Krakowsko-Wileńskie Studia Slawistyczne 10: J. Stradomski, Rękopisy i teksty. Studia nad cerkiewnosłowiańską kulturą literacką Wielkiego Księstwa Litewskiego i Korony Polskiej do końca XVI w.

Manuscripts and Texts. Studies on Church Slavonic Literary Culture of the Grand Duchy of Lithuania and the Polish Crown until the End of the 16th Century. Church Slavonic manuscripts which are held in libraries and museums in Poland offer a possibility for reconstructing and describing the level/ condition of the Church Slavonic literary culture in the lands of the Grand Duchy of Lithuania and the Polish Crown – along with its local specific features andvisible relations to the Balkan area (Bulgaria, Serbia and Mount Athos). The Ruthenian lands of the Commonwealth of Poland and Lithuania were the areas of active permeation of the influences of the Christian East and West, and the diffusive character enabled existence of ethnic, religious, linguistic and custom-related variety. The studies presented in the book are aimed at capturing the shape of the Church Slavonic literary culture of the Grand Duchy of Lithuania and the Polish Crown as ingredients of complex religious, political and social reality at the end of the 16th century. The studies have a contributory/ fragmentary character, as they are based on some manuscripts which are stored in Poland on the basis of time-related criterion (not earlier than the end of the 16th/ beginning of the 17th century) and typological criterion (books of homilies, collections, books of guidelines, typica). The source material selected in this manner was subjected to codicologial and textological description, aimed at finding traces of presence of texts belonging to the South Slavic (mainly Bulgarian and Serbian) literary tradition. The main task was the identification\ud of texts, recognition of their editions (or variants), determination of specific features of copies and dependencies with respect to oldest known copies, allowing for their inclusion in the context of up-to-date status of textological studies. If it was possible, an attempt was made at determining the time and the circumstances in which a given text could have appeared in a specific manuscript or – more broadly – in a given literary environment; the author also endeavoured to specify whether it came from the Balkans (directly, via Moldavian and Wallachian lands or the Moscow tradition) or whether it refers to the local old Ruthenian tradition, where the Byzantine-Slavic body of texts was already present in the literature of Kievan Ruthenia. Thence, the studies also dealt with the issue of translation and the paths of historical and literary evolution of individual texts and their larger collections – codes. Manuscripts from Ruthenian lands of the former Republic of Poland are specific: they make references not only to the old Kiev, Novogrod or Polotsk tradition, but also the Moldavian, Wallachian, Balkan and Athos one. Among numerous codes that are less important from the scientific point of view, there are much more interesting sources, even unique ones; all of them are exceptional/ individual and possess a historical value that has not yet been fully revealed. In closer analysis, it is possible to see surprising material, testifying to the archaic nature of text editing and orthography (e.g. lithurgical collection of Cyril and Methodius; the Gospel Commentary by Theophylact of Ohrid; the Apocalypse Commentary by Andrew of Caesarea; some copies of the homily of Clemens of Ohrid), extensive and far-reaching contacts with other Slavs, Greeks, but also the Latin tradition (Visio Tundali; the Passion Story). There are also manuscripts featuring seemingly typical copies which, at closer inspection, turn out to be significant for following the migration routes of texts in the system of Church Slavonic literature (The Life of St. Basil the New; the Apocalypse of Pseudo-Methodius of Patara); they reveal so-far unknown variants (Apocalipse of Paul the Apostle; abbreviated edition of The Ascension Homily by John Exarchos) or testify to creative work of editors and compilers (Story on Cyril the Philosopher, Admonition About Not Accepting Faith from Roman Catholics; a cycle of polemical excerpts from the Bonarówka Code). The majority of manuscripts possess linguistic and textological features linking them to southern and western Ruthenian lands (Nomocanon-Kormchaia from Dzików, the Life of Andrew Yurodivy; Daniel Korsunsky’s Khozhdyenye); however, there are also manuscripts whose relations to the Moldavian-Wallachian and Balkan tradition (Bulgarian, Serbian and Athosian tradition) are not less perceptible. Special attention should be paid to manuscripts and their fragments discovered in the course of work, with respect to which it is impossible to indicate textological equivalents or other copies on the basis of catalogues and repertories or which are known in science in individual copies only