Српски превод „Евергетидског синаксара“ у два синајска рукописа
The Serbian Translation of the “Evergetis Synaxarion” in two Sinaitic Manuscripts
Чланак у часопису (Објављена верзија)
Метаподаци
Приказ свих података о документуАпстракт
Још од открића грчке подлоге Хиландарског (и Студеничког) типика (1895) у
науци је отворено питање превођења целокупног грчког текста Евергетидског типика
на српскословенски језик. Било је неколико покушаја да се докаже да је пре увођења
Јерусалимског типика (1318/1319) коришћен целовити Евергетидски типик на простору Српске цркве. Ђорђе Сп. Радојичић је уочио постојање српског требника са синаксаром по уставу св. Богородице Евергетидске у Опису (старе) рукописне збирке
манастира Синаја (1951). У последњим деценијама је указано на присуство евергетидских богослужбених правила у српским богослужбеним књигама (минеји и октоиси)
с краја XIII и почетка XIV века, али без коначног одговора на питање да ли је у Савино
време (на прелому XII–XIII века) или касније посебно превођен литургијски део Евергетидског типика. Исто тако, не зна се каква су карактера „евергетидски синаксари“
који су у различитим временима и без довођења у међусобну везу идентификовани у
два синајска рукописа. Ови...м прилогом се даје делимичан одговор на постављена питања, са циљем да се подстакну нова истраживања којима ће се, колико је то могуће,
употпунити представа о богослужењу у Српској цркви у XIII и XIV веку.
Đorđe Sp. Radojičić’s discovery of a Small Euchologion with a synaxarion modelled
after the typikon of the monastery of the Virgin Evergetis (as identified by M.
N. Speransky) in the Collection of Slavic manuscripts on Mount Sinai (old no. 16)
has remained largely overlooked in later research. Despite not having direct insight
into the manuscript and judging only by the number of pages stated in the catalogue
records, Professor Radojičić correctly concluded that this could only be a menologium
with troparia and kontakia and not a complete Evergetis-type liturgical typikon,
despite the fact that it was titled Evergetis Synaxarion. A few years ago a manuscript
(Cod. Slav. 2) from the Old Collection of the Monastery of Saint Catherine on Mount
Sinai came to our attention. It contains an introductory reference to the “Synaxarion
for the whole Year in Accordance with the Typikon of the Virgin Evergetis” (p. 116a). This has turned out to be the same manuscript as that referred to b...y Đ. Sp. Radojičić
almost seventy years ago (despite different catalogue numbers). In 1982, Lucija
Cernić attributed this manuscript to Ravula, the famous Serbian scribe from Sirinićka
Župa (near Prizren in southern Serbia), which helps us answer many questions that
could arise concerning the manuscripts written out by him (some of these questions
have already been answered by Sergei Iur’evich Temchin, 2003). As much as it was
possible, we compared Ravula’s “synaxarion” with the corresponding composition (titled
“Synaxarion ... of the Holy Virgin Evergetis”) in a manuscript (Cod. slav. 14/N)
from the New Collection of the monastery of Saint Catherine on Mount Sinai which
was described by Ioannis Tarnanidis (1988). Based on a palaeographic analysis, we
have revised the dating of the older manuscript, shifting it to the late 13th century (it
was previously dated to the first decade of the same century) and thereby disputing
its physical association with Saint Sava, which could be logically assumed, having in
mind that Saint Sava was the driving force behind the translation of the Evergetis
Prologue, adapted to meet the needs of Serbian monasteries founded by its ruler, Hilandar
and Studenica. Despite some differences, especially those in terms of length
(in the later compilation, the text of the synaxarion is twice as long as the synaxarion
in the earlier manuscript), based on the available data it would be unfounded to
claim that we are dealing with two different translations of the original Greek version
(we have had only an indirect insight into the older text in Serbian Church Slavonic
through the descriptions in the catalogue compiled by I. Tarnanidis). It seems that
both manuscripts contain the same translation, which could have been made in Serbia
(and not on Mount Sinai) in the late 1270s. The direct model for the later compilation
was shaped in the early decades of the 14th century. It also reveals elements of
other liturgical traditions, different from the Evergetis tradition (this could have been
the reason for its increased volume). Based on the present body of knowledge, the
hypothesis that these two compilations contain a Serbian Church Slavonic translation
of a complete version of the Evergetis synaxarion dating from the time of Saint Sava
of Serbia († 1236) has yet to be refuted.
