Ποῖον χειρόγραφον; О контексту помена и значења мотива „рукописа“ у „Житију Светог Саве“ од Доментијана (1253/1254)

Abstract

У раду се са више аспеката обрађује мотив „рукописа“ у „Житију Светог Саве“ од Доментијана (1253/1254), којег хиландарски јеромонах помиње при опису доласка Светог Саве Српског на место Христовог Крштења. У њему је утврђено да Доментијанов опис као целина показује доста сличности са Теодосијевим описом истог догађаја, затим са стихиром претпразнства Богојављања у којој се помиње „Адамов рукопис“, као и са почетним одломком „Житија Светог Симеона“ од Стефана Првовенчаног у којем он помиње „рукопис“. На основу очуване и доступне грађе, као и понуђене анализе, у раду се указује на вишеслојност значења овог мотива и у складу са тиме и на различите могућности његовог тумачења. Закључено је да Доментијан користи термин „рукопис“ под утицајем литургијске поезије, апокрифа, дела Стефана Првовенчаног, и делâ црквених писаца, идејно обједињених у тумачењима Светог Јована Златоустог (Кол. 2.14).

The article deals with the motif of "handwriting" which the Serbian medieval church author and Chilandar Hieromonk Domentijan (ca.1210-1264) mentions in his "Life of St. Sava of Serbia" (1253/1254) in the passage describing the arrival of St. Sava at the place of Christ's Baptism in the Jordan River. The paper concludes that Domentijan's description as a whole has many similarities with the description of the same event by the younger Serbian medieval ecclesiastical writer Teodosije, with the versified Steichiron of the forefeast of the Epiphany, in which "Adam's handwriting" is mentioned, and with the opening passage of the "Life of St. Simeon of Serbia" by Stefan the First-Crowned, in which "handwriting" is also mentioned. On the basis of the surviving and available sources as well as the analysis offered, the complexity of the motif and its multi-layered meaning are revealed, and various possible interpretations of the motif are offered. It is demonstrated that Domentijan uses the term "handwriting" under the influence of liturgical poetry, the Apocrypha and the works of the Church Fathers. In using the term "handwriting", he relies in particular on the exegetical writings of St. John Chrysostom, which, as far as we know today, are the only source that explains the connection between the apocryphal motif of "Adam's handwriting" ("cheirograph", "contract") and the term of the same name ("cheirograph") from the Letter to the Colossians (Col. 2:14) and equates them. St. John Chrysostom is one of the few authors who wrote baptismal instructions and whose writings have survivied to this day. Apart from the sources mentioned above, the explanation offered in his baptismal instructions clearly shows the direct connection between handwriting as Adam's contract and handwriting mentioned in Colossians with the feast of Baptism and the context in which the Serbian medieval author Domentijan uses this word. At the end, in addition to Chrysostom, another very similar source is mentioned, namely the insular Latin text with the commentary on the same biblical passage (Col. 2:14) by an anonymous Western author, who in his own way also associates the "apocryphal" and "biblical" term "handwriting" (9th century; Oxford, MS Auct. F.4.32, fol. 21v).