The Book of Jacob the Jew in the Old Rus’ian Early Texts and Tikhonravov’ Chronograph
DOI:
https://doi.org/10.15407/uhj2020.06.104Keywords:
Old Rus’ian, textual criticism, medieval chroniclesAbstract
The article examines new date regarding the history and transmission both the Doctrina Jacobi nuper baptisati, the important Byzantine source translated into Old Church Slavonic in the 11th century known as the Book of Jacob the Jew, and some Old Rus’ian texts, with the emphasis on the Tikhonravov’ Chronograph. The background of my examination is provided by recent researches of A.Pereswetoff-Morath, which survey many borrowings from the Book of Jacob in the Kyivan Metropolitan Hilarion’s Sermon on Law and Grace and the Primary Chronicle or A Tale of Begone Years.
The aim of this study is to expand the base of comparison of Doctrina Jacobi with Old Rus’ian texts by drawing new source and specify features, applied by the authors of these compilations.
The methods are largerly textological, including textual and literary criticism.
The academic novelty. For the first time all quatations from Doctrina Jacobi is tracing in the Tikhonravov' chronograph. Though was a compilation of the 16th century, it largely consists of the very early texts, what determine its significance for the history of the booklearning in Old Rus’. Tikhonravovsky chronograph provides reliable material for textological comparison, because it offers a bulk quotations from the Book of Jacob (more than 90 citations), while there are only a dozen ones in the Sermon of Kyivan Metropolitan Hilarion, and approximately two dozens in the Primary Chronicle.
Conclusions. The similar rearrangings of biblical citations in Tikhonravovsky chronograph and the Primary Chronicle point to an unknown early author from the 11th century that made a selection and reworked fragments from the Book of Jacob linking them in a totally different order. He create a lengthy “biblical collection”, that served as intermediary between the translated Byzantine and original Old Rus’ian sources. Taking into considerations these new materials, we have now construct the scheme of relations between our texts as: from the Book of Jacob to the lengthy “biblical collection” and from later to the Kyivan Metropolitan Hilarion’s Sermon on Law and Grace and the Primary Chronicle and so on. In the all, such late medieval compilation from the 16th century as Tikhonravovsky chronograph shed new light on intricate problems of Kyivan Rus’ writing.
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