Кључне речи:
писар Равула / Евергетидски типик / Синај (Cod. slav. 14/N, 2/O и 32/N) / Евергетидски синаксар / typikon of the monastery of the Virgin Evergetis / manuscript (Cod. slav. 14/N) / scribe RavulaИзвор:
Зборник радова Византолошког института, 2016, 53, 205-231Издавач:
- Београд : Византолошки институт САНУ
Финансирање / пројекти:
- Обрада старог српског писаног наслеђа и израда Речника црквенословенског језика српске редакције (RS-MESTD-Basic Research (BR or ON)-178030)
TY - JOUR AU - Савић, Виктор PY - 2016 UR - https://dais.sanu.ac.rs/123456789/14467 AB - Још од открића грчке подлоге Хиландарског (и Студеничког) типика (1895) у науци је отворено питање превођења целокупног грчког текста Евергетидског типика на српскословенски језик. Било је неколико покушаја да се докаже да је пре увођења Јерусалимског типика (1318/1319) коришћен целовити Евергетидски типик на простору Српске цркве. Ђорђе Сп. Радојичић је уочио постојање српског требника са синаксаром по уставу св. Богородице Евергетидске у Опису (старе) рукописне збирке манастира Синаја (1951). У последњим деценијама је указано на присуство евергетидских богослужбених правила у српским богослужбеним књигама (минеји и октоиси) с краја XIII и почетка XIV века, али без коначног одговора на питање да ли је у Савино време (на прелому XII–XIII века) или касније посебно превођен литургијски део Евергетидског типика. Исто тако, не зна се каква су карактера „евергетидски синаксари“ који су у различитим временима и без довођења у међусобну везу идентификовани у два синајска рукописа. Овим прилогом се даје делимичан одговор на постављена питања, са циљем да се подстакну нова истраживања којима ће се, колико је то могуће, употпунити представа о богослужењу у Српској цркви у XIII и XIV веку. AB - Đorđe Sp. Radojičić’s discovery of a Small Euchologion with a synaxarion modelled after the typikon of the monastery of the Virgin Evergetis (as identified by M. N. Speransky) in the Collection of Slavic manuscripts on Mount Sinai (old no. 16) has remained largely overlooked in later research. Despite not having direct insight into the manuscript and judging only by the number of pages stated in the catalogue records, Professor Radojičić correctly concluded that this could only be a menologium with troparia and kontakia and not a complete Evergetis-type liturgical typikon, despite the fact that it was titled Evergetis Synaxarion. A few years ago a manuscript (Cod. Slav. 2) from the Old Collection of the Monastery of Saint Catherine on Mount Sinai came to our attention. It contains an introductory reference to the “Synaxarion for the whole Year in Accordance with the Typikon of the Virgin Evergetis” (p. 116a). This has turned out to be the same manuscript as that referred to by Đ. Sp. Radojičić almost seventy years ago (despite different catalogue numbers). In 1982, Lucija Cernić attributed this manuscript to Ravula, the famous Serbian scribe from Sirinićka Župa (near Prizren in southern Serbia), which helps us answer many questions that could arise concerning the manuscripts written out by him (some of these questions have already been answered by Sergei Iur’evich Temchin, 2003). As much as it was possible, we compared Ravula’s “synaxarion” with the corresponding composition (titled “Synaxarion ... of the Holy Virgin Evergetis”) in a manuscript (Cod. slav. 14/N) from the New Collection of the monastery of Saint Catherine on Mount Sinai which was described by Ioannis Tarnanidis (1988). Based on a palaeographic analysis, we have revised the dating of the older manuscript, shifting it to the late 13th century (it was previously dated to the first decade of the same century) and thereby disputing its physical association with Saint Sava, which could be logically assumed, having in mind that Saint Sava was the driving force behind the translation of the Evergetis Prologue, adapted to meet the needs of Serbian monasteries founded by its ruler, Hilandar and Studenica. Despite some differences, especially those in terms of length (in the later compilation, the text of the synaxarion is twice as long as the synaxarion in the earlier manuscript), based on the available data it would be unfounded to claim that we are dealing with two different translations of the original Greek version (we have had only an indirect insight into the older text in Serbian Church Slavonic through the descriptions in the catalogue compiled by I. Tarnanidis). It seems that both manuscripts contain the same translation, which could have been made in Serbia (and not on Mount Sinai) in the late 1270s. The direct model for the later compilation was shaped in the early decades of the 14th century. It also reveals elements of other liturgical traditions, different from the Evergetis tradition (this could have been the reason for its increased volume). Based on the present body of knowledge, the hypothesis that these two compilations contain a Serbian Church Slavonic translation of a complete version of the Evergetis synaxarion dating from the time of Saint Sava of Serbia († 1236) has yet to be refuted. PB - Београд : Византолошки институт САНУ T2 - Зборник радова Византолошког института T1 - Српски превод „Евергетидског синаксара“ у два синајска рукописа T1 - The Serbian Translation of the “Evergetis Synaxarion” in two Sinaitic Manuscripts SP - 205 EP - 231 VL - 53 UR - https://hdl.handle.net/21.15107/rcub_dais_14467 ER -
