Books Imported From The Ukrainian Chernihiv Typography To The Hungarian Kingdom

Australian and New Zealand Journal of European Studies, 2022

During research work in the central Bulgarian libraries and archives our attention was drawn to the presence of early Ukrainian printed books from the end of the 16th century. Our interest in them increased during field expeditions to provincial museums and churches, where among the liturgical books we found later Kyiv-Pecherska Lavra editions. In this report, we share our observations of these valuable collections. We offer systematized and updated information about the distribution of Ukrainian printed books from the 16th-17th century in Bulgaria. We pay close attention to the five copies of the Ostroh Bible from 1581 preserved in our country and we discuss some rare early editions from Lviv and Kyiv found in our libraries. We trace the ways of dissemination of these publications in the Bulgarian lands, their long-term use and significance.

J. A. Álvarez-Pedrosa (ed.), Sources of Slavic Pre-Christian Religion, Brill, Numen Book Series, Vol. 169, 2020

This chapter brings together historical, legal and apologetic texts created in the Kievan Rus’ that give us some information about the Pre-Christian Slavic religion during the process of Christianization of this territory.

Art Readings 2018. Marginalia. Еd. by Ivanka Gergova and Elissaveta Moussakova., 2019

Until recently the Gospel manuscript from the Russian National Library in St Petersburg, MS Q.п.І.3, now dated to the mid-14th century, was almost not known. It was found that its teratological headpiece on f. 85r is similar to a headpiece in the Four Gospels NBKM 1356 of about the same period. The compositions, though stemming from a common prototype, differ in their details.Being found in manuscripts of obviously different origin, they bring forth a number of issues such as the attribution of the two South Slavonic Tetraevangelia, their interdependence and relations with manuscripts and centres where the model patterns were used and copied in three 17th-century illuminated Gospels.

South Slavonic Apocryphal Collections. Sofia: Boyan Penev Publishing Center, East-West Publishing House, 2018

This work is dedicated to the textology, typology, sources and literary peculiarities of so called ‘miscellanies of mixed content’ in South Slavonic tradition (end of 13th–the beginning of 18th c.) The problem is closely connected apocryphal collections in the Balkan Cyrillic manuscripts because namely apocrypha are main part in this type of miscellanies. The research work on ‘miscellanies of mixed content’ is needed both in the field of contemporary palaeoslavic studies and of history of Byzantine Slavonic literary contacts. Not less important are relations with Eastern Slavonic (Russian, Ukrainian and Carpathian) and Romanian literature. There are also resonances of Judaic, Early Christian and Middle East tradition. In the first chapter I tried to make a survey of the essence and scope of the concept of ‘mixed-content miscellany’ as a type of edifying and instructive books, its audience and specific features. Objectives of the study in the next chapter are twofold: to observe almost 50 manuscript with a complete archaeographic and content data and to make a typology of the miscellanies. A few are not mentioned in reference books, and another part has no analytical descriptions. Every miscellany includes 35-40 texts (self-dependent or in series) which are coherent and interweave one with another in the context of all composition. It is very important view to transmission of the texts and their filiation through the history of literature 13th–17th c. The third chapter if the research is constituted of seven parts: 1. Apocryphal Series about the Holy Tree Attributed to St Gregory the Theologian and the Story about Adam and Eve; 2. The Apocryphal Series about Abraham; 3. The Apocryphal Series about David and Solomon; 4. Story about Prophet Samuel; 5. Story about Handsome Joseph 6. Story about Incest; 7. Series of Stories about Evil Women. All these series are based on the typology of the miscellanies. The scope of the study is to introduce into scientific circulation these series and texts which fill in the gap in the translation and the reception of Slavonic apocrypha. In many cases I hope the research will through new light on the sources of the translation as well as the compilative work of Slavonic writers, which reproduced a new version of texts. Methodology of the research is descriptive (in the part with description of manuscripts) and analytical (in the part for typology of manuscripts and texts). The actual methods of text critic are applied in the study of series and separate texts. Different styles and characteristic of versions are given. In the supplement an unpublished copies of Slavonic text are published after each part. A typology of manuscripts is supported by plectograms produced in the project Repertorium of Old Bulgarian literature and letters (http://repertorium.obdurodon.org/). A thorough bibliography is enclosed to the book as well as index of subjects and of names of modern authors.

Saint Euphrosyne of Polotsk is one of the major female fi gures of the 12 th century in Kievan Rus. Hagiographical texts written in the honour of her depict the nun as wise as well-educated; she is called to have copied religious books, maybe founded a studium and taught sisters in monastery. Anyway, since no literary document demonstrating her knowledge of books is today at our disposal, her cultural activity seems far from being sure, even if we take into consideration the problems in saving libraries and literary heritage linked to the tatar joke. Recent interesting icongraphic studies on the paintings of the Saviour church in Polotsk, founded by Euphrosyne, revealed unexpected evidence of her erudition, allowing to name the books that most likely were at her disposal. The paper aims to sum up the most signifi cant results of these studies, commenting their cultural signifi cance in Medieval Europe.

