Contents
Academic literature on the topic 'Manuscripts, Glagolitic'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Manuscripts, Glagolitic.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Manuscripts, Glagolitic"
1
Šimić, Marinka. "O jeziku pariškoga zbornika Code slave 73." Fluminensia 30, no. 1 (2018): 153–85. http://dx.doi.org/10.31820/f.30.1.4.
Full textAbstract:
In this paper we analyze the graphic and the linguistic characteristics of the 1375 Paris Miscellany (Slave 73) by examining the Psalter and the canticles. Since the author of this oldest Croato-Glagolitic miscellany, Grgur Borislavić, was from Modruš, we have studied to what extent the language of the manuscript was influenced by the Modruš vernacular. Furthermore, considering that, according to the colophons, the target audience of the manuscript were the Šibenik nuns of St Julian’s Church we have also examined to what extent the linguistic concept was affected by the intended readership of the text. Linguistic research has proven that the text was written in the Croatian Old Slavonic language with some features of the Modruš vernacular, i.e. Čakavian. It is possible that some of these linguistic features were common to both the author and the inhabitants of Šibenik. The only linguistic characteristics that indicate that the text was adapted to the readership (Šibenik nuns) are the occasional Ikavisms. The Paris Miscellany is without a peer among the Croato-Glagolitic manuscripts. Not only is it the oldest complete miscellany, but it is also the only Glagolitic codex associated with Šibenik and one of the rare miscellanies that contain Biblical texts. Both the liturgical and the textological elements confirm the uniqueness of this manuscript. Special attention should be paid to the liturgical order and the Canon which both belong to the original redaction of the Croatian Glagolitic sacramentary. Since the Paris Miscellany is the most Croaticized 14th century Croato-Glagolitic manuscript, its language is particularly distinctive. It is reasonable to assume that the intended readership affected the concept on which it was based, i.e. its modernisation, as the nuns (as opposed to priests) were not educated or taught the Church Slavonic language. In other words, this manuscript (unlike other Croato-Glagolitic psalters in breviaries) was fairly Croaticized since it needed to be adapted to its readership.
2
Zaradija Kiš, Antonija. "Bliski i daleki drugi: animalističke sastavnice Cvijeta kreposti." Fluminensia 30, no. 1 (2018): 189–219. http://dx.doi.org/10.31820/f.30.1.3.
Full textAbstract:
In this paper we will focus on the preserved animalistic paragraphs of the moralisticdidactic treatise known as the Flower of Virtue or Flower of Wisdom from the Croatian Glagolitic literary corpus. It is a translation of a popular Italian folk literary work, Fiore di Virtù, which was translated into several vernacular languages and after that printed during the following several centuries. The work is divided into chapters, and each consists of four key units. Our attention will be directed onto those paragraphs in which a certain animal is introduced with the purpose of visualizing abstract notions such as cruelty, mercy, anger, generosity and similar that explain human nature. In the paper we will classify the animals according to species, and then present their list in the form of a table which gives information on their symbolical meaning in the text as well as the transliterated paragraph from several Glagolitic manuscripts and from one Cyrillic manuscript that contain translations of the analysed paragraphs. In this way we will, for the first time, systematically present all the animals in the Croatian version of the Flower of Virtue and give a short overview of some of them.
3
Olegovna Vialova, Svetlana. "Rukopisi franjevaca trećoredaca glagoljaša u Ruskoj nacionalnoj knjižnici." Radovi Zavoda za hrvatsku povijest Filozofskoga fakulteta Sveučilišta u Zagrebu 47 (2016): 85–110. http://dx.doi.org/10.17234/radovizhp.47.25.
Full text
4
Mitani, Keiko. "The Croatian Tradition of The Story of Akir the Wise in South Slavonic Recensions." Slovo, no. 67 (2017): 1–21. http://dx.doi.org/10.31745/s.67.1.
