Русские праздники как датирующие элементы в летописях (по материалам новгородских летописей)
| Jazyk: | ruština |
|---|---|
| Rok vydání: | 2011 |
| Předmět: | |
| Zdroj: | Вестник Томского государственного университета. |
| ISSN: | 1561-803X 1561-7793 |
| Popis: | Приведен анализ использования в летописях русских праздников как датирующих элементов. Летописи дают пример практического применения месяцеслова, который на протяжении XI-XX вв. активно пополнялся русскими святыми и праздниками. о летописям мы можем отследить, какие святые были наиболее почитаемы в тот или иной период времени в разных частях Руси, когда они стали известны настолько, что их памяти стали использовать как датирующие элементы. Делается вывод о том, что уже к концу XII в. русские святые и праздники не только пополнили списки святых угодников, но и прочно утвердились в месяцесловах и стали использоваться в качестве датирующего элемента в летописях. Их анализ помогает исследователям не только установить время составления текста, но и идеологические пристрастия летописца. Up till now, scientists have been arguing about the time and circumstances of Russian Saints' canonization and about the status of Russian religious holidays (whether they have local or national veneration). Another contribution to the solution of this problem may be a research of the use of Russian holidays and commemorations in chronicles as dating elements. It is widely accepted that Russian chronicle-makers used "mesyatseslov" (book of saints with the church calendar) as a calendar to date historical events. Chronicles give a practical example of using mesyatseslov, which was constantly enriched with the lists of Russian Saints and religious holidays during the 11-20th centuries. Due to the chronicles you can learn what Saints were most hal lowed in Rus in different periods of time, when they became so widely known that their names weret used as dating elements. The aim of the presented research is revealing and analysing Russian commemorations used by chronicle-makers as dating elements. The material of the research is Novgorod chronicles having the most ancient and the most complete tradition. Novgorod chronicles use the following commemorations: Orthodox Prince St. Gleb September, 5; the Protecting Veil of the Mother of God October, 1; St. George's Day November, 26; the Death of St. Peter the Metropolitan of Moscow and all Rus December, 21; the Translation of the Relics of Sts. Boris and Gleb May, 2/July, 24; the Translation of the Venerable Relics of Our Holy Father, Nicholas, Wonderworker, from Myra to Bari May,9; Grand Prince St. Vladimir, Equal-to-the-Apls July,15; the Feast of the Most Merciful and the Most Holy Mother of God August,1. During the research it was found out that the smallest number of Russian commemorations was preserved in the oldest chronicle list the Sinodalni list of Novgorod first chronicle. There are only three commemorations there. The biggest number of references to Russian religious holidays and Saints are found in the Komissionni list of Novgorod first chronicle 10 references. In Sofia first chronicle Russian commemorations act as dates seven times, in Novgorod fourth one six. The most frequently used Russian holidays are the commemorations of the Boris and Gleb period (years 6740, 6759, 6767, 6855/56). They appear three times in Novgorod first chronicle, twice in Sofia first chronicle and once in Novgorod fourth one. The mesyatseslov reference of the Sinodalni list of 1196/97 "on the George's Day, autumn, Prince Yaroslav", i.e. with the use of the name Yaroslav, confirms our hypothesis of using the church calendar (Prologues) while writing Novgorod chronicles. The use of the commemoration in honour of the Translation of the Relics of St. Nicolas ( May,9) as a dating element in the Komissionni list at the beginning of the 13th century (year 6712) in describing Tsargrad capturing shows us an example of an earlier use of this commemoration in comparison with mesyatseslovs and church calendars (Prologues). That means that some prayer books of the earlier period where this commemoration was mentioned were not preserved. The use of two Studite commemorations in the article in 6748/49 (The 630 Fathers of the Chalcedon Council and Grand Prince St. Vladimir, who christened Russia) proves our earlier hypothesis of prayer books use of the Studite Rule of the 12th century namely in Novgorod chronicles. In the article the author comes to a conclusion that it was by the end of the 12th century when Russian Saints and holidays not only enlarged the lists of the Saints but also became firmly established and were used as dating elements in chronicles. |
| Databáze: | OpenAIRE |
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