Wyniki wyszukiwania - Biblioteka Nauki

1

Sophia – the Personification of Divine Wisdom in the Culture of Novgorod the Great from 13th to 15th Century

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Brzozowska Z.

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tom 4

13-26

EN

The idea of Sophia – the personified Wisdom of God served as a symbol of independence and identity of the republic in the political culture of Novgorod the Great. In Old Russian chronicles and other narrative sources which can be connected with Novgorod, one may find statements showing that – in the eyes of the Novgorodians themselves – Wisdom was not only one of the main attributes of God, but also a separate character, a kind of divine being, who could be interpreted as patronesses and supernatural protector of the city-state. Construction of the temple of Hagia Sophia in Novgorod is usually dated to 1045–1050. In the source material one can find information that Novgorodian Sophia church was undoubtedly the most significant and important monument in the city. The theme of Wisdom of God is also a very prominent topic in Novgorodian historiography and literature. Moreover, the feminine personification of God’s Wisdom can also be found on the coins, emitted by the city-state from 1420.

2

Who Could ‘the Godless Ishmaelites from the Yathrib Desert’ Be to the Author of the Novgorod First Chronicle? The "Apocalypse of Pseudo-Methodius" in Medieval South and East Slavic Literatures

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Brzozowska Z. A. , Gucio K.

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tom 9

369-389

EN

The work of Pseudo-Methodius, whose creation (in the original Syrian version) dates back to ca. 690, enjoyed considerable popularity in Medieval Slavic literatures. It was translated into Church Slavic thrice. In all likelihood, these translations arose independently of each other in Bulgaria, based on the Greek translation, the so-called ‘first Byzantine redaction’ (from the beginning of the 8th century). From Bulgaria, the Slavic version of the Apocalypse of Pseudo-Methodius spread to other Slavic lands – Serbia and Rus’. In the latter, the work of Pseudo-Methodius must have been known already at the beginning of the 12th century, given that quotations from it appear in the Russian Primary Chronicle (from the second decade of the 12th century). In the 15th century, an original, expanded with inserts taken from other works, Slavic version also came into being, known as the ‘interpolated redaction’. All of the Slavic translations display clear marks of the events that preceded them and the circumstances of the period in which they arose. Above all, the Saracens – present in the original version of the prophecy – were replaced by other nations: in the Novgorod First Chronicle we find the Mongols/Tatars (who conquered Rus’ in the first half of the 13th century).

3

Opowieść o zdobyciu Konstantynopola przez uczestników czwartej wyprawy krzyżowej (6712/1204) w średniowiecznej ruskiej tradycji historiograficznej

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Brzozowska Z. A.

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nr 57

109-152

PL

The Old-Russian account about the siege of Constantinople by participants of the Fourth Crusade in 1204 has survived in several East Slavic historiographical texts and represents primarily an independent literary work. Certainly, the earliest of these texts is the Novgorod First Chronicle. It is an older edition preserved only in one copy – the so-called “Synodal manuscript”, which was written in the middle of the thirteenth century. At that time the story was written. Its author could have taken information about the events he described directly from eyewitnesses. His account of events is characterized by objectivity and credibility and constitutes a valuable resource for the study of the Fourth Crusade

4

Bułgarski car Piotr i jego żona Maria Lekapena w Latopisie Helleńskim i Rzymskim drugiej edycji

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Brzozowska Z. A.