Full textAbstract:
This paper attempts to uncover the textual relationships between Croatian manuscripts of the Story of Akir the Wise and other South Slavonic copies of the same text. The Story of Akir the Wise, an apocryphal text originating in the ancient Middle East earlier than 500 B.C., was translated into Church Slavonic, probably in the 12th or the 13th century. The story was disseminated mostly among the Orthodox Slavs, but was also transmitted to the Catholic Slavs in Croatia. The South Slavonic copies, although outnumbered by the Russian ones, include the oldest extant manuscript preserved at the Savina Monastery in Montenegro. The question of the Slavonic archetype of the Story is still open because of the absence of a Greek recension. In Croatia, three copies have been preserved in Glagolitic, Cyrillic, and Latin scripts. This paper treats the South Slavonic copies of the Story, composed from the 14th to the 17th century inside and outside Croatia, and points out some textual features connecting the Croatian copies with other Cyrillic copies composed in Serbia and Bulgaria. Based on text-critical analysis, it is argued that the Croatian copies have a common source, which is a descendent of another older source that appeared in the Slavia Orthodoxa; some Serbian and Bulgarian copies also derived from that source. The paper also argues that the scribes of the Story not only copied their source texts but furthermore intentionally engaged in editing their texts in accordance with the language practices and social environment within which they worked
5
Темчин, Сергей Юрьевич. "Кириллический рукописный учебник древнееврейского языка (список XVI в.) и его учебно-методические приемы". Slavistica Vilnensis 58, № 2 (2013): 7–34. http://dx.doi.org/10.15388/slavviln.2013.2.1436.
Full textAbstract:
В статье обосновывается характеристика недавно обнаруженного рукописного кириллического учебника древнееврейского языка, созданного совместными усилиями православных и иудейских книжников, как учебного пособия, с методической точки зрения значительно превосходящего иные восточнославянские двуязычные справочные материалы того же времени. С этой целью подробно описаны применяемые в нем приемы, направленные на такую подачу языкового и сопутствующего текстового (религиозно-культурного) материала, которая облегчила бы его усвоение потенциальным читателем. Методическую сторону рассматриваемого памятника письменности следует признать одним из результатов еврейского вклада в его создание.Ключевые слова: Великое княжество Литовское, кириллическая письменность, иудейско-христианские отношения, древнееврейский язык, руськамова, библейские переводы, жидовствующие....Sergei TemchinCyrillic 16th-century manuscript “Manual of Hebrew” and its teaching methods A concise Manual of Hebrew, recently discovered in a Cyrillic manuscript miscellany of the 3rd quarter of the 16th century (Moscow, the Russian State Archive of Early Acts, F. Mazurin collection (f. 196), inventory 1, No 616, f. 124–130) is very important for the history of the Ruthenian written culture in the Grand Duchy of Lithuania. The Manual of Hebrew comprises material of three different kinds: a) some excerpts from the original Hebrew Old Testament text (Ge 2.8, 32.27–28; Ps 150; So 3.4 (or 8.2), 8.5; Is 11.12) written in Cyrillic characters; b) a bilingual Hebrew–Ruthenian vocabulary with explanatory notes; c) small quotations from the Ruthenian text of three Old Testament books (Genesis, Isaiah, Song of Songs).The meta-language used in the Manual of Hebrew is Ruthenian. The translations present in the Manual had been made directly from Hebrew. A comparison of the quotations from the Song of Songs found in the Manual and all the known Cyrillic and Glagolitic versions of this book (referring to both the manuscript and the printed sources of different periods) reveals their principal coincidence with the Ruthenian translation found in the Vilnius Old Testament Florilegium (Vilnius, Wróblewskie Library of the Lithuanian Academy of Sciences, F 19–262). The originals of the two manuscripts probably originated in the 2nd half of the 15th century in the circle of the learned Kievan Jew Zachariah ben Aaron ha-Kohen who is also known as Skhariya, the initiator of the Novgorod movementof the Judaizers (1471–1504).The Cyrillic Manual of Hebrew is a clear evidence of this language being taught/learned in the Grand Duchy of Lithuania during the late 15th–early 16th century. The learning material and its presentation methods reveal a quite elaborate (although inconsistently implemented) pedagogical approach which puts the Manual aside from the rest of early East Slavic glossaries of the same or earlier date. Thus, the Manual presents, among other features: a) a number of original Hebrew texts written in Cyrillic, divided into small portions (each with a Ruthenian translation) which are then put together to form a continuoustext; b) certain trilingual glossary entries where Hebrew, “Greek” (in reality Slavic borrowings from Greek) and Slavic words are juxtaposed, while in other cases double translations in two different Slavic languages (Ruthenian and Old Church Slavonic) are given; c) some long elaborated definitions, sometimes containing synonymous variants or alternative translations; d) information about the sources of variant Hebrew forms or their meanings; e) information on certain grammatical (gender, plural, possessive) forms and word formation (compounds), etc.It is beyond doubt that the Cyrillic manuscript “Manual of Hebrew” is a result of joint efforts of Jewish and East Slavic bookmen, but the relatively high level of pedagogical and linguistic sophistication of the joint result is to be ascribed to the Jewish compilers of the Manual rather than to their East Slavic co-authors.
