Одломак српског паримејника из Москве : текстолошка анализа и издање текста

Abstract

У раду се говори о одломку српског паримејника из Државног историјског музеја у Москви (ГИМ, збирка П. И. Штукина, број 31), који је, по мишљењу аутора, настао у другој деценији XIV века. Споменик је значајан за историју српске писмености пошто је до данас сачувано само осам српских паримејника, целих и у фрагментима, и готово сви су из XIII–XIV века. Извршена је детаљна текстолошка анализа овога споменика у сравњењу с другим српским и главним словенским паримејницима. Затим се даје издање целовитог текста, праћено свим фотографијама, као и напоредни преглед уводног одељка из непосредно анализираних споменика.

The paper deals with an extract from the Serbian Prophetologion held by the State Historical Museum in Moscow (GIM, Collection of P. I. Shchukin, No. 31) which, in the author’s opinion, dates from the second decade of the 14 century (in the literature, it has been broadly dated into the 13'* century). Accordingly, this manuscript is contemporary to the prophetologia of De¢ani and Crkolez. Having in mind that no more than eight Serbian prophetologia, either complete or in fragments, have been preserved, and that all of them date from the 13th—14th centuries, this written monument is important for the history of Serbian literacy. The fragment was first subject to codicological and palaeographic analysis; its structure was analyzed in detail; finally, a textological comparison with other Serbian and major Slavic prophetologia was performed. The comprehensive textological analysis has revealed the place of the Moscow Prophetologion among other relevant sources which contain the section preserved in this book (the paroimia between the Holy and Great Wednesday and the Holy and Great Friday — from Exodus 2:14—22, through the readings from the Book of Job, Prophecy of Jeremiah, Prophecy of Isaiah, Prophecy of Zechariah, to Exodus 33:11—13). Unfortunately, the prophetologia of Belgrade and Crkolez are not among them. The paper highlights the similarities between this source and the Serbian Prophetologion from Saint-Petersburg, as well as its analogies with the Lobkov Prophetologion, which are not unexpected for a prophetologion of a Serbian origin. The overall similarity of the Moscow, Lobkov and Zacharinski prophetologia and, to a lesser degree, the correspondence between the Moscow and Zacharinski prophetologia, as well as the fact that they directly draw on the Grigorovich Prophe- tologion, have also been mentioned. All these things show that the relations among the manuscript groups that have already been identified cannot be reduced to a simple pattern. The study further presents the integral text and the photos of all of the eighth pages of the manuscript. We have also used this opportunity to give an outline of other Serbian prophetologia through a textological analysis. Among other things, it is noteworthy that the Moscow and Deéani prophetologia, each in its specific way, abound in innovative elements, compared to typical representatives of their manuscript groups. This indicates the dispersion of a manuscript tradition. If the numerous lost links were preserved, we would have a continuous series of manuscripts which would certainly engender a somewhat different idea of this type of books. The study 1s concluded by an illustration of the situation in all of the analyzed examples based on a selected specimen — a reading from the Old Testament (Exodus 2:14—22): the versions of this reading are parallelly given in several columns to form an overview.