The article is the result of studying the translations from Symeon the Metaphrast’s Menologion in the Balkan Cyrillic hagiography. The archaeographic study of the calendar collections confirms that the multi-volume Menologion of Symeon the Metaphrast was not translated either in the tenth-eleventh centuries, when it entered Byzantine literature, or in the fourteenth century, when there were conditions for the emergence of new translations and for the enrichment of the translated hagiography. The texts of Symeon the Metaphrast became part of the South Slavonic literature not through a contemporaneous translation of his reading menaia, but through a selection of separate hagiographies, which were included in the menologia structured by the new Jerusalem typikon from the fourteenth century onward. The study of two such menologia showed that work on the translation of the Menologion might have begun on Mount Athos in the second half of the century. The first manuscript, the so-called Metaphrast of Hilandar (Хил1) is a menaion for September with additional readings. It is a rare example of an earlier codex which was supplemented with new parts. The dating after this supplementation is 1456, the place is Hilandar and the scribe is Father Athanasios, who joined the monastery around that time. A total of 14 translations of Metaphrast’s texts for September were added: 13 follow the order in the Menologion for September 1–15, and the last is for the 28th of September. The second manuscript was discovered in the last century and for a long time was not available to researchers. In 2017 it was sold by the Library of Athens to Serbia and now is kept at the treasury of the Hilandar Monsatery (Хил2). It is the earlier of the two, dated to the last quarter of the fourteenth century and contains translations of the remaining 12 texts included in Metaphrast’s Menologion for the second half of September. In this way Хил1 and Хил2 complement each other and represent the Slavonic translations of the entire volume for September. Only one text is repeated in both manuscripts: the Life of Chariton the Confessor (28.09.). The comparison of this text in the two copies proves that they reflect the same translation and share a common protograph. In addition, all 25 texts seem to have been translated in one scriptorium, and in Mount Athos. These two manuscripts are evidence of an important moment in the Byzantine-Slavic literary relations, unfortunately interrupted by historical circumstances. They are not widespread, but traces of them can be found in several manuscripts until the 17th century.
Климентина Иванова (София, България)
klimentinaivanova@abv.bg
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