Химнографските произведения на Кирило-Методиевите ученици, създадени в края на IX – началото на X в. в България в процеса на формиране на комплекса богослужебни книги на старобългарски език, съставят част от трите основни химнографски сборника Октоих, Миней и Триод.


The Didactic Gospel, one of the most famous publications in the history of Slavic early printed books.


The main set of civil laws in force on the territory of the Grand Duchy of Lithuania, Russia and Samogitia – served as a “constitution” of the power that was once one of the largest in Europe and a kind of guarantor of its independence.

appr. end of the 1480s – post 1540

an Eastern Slavic educator, humanist, publisher, translator, biblical scholar, doctor of medicine, and the national pride of the Belarusian people.


The Ostrog Bible, a cultural literary monument of global importance, was published in 1581 by the famous pioneering Russian and Ukrainian printer Ivan Fyodorov, in Ostrog at the estate of Prince Constantine of Ostrog.

Clement of Ohrid (c. 840–916), enlightener of medieval Bulgaria, founder of the Ohrid centre of learning, was one of the disciples and associates of the of the Slav apostles St. Constantine-Cyril and St. Methodius.

Ruthenian Devotional Songs are non-liturgical spiritiual song that were very popular and widely known among the Ruthenian and Russian population from the 17th century onwards and that also spread among the Southern Slavs from the 18th century onwards.

Тълкуванието върху Книга на пророк Даниил е най-ранното егзегетично произведение (III в.) върху старозаветната книга, принадлежи на раннохристиянския патристичен автор свмч. Иполит Римски (ок. 170 – ок. 235 г.). Преведено е на старобългарски в края на ІХ–Х в.

As not everyone knows, the ‘Belgrade Circle’, the collective of comics authors who ushered in the so-called ‘Golden Age of Serbian comics’ (from the 1930s until WW II), had many Russian émigrés among its members. This contribution mainly deals with their practice of adapting the nineteenth-century literary classics of their home country into the comics medium.

The stories of travels to the Holy Land of clergy or laity (pilgrims, diplomats, ambassadors, merchants) are texts in the centre of which is the description of the sacred places and relics related to the Holy Scriptures and Christian saints, that they have visited and seen. These stories were used mostly as religiously instructive readings, often with the idea their reading to replace the journey itself.

about 1300 – after 1375

Isaiah is a prominent Serbian scribe of the 14th century (c. 1300 – not earlier than 1375) who worked on Mount Athos and was for some time at the Serbian king’s and then the prince’s court. He went down in the history of Southern and Eastern Slav literature as a translator from Greek of works by Pseudo-Dionysius the Areopagite.

The Synaxarion is a translated written anthology that dates back to Byzantine synaxarion and monthly calendars. It is in fact hagiographic calendar collection of short synaxarion lifes, combined in a genre-specific manner.


It was the largest printing house of the Grand Duchy of Lithuania of the 16th century, founded in 1574 in Vilna by Peter (in Belarussian – Pyotr) Timofeev Mstislavets at the expense of merchants by the name of Mamonich.

about 1520–5.12.1583

Ivan Fyodorov was a Russian, Belarusian and Ukrainian printing pioneer, publisher of the first dated book printed in Russian.

A considerable part of the early Old Bulgarian translation literature is preserved in Russian literature and is characterized by a clearly compilative character – with original authors’ parts.

The 16th through the 18th century saw the provenance of Russian manuscripts and old printed books used in divine service, which had an influence on the content of manuscripts.

The charters that the Russian Tsar Ivan the Terrible (1530–1584) granted to Serbian Hilandar monastery on Mount Athos and the Rila monastery in the Bulgarian lands are valuable sources for research on the history of relations between the Southern Slavs and Russia in the 16th century.

The Bulgarian reception of one of the most famous writers of world literature, Lev Nikolaevich Tolstoy (1828–1910), comprises far more than an enumeration of his works translated in Bulgarian. It also deals with the way in which not only the writings themselves, but also the thoughts and ideals of the