Razprava se ukvarja z analizo prvega pisma iz Hieronimove korespondence. Avtor je imel do njega očitno ambivalenten odnos, kar kliče k iskanju večplastne sporočilnosti spisa. Po poskusu datacije, ...retorični in slogovni analizi ter predstavitvi osnovne zgodbe, ki je vključena vanj, se pokaže, da je pismo kljub navidezni hagiografski šablonskosti vsebinsko bogato. Analiza se zato nadaljuje na dveh področjih. Kraj dogajanja, poznoantično mesto, ne more preživeti brez nove vodilne osebnosti, škofa. Je s pismom Hieronim želel tlakovati pot na vercelski škofovski sedež prijatelju Evagriju iz Antiohije? Ob analizi nejasnih spolnih identitet obeh glavnih oseb iz zgodbe, nemoškega mladeniča in moško neuklonljive ženske, se pokaže, da je Hieronim v novem času iskal nov krščanski ideal, meništvo, ki ga je preko te zgodbe umestil v kontinuiteto z mučeništvom.
Najopsežniji zbornik svetačkih legendi dopreporodne hrvatske književnosti – Cvet sveteh ali živlenje i čini svecev (u 4 knjige, tiskane 1752., 1756., 1760. i 1761. godine) – kajkavskoga hagiografskog ...pisca, pavlina Hilariona Gašparotija (1714.-1762.) sadrži i životopis svetoga Jeronima. Tekst Žitek svetog Hijeronima (Cvet sveteh, knj. III.) nalazi se na dan 30. rujna te sadrži opširno razvedenu hagiografiju u kojoj je detaljno opisan Jeronimov život, rad na prevođenju Svetoga pisma, brojna svečeva čudesa učinjena za života i poslije smrti. Premda se Gašparoti u sastavljaju zbornika Cvet sveteh služio brojnim i raznovrsnim izvorima i teško je pronaći moguće direktne predloške njegova hagiografskog djela, usporedna analiza pokazala je da postoje tekstualne podudarnosti Jeronimova Žiteka i Jeronimovih životopisa u Zlatnoj legendi (13. st.), kao i u Canisiusovu latinskom prijevodnom djelu Flos Sanctorum sive Vitae Sanctorum in modum concionum scriptae Petro Ribadineira, soc. Jesu (Colonia, 1700.). Od domaćih izvora, uočene su sličnosti Žiteka s Jeronimovom biografijom u Cvitu svetih Franje Glavinića. Gašparotijev Žitek svetog Hijeronima pokazuje se kao važna karika duge i bogate književne tradicije hrvatskih legendi o svetom Jeronimu.
The most comprehensive collection of saint legends of Pre-Revival Croatian literature – Cvet sveteh ali živlenje i čini svecev (Anthology of the Holy or the Lives and Acts of Saints, in 4 books, printed in 1752, 1756, 1760, and 1761) by Kajkavian hagiographic writer, Pauline monk Hilarion Gašparoti (1714-1762) contains, amongst others, the biography of St. Jerome. Gašparoti collected biographies of saints worshiped »in our Croatian or Slavic land« (Cro. »vu našem Horvackem iliti Slovenskem orsagu«). The text of Žitek svetog Hijeronima (The Life of Saint Jerome, in Cvet sveteh, book III) appears under 30th September, and contains a comprehensive hagiography with a detailed description of St. Jerome’s life, his work on translating the Holy Scriptures, and the numerous miracles he performed in his lifetime and after his death. As with Gašparoti’s other hagiographies, his methodology in compiling St. Jerome’s biography was meticulous and based on in-depth knowledge of Croatian and international hagiographic literature. Gašparoti used many diverse sources for his Cvet sveteh anthology and it is difficult to definitively ascertain its immediate models. However, a comparative analysis has uncovered textual correspondences between Gašparoti’s hagiography of St. Jerome and the biographies published in Zlatna legenda (The Golden Legend) from the 13th century and in Canisius’s Latin translation of Flos Sanctorum sive Vitae Sanctorum in modum concionum scriptae Petro Ribadineira, soc. Jesu (Cologne, 1700). As for Croatian sources, similarities exist between Gašparoti’s Žitek and St. Jerome’s biography in Franjo Glavinić’s Cvit svetih (Anthology of the Holy). Gašparoti does not reproduce his sources verbatim, but does occasionally quote from them, often employing creative interpolations and extensive explanations to produce a novel coherent hagiographic text. Overall, Gašparoti’s Žitek svetog Hijeronima proves to be an important link in the long and rich literary tradition of Croatian legends about St. Jerome.