@article{ author = "Савић, Виктор", year = "2016", abstract = "Још од открића грчке подлоге Хиландарског (и Студеничког) типика (1895) у науци је отворено питање превођења целокупног грчког текста Евергетидског типика на српскословенски језик. Било је неколико покушаја да се докаже да је пре увођења Јерусалимског типика (1318/1319) коришћен целовити Евергетидски типик на простору Српске цркве. Ђорђе Сп. Радојичић је уочио постојање српског требника са синаксаром по уставу св. Богородице Евергетидске у Опису (старе) рукописне збирке манастира Синаја (1951). У последњим деценијама је указано на присуство евергетидских богослужбених правила у српским богослужбеним књигама (минеји и октоиси) с краја XIII и почетка XIV века, али без коначног одговора на питање да ли је у Савино време (на прелому XII–XIII века) или касније посебно превођен литургијски део Евергетидског типика. Исто тако, не зна се каква су карактера „евергетидски синаксари“ који су у различитим временима и без довођења у међусобну везу идентификовани у два синајска рукописа. Овим прилогом се даје делимичан одговор на постављена питања, са циљем да се подстакну нова истраживања којима ће се, колико је то могуће, употпунити представа о богослужењу у Српској цркви у XIII и XIV веку., Đorđe Sp. Radojičić’s discovery of a Small Euchologion with a synaxarion modelled after the typikon of the monastery of the Virgin Evergetis (as identified by M. N. Speransky) in the Collection of Slavic manuscripts on Mount Sinai (old no. 16) has remained largely overlooked in later research. Despite not having direct insight into the manuscript and judging only by the number of pages stated in the catalogue records, Professor Radojičić correctly concluded that this could only be a menologium with troparia and kontakia and not a complete Evergetis-type liturgical typikon, despite the fact that it was titled Evergetis Synaxarion. A few years ago a manuscript (Cod. Slav. 2) from the Old Collection of the Monastery of Saint Catherine on Mount Sinai came to our attention. It contains an introductory reference to the “Synaxarion for the whole Year in Accordance with the Typikon of the Virgin Evergetis” (p. 116a). This has turned out to be the same manuscript as that referred to by Đ. Sp. Radojičić almost seventy years ago (despite different catalogue numbers). In 1982, Lucija Cernić attributed this manuscript to Ravula, the famous Serbian scribe from Sirinićka Župa (near Prizren in southern Serbia), which helps us answer many questions that could arise concerning the manuscripts written out by him (some of these questions have already been answered by Sergei Iur’evich Temchin, 2003). As much as it was possible, we compared Ravula’s “synaxarion” with the corresponding composition (titled “Synaxarion ... of the Holy Virgin Evergetis”) in a manuscript (Cod. slav. 14/N) from the New Collection of the monastery of Saint Catherine on Mount Sinai which was described by Ioannis Tarnanidis (1988). Based on a palaeographic analysis, we have revised the dating of the older manuscript, shifting it to the late 13th century (it was previously dated to the first decade of the same century) and thereby disputing its physical association with Saint Sava, which could be logically assumed, having in mind that Saint Sava was the driving force behind the translation of the Evergetis Prologue, adapted to meet the needs of Serbian monasteries founded by its ruler, Hilandar and Studenica. Despite some differences, especially those in terms of length (in the later compilation, the text of the synaxarion is twice as long as the synaxarion in the earlier manuscript), based on the available data it would be unfounded to claim that we are dealing with two different translations of the original Greek version (we have had only an indirect insight into the older text in Serbian Church Slavonic through the descriptions in the catalogue compiled by I. Tarnanidis). It seems that both manuscripts contain the same translation, which could have been made in Serbia (and not on Mount Sinai) in the late 1270s. The direct model for the later compilation was shaped in the early decades of the 14th century. It also reveals elements of other liturgical traditions, different from the Evergetis tradition (this could have been the reason for its increased volume). Based on the present body of knowledge, the hypothesis that these two compilations contain a Serbian Church Slavonic translation of a complete version of the Evergetis synaxarion dating from the time of Saint Sava of Serbia († 1236) has yet to be refuted.", publisher = "Београд : Византолошки институт САНУ", journal = "Зборник радова Византолошког института", title = "Српски превод „Евергетидског синаксара“ у два синајска рукописа, The Serbian Translation of the “Evergetis Synaxarion” in two Sinaitic Manuscripts", pages = "205-231", volume = "53", url = "https://hdl.handle.net/21.15107/rcub_dais_14467" }
Савић, В.. (2016). Српски превод „Евергетидског синаксара“ у два синајска рукописа. in Зборник радова Византолошког института Београд : Византолошки институт САНУ., 53, 205-231. https://hdl.handle.net/21.15107/rcub_dais_14467
Савић В. Српски превод „Евергетидског синаксара“ у два синајска рукописа. in Зборник радова Византолошког института. 2016;53:205-231. https://hdl.handle.net/21.15107/rcub_dais_14467 .
Савић, Виктор, "Српски превод „Евергетидског синаксара“ у два синајска рукописа" in Зборник радова Византолошког института, 53 (2016):205-231, https://hdl.handle.net/21.15107/rcub_dais_14467 .