U hrvatskoglagoljskim brevijarima zapisani su prijevodi odlomaka homilija, sermona, traktata i drugih tekstova crkvenih otaca i naučitelja, između ostaloga i oni svetoga Bede Časnoga. Njegove ...homilije osobitu su popularnost stekle ulaskom u Homilijar Pavla Đakona, a vrlo su brzo zauzele važno mjesto u liturgijskim tekstovima kao jedan od omiljenih izvora homiletičkih čitanja. Hrvatskoglagoljski brevijari razlikuju se u broju i duljini brevijarskih lekcija nastalih prema Bedinim homilijama. U ovom radu analiziraju se homiletičke lekcije zapisane u Drugom beramskom brevijaru iz 15. st., jednome od rijetkih brevijara (uz Vb1, Pt, Pad, dijelom i N1) koji sadržava prijevod Bedine homilije I. 10 (In die festo Innocentium). Usporedba brevijarskih tekstova koji se čitaju u temporalu pokazala je kako među homiletičkim lekcijama postoje jezične razlike dok se one tekstološke ne pojavljuju u znatnom broju. Na temelju toga zaključuje se kako su lekcije u Drugome beramskom i ostalim hrvatskoglagoljskim brevijarima nastale prema istom prijevodu. Hrvatskocrkvenoslavenski prijevod Bedine homilije I. 3 (In festo Annuntiationis Beatae Mariae) objavljuje se u kritičkom aparatu zajedno s inačicama iz drugih hrvatskoglagoljskih brevijara. Rad predstavlja uvod u istraživanje Bedina opusa u hrvatskoj srednjovjekovnoj književnosti.
Croatian Glagolitic breviaries contain translation of the lectiones from homilies, sermons, treatises and other texts written by church fathers. Among them we find those written by Venerable Bede whose homilies represent an important 4arti n of the Paul Deacon's Homilary. From the Carolingian time they became one of the favourite sources of homiletic readings in liturgical books. Croatian Glagolitic breviaries differ in the number and length of the readings from Bede's homilies. In this paper the homilies from the 15th century, Second Beram Breviary, that was arti n Istria, are analysed. arti one of the just few breviaries (with Vb1, Pt, Pad, very small arti n N1) that contain the translation of Bede's homily I. 10 (In innocentium). Comparison of the breviary texts reveal that homiletic readings mostly differ in grammar and lexical characteristics. The textual differences don't appear in significant number. All homiletic readings in Croatian Glagolitic breviaries come from the same translation. Croatian Old Church Slavonic translation of Bede's homily I. 3 (In festo Annuntiationis Beatae Mariae) is published in Latin transcription with the variants from other breviaries that are given in critical footnotes. The paper represents an introduction to the research of Bede's reception in Croatian Medieval literature.
This paper is primarily based on the newly discovered particle of the Glagolitic written heritage of central Istria - a fragment of the Glagolitic record from the Register of Marriages of Muntrilj, ...found in 2014 during the arrangement of the archives of the Parish Office of Beram. The first part of the paper provides a concise overview of the Glagolitic documents held in the State Archives in Pazin to give insight into the breadth and richness of the preserved Glagolitic material. In the second part the authors report on their archival fieldwork as well as on the transliteration of the found fragment.
Il testo si basa in primo luogo sulla scoperta recente di una briciola del patrimonio scritto in glagolitico dell’Istria centrale - frammento di un’annotazione in glagolitico dal Registro dei matrimoni di Muntrilj (Montreo), scoperto nel 2014 durante la sistematizzazione del materiale archivistico dell’Ufficio parrocchiale di Vermo. Nella prima parte del testo si offre una rassegna sintetica del materiale glagolitico conservato presso l’Archivio di Stato di Pisino per poter osservare l’ampiezza e la ricchezza del materiale in glagolitico conservato. Nella seconda parte le autrici riportano un tipo di rapporto relativo al lavoro archivistico sul terreno ovvero il lavoro di trasliterazione del frammento trovato.
