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REFERENCES to beginning-3rd quarter of 14th century

 

1       ПСРЛ, Vol. XV, 1965. For a short history of Tver chronicle-writing see: Насонов A. H. “Летописные памятники Тверского княжества. Опыт реконкции тверского летописания с XIII до конца XV в.”. Известия АН СССР. СОтдел гуманитарных наук, Vol. VII, 1930, No. 9, pp. 709-738; No. 10, pp. 739- 772 Nasonov later discovered a third monument of Tver chronicle-writing—a chronicle fragment for 1318-1348. See: Насонов A. H. “О тверском летописном материале в рукописях XVII века”. Археографический ежегодник за 1957. Moscow, 1958, рр- 30-40.

2 Лурье Я. С. Общерусские летописи XIV-XV вв. Leningrad, 1976, р. 34.

3 Приселков М. Д. История русского летописания XI-XV вв.

4 Baskedi—an official sent from the Horde to Russian towns and principalities conquered by the Mongols to supervise the collection of tribute and population censuses.

5 For the text of The Tale of Shevkal see: ПЛДР. XIV-середина XV века. Moscow, 1981, pp. 62-65.

6 For a detailed description of the different versions of the song and a comparative analysis of them see: Путилов Б. H. Русский историко-песенный фольклор XIII-XV1 веков. Moscow and Leningrad, 1960, pp. 116-131.

7 Воронин H. H. “Песнь о Щелкане и Тверское восстание 1327 г.’*. Исторический журнал, № 9, 1944, pp. 75-82.

8 Лурье Я. С. “Роль Твери в создании Русского национального государст­ва”. Ученые записки Ленинградского университета, No. 36, 1939, р. 107. See also N. N. Voronin’s article “Песнь о Щелкане и Тверское восстание 1327 г.”.

9 Древние российские стихотворения, собранные Киршею Даниловым. Moscow and Leningrad, 1958, p. 32.

10For the text of The Tale of Dovmont see: ПЛДР. XIV-середина XV века, pp. 50-57.

11                      Энгельман А. Хронологические исследования в области русской и ливонской истории в XIII и XIV столетиях. St Petersburg, 1858, pp. 44-93.

12                      Серебрянский Н. Древнерусские княжеские жития, Moscow, 1915, р. 274.

13                      Ibid.

14                      Кучкин В. А. Повести о Михаиле Тверском. Историко-текстологическое исследование. Moscow, 1974.

15The text is quoted from The Sophia First Chronicle (ПСРЛ, Vol. V, St Petersburg, 1851, pp. 207-215). A specialist on the Tale, V. A. Kuchkin, divides all Us texts into two main categories, one found in the chronicles and the other in miscellanies. Of those in the chronicles the text closest to the original form of the Tale is that in the early recension of The Sophia First Chronicle and in the Tver chronicles (The Rogozh Chronicle and The Tver Miscellany). “ The Tale of the Death of Michael in the early recension of The Sophia First Chroniclewrites Vasily Kuchkin, ‘has retained older features than the text of The Rogozh Chronicle.” However, as Kuchkin has shown, in relation to the Tale of the chronicle type, the text of the miscellanies, referred to by specialists as the Extended Redaction of the Tale, is the earliest. For the most part the Extended Redaction is very close to the text of the early recension of The Sophia First Chronicle. Since the Extended Redaction has not been published, we refer the reader to the text of The Sophia First Chronicle although the quotations in Kuchkin’s book are from manuscripts of the Extended Redaction.

16 Кучкин В. A. “Сказание о смерти митрополита Петра”. ТОДРЛ Vol. XVIII, 1962, pp. 59-79. Before Kuchkin’s study Bishop Prochorus of Rostov was thought to be the author of the Life. Prochorus’ name is in the title of the second recension of the Life. But, as Kuchkin shows, it refers not to the text of the Life, but to The Reading in Memory of Metropolitan Peter that comes after the Life and was compiled and read by Prochorus in the Cathedral of Vladimir during the Vladimir Council of 1327 at which Peter was canonised.

17 For the text of the Tale see: ПЛДР. XIII век, pp. 466-473.

18 Былины (Библиотека поэта. Большая серия). Second edition. Leningrad, 1957, pp. 354-365.

19The text has been published in the book: Тихонравов H. Памятники отреченной русской литературы, Vol. II, Moscow, 1863, pp. 59-77.

20 Веселовский A. H. “ Слово о двенадцати снах царя Шахаиши по рукописи XV в.”. Сборник Отделения русского языка и словесности АН СССР (СОРЯС), Vol. XX, 1879, No. 2, pp. 1-3; Рыстенко А. В. “Сказание о 12 снах царя Мамера в славяно-русской литературе”. Odessa, 1904; Кузнецов Б. И. “Слово о двенад­цати снах Шахаиши и его связи с памятниками литературы Востока”. ТОДРЛ, Vol. XXX, 1976, pp. 272-278.

21 Alexander Veselovsky takes the view that the Lay was translated directly from the Oriental original; Alexei Sobolevsky believes it to be a translation from the Greek; A. V. Rystenko traces it to Serbia, and Vasily Istrin to the Dalmatian coast.

22The text is quoted from the edition: Веселовский A. H. “Слово о двенадцати снах царя Шахаиши по рукописи XV в.”, pp. 4-10.

23 For the text of the Epistle see: ПЛДР. XIV-середина XV века, pp. 42-49.

24 Deisis, or deisus (Greek) means “prayer, supplication”. This composition shows Christ at the Last Judgement. The Virgin Mary, on one side, and John the Baptist, on the other, are interceding for sinners, begging Christ to be merciful. Other saints may also be portrayed in the composition.

25 On the typically Novgorodian character of this image in Basil’s Epistle see: Лихачев Д. С. Новгород Великий. Moscow, 1959, p. 62.

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