Ivan Biliarsky
Bulgarian Academy of Sciences, Institute of History, Sofia, Bulgary;
ivan.biliarsky@gmail.com
The Printed Rumanian Synodikon from Year 1700
(No text)
506
Ivan Christov
University of Sofia, Sofia, Bulgaria;
ichri@abv.bg
Notes on the Greek–Old Bulgarian Lexical Parallels in Tsar Boril’s Synodikon
In this paper, I will inspect the translation of Greek terms related to the Church History
and Theology in Tsar Boril’s Synodikon. A variety of approaches will be applied to appreciate the
ways of rendering terminology a part of which has a sporadic presence in the Slavonic Middle
Ages. First, studying the lexico-morphological term formation and applying statistics about term-
forming affixes allows us to make a statement if this is just a
loan translation
creating a mechanical
morpheme-to-morpheme
correspondance or it is closer to the principles of isomorphism, sensibly
rendering the elements of the terms in the original according to the translator’s feel for the structure
of Slavonic words. Secondly, studying the term-compounds that are a product of lexical and
syntactical term formation adds to our understanding how sensitive the translation is. Thirdly, the
variability of rendering the different meanings of the same term will be observed to appreciate
the translator’s effort to avoid homonymy and ambiguity. Finally, a somewhat sceptical conclusion
about the meaningfulness of the translation will besoftened by a comparison to the reception of
more sophisticated Greek sources.
Kirill A. Maksimovič
Academy of Sciences of Göttingen, Göttingen /
Goethe University, Frankfurt am Main, Germany;
kirmaksimovic@gmail.com
The Russian Synodicon of Orthodoxy
(Primary Version of the Eleventh Century with Later Additions)
The study of Old Slavonic translations of the
Synodikon of Orthodoxy
has a long tradition.
In the second half of the nineteenth century, the oldest Slavonic versions of the
Synodikon
were
supposed to be based on the ‘second’ (or ‘enlarged’) redaction of the original Greek text. However,
the textual tradition of the Greek
Synodikon
at that time had not yet been properly studied, so that
nothing but the C redaction (after Gouillard) was meant under the name of ‘second redaction’.
This latter should be chronologically regarded as the third redaction after the original, Methodian
redaction of 843–844 and the redaction of the Macedonian dynasty (M).
The oldest evidence of the Old Russian
Synodikon
is preserved in the Kievan
Primary Chronicle
.
In the Laurentian copy of the
Chronicle
, in 1108, it is said that after the death of St Theodosius,
abbot of Kiev’s Monastery of the Caves, prince Svjatopolk ordered the Greek Metropolitan to enter
Theodosios’s name in the
Synodikon
. Although in this context the term ‘synodikon’ simply indicates
a diptych with the names of saints commemorated during the liturgy, the very term ‘synodikon’
507
(literally ‘synodal act’ in Greek) refers to the contemporaneous Byzantine usage of the word
συνοδικόν as an official liturgical book of the Church.
According to the entry, only the Metropolitan of Kiev had the right to enter a name into the
Synodikon
. In the eleventh and twelfth centuries, almost all metropolitans were Greek and came from
Constantinople. Being an official liturgical book of the Byzantine Church, the
Synodikon
was most
probably brought to Kiev by a metropolitan to celebrate the Feast of Orthodoxy on the first Sunday
of Lent. Since the Greek text was incomprehensible to most Russian laymen, a Russian-Slavonic
translation was urgently needed. This conjecture may be reinforced by the contents of the Russian
Synodikon
, whose oldest part omits anathemas against John Italos (1082) and thus reflects the Greek
original preceding the Komnenian C redaction. The absence of entries concerning John Italos leads
us to the conclusion that 1082 might be regarded as a
terminus ante quem
for the emergence of the
oldest Slavonic
Synodikon
translation in Kiev.
The
Synodikon
is mentioned a second time in Vsevolod-Gabriel, Prince of Novgorod’s Church
statute (composed by the year 1135).
Both of these reports, which go back to the first half of the twelfth century, along with other
arguments, allow one to conclude that the Byzantine
Synodikon of Orthodoxy
(in its pre-Komnenian
form) was known in Kievan Russia as early as the second half of the eleventh or the first half of the
twelfth century. This, in turn, makes it possible to place the translation of the
Synodikon
within the
context of the school of translators founded in Kiev by Prince Jaroslav the Wise by 1037.
The last Patriarch to be mentioned in the diptychs is Joseph II (1416–1439). The list of
patriarchs in the oldest version of the Russian
Synodikon
thus goes up to the epoch of the union of
Florence. Hence, the final form of this redaction could not have appeared any earlier than in the
middle of the fifteenth century.
Apart from the Old Russian translation of the
Synodikon
, there existed another, apparently
made in the early or mid-seventeenth century and contaminated with the late Greek redaction of
the sixteenth century
Lenten Triodion
. Russian-Slavonic translation of the Triodion is transmitted
in a number of printed editions which had been undertaken throughout the 17
th
century (Kiev
1627, 1640, 1648; L’vov 1664, 1699).
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