Rad se prvenstveno temelji na novootkrivenoj mrvici glagoljske pisane baštine središnje Istre - fragmentu glagoljskoga zapisa iz muntriljske Matične knjige vjenčanih, pronađenom 2014. godine tijekom sređivanja arhivskoga gradiva Župnoga ureda u Bermu. U prvom se dijelu rada pruža sažet pregled glagoljskoga gradiva pohranjenoga u Državnom arhivu u Pazinu kako bi se stekao uvid u širinu i bogatstvo sačuvanoga glagoljskog gradiva. U drugom dijelu rada autorice iznose svojevrsno izvješće arhivskoga rada na terenu, odnosno rad na samoj transliteraciji pronađenoga fragmenta.
The article presents about 70 marginal notes in Glagolitic liturgical codices from Beram, a place not far from Pazin in Istria, which are worthy of historiographical attention and originate from the ...mid-15th to the early 17th century. All of them, except one, are written in the Glagolitic script in the Croatian language. Beram was a parish in the Habsburg part of the Diocese of Poreč, a commune (rural municipality) and Städtl (town) in the Principality of Pazin and one of the most important places of Glagolitic culture. The notes were written consciously and spontaneously on the margins of liturgical codices and provide valuable information not only on local, but also generally on social, economic, and church history. The events recorded in the marginal notes are here presented in chronological order, with interpretation, and some of their authors are singled out, including those who became known in the history of Croatian literacy. The original records, following the “great history” from a marginal position, primarily speak about the consequences of certain circumstances and events (wars, robberies, epidemics, climate changes, etc.) on the everyday life of their authors. They are often like pictures from genre painting (peinture de genre), because they talk about people of modest background and their everyday life. Local ecclesiastical and secular dignitaries discuss the beginning of a new war between the Habsburg Monarchy and the Republic of Venice while drinking quality wine, an elderly priest becomes homeless in the whirlwind of war, and a student, satisfied with his school progress, casually writes that the harvest was good that year in Istria. The chronographic marginalia from Beram are therefore an excellent building material for a historiographical presentation of everyday life.
Na primjeru Drugoga beramskoga brevijara prikazuje se odnos pripadnika tzv. glagoljaške »čitateljske zajednice« prema liturgijskoj knjizi. Polazi se od pretpostavke kako usporedno čitanje ...liturgijskih i neliturgijskih tekstova može dovesti do novih zaključaka o odnosu glagoljaša prema knjizi unutar određene »zajednice«. U radu se istražuju
tragovi čitanja različitih članova čitateljske zajednice koju su činili
prevoditelji, pisari, naručitelji, čitatelji i dr. Pisar ali i čitatelji u tekst unose upozorenja i savjete vjerojatno poučeni iskustvom katkada nespretnoga čitanja i razumijevanja, s namjerom da takvim uputama osnaže »kritična mjesta« u tekstu. Njihovi različiti zapisi, ali i način prepisivanja teksta, ocrtavaju brigu oko recepcije brevijarskoga teksta.
The Second Beram Breviary from the 15th century reflects the relationship between members of the Glagolitic reading community and liturgical books. Although the study of the latter is in its early stages, a parallel reading of liturgical (but also non-liturgical) books
can lead to new conclusions about the relation of the Glagolites toward
books within a given »community«. Traces of reading the breviary were left by different members of the community: translators, scribes, readers, users, etc. The scribe and readers/users write down instructions and admonitions, probably prompted by the occasional mistaken reading or understanding of any given text. As the breviary is a
liturgical book, the correct transmission of the lesson was of utmost importance. Therefore some »critical places« were reinforced by such instructions, which occur most often is sermons and parts of saints’ legends, but are usually omitted from the Gospel passages. Various notes
and the ways in which texts were copied from older sources reflect the importance given to the reception of the given text.
