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1

Paulicians Between the Dogme and the Legend

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Tsibranska–Kostova M.

Studia Ceranea

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2017

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tom 7

229-263

EN

The paper compares how Paulicians were described in different types of medieval Slavonic sources by using the approach of the linguistic and culturological conceptualization of the alterity. By means of linguistic analysis, it tries to reach some essential dogmatic issues in the Paulician doctrine, and to focalize on the perception models towards Paulicians with their tangible semantic codes according to the specificities of the medieval world view. The two chosen texts the analysis is based on, are the legendary Bulgarian narrative Sermon about how the Paulicians have been conceived, and the Slavonic translation of 24th title of Panoplia Dogmatica by Euthymius Zigabenus. The analysis is followed by an English translation of the Sermon (insofar known in 8 copies), and a partial edition of the Slavonic translation of Zigabenus’s work upon the unique copy from the manuscript BAR 296, Library of the Romanian Academy of Sciences in Bucharest, dated between 1410–1420. The text account from the Slavonic manuscript is published for the first time, giving supplementary details about the overall Slavonic translation.

2

The Apocryphal Bulgarian Sermon of Saint John Chrysostom on the Оrigin of Paulicians and Manichean Dimensions of Medieval Paulician Identity

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Saldzhiev H.

Studia Ceranea

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2020

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tom 10

425-444

EN

The article deals with one of the medieval Bulgarian sources about the origin of Paulicianism – the so called Sermon of Saint John Chrysostom on the Оrigin of Paulicians. On the basis of linguistic, textological and historical analysis it is concluded that the “sermon” appears to be a popular “contra version” of an unknown Paulician myth of historical and religious identity. It is suggested a reconstruction of this supposed myth and its obvious connections with Manicheism are traced out. Finally the traces of Manicheism in Paulician belief system are discussed.

3

Continuity between Early Paulicianism and the Seventeenth-Century Bulgarian Paulicians: the Paulician Legend of Rome and the Ritual of the Baptism by Fire

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Saldzhiev H.

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tom 9

657-679

EN

During the Middle Ages two dualistic communities were active in Bulgaria and Bulgarian lands – Bogomils and Paulicians. Paulicians, unlike Bogomils, survived as a separate religious sect up to the 17th century, when most of them gradually accepted Catholicism. The detailed reports of Catholic missionaries, priests and bishops shed light on different aspects of their beliefs and practices from the 17th century. The aim of the present article is to propose an explanation of a strange ritual and a legend spread among the Bulgarian Paulicians and recorded in the above-mentioned reports. The thesis of the article is that the legend and the ritual in question refer to the early history of Paulicianism. The ritual is related to syncretic religious notions and goes beyond the scope of dualism. I try to examine the legend and ritual in the context of Paulician history in the Balkans, especially in the context of Paulician belief system, inherited from the early Anatolian Paulicians.

4

On the Prehistory of Bogomilism – the Historical and Religious Continuum of the Dualistic Groups in Early Medieval Bulgaria (8th–10th Century)

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Saldzhiev H.

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tom 11

721-761

EN

The aim of the present article is to shed light on the prehistory of Bogomilism, in particular on the existence of an initial Proto-Bogomilian group from the second half of the 8th century to the first decades of the 10th century, which subsequently gave rise to Bogomilism. For this purpose I will try to regard problems referring to the time and exact place of its emergence, the cultural and ethnical affiliation of its first adherents, its connection with previous dualistic teachings from the Near East and Anatolia. The final conclusions are: • The roots of Bogomilism must be sought among the Syriac migrants who settled in Thrace in the second half of the 8th century. • Groups which shared a different kind of dualistic ideas and notions existed among them. The group that can be identified as “Proto-Bogomilian” most likely inhabited the region of Philippopolis/ Plovdiv and followed some branch of Paulicianism different from this of Paulicians who in the mid-9th century built the “Paulician state” in Tephrice. • The dualism of the Proto-Bogomilian group stemmed from Marcion’s doctrine with some Manichean admixtures. It had experienced the influence of Masallianism long before the migration of this group towards the Balkans. This can explain the differences with Marcionists and Paulicians. The radical asceticism of the later Bogomils most probably must be attributed to the influence of Masallianism on the initial Proto-Bogomilian group too.

