New Issues of the Journal PALAEOSLAVICA

[palaeoslavica]

Dear Colleagues,
I am glad to announce the publication of Vol. XXII of the journal
Palaeoslavica and Supplementum 3 to Palaeoslavica (2014).

*Volume XXII of Palaeoslavica for 2014* consists of two issues (246 pp.,
251 pp.).

            No. 1 of *Palaeoslavica XXII* consists of four sec­tions. The
*Articles* section contains a study by O. Strakho­va on the pericope of
Luke 24:43 in the Byzantine, Latin and Old Slavonic New Testament
traditions; a study by L. Taseva on the use of quotations from St. Gregory
of Nazianzus in writings by St. Gregory Palamas; an article by S.
Sevast’ianova on the symbolism of episcopal attire in the eyes of Patriarch
Nikon. The *Publications* section presents a text and a lexical index of
the *Apocaly­psis with Commenta­ries* (sixteenth-century Serbian
manu­­script)  prepared for publication by I. Trifonova; and continues A.
Stra­khov's publication of Polissian folk­lore (*rusalki*). The *Speculum*
section contains re­views of recent books by T. Ilieva on John Exarch's
theo­logical terminology (I. Khristova-Shomova) and by C. Soldat on Ivan
the Terrible's Testament of 1572 (Ch. Halperin). The *Miscellanea* section
contains notes by A. Strakhov and F. Molina Moreno.

            No. 2 of *Palaeoslavica XXI* also consists of four sec­tions.

The *Articles* section contains a study by T. Ilieva of basic legal
concepts in Old Bulgarian; a study by V. Ka­lugin on the use of the
Glagolitic alphabet in various Cyrillic copies of *Prophets with
Commentaries*; an article by O. Tolochko on literary sources of the
description of Kiev’s capture by Mongols in East Slavonic chro­nicles. The
*Publications* section presents a text of a tomb­stone from the
sixteenth-seventeenth centuries (A. Avdeev and G. Donskoi) and a collection
of idioms recorded from Belo­russian story-teller V.A. Gretskaia (publ. and
comm. by G. Lo­patin). The *Speculum* section contains O. Strakhova’s
article on the origin of the Old Slavonic concepts *mošči* and
*pričęščenije*. The *Miscellanea* sec­tion contains notes by A. Strakhov and
A. Maiorov.



*Palaeoslavica. Supplementum 3 (2014)*

            In the entire corpus of Slavic literature one may hardly find a
manuscript with a more eventful history than the famous *Reims Gospel*. The
manuscript consists of two parts: the Cyrillic section (REcyr) and the
Glagolitic section (REgl). The time and place of REcyr’s creation is
unknown. Some consider it an East Slavic manuscript of the first half of
the eleventh century; others, a Serbi­an manuscript of the second half of
the twelfth century. REgl fol­lows the Catholic rite. From its colophon we
learn that *(a)* this Glagolitic part was writ­ten in 1395; *(b)* it
contains readings for solemn masses, during which the abbot of the
monastery served in episcopal attire; *(c)* that the Cyrillic section was,
the colophon states, written in Saint Procopius of Sazava’s own hand:
Pro­copius of Sazava died on March 25, 1053 and was, and is, one of the
most revered Czech saints, a great champion of the liturgy in Slavonic, at
least ac­cord­ing to his *vitae*; and finally, *(d)* that the manu­script
had been donated to the (unnamed) monastery by its founder, Charles IV,
Holy Roman Emperor, for the greater glory of the monastery and in honor of
Sts. Jerome and Procopius.

            Despite the fact that the monastery in question is not named in
the colophon, the men­tion of Charles IV as its founder, as well as of St.
Jerome and St. Procopius as its patron saints, point to this text as having
been copied in the Prague Emmaus Benedictine Monastery, founded in 1347 by
Charles IV. The monastery was dedicated, among others, to Sts. Jerome and
Procopius, its monks worshipped in Slavonic using Glagolitic liturgical
texts, and its Abbot served in epis­copal attire, a privilege granted to
the monas­tery’s abbots on February 3, 1350 by Pope Clement VI.

            The scholarly literature on the Reims Gospel is enormous and
full of inferences which are, very often, speculative and questionable,
occasionally reliable and plausible, and inevitably intriguing. Thus we
read in various scholarly accounts suggestions that REcyr was copied in
Kiev for Princess Anna Yaroslavna (c. 1030-1075), later the queen consort
of France as the widow of Henry I of France and regent for her son Philip
I; or that the manuscript was produced in the court of Serbian Despota
Helen for St. Louis IX; or that the manuscript was written by Saint
Procopius of Sazava, or even by Saint Methodius, Apostle to the Slavs,
himself; that it was given by Anna Yaroslavna, queen of France, to Roger,
Bishop of Châlons; or that it was deli­vered to France by crusaders who
plundered Constantinople in 1204; or that it was donated to the Reims
Cathedral by Cardinal Charles of Lorraine; that it was used in the
coronation of French kings, from Henry III to Louis XVI; that it was none
other than Russian Tsar Peter the Great, who, while visiting Reims on June
22, 1717, determined the Slavonic origin of the manuscript; or that it was
his vice-chancellor Count Shafirov; or the Russian ambassador Prince
Kurakin in 1726, etc., etc.

            The book (263 pp.) puts aside this mass of divergent secondary
literature and offers a completely new perspective on the Glagolitic part
of the manuscript.



For more details and tables of contents, see

 http://www.palaeoslavica.com/id3.html (Palaeoslavica XXII/2014)

 http://www.palaeoslavica.com/id5.html (Supplementum 3)

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