6
Macrobert, Catherine Mary. "Observations on the Liturgical Psalter in MS Canon. Liturg. 172 (Bodleian Library, Oxford)." Slovo, no. 70 (December 31, 2019): 77–91. http://dx.doi.org/10.31745/s.70.4.
Full textAbstract:
This paper examines presentational and textual peculiarities of the liturgical psalter in the breviary contained in the Glagolitic MS Canon. liturg. 172 in the Bodleian Library. It argues that they demonstrate a heavy reliance on memorization of text, seem to reflect distinctive liturgical practice, and imply that the manuscript was written for a specific user.
7
Savić, Viktor. "The Serbian Redaction of the Church Slavonic Language: From St. Clement, the Bishop of the Slavs, to St. Sava, the Serbian Archbishop." Slovene 5, no. 2 (2016): 231–339. http://dx.doi.org/10.31168/2305-6754.2016.5.2.7.
Full textAbstract:
The paper seeks to outline the overall framework for the reception of St. Clement’s tradition in Slavic literacy in northern, Serb-populated areas; the paper also analyzes major Serbian literary monuments, both Glagolitic and Cyrillic, which may be brought into a close relationship with the literacy tradition of St. Clement. They are presented individually, also taking into account an earlier linguistic background from which they stemmed. These older linguistic traits which are Old Slavonic as well as some later characteristics are generally possible to arrange in an ideal chronological sequence. This makes it possible to suggest a relative chronology of the formation of some Serbian literary monuments. There are also some local linguistic traits and other parameters that allow one to date Serbian literary monuments more precisely and, sometimes, even to delimit their territory of origin. This series begins with the Codex Marianus and continues with Miroslav’s Gospel, the Mihanović Fragment, the Gršković Fragment, Bratko’s Menaion, the Jerusalem Palimpsest, and the Belgrade Prophetologion, ending with the Serbian Prophetologion from St. Petersburg and Kiev. One must keep in mind that the Serbian language, which underlies the spoken background of the Serbian redaction of the Church Slavonic language, was, shortly after its formation (up to the end of the 11th century), still dialectically undiversified (regardless of the potentially heterogeneous situation before the 9th century); thus, based on the current body of knowledge, it is not possible to identify dialectical traits that would provide more specific information about individual writings. However, traces of the general logic of the developmental dynamics of the folk language can be identified in the language of the only 11th-century source presented in this paper: the Codex Marianus. This literary monument is temporally and spatially located in the third quarter of the 11th century and the southeastern boundary of Raška (roughly in Poibarje), near the fortress of Zvečan and the early medieval settlement of Čečan. Miroslav’s Gospel is dated to the period between 1161 and 1170 (ca. 1165) and is linguistically associated with the territory of the Bishopric of Raška because its scribes were the bearers of a dialect typical of this region: the manuscript either originates from Raška or it was written by Rascian scribes in some other area. Based on a rather large number of literary monuments, it is possible to get insight into the third stage in the life of this form of literacy in Polimlje, where the hereditary estates of the Nemanjićs and their relatives were located. From the early Middle Ages this area witnessed lively ecclesiastical activities, though they were based on the Roman Rite. One of the cultural centers must have been located around the trefoil church of St. John at Zaton (9th–11th centuries). In this wider area, a more conservative Serbian literary tradition, which can be traced in the Mihanović Fragment, could have persisted slightly longer. The Mihanović Fragment was the purest representative of the Serbian redaction, without secondary shadings typical of the innovative southern Slavic areas in the 11th century (with the mildest divergence from the vernacular variety when pronouncing the literary language), and it was still based on the linguistic background shaped by St. Clement. The linguistic picture of this literary monument indicates that it could have originated from an area where an ancient linguistic redaction dating back to the early 10th century, or perhaps an even older variety of a literary language from the 9th century (associated with the Roman Rite) combined with a later South Slavic layer of undetermined age (10th–11th centuries), persisted.