U više glagoljskih izvora nalaze se
različite legende iz života svetoga Nikole. U ovome radu analiziraju se legende
o svetom Nikoli koje se čitaju u sanktoralu dvadeset hrvatskoglagoljskih
brevijara ...nastalih u razdoblju od 14. do polovice 16. stoljeća. Prema
tekstološkoj usporedbi brevijarske legende prevode latinsku Nikolinu
hagiografiju Vita auctore Iohanne
diacono Neapolitano (BHL 6105) i
pripadaju korpusu zapadnoeuropskih srednjovjekovnih Nikolinih hagiografija.
Cjelovitu legendu od 9 lekcija sadrži osam brevijara i ovdje su obrađeni
najpoznatiji motivi Nikoline ikonografije koji su tijekom stoljeća često bili
književno i likovno interpretirani (rođenje i djetinjstvo Nikole; opis mladoga
Nikole koji imetak posvećuje drugima; čudo u kojemu sveti Nikola daruje tri
kćeri siromašnoga plemića). Svi brevijarski tekstovi pripadaju istoj redakciji,
ali tekstološka analiza upućuje na razlike između brevijarskih skupina.
Hrvatskoglagoljska legenda iz Vatikanskog brevijara Illirico 6 iz sredine 14. stoljeća objavljuje se u
latiničkoj transliteraciji, zajedno s varijantama iz drugih brevijarskih
tekstova u kritičkom aparatu.
In various Glagolitic sources
one could find different versions of the legend of St Nicholas. In this paper
we present the analysis of the legends of St Nicholas found in the Sanctorals
of 20 Croatian Glagolitic breviaries, dating from the 14th to the
mid-16th century. Textological analysis reveals that the legends
contained in the breviaries were translated from the Latin
Vita auctore Iohanne diacono Neapolitano
(BHL 6105), and that they are
a part of the corpus of the West-European Mediaeval Nicholas’ hagiographies.
The complete version of the legend, which contains 9 lessons, can be found in 8
breviaries. This version includes the most popular motives in the Nicholas
iconography, which have, through the centuries, been interpreted in literature
and the visual arts (i.e. the birth and the childhood of the Saint, description
of young Nicholas sharing his possessions with people, the miracle when St.
Nicholas gave gifts to the three daughters of a poor nobleman). All the breviary
texts belong to the same redaction, but textological analysis has revealed
differences between breviary groups. The Croatian Glagolitic version from the
6th Vatican Illirico Breviary
(mid-14th
century) is edited in Latin script transliteration, accompanied by variants
from other breviary texts which are given in critical footnotes.
Even though in Eugene Vodolazkin’s hybrid novel Laurus, the hagiographic and love storylines are inseparable, this paper focuses mainly on the topic of love, or more precisely, on the concept of ...eternal love. The paper seeks to demonstrate that in his understanding of love, Vodolazkin is inspired, on the one hand, by Vladimir Solovyov and Nikolai Berdyaev’s Christian-Platonist rendering of Eros, and, on the other, by the Orthodox-theological interpretation of passion as sin. In any case, the semantic field of “love”, as seen by Vodolazkin in his novel, includes passion and compassion and unquestionable permanence. The meaning of the adjective “eternal” in “eternal love” first points to the meaning of the Christian concept of eternity. The meaning of the adjective is further discussed and clarified in the framework of Vodolazkin’s metaphysical assumptions about the irrelevance or absence of time.
U članku se analizira srednjovjekovno hrvatskolatiničko prikazanje Muka svete Margarite. Članak je strukturiran dvodijelno: u prvome dijelu članka tematizira se žanrovska struktura hagiografskih ...legendi o ranokršćanskim djevicama – mučenicama te ranokršćanska konceptualizacija fenomena mučeništva i djevičanstva, dok se u drugome dijelu članka na tome tragu analizira fenomen herojskoga ženskog djevičanstva.
Marulić’s moral and theological work De institutione bene uiuendi per exempla sanctorum (1506) is a collection of saints’ lives and inspiring episodes from the Holy Scripture which have been ...narratively transformed into the literary form of an exemplum. Set out to provide spiritual edification by means of moral examples, De institutione particularly addresses ascetic female readers (virgins and widows). In doing so, Marulić’s practical moral narrative does not develop a systematic conceptualisation of virginity, while in Euangelistarium (1516), a moral and theological work complementary to De institutione, virginity is elaborated upon extensively, mostly according to 1 Corinthians 7 and Jerome’s exegesis on virginity. Based on these notions, this article focuses on the discourse of virginity in Marulić’s writings. More specifically, the article examines Marulić’s exemplification of female hagiography in De institutione with particular regard to the phenomenon of female ascetic virility which was characteristic for early types of female sanctity.
