Hilandarski zbornik
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Настанак завршног дела Савиног житија Светог Симеона у светлости хиландарског рукописа број 387
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A number of modern researches focused on the problem where Saint Sava began to write Typikon of Studenica, the biography of the ktetor. After discovery of the template, namely of a St. Theodore Stoudite’s text, that was used for the completion of Typikon of Studenica, it was necessary to follow up the aforementioned investigation. Our research of ten manuscripts specifies and complements contemporary data regarding the origin of final parts of the Sava’s text. We have used and studied manuscripts as following: 1) Hellenic manuscripts – Ambr. gr. C 02 (late IX century), Paris. gr. 1018 and Ottob. gr. 251 (early X century); GIM, Sin. gr. 374 (Vlad. 205) (beginning of XI century), GIM, Sin. gr. 375 (Vlad. 206) (second half of XI century), Ambr. gr. Е 101 sup. and Marciana Gr. II, 40 (XII century). 2) Serbian Slavonic manuscripts – Chilandar 387 (second quarter of XIII century), Dečani 87 and HAZU IV d 4 (end of XIII or the beginning of XIV century). These manuscripts either precede or are close to the time when the Life of St. Sava was composed. Theodore Stoudite’s text of the 56 Small Catechesis is the sermon found in all above mentioned manuscripts, in Hellenic (Τῇ Κυριακῇ τῆς А΄ἑβδομάδος) or in Serbian Slavonic (Вь недѣлю недѣлѥ [поста]) manuscripts. Comparison of the mentioned places with the final sentences of Typikon of Studenica (the manuscript IX H 8 [Š 10]) lead to single out the manuscript Chilandar 387 as of great significance. Comparison of the mentioned manuscripts clarifies to what was the scribal tradition of the Stoudite instructions that were used by Sava. The final conclusions shed light on some creative moments of his life. It may be assumed that the manuscript Chilandar 387 represents a very important source for studying Stoudite’s instructions in the Serbian Slavonic scribal tradition.
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Помињу ли се „Игумански манастири“ у Хиландарском типику?
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In the currently available translations of the complete works of Saint Sava it is possible to find, among other things, a disputed phrase in the 13th chapter of the Typikon of Chilandar regarding the status of the Chilandar monastery and its hegumenos. The translation of this typikon is largely based on the text of the oldest manuscript copy dating from 1206 (Chil., AS 156). Earlier translators failed to capture the meaning of the successive clauses that place the monastery and the hegumenos at the same grammatical level. A multifaceted linguistic analysis, supported by the evidence of the corresponding phrase in the Typikon of Studenica, which is with great certainty assumed to have been shaped by Saint Sava, shows that the current interpretation is untenable. It is impossible to find the so-called ‘hegumenic monasteries’ on the Typikon of Chilandar, either in the oldest manuscript copy, or the later ones, from the third quarter of the 14th century. The phrase simply refers to ‘the monastery and the hegumenos, i.e. ‘monasteries and hegumenoi’.
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