8
Ramić-Kunić, Erma, and Marinka Šimić. "Leksik Matejeva evanđelja u hrvatskoglagoljskim misalima i bosanskim četveroevanđeljima / The lexical fund of Matthew’s Gospel in Croatian glagolitic missals and Bosnian gospels." Književni jezik, December 30, 2019, 9–53. http://dx.doi.org/10.33669/kj2019-30-01.
Full textAbstract:
The relation of Croatian glagolitic manuscripts to the Bosnian group’s manuscripts, when it comes to lexic and textology, hasn’t been sufficiently examined in the previous research. This paper has presented a comparison of the Gospel of Matthew in the Bosnian and Croatian glagolitic medieval church texts. The comparison was made on the basis of sixteen Croatian glagolitic manuscripts and printed missals (Vat.4, Nov., Ber., Hrv., Roč., Lab.1, New., Vat.8, Vb.1, Vb.2, Oxf.1, Oxf.2, Koph., Lab.2, P i Senj.) with eleven gospels from the Bosnian group of manuscripts (Div., Nik., Dan., Hval., Kop., Vrut., Sof., Pripk., Čajn., Mlet., Dovolj.).
9
MacRobert, Catherine Mary. "Re-evaluating the Psalterium Sinaiticum: the Limitations of Internal Reconstruction as a Text-Critical Method." Poznańskie Studia Slawistyczne, no. 14 (September 21, 2018). http://dx.doi.org/10.14746/pss.2018.14.9.
Full textAbstract:
The Psalterium Sinaiticum, a Glagolitic manuscript containing an Old Church Slavonic version of the Book of Psalms, has usually been treated, since its discovery in the later nineteenth century, as representative of the translation made by SS Cyril and Methodius before 869. Yet its textual status is in two ways problematic: it exhibits a number of idiosyncratic features (verse divisions, headings, variant readings, lexical peculiarities) which set it apart from other Church Slavonic psalter manuscripts, even those which are generally referred to the same early redaction and Cyrillo-Methodian tradition; it displays marked internal inconsistencies for which there is no simple explanation, such as correlation with the various changes of scribal hand in the manuscript. Von Arnim used the distribution of these inconsistencies as evidence to support an internal reconstruction of several distinct stages in the manuscript tradition underlying the Psalterium Sinaiticum. His argumentation implies that in fact the text of this manuscript stands at some distance from the original translation of SS Cyril and Methodius. On the basis of new comparative evidence from the second Glagolitic psalter manuscript discovered on Sinai in 1975, this paper reviews von Arnim’s analysis and its effectiveness as a text-critical method, and draws conclusions about the place of the Psalterium Sinaiticum in the Cyrillo-Methodian tradition.
10
Калугин, Василий, and Vasiliy Kalugin. "Ukrainian Copies of the Explanatory Prophesies (XVI — the Early XVII Century) and Their Russian Protographs." Russian Foundation for Basic Research Journal. Humanities and social sciences, October 7, 2019, 117–28. http://dx.doi.org/10.22204/2587-8956-2019-094-01-117-128.
Full textAbstract:
Based on the East Slavic manuscripts of The Explanatory Prophesies, the author evaluated book links between the Moscow and the Lithuanian Rus. Two Ukrainian copies of The Explanatory Prophesies related to the middle of the XVI century and the beginning of the XVII century were studied. For the first time the author revealed their relationship with Russian protographs (i.e., Glagolitic manuscripts of The Explanatory Prophesies (the late XV century) and the Vulgate translated by Gennadius’s, archbishop of Novgorod, group in the early 90s of the XV century).
Books on the topic "Manuscripts, Glagolitic"
1
Vid Omišljanin. Općina Omišalj, Odbor za obilježavanje šest stolejća brevijara Vida Omišljanina, 1996., 1996.
Find full text
2
Comitato della Santa Sede per i Santi Cirillo e Metodio. Tre Alfabeti per gli Slavi: ... Catalogo della mostra allestita nella Biblioteca vaticana per l'undicesimo centenario della morte di San Metodio. Biblioteca apostolica vaticana, 1985.
Find full text
4
Milan, Moguš, ed. Senjski glagoljaški krug, 1248.-1508.: Zbornik radova sa znanstvenoga skupa održanoga u Zagrebu 21. i 22. studenog 1994. godine u povodu 500. obljetnice senjskoga glagoljskoga misala iz 1494. Hrvatska akademija znanosti i umjetnosti, 1998.