Zadar’s medieval manuscript known as Cod. Lat. Iaderensis Filippi (S. Mariae) has been rediscovered after its whereabouts were unknown following its translocation from Zadar during World War II and ...its acquisition in London in 1997. The most recent research on the manuscript, which was familiar to the older experts on Zadar’s hagiography, has confirmed many of the previous conclusions and suggestions, but the possibility to work on the manuscript itself after almost a century has also brought new insights about its nature and the nature of the legends contained therein. As the older experts argued, it is a segment of a once far larger liturgical codex (of some 300 pages) owned by the Benedictine monastery of St Chrysogonus. The author has accepted the conclusions of the previous researchers and suggested that the manuscript should be described as Legendarium. In its present form (consisting of only 21 sheets), the Cod. Lat. Iaderensis Filippi (S. Mariae) contains two hagiographic legends: a late antique Passio Sanctae Anastasiae and a local legend called Translatio Beati Grisogoni martyris. Based on a codicological and palaeographic analysis, as well as the stylistic and iconographic features of the preserved miniatures and other decorative elements, the author has suggested the period between the late 13th and late 14th centuries as the probable date of its making. Having thus delimited the approximate terminus ante quem for this redaction of the two legends about the saints of Zadar, the author has further suggested a link between this variant of the Passio Sanctae Anastasiae and other known medieval versions of that originally late antique legend. Based on the content, palaeography, and style of the manuscript, the codex has been compared to similar liturgical books from a wider northern Adriatic area. Having observed some analogies (primarily in terms of content and language) with a group of manuscripts from a wider Aquileian area, the author has further suggested a link between the Passio Sanctae Anastasiae preserved in the manuscript and a northern Italian redaction of the legend, thus paving the way for further research on the origins of Zadar’s cult and hagiography of St Anastasia and St Chrysogonus.
U sklopu hagiografske baštine na istočnojadranskoj obali pripada ninskoj i splitskoj tradiciji vidno mjesto. Njihov međusobni suodnos podupirali su svetci (zaštitnici) koji su svojim nebeskim ...zagovorom štitili svoj grad. Nije se samo Split pozivao na svoje gradske zaštitnike, nego i Nin ima svoju svetačku trijadu: Asel (Anselmo) došao je po nalogu apostola Pavla u Nin i u njegovoj pratnji je đakon Ambroz. Njihovo apostolsko djelovanje poticala je rođakinja Marcela.
Straipsnis skirtas vienam šv. Brunono hagiografijos aspektų – Magdeburgo arkivyskupų darbų su Brunonu susijusiems siužetams ir jų santykiui su juose minima neišlikusia šv. Brunono Darbų knyga (Liber ...gestorum). Atskiras dėmesys sutelkiamas į XV a. šešto–septinto dešimtmečio Magdeburgo arkivyskupų darbų rankraščių intarpus, nusakant jų santykį su vėlyva Vita et Passio.
Književno djelo don Nikole Batistića (1846 – 1929.), teologa, klasičnog filologa i pisca u književno-povijesnim pregledima izostavljeno je ili negativno vrednovano. Vrijeme u kojem Batistić živi i ...djeluje razdoblje je kušnje za vjernike kojima s jedne strane prijeti moralno – vjerska indiferentnost, a s druge metodologija empirijskih znanosti. Veći dio Batistićevih djela čini književna hagiografija namijenjena širem čitateljstvu ili, prema piščevim riječima, jednostavnom puku. To su: „Život svete Lucije, djevice i mučenice“ (Zadar, 1896.), „Život svetog Vida“ (Zadar, 1898.) i „Život svete Katarine“ (Zadar, 1910.). U djelima fra A. Kačića Miošića Batistić nalazi primjer kako se jednostavnim načinom obratiti širim čitateljskim slojevima, a da pri tom sadržaj i poruka djela ne gube svoju funkciju. Kao što Kačića smatra piscem kojeg treba nasljedovati, tako želi potaknuti druge da na puku prihvatljiv način pišu o vjerskim temama koje bi čitateljima koristile u moralnoj i vjerskoj formaciji. U predgovoru „Života svete Katarine“ navodi pisce i djela koja nastala potaknuta njegovim „Životom svete Lucije“. Riječ je o F. Jeričeviću („Život svetog Martina“, 1897.), L. Jeliću („Sveti Šimun Bogoprimac“, 1903.), A. Aniću („Život svetog Ilara opata“, 1908.) te fra K. Bušiću („Makabejevići“, 1896.). Unatoč nedostatcima, bilo bi površno zaključiti da su Batistićeva djela plod neznanja. Štoviše, poznavanje suvremene književnosti i umjetnosti, ali i znanstvenih dostignuća, bilo je poticajno u njihovom nastajanju, a popularnost i prepoznatost među pukom bila je tada vrlo zapažena.
PDF