U radu se donosi presjek izvora (epigrafičkih, diplomatičkih, narativnih, kartografskih) i kritički pogled u historiografiju za srednjovjekovni i ranonovovjekovni Beram, koji u kontekstu hrvatskoga ...glagoljaštva zauzima iznimno važno mjesto. Iako je riječ o ruralnome području s pojedinim urbanim elementima – jedan je od kaštela Pazinske knežije sa statusom gradića (Stätl) te župa Porečke biskupije – to mjesto baštini povijesnoumjetničke i glagoljične spomenike iznimne važnosti. U prvome su to redu hrvatskoglagoljični rukopisi Prvi i Drugi beramski misal te Prvi i Drugi beramski brevijar (danas svi u Narodnoj in univerzitetnoj knjižnici u Ljubljani, Slovenija) te župna crkva sv. Martina, izvorno srednjovjekovno zdanje, o čemu svjedoči glagoljični natpis iz 1431., i gotička crkva sv. Marije na Škrilinah sa zidnim slikama (freskama) koje je 1474. slikao majstor Vincent iz Kastva (lat. Vincentius de Castua). Te su freske jedan od najvrjednijih radova domaće istarske srednjovjekovne umjetnosti. Poseban će se naglasak staviti na izvore (osobito na neobjavljene zapisnike vizitacija porečkih biskupa tijekom 17. i 18. stoljeća) i historiografiju u pogledu proučavanja Berma i njegove spomeničke te rukopisne baštine s pokušajem davanja odgovora na jedno od ključnih pitanja: kakve su bile političke i crkvene, društveno-gospodarske, a napose kulturne prilike u Bermu u promatranome razdoblju kao preduvjet za razumijevanje mjesta čuvanja i mogućega nastanka pojedinih glagoljičnih rukopisa koji se povezuju s tamošnjom župom.
Beram is a settlement in central Istria (Croatia) that has existed since the early Middle Ages. Its predominantly Slavic-Croatian character has been verified very early in archival records and documents, as well as in its Glagolitic cultural features. Beram (Vermo in Italian, Verm in German) holds an important place in the study of Mediaeval Istria and Croatian Glagolitism. Though it is a rural area with some urban elements (it was one of the castles of Pazin County, and had e.g. 148 hearths in 1578, with the status of a minor city Ger. Stätl), this settlement boasts historical and artistic monuments and a Glagolitic heritage of exceptional importance. Primarily, these consist of Croatian Glagolitic manuscripts (the 15th-century First and Second Missal of Beram and the First and Second Beram Breviary, held at the National and University Library in Ljubljana, Slovenia); the present day parish church of St. Martin, originally from 1431; and the Gothic church of St. Mary on Škrilinah with frescoes painted in 1474 by master Vincent of Kastav (Lat. Vincentius de Castua). These frescoes are among the most valuable works of local Istrian Mediaeval art. In the early modern period (16th to 18th century), Beram was host to both dramatic wartime conflicts (1615-1618) and an attempt at spiritual regeneration by means of Catholic restoration. It is a place that was divided in terms of government during the period under study. While administratively belonging to the Habsburg Monarchy, spiritual authority was exercised by a Venetian subject holding the office of bishop of Poreč. This fact will represent an important obstacle in the spiritual development of both this and other micro-locations in Istria. The paper analyses the cultural, social, and religious circumstances of Beram throughout a period stretching from the Middle Ages to the early modern period. The paper is also based on the existing historiographic literature and an unpublished 17th-century record of pastoral visitations. Special emphasis is placed on the historical perspective of the study of Beram and its sacral and manuscript heritage from the Middle Ages to the early modern period; an interdisciplinary approach to future research and appreciation of this historical region is suggested. A review of published works related to the history of the Catholic Church in Istria is also provided, noting that an overview of the Istrian Church’s history in the 16th and 17th centuries has yet to be produced. Details are also provided concerning archival materials from the period found in depositories such as the Diocesan Archives in Poreč, the Diocesan Archives of Trieste, and the Vatican Apostolic Archive, as well as in local parish archives and registers, which were mainly written in Glagolitic. The authors will seek to guide scholars to this rich vein of sources as a basis for future research.