Find full text
5
Deković, Darko. Zapisnik misni kaptola riečkoga: Istraživanja o riječkome glagoljaškome krugu. Matica hrvatska-Ogranak u Rijeci, 2005.
Find full text
6
Kosić, Ivan. Glagolitische und kroatish-kyrillische [sic] Denkmäler im Rara-Bestand der National- und Universitätsbibliothek in Zagreb. Nacionalna i sveučilišna biblioteka, 1999.
Find full text
7
Mohlberg, Cunibert. Il messale glagolitico di Kiew (sec. IX) ed il suo prototipo romano del sec. VI-VII. Microlibrary Slangenburg Abbey, 1987.
Find full text
8
Vlahov, Dražen. Glagoljski rukopis iz Roča: Iz Knjige crkve i bratovštine Sv. Bartolomeja (1523-1611). Državni Arhiv, 2006.
Find full text
9
Jurčević, Ivan. Psalmi tiskani hrvatskom glagoljicom 1491. godine. Sveučilište Josipa Jurja Strossmayera u Osijeku, Filozofski fakultet, 2005.
Find full textBook chapters on the topic "Manuscripts, Glagolitic"
1
Zubčić, Sanja. "Glagoljaška djelatnost na zapadnoj periferiji." In Periferno u hrvatskom jeziku, kulturi i društvu / Peryferie w języku chorwackim, kulturze i społeczeństwie. University of Silesia Press, 2021. http://dx.doi.org/10.31261/pn.4038.22.
Full textAbstract:
The Glagolitic space refers to the area where in the Middle Ages or the Early Modern Period the Glagolitic script was used in texts of different genres and on different surfaces, and/or where the liturgy was held in Croatian Church Slavonic, adopting a positive and affirmative attitude towards Glagolitism. In line with known historical and social circumstances, Glagolitism developed on Croatian soil, more intensely on its southern, especially south-western part (Istria, Northern Croatian Littoral, Lika, northern Dalmatia and adjacent islands). Glagolitism was also thriving in the western periphery of that space, in today’s Slovenia and Italy, leading to the discovery and description of different Glagolitic works. It is the latter, their structure and language, that will be the subject of this paper. Starting from the thesis that innovations in language develop radially, i.e. starting from the center and spreading towards the periphery, it is possible to assume that in the western Glagolitic periphery some more archaic dialectal features will be confirmed among the elements of the vernacular. It is important that these monuments were created and used in an area where the majority language is not Croatian, so the influence of foreign language elements or other ways of expressing multilingualism can be expected. The paper will outline the Glagolitic activity in the abovementioned space and the works preserved therein. In order to determine the differences between Glagolitic works originating from the peripheral and central Glagolitic space, the type and structure of Glagolitic inscriptions and manuscripts from Slovenia and Italy will also be analysed, especially with respect to potential periphery-specific linguistic features. Special attention is paid to the analysis of selected isoglosses in the Notebook or Register of the Brotherhood of St. Anthony the Abbot from San Dorligo della Valle.
2
Vigato, Ivica. "Kontaktna sinonimija u glagoljskim rukopisima zadarskoga kraja iz 17. i 18. stoljeća." In Periferno u hrvatskom jeziku, kulturi i društvu / Peryferie w języku chorwackim, kulturze i społeczeństwie. University of Silesia Press, 2021. http://dx.doi.org/10.31261/pn.4038.24.
Full textAbstract:
It is known that contact synonymity, as an instrument of bypassing dialectical discrepancies, was frequently present in older Croatian writings. In this work the author is discovering examples of contact synonymity in glagolitic manuscripts of Zadar region of the 17th and 18th centuries which belong to administrative functional style. With them it was endeavoured to overcome uneven terminology which was, on the one hand, understandable to the inhabitants of the area where the records were noted or referred and, on the other hand, understandable to the officials of the institutions who were controlling, approving and referring those records. Namely, in the consciousness of the clerks there existed the model, the template of writing synonyms in contact, which was certainly seen in some older codices which those clerks were using in texts of different contents and purposes. That is why, the author concludes, the use of contact synonymity is so firmly interwoven in the foundation of the Croatian language.