5

Zastavení nad vztahem kultury, víry a konfese u vojvodovských Čechů

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Jakoubek M.

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tom 99

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nr 3-4

371-384

EN

The text represents another contribution in the series of articles on Vojvodovo, the Czech village in Bulgaria, published in recent years. The author attempts to answer the question in his analysis why so many Vojvodovo Czech Protestants chose as their marriage partners inhabitants of a nearby village of Bărdarski Geran, both Banat Bulgarians (Paulicians) and Banat Swabians. In both villages religion was perhaps the most important organizational principle, religious endogamy being one of its main rules. One would expect absence of intermarriage between Vojvodovo and Bărdarski Geran for this reason; the opposite, however, was the case. The author shows that the reason why members of both communities felt a kind of mutual affinity was culture, as both groups shared many cultural traits. One of these cultural traits was deep and genuine religiosity, perhaps better expressed as belief. So, although at first sight religiosity (in the form of their creeds) would seem to prevent any closer contacts developing between the two communities, it actually is religiosity (as belief) that stands behind the surprising and unexpected number of marriages that took place between members of the two local communities.

6

Болгары - это мы или другие? (Само)идентификация павликан из Баната

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Вучкович М. , Обижаевa М.

Etnolingwistyka. Problemy Języka i Kultury

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2008

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tom 20

333-348

PL

Artykuł oparty jest na badaniach przeprowadzonych wśród Paulicjan na terytorium zachodniego Banatu (Serbia) przez naukowców z Instytutu Studiów Bałkańskich w Belgradzie i z Uniwersytetu w Sofii. W literaturze używa się wielu terminów na określenie tej grupy etnicznej: bułgarscy katolicy, bułgarscy Paulicjanie, Bułgarzy z Banatu, a także палчене, палкене / Palćani, trzy ostatnie to etnonimy używane przez Paulicjan w odniesieniu do samych siebie. Artykuł omawia indywidualne i zbiorowe poczucie tożsamości członków grupy na podstawie wywiadów i ankiet przeprowadzonych z jednym z badanych respondentów. Podczas wywiadów przeprowadzanych przez uczonych z Serbii, informator mówił o swojej grupie etnicznej Palćani (Paulicjanie) i Bugari (Bułgarzy), jednak przy innych okazjach używał innych terminów. Rozmawiając z uczonymi z Bułgarii, używał następujących określeń: palk’êne (mając na myśli „ja/my“) oraz bъlgare (wy). Autorka próbuje wyjaśnić sens użyć i odkryć źródła owej niekonsekwencji terminologicznej.

EN

This paper is based on the fieldwork conducted in the community of Paulicians on the territory of the West Banat (Serbia) by the researchers of the Institute for Balkan Studies (Belgrade) and the University of Sofia. The appellation used for this ethnic group varies in the scholarly literature: Bulgarians Roman-Catholics, Bulgarians Paulicians, the Banat-Bulgarians and палчене, палкене / Palćani, the ethnonym used by Paulicians alone in reference to themselves. The paper explores (self-)identification, be it individual or collective, in the discourse of one of the interlocutors. During the interviews done by the researchers from Serbia, the informant has referred to his community as Palćani (Paulicians) and Bugari (Bulgarians). On some occasions, nevertheless, he has called into question the latter as an affiliation option. Talking to the researchers from Bulgaria he has used these ethnonyms to express the I / we (palk’êne) : you (bъlgare) relation. This paper aims at tracing the factors which caused the informant’s statements on the adequacy of the self-identification as Bulgarian(s) to be inconsistent.