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nr 58

25-40

PL

The sequence concerning the reign of Peter and Maria Lekapene as well as the Byzantine-Bulgarian relations between 927 and 969 can be found in the second version of the Hellenic and Roman Chronicle. It is a vast historiographical work, whose authors attempted to demonstrate the history of medieval Rus against the broad background of universal history, drawing on the sources of Byzantine provenance known in Slavonic translation (mainly the chronicles of John Malalas and George Hamartolus). Given the fact that the Hellenic and Roman Chronicle does not contain information about the capture of Constantinople by the Ottoman Turks, the year 1453 is considered the terminus ante quem for the second version of the said chronicle, which is of interest to us here. Its oldest preserved copies come from the mid-fifteenth century. The passages about Maria and Peter are extensive. They include about six columns of text written in semi-uncial in the most representative copy of the second version of the Hellenic and Roman Chronicle, i.e. manuscript БАН, 33.8.13, which is dated to the last quarter of the fifteenth century. Reading them allows one to ascertain that they constitute only a reworded version of the Slavic translation of the relevant passages of the B-version of the Georgius Monachus Continuatus. The content of the Byzantine source is quoted here in full without any abbreviations or author’s additions. The differences between the text of БАН, 33.8.13 and the text of РГБ, собр. Ундольского [Ф. 310], № 1289 – constituting the basis for editing the translation of the Georgius Monachus Continuatus of the B-version – are limited only to the stylistic and editorial level, except for the changes resulting most probably from the copyist misunderstanding the meaning of the original.

5

O HERETYKU MAHOMECIE – OPOWIEŚĆ O NARODZINACH ISLAMU W LATOPISIE HELLEŃSKIM I RZYMSKIM DRUGIEJ REDAKCJI

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Brzozowska Z. A.

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nr 61

101-116

EN

A piece of writing On the Heretic Muhammad concerning the life of Muhammad, the origin of Islam and the first Arab conquests in the 7th century is included in the second redaction of the Hellenic and Roman Chronicle, a medieval Russian historiographical source containing an outline of universal history. The aforementioned text was edited and translated into Polish following the manuscript of РГБ, собр. Пискарева (228), № 162, from 1485.

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Историко-культурный дискурс „мифа жертвоприношения” в сопоставительном плане

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Inanyr E.

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tom 166

505-510

EN

Historical and cultural discourse of “myth of sacrifice” in the comparative plan The aim of the article is to investigate the myth of sacrifice in socio-cultural context, which could be defined as universal rather than a specific national one. It also examines the topos of its manifestations in literary life of the neighbors: Russian, Bulgarian and Tatar. Therefore, the selected texts are presented mainly through those characteristics, which are proven to be points of intersection for the general background of mythopoetics and peculiarity of each national model. Particular folklore and literary works are scrutinized from intertextual perspective. The study focuses also on some definitions that are believed to have great significance for genealogy of punishment and its variety — “blood revenge”.

BG

Исторически и културен дискурсна „мита за жертва” в сравнителен план Целта на това изследване е да разгледа мита за наказанието в един социално-духовен контекст, който може да бъде означен по-скоро като универсален, отколкото като конкретно-национален, а също така да се потърси топоса на неговите прояви в литературния живот на съседните народи: руския, българския и турския. Затова избраните текстове са представени главно чрез онези характеристики, които се оказват пресечни за общия фон на митопоетиката и конкретиката на всеки един национален модел. В тези параметри са разгледани отделни фолклорни и литературни творби в интертекстуални отношения. Във фокуса на изследването попадат също така и някои дефиниции, които по наше мнение са важни за генеалогията на наказанието и неговата разновидност „кръвното отмъщение”.

7

Białoruska przestrzeń literacka i kulturowa w naukowej refleksji Ryszarda Łużnego

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Siwek B.

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tom 61

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nr 7: Słowianoznawstwo

107-115

EN

This article is devoted to the scientific interests of Professor Ryszard Łużny, which covered such domains as Russian folklore, Old Russian literature and culture, 17th and 18th-century Russian literature, 19th-century Russian literature and religious-philosophical thought, contemporary Russian literature, history of the Russian and Ukrainian-related domains within Slavic Studies as well as Belarusan literature and culture. As proved by the author, Łużny was particularly attracted by these Ukrainian texts which dealt with religious or philosophical problems, and which were literary representations of the Belarusan spirituality. In Ryszard Łużny's view, Belarusan culture is an integral part of the East-Slavic cultural heritage, autonomous and authentic in its value.