Wyniki wyszukiwania - Biblioteka Nauki

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Tajemnice staropolskiego manuskryptu BN Ms.III 8002. Małe litery inicjalne

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Kuźmicki M.

Rocznik Biblioteki Narodowej

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2011

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tom 42

57-86

EN

The main problems treated in this paper can be summarized in four main issues: the first, of a general nature, concerns the methods of working on this manuscript, where the author advocates changing the way of viewing the material, taking not the card, but the fold and the particular sheets as a starting point for further analysis; the second concerns the number of people who worked on the Sankt Florian Psalter manuscript, especially in the early part; the third raises the problem of the order of the stages of work of copyist, rubricator, and illuminator and the lack of a unified method in elaborating the particular folds; the fourth, an extensive problem, is related to the mistakes that appear in the initial letters. Adopting the perspective for viewing the material postulated by the author allows, for example, seeing the stylistic distinctions of the 27th and 28th folds. By contrast, the last three preserved folds of the manuscript have initials with filigrees and line fillers characteristic of the beginning folds of the manuscript. This means that a chronology based on paleographic criteria does not apply to the decorative parts of the Psalter. The analysis of errors that appear in the initial letters indicates that the content of the verse was not included by the rubricator/illuminator during the painting of the initials. The conclusions to be drawn on the basis of the disparity of errors correspond to the particular linguistic parts as follows: the authors of the initials cope with the Polish language version of the Sankt Florian Psalter the worst, eo ipso perhaps they did not know the language or they knew it poorly; it is difficult to assume that one and the same person could copy the text, place the representatives in appropriate locations and apply the initials on them, while interpreting them wrongly. In other words, the role of copyist, rubricator and illuminator cannot be attributed to one person.

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Krakowskie środowisko umysłowe na przełomie XIV i XV wieku a problem powstania Psałterza florianskiego

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Ożóg K.

Rocznik Biblioteki Narodowej

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2011

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tom 42

93-114

EN

In the fourteenth century, Krakow became the most important center in the revival of the Polish Kingdom. Here in fact was situated the headquarters of the ruler and the royal court, the capital of the bishopric and the cathedral chapter. In the metropolitan area, consisting of Krakow, Kazimierz and Kleparz there was a large and varied environment of the diocesan and monastic clergy. In addition to the numerous clergy at the Wawel Cathedral (chapter, colleges, vicars, mansionaries and psalmists) there were in operation 12 parishes (4 of which were run by monastic clergy), 4 collegiates and 11 monasteries. The most numerous were the mendicant orders, with 4 monasteries (the Franciscans, the Dominicans, the Augustinians and the Carmelites), the canons regular, with 4 monasteries (the Order of the Holy Ghost, the Marks, the Order of the Holy Sepulchre, The Canons Regular of the Lateran), the Slavic Benedictines, and two orders of nuns: the Poor Clares and the Norbertines. Near Krakow, in Tyniec, there was a Benedictine abbey, and a Cistercian abbey situated in Mogila. A group of several dozen people with university educations received in Paris, Bologna, Padua and Prague gathered at the royal court and within the diocesan and monastic clergy circles. Thanks to them the foundation of the university in Krakow in 1364 was possible; nevertheless, it functioned only a few years, followed by attempts to renew it in 1390-1392, and finally leading to the second foundation in 1400. At the turn of the fourteenth and fifteenth century the Krakow intellectual environment was creative at many levels, including literary and liturgical. A detailed analysis of the biography of Bartlomiej from Jaslo resulted in questions regarding Ewa Sniezynska-Stolot's theory that he was the creator of the first part of the Sankt Florian Psalter in 1399 in Krakow: According to reliable sources, Bartlomiej was staying in Prague from 1398 to 1400. Furthermore, the same researcher's opinions on the astrological determinants of Jadwiga of Anjou's spirituality were undermined.

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Příspěvek k poznání tzv. Křišťanových herbářů

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Stehlikova D.