European Journal of Science and Theology 18(6), pp. 13–23, 2022

This article is dedicated to the identification of the 205 th leaf bound into the 1562 Tetraevangelion issued in Braşov and held at the Romanian Academy Library in Bucharest (C.R.V. II.11). For the purposes of this research, twelve copies of 16 th century early printed Cyrillic liturgical Tetraevangelia were consulted: eight copies of the 1562 Gospel edition from Braşov and four copies of the 1579 Gospel from Alba Iulia. A typographic and textual analyses have attested that the 205 th leaf bound into the copy of the 1562 Tetraevangelion from Braşov kept at the Romanian Academy Library originates from the 1579 Gospel edition issued in Alba Iulia. Identifying further small fragments, amounting to even one leaf, from 16 th-century Cyrillic Tetraevangelia printed in the lands of medieval Romania is of special importance for scholarship. Out of eleven copies of these Gospel editions, two have been completely lost, and only nine are accessible to scholars today. All of them are extant in a small number of copies and are highly fragmentary. The Tetraevangelion's edition of the described folio originated from is available in four copies and one fragment. The same leaf has been preserved in only one of them.

1995

Eötvös Loránd Tudományegyetem Könyvtára) possesses nine mediaeval cyrillic manuscript codices, numbered Codd. slav. 1,[3][4][5] 7b, 7c,[9][10][11] Cod. slav. 6 is Czech, Cod. slav. 7a is the former shelfmark of the present Cod. slav. 10, and there is no Cod. slav. 8.) Codd. slav 1-5 were described (very badly) in A Budapesti M. Kir. Egyetemi Könyvtár codexeinek czímjegyzéke, Budapest, 1881, pp.100-101, and three of them (Codd. slav. 1, 7c, 9) have so far been noted in the inventory of Slavonic manuscripts in Hungary which is currently being produced (Magyarországi szláv kéziratok, (Foª szerkesztoª Nyomárkay I.), I-, Budapest, 1990-). Apart from this the manuscripts seem to have been largely neglected. The present descriptions, made during a visit to the Library in December 1991, have the object of acquainting the scholarly community with the Library's holdings. They follow the format and practice described on pp.ix-x of my Union Catalogue of Cyrillic Manuscripts in British and Irish Collections (London, 1988). i + 211 leaves, foliated [i], 1-211. Collation: I 8 -XXVI 8 , 3 leaves (=XXVII). Gatherings signed front and back a--kz-. Paper: w/m (i) an anchor, (ii) a coat of arms, both too faint to permit precise identification. Size of leaves: 305mm x 210mm. Ink: brownish-black; red, and occasionally yellow, for titles, initials and rubrics. Layout: 24-27 ruled ll./p., written area 220mm x 140mm. Hand: an ordinary 16th c. Serbian bookhand.

Conference of the Ukrainian Studies Association of Australia and New Zealand in partnership with The University of Melbourne, etc.; was held at the University of Melbourne , 2022

Slides are here: https://drive.google.com/file/d/1eM6K6X_Bbb1ZseQ4FnhCv-Duib4qw8_4/view?usp=sharing Paper presented at the Conference of the Ukrainian Studies Association of Australia and New Zealand 5 February 2022 Conference web-site (program): http://www.ukrainianstudies.asn.au/events/conference2022/ . An overview of the five copies of Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, were described in the works of Esther Ojtozi, who took on the lion's share of the disclosure and description of old printed Cyrillic books, mainly on the eastern land of Hungary. The origin (provenance) of the further three copies relate to the Serbs. A copy of special significance is now kept in the National Library of Hungary, which belonged to various collectors (all documented), and it is maintained that the Serbian Bishop L. Brankovič received this book as a gift from the Uniate Metropolitan of Kiev Joseph Veliamin Rutsky. Instead of the lost Ostrih title, a new title was made by handwriting, written in the framework of engravings of a Romanian book had been printed in Iaşi,1646. Based on the works of previous researchers, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity, too. – A previous Ukrainian version of this paper has been delivered as an opening keynote lecture in Kyiv, Ukraine: https://www.academia.edu/59617217 (accessible the full-text with references and photo-documentation).

Conference of the Ukrainian Studies Association of Australia and New Zealand , 2022

Paper presented at the Conference of the Ukrainian Studies Association of Australia and New Zealand in partnership with The University of Melbourne, etc.; was held at the University of Melbourne as a Hybrid event, 3-5 February 2022 Conference web-site (program): http://www.ukrainianstudies.asn.au/events/conference2022/ An overview of the five copies of Ostrih Bible is given in the paper, those are stored in church and state book collections in Hungary, as well as a synthesis of works by previous authors who dealt with the migration of these books. In East Hungary, two copies belonged to Transcarpathian Rusyns-Ukrainians of the Greek Catholic (Uniate) confession, were described in the works of Esther Ojtozi, who took on the lion's share of the disclosure and description of old printed Cyrillic books, mainly on the eastern land of Hungary. The origin (provenance) of the further three copies relate to the Serbs. A copy of special significance is now kept in the National Library of Hungary, which belonged to various collectors (all documented), and it is maintained that the Serbian Bishop L. Brankovič received this book as a gift from the Uniate Metropolitan of Kiev Joseph Veliamin Rutsky. Instead of the lost Ostrih title, a new title was made by handwriting, written in the framework of engravings of a Romanian book had been printed in Iaşi,1646. Based on the works of previous researchers, the time has come to draw a picture about the role of the Ostrih Bible played in the confessionalization of Slavic peoples who lived on the territory of the Habsburg Empire. While Riccardo Picchio divided the Slavic cultures into “Slavia Orthodoxa” and “Slavia Romana”, it is necessary to study those Slavic enclaves of the Orthodox confession which lived in the middle of Western Christianity, too. – A previous Ukrainian version of this paper has been delivered as an opening keynote lecture in Kyiv, Ukraine: https://www.academia.edu/59617217 (accessible the full-text with references and photo-documentation).