Стефан [серб. Стеван] (Стратимирович; 27.12.1757, с. Кулпин, обл. Бачка, Австрийская империя (ныне в Сербии) — 4.10.1836, г. Сремски Карловци), митр. Карловацкий.

Лексикографска јединица. 2000-летию Рождества Господа нашего Иисуса Христа посвящается. Под редакцией Патриарха Московского и всея Руси Кирилла

Typological Classification of the Cyrillic Manuscripts and Early Printed Books with the Gospel Texts

The paper presents the rules for typological classification of Slavonic manuscripts and early printed books with the Gospel text. It enumerates different types of the books with the Gospel and sometimes also with other parts of the Holy Scripture. Information about the Greek tradition of the Gospel is also included in the article and serves as the basis of comparison

Саамская топонимия Кольского полуострова как объект исследования

// Гуманитарные исследования в Карелии: Сборник статей к 70-летию Института языка, литературы и истории / Институт языка, литературы и истории КарНЦ РАН; редкол.: Ю.И. Дюжев [и др.]. - Петрозаводск : КарНЦ РАН, 2000

Periodic Revival or Continuation of the Ancient Military Tradition? Another Look at the Question of the Katáfraktoi in the Byzantine Army

This article discusses the question of origin and identity of katáfraktoi – heavy-armoured cavalry in Byzantium. In the specialist literature on the subject, there is a widespread opinion that the heavily-armoured elitist cavalry, defined as catafracti and clibanarii had existed from the Hellenistic period until the end of Late Antiquity. Whereas a comparison of the construction, material and use of the individual elements of weapons and armour used by the Byzantine heavy cavalry from the sixth century and the first half of the seventh century with those of the ancient catafracti and clibanarii, allows us to draw the conclusion that the Byzantine heavily armed cavalry was its continuation, not necessarily in respect of the identity of the formations and their tactics, but more so in respect of the used arms and other elements of equipment. The term catafracti was not used at that time. Classifying the Byzantine cavalry from this period as catafracti, despite the fact that it is not usually defined in this way is based on the opinion of emperor Leo VI, expressed in Tactica, in accordance with which the chief element which distinguished catafracti and clibanarii units from other types of cavalry, was the complete armour of both the horse and rider. In spite of the fact, that the Romans, in response to the Sasanid heavy horsemen created their own mailed cavalry described by names catafracti or clibanarii, the influence of the Steppe people (principally the Huns and Avars) was more pronounced in the next centuries. Their weapons and tactics completely transformed the Byzantine way of war. In particular, this development concerned the cavalry – the main striking force of Byzantine army at this time. As we have seen, a disappearance of the ancient terms catafracti and clibanarii and their tactics (fighting in wedge-column order) was linked with this process of change. In the 10th century, in contemporary military treatises the term katáfraktoi appeared once again, a fact that can be connected with a usage typical for the “Macedonian renaissance”. At this time, the elitist formations of this type constituted a force marginal as compared to other cavalry units making up the Byzantine forces. However, the appearance of the 10th century katáfraktoi were a practical effect of the revival of ancient traditions in the Byzantine culture: they were not a formation which was only modeled on its ancient predecessor, but its constituted a continuation of the ancient patterns. The horsemen were equipped with similar protective armour as their ancient forerunners. They also applied the same tactics, for instance by fighting in the wedge-column order, which is ascribed to the ancient cavalry of this type. Sources mentioned above indicates, that this kind of battle array was reintroduced at this time. Moreover, the katáfraktoi were also present as a main striking cavalry force in the Comnenian army, which indicates, that heavy-armoured cavalry was still necessary. There is no reason to accept the opinion that there was no continuous tradition of heavy-armoured cavalry in the Byzantine Empire

Imaging Evil in the First Chapters of Genesis: Texts behind the Images in Eastern Orthodox Art

Satan’s interference in the events described in the first chapters of the book of Genesis and in the life of the protoplasts is not mentioned at all in the biblical text. This happens, however, in pseudo-canonical texts. The article is a short survey on the apocryphal accounts that mention Satan and their influence on art. The main focus is put on the inclusion of the image of Satan behind Cain’s figure in a number of depictions of the scene The Murder of Abel in the Russian art of the 16th and 17th centuries. The possible links between this visual motif with several literary sources is examined, among them the Short and the Explanatory Palaea, the Tale of Bygone Years (Povest’ vremennykh let or Primary Chronicle), Russian recensions of the apocryphon The Sea of Tiberias, and of The Revelation of Pseudo-Methodius of Patara. In addition, some instances of the same visual decision in Balkan art are pointed out and their connection to Russian models is underlined

Вехи : материалы к библиографии, 1993-2007 : к 100-летию сборники "Вехи"

В библиографический указатель включены исследования о «Вехах» и современные переиздания сборника, которые вышли в 1993—2007 гг. на русском языке. Издание адресовано научным работникам, преподавателям вузов, студентам, а также всем интересующимся историей русской философии

A „Divine Sanction” on the Revolt: The Cult of St. Demetrios of Thessalonike and the Uprising of Peter and Asen (1185–1186)

The paper examines the role of the cult of St. Demetrius of Thessalonica as a tool of maintaining legitimacy of the anti-Byzantine revolt in Tărnovo, 1185–1186, led by brothers Theodore- Peter and Asen-Belgun, which is viewed in the modern scholarship as a starting point of the history of the so-called Second Bulgarian Empire. Apart from the peculiarities of the official and popular veneration of St. Demetrius in Byzantium by the end of the 12th C., the main emphasis is made on the celebration, arranged in Tărnovo on St. Demetrius’ day, 1185, by Peter and Asen. The fact of the construction there of a special house of prayer in the name of the all-praised martyr Demetrius (Nicetas Choniates) and the presence of a certain icon of the saint as well as, probably, that of his relic, shedding the holy ointment, can be interpreted in terms of the concept of “hierotopy”, introduced recently by A. Lidov. At any rate, one can speak of attempting to replicate in Tărnovo the sacred space of the Thessalonican shrine of St. Demetrius in order to convince the Bulgarian rebels of the “true” presence of St. Demetrius among them. The parallel is drawn between the celebration in Tărnovo and another well-known “hierotopic project” of the late 12th cent., performed by prince Vsevolod III in Vladimir-on-Kljaz’ma, Russia, which also encompassed the construction of the church in the name of St. Demetrius, where his miracle- working relics from Thessalonica were housed. The similarity between the two “projects“ is obvious, but they must have been inspired by clearly different causes: if Vsevolod III tried only to raise the authority of his power to that of the grand princedom, being an absolutely legitimate ruler, then Peter and Asen had to justify the legitimacy of their own, questioning that of the Byzantine Empire