Listy filologické (Folia philologica)

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2010

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tom 133

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nr 1-2

25-36

EN

An important mathematician, astronomer, Master of Arts (1390) and Doctor of Medicine Kristan of Prachatice (d. 1439) is an author of the first Latin Herbarium of Bohemian origin. The treatise is preserved in its original Latin version (7 manuscripts) as well as in Czech translation (11 copies) and has never been printed. Nevertheless, the Latin and the Czech versions of the Herbarium that were traditionally ascribed to Kristan contain completely different texts. The author of the article points out to two other Latin herbaria of Bohemian origin that were composed in the first half of the 15th century and that show substantial similarities with two of the Czech versions of Kristan's work: (1.) a herbarium preserved in a manuscript in a library of the Royal Canonry of Premonstratensians at Strahov, shelf-mark DG IV 13, fol. 78v-89v, and (2.) a herbarium that constitutes part of a medical volume Confundarium maius written in Erfurt by an Augustinian canon from Roudnice Matous Beran some time before 1431, which is now preserved in the National Library of the Czech Republic in Prague, shelf-mark I F 35, fol. 61r-92v.

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Badania językoznawcze nad Psałterzem floriańskim - przeszlość i perspektywy

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Cybulski M.

Rocznik Biblioteki Narodowej

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2011

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tom 42

38-56

EN

Firstly, this article briefly presents the results of earlier studies of philologists and linguists who were interested mainly in the issue of the territorial origins and affiliations of the Polish part of this relic (W. Nehring, A. Brückner, W. Taszycki, S. Rospond, V. Kyas), and monographs on its language and style arising out of the Lodz environment. Some recent work on the Psalter vocabulary was also described (B. Grzeszczuk, S. Koziara), concerning its Latin (M. Kuzmicki) and German parts (H. Tiefenbach and R. Hanamann). Then the linguistic issues were noted, worthy of a more accurate description, and possibly a new interpretation that could lead to a revision of the existing findings. Some parts of monographic works could lose their value concerning chromatography and especially phonetics, if they are not based on an analysis of the manuscript. The issue of dialecticism requires reconsideration. Although the current studies of vocabulary retain some value, there are large gaps - in particular, the lexical compounds of Part A with the Czech Psalters did not receive a new interpretation. Also, in terms of stylistics there is still much to explore. Even now a systematic description of word formation is missing; the syntax of part A and the syntax of a whole complex sentence is not elaborated, and therefore a dictionary of synsemantic words has not yet been created. At the end there is an example shown of the description and interpretation of one of the attested linguistic phenomena in the Psalter, which is the tendency to equalize the number of syllables in the inflectional paradigm, seen here in the declension of possessive pronouns.

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ОТ БЛАЖЕНСТВОТО ДО КЕФА: ТРАНСФОРМАЦИИ НА ЩАСТИЕТО В БЪЛГАРСКИЯ ЕЗИК И КУЛТУРА

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Micheva-Peycheva K.

Slavica Slovaca

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2023

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tom 58

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nr 2

257 - 268

EN

Our study aims to analyse the concept of happiness in terms of their semantic content and verbal implementations. Linguistic analysis is tied to the lexicosemantic approach and fits into the modern directions of diachronic linguoculturology, and axiology. The transformations of happiness from the archaic era through Christian culture to the present day are presented.

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Z legendarnej historii Karola Wielkiego: akwizgrański Żywot Św. Karola Wielkiego (Biblioteka Narodowa II 12 511) na tle recepcji 'Iter Hierosolimitanum Karoli Magni' w XII wieku

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Pysiak J.