Štovanje sv. Martina biskupa na istarskom poluotoku predstavlja važan segment istraživanja ukupne europske tradicije kulta sv. Martina. Istarska je martinska tradicija posebno prisutna u glagoljaškom ...kulturnom specifikumu, a najsnažnija je u Bermu. Posebna se pozornost obraća na razlikovanje i preklapanje kulta sv. Martina biskupa i prastare predaje o kreposnom Martina što je korisno za razumijevanje martinskog kulta u tom središtu glagoljaške Istre.
Ovaj je rad posebno usredotočen na sačuvanu pisanu beramsku glagoljašku martinsku baštinu koja se može naći u dvama beramskim brevijarima. Riječ
je ponajprije o opširnom čitanju na svečev blagdan (11. studenoga) iz sanktorala Prvog beramskog brevijara (vjerojatno s kraja 14. st.) te o jedinstvenom himnu u slavu sv. Martina biskupa iz istog brevijara. Literarnim se potvrdama martinske duhovnosti pridružuje likovna beramska
martinska baština sačuvana u župnoj crkvi sv. Martina i u crkvici sv. Marije na Škrilinah koja do danas živo svjedoči o beramskoj svetomartinskoj tradiciji.
Radom se želi istaknuti važnost Berma kao najsnažnijeg središta istarske
martinske glagoljaške tradicije koja, kao cjelina, zaslužuje ponovno vrednovanje i oživljenje, što je moguće učiniti u kontekstu europskoga kulturnoga itinerara Vijeća Europe Sveti Martin, Europljanin, simbol dijeljenja s drugima, zajednička vrijednost.
Worship of Saint Martin the Bishop on the Istrian Peninsula represents an important segment in the research of European tradition of Saint Martin. Istrian St. Martin’s particularity is highlighted within the Glagolitic cultural milieu, which is the most prominent in the centre of
Glagolitic Istria, in Beram on which we are going to focus in this work. The paper will evoke the significance of a very old legend about the virtuous Martin as a possible resource for a better understanding of
St. Martin’s cult in Beram.
A special attention will be given to the preserved Beram Glagolitic St. Martin’s heritage in the Beram Breviary. It deals with a minute reading on the Saint’s day, November 11, within the Sanctoral and after that with the unique hymn to the glory of St. Martin the Bishop in Beram or Ljubljana Breviary from the end of the 14th or the beginning of the 15th
century. To the literary confirmations of spirituality connected to St.
Martin, St. Martin statuary and pictorial heritage is added, which is connected to the parish church of St. Martin which continually to this day vividly promotes St. Martin’s tradition in Beram.
With this paper the author wishes to point out the significance of Beram
as the strongest center of Istrian Glagolitic tradition of St. Martin which should be revalorized and revitalized in its entirety within the context of the European cultural route of the Council of Europe St. Martin, European, the symbol of sharing, common values.
Prvotni je prijevod starocrkvenoslavenskih biblijskih tekstova kao što je poznato, posebice aprakosa, psaltira i apostola izmijenjen u Moravskoj premda je još uvijek neistraženo u kojoj mjeri. ...Određeni je broj leksema vjerojatno preuzet iz zapadnoslavenskih jezika. Iako u povijesnim izvorima za najstarije ćirilometodsko razdoblje slavenske pismenosti nema potvrda o dodiru Hrvata s moravskom misijom, može se pretpostaviti da je do tog utjecaja došlo nakon protjerivanja slavenskih
učenika iz Moravske ako ne i ranije. To uz ostalo potvrđuju i očuvani moravizmi u hrvatskoglagoljskim tekstovima, odnosno riječi koje su u kanonskim starocrkvenoslavenskim tekstovima arhaizmi. Većina njih pojavljuje se u našim starijim rukopisima, fragmentima, misalima i brevijarima: dr(e)vle, drьkola, uedriti, ešutь, mьša, mito, natruti, raspeti, rêsnota, siko, sьnьmь, šui itd. Neki se od tih leksema pojavljuju i u Drugome beramskom brevijaru: drev’lê, dreselь, drkola, kokošь, pastirь, pênezь, izvedenice od korijena rêsn- itd. Iako problem leksičkih moravizama u hrvatskoglagoljskim spomenicima nije posve usustavljen i definiran, autorica izlaže popis mogućih moravizama u Drugom beramskom (ljubljanskom) brevijaru uz analizu njihova značenja. Između ostaloga, istražuje se postoji li razlika u broju moravizama između 1. i 2. dijela brevijara, kao i kakav je odnos između ovog sloja leksema u ovom rukopisu i najstarijih hrvatskoglagoljskih fragmenata.
The original translation of the Old Church Slavonic biblical texts as it
is known, in particular the aprakos, psalms, and apostles, was modified
in Moravia, although it has not yet been investigated to what extent. A
certain number of lexemes were probably taken from the West Slavic languages. Although there is no evidence of contact between Croats and the Moravian mission in historical sources related to the oldest Cyrillic period of Slavic literacy, it can be assumed that this influence occurred after the expulsion of Slavic students from Moravia, if not earlier. Among other things, this is confirmed by the preserved Moravisms in Croatian Glagolitic texts, that is, words that are archaic in the canonical Old Church Slavonic texts. Most of them appear in our older manuscripts, fragments, missals and breviaries: dr(e)vle, drьkola,
uedriti, ešutь, mьša, mito, natruti, raspeti, rêsnota, siko, sьnьmь, šui etc. Some of these lexemes also appear in the Second Beram Breviary:
drev’lê, dreselь, drkola, kokošь, pastirь, pênezь, derivatives of the root rêsn-, etc. Although the issue of lexical moravisms in Croatian Glagolitic monuments is not completely systematized and defined, the author presents a list of possible moravisms in the Second Beram (Ljubljana) Breviary, with an analysis of their meaning. The paper also explores the difference in the number of moravisms between the 1st and 2nd parts of the breviary and the relationship between this layer of lexemes in this manuscript and the oldest Croatian Glagolitic fragments.
Ples mrtvaca kao ikonografska tema javlja se u srednjem vijeku širom Europe, a u sebi nosi poruku o jednakosti među ljudima, neovisno o njihovu staležu. Srednjovjekovni umjetnici koristili su ...različite predloške koji su im bili dostupni: Biblia pauperum, Meditationes Vitae Christi, Legenda aurea, likovni predlošci, drvorezi, iluminirani manuskripti i sl. Prizori umiranja ili smrti običnih ljudi nisu bili temom ikonografskog sadržaja prije kasnog srednjeg vijeka, a počinju se javljati u 14. stoljeću. Tada se javlja prikazivanje nekoliko skupina ikonografske smrti. Ples mrtvaca na beramskim freskama (u crkvi sv. Marije na Škrilinah, 1474.) očuvanošću, motivima i stilom daju neizmjeran doprinos likovnomu nasljeđu srednjovjekovlja i hrvatskoj kulturnoj baštini.
The author compares the list of lexicon entries obtained by the digitalization of the Second Beram Breviary with the first two volumes of the Dictionary of the Croatian Redaction of Church Slavonic. ...Special attention is given to words which are missing from the Dictionary, as well as to those which are represented by a limited number of examples. The comparison is interesting for a number of reasons. Since the excerption of the dictionary corpus was not exhaustive, but selective, it is a kind of test of the representative quality of the Dictionary. On the other hand, it shows to what extent the inclusion of new documents (codices) enriches the dictionary corpus of the Croatian Church Slavonic language and whether there is a need for the compilation of the supplementary volume after the completion of the Dictionary.
Participles are by nature dual categories and their adjectivization poses a theoretical problem in word formation primarily because it is precisely the identical syntactic functions of adjective and ...passive participle that enable the adjectivization. Between the verbal participles and fully adjectivized passive participles (i.e. adjectives), there is a number of mixed forms that cannot be interpreted unambiguously. The three points on the scale between verbs and adjectives are the subject of this paper, which aims to detect the degree in which participles are adjectivized in the corpus of the Second Beram Breviary database of the Center of Scholarly Excellence for Croatian Glagolitism. The results were used to study the way in which this theoretically problematic phenomenon is reflected in lexicography, which by its nature tends to precision and unambiguity.
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