the service of 10 singers has been established in the bishop's houses. Despite this, even before the decree was issued, vicar bishop Cyryl Szumlański was served by his own singers, led by the regent. The presence of the regent can be traced in the service of the next vicar bishop Joachim Strukov. Both the church monody and the polyphony sounded in the cathedral. We draw this conclusion from the available music books. Bishop Joakim Strukov in Pereyaslav owned the Heirmologia with musical notation, and in the time of Bishop Arseniy Berlo in the cathedral the musical-theoretical treatise of Mikołaj Dilecki "Musical Grammar" was rewritten. On the cover of this manuscript, it was stated that one day a solemn partesnyi concert was performed. In connection with the last musical manuscript, the bishop's intention to introduce and consolidate innovations in the field of music education can be traced, when the aim of the students was to master the art of partes singing at a qualitatively better level. In addition to the above, this thesis is confirmed by information from the life of the singer of one of the previous bishops, when the teaching of partes singing took place outside Pereyaslav. The bishops' singers were called "pivchi" in authentic terminology, which we see both in documents from the archives of the Most Holy Governing Synod in St. Petersburg and in local documents from Pereyaslav. Beginning with the act sources of 1760 and at least until 1782, the group of bishop's singers was called "vocal music". During the same period, there is another name for this vocal group, which was used for internal use-"pivcha", which probably meant primarily a separate room where the singers lived. The choir was financed, first of all, from the bishop's treasury. And the singers received additional income by collecting money from the parishioners in a "singing mug", a special container for donations. According to expenditure sources, the funds received went to sewing, repairs, as well as the purchase of clothing and footwear. Among the information found in the sources about the singers, the total number of which reaches 29 names, not counting the mentioned singers without names and monks, we find representatives of various social stratum-children of clergy, Cossacks, burghers, commoners. For many of them, singing in the cathedral choir was not only an

Bastina, 2019

Институт за српску културу-Приштина, Лепосавић ХЕЛЕНСКИ МИТ КАО АРХЕТИПСКИ ФЕНОМЕН У СРПСКОЈ СРЕДЊЕВЕКОВНОЈ КЊИЖЕВНОСТИ** Апстракт: Симболични митски обрасци у књижевном делу нису само преузети наративи или симболи, већ и показатељи суштинске повезаности литерарних образаца кроз мене епоха и поетика. У корпусу старовековне и средњевековне књижевности, митски обрасци и њихове конотације чине ејдос дела-његово сублимно и суштинско значење. Средњевековна књижевност је боготражитељска. Никада се не ствара из чисто литерарних побуда. Књижевни текст је увек функционални носилац неке хришћанске идеје. Уврежено је мишљење да се средњевековни текст ослања искључиво на библијски значењски и метафорични контекст, али је хеленско наслеђе сачувано у српским средњевековним текстовима, те хришћанска средњевековна књижевност постаје сублимација многовековног људског трагања за егзистенцијалним смислом. Кључне речи: архетип, митски обрасци, књжевност старог века, књижевност средњег века, хеленско наслеђе Карл Густав Јунг утемељује аналитичку, дубинску психологију, као нову дисциплину, у којој је кључни појам архетип. Јунгова идеја архетипа на два начина усмерава будућа књижевнотеоријска истраживања. С једне стране, као елеменат колективно несвесног, архетип је, захваљујући својој изворној општости, појединим књижевним теоријама могао да послужи као универзално, али истовремено и специфично методолошко начело. С друге стране, архетипска представа, очитована као слика у индивидуалној свести, условила је појаву посебних критичких метода, најпре архетипске критике. Јунг прави дистинкцију између два типа уметничког дела. У првом, очитује се свесна интенција аутора, у творењу идеја и значења архетипа. Други тип дела, тврди Јунг, настаје у стваралачком процесу, који је аутономан у

Vestnik of Saint Petersburg University. Philosophy and Conflict Studies

Sv. Vid У тексту је, на основу расположивих хагиографских и иконографских извора, показано да су Срби највероватније још од времена покрштавања поштовали светог Вита, мученика са Сицилије. То поштовање почело је, међутим, да слаби током XIV века, када је у богослужењу Српске цркве постао доминантан јерусалимски типик, који не предвиђа памјат сицилијанског мученика. Празник светог Вита -Видовдан -и данас заузима веома важно место у националној свести Срба, али првенствено као дан спомена на Косовски бој.

Arheoloski Informator 3, 2020

Историја на жената во Средниот Век

ΣΧΟΛΗ 17.2 (2023) 1049-1071, 2023

The article presents a new view on the circumstances and features of the origin of euhemerism in all its genre diversity-from mythographic utopias, chorographies and mirabilia to pseudoperiples and paradoxography. An in-depth analysis of the sources that have come down to us gives grounds to assume with a fairly high degree of probability early Ptolemaic Alexandria as its main launch pad and epicenter and to link it with the activities of Demetrius Phalereus, the founder of the famous in antiquity Mouseion and the Library.

Хришћанство у 21. веку, приредили Драгољуб Б. Ђорђевић, Предраг Стајић и Драган Тодоровић, стр. 161–176.

Археографски прилози, 2013

оде љење за археографи ј у Б е о г р а д 2 0 1 3 35 У р е ђ и в а ч к и о д б о р Светлана Јанчић, главни и одговорни уредник (Београд) Проф. др Татјана Суботин-Голубовић, уредник (Београд) Владан Тријић, секретар Одбора (Београд) Проф. др Аксинија Џурова (Софија), инострани члан САНУ Анатолиј Турилов (Москва), инострани члан САНУ Радоман Станковић (Београд) Катарина Мано-Зиси (Београд) Др Јасмина Недељковић (Београд) Доц. др Драгана Новаков (Београд) Мр Драган Пурешић (Београд) E d i t o r i a l B o a r d Svetlana Jančić, editor-in-chief (Belgrade) Tatjana Subotin-Golubović, Ph.D. Associate Professor, editor (Belgrade) Vladan Trijić, secretary of the board (Belgrade) Aksinia Džurova (Sofia), SASA foreign member Anatoly Turilov (Моscow), SASA foreign member Radoman Stanković (Belgrade) Katarina Mano-Zisi (Belgrade) Jasmina Nedeljković, Ph.D. (Belgrade) Dragana Novakov, Ph.D. Assistant Professor (Belgrade) Dragan Purešić, MA (Belgrade) Р е ц е н з е н т и Анатолиј Турилов, инострани члан САНУ Проф. др Војин С. Дабић Проф. др Татјана Суботин-Голубовић Проф. др Мирослав Тимотијевић Доц.