Rocznik Biblioteki Narodowej

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2011

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tom 42

231-272

EN

The Life of St. Charlemagne De sanctitate meritorum et gloria miraculorum beati Karoli Magni ad honorem et laudem nominis Dei - preserved in one of the oldest known manuscripts in the National Library (II 12 511) in Warsaw - was commissioned by Emperor Frederick Barbarossa, on whose request the antipope Paschal III canonized Charles in Aachen in 1165. Although the author of the biography is unknown, he probably used of the scriptorium and the library of Saint-Denis Abbey. Aside from the twelfth-century stained glass windows in the Saint-Denis choir, probably originating from abbot Suger foundation, or the chansons de geste created in the same period (Pelerinage de Charlemagne and Fierabras), Book II of the De sanctitate Karoli Magni is one of the earliest and yet most faithful examples of apocryphal narrative concerning supposed Charlemagne's expedition to the Holy Land and Constantinople (the Descriptio qualiter or the Iter Hierosolimitanum) that appeared in the eleventh century at the Saint-Denis Abbey. Undoubtedly, it is also the oldest example of such a reception outside France. Originated within the circle of Barbarossa's patronage and aimed at the sanctification and glorification of the imperial dignity of Frederick (who considered himself to be Charlemagne's descendant and successor), the Life presents Charlemagne as the king of Gaul, whose capitals are Paris, Reims and Saint-Denis. This image can only be partially counterbalanced with the major role of Aachen, where Charlemagne transferred the Passion relics from Constantinople, and where he established the first Indictum where the relics were exposed to the public for the adoration of the faithful. The key difference between the French prototype and Book II of the De sanctitate is that the last part of the Descriptio, describing how Charles the Bald allegedly transferred the Crown of Thorns, the nail from the Holy Cross, and the Indictum from Aachen to St. Denis, is missing in the Aachen Charlemagne's Life. In January 1166 Frederick Barbarossa issued a diploma, in which he confirmed the spurious privilege of Charlemagne for the city of Aachen (the so-called Pragmatica sanctio); the forgery was fragmentarily inserted in Chapter XVI of Book I of the De sanctitate. The spurious diploma mentions the relics offered by Charlemagne to the Palatine Chapel of St. Mary at Aachen, however it lists them vaguely: relics of the apostles, martyrs, confessors and virgins, gathered by the saint Emperor in different countries, particularly in the Greek empire. Not a word of the Crown of Thorns, nor the nail from the Holy Cross, nor the Shroud of Christ is mentioned; Frederick, therefore, likely accepted that these relics were in France. Equally, the relief decoration of the Charlemagne's reliquary in Aachen, most likely executed on Frederick II request (ca. 1215), stands as testimony to the authority which the Carolingian legend from Saint-Denis had gained at the imperial court. Two relief scenes illustrate episodes known from Descriptio qualiter and repeated in De sanctitate Karoli Magni. One of them demonstrates the presentation of the relics to Charlemagne by the Emperor Constantine, and the other Charlemagne's return to France (recalling the levitation of the Emperor's glove, in which miraculous flowers grown on the Crown of Thorns were preserved). The presence of these iconographical topics on Charlemagne's shrine in Aachen proves that the Iter Hierosolimitanum obviously became an evident part of the historical memory of Charlemagne in the twelfth-century Holy Empire. However, that is also an apparent evidence of a dispute between Aachen and the imperial milieu and Capetian France about the historical and spiritual legacy of Charlemagne. The relief scenes decorating the Aachen reliquary inspired by Iter Hierosolimitanum are obviously similar to some of the panneau of the Charlemagne Window at the Cathedral of Chartres, created in the same years. The controversy could have been related to the translation of the sancta camisia, the tunic of the Virgin Mary, considered for long as the most important relic of the Cathedral of Chartres and the most precious Marian relic in France. It is also known that a greater part of the relics quoted in the oldest Aachen inventory, and exposed to the public no later than from 1238 (ostensio reliquiarum) - are mentioned in the Iter Hierosolimitanum, including the velum B. Marie Virginis. The Book II of the imperial Life of St. Charlemagne- not only pass over the presumed translation of the Crown of Thorns to Saint-Denis, but also it does ignore the alleged offering of the sancta camisia by Charles the Bald to Chartres. The stained glass window of Charlemagne in Chartres may therefore constitute a visual confirmation of the Cathedral's ownership of the relics, over which Aachen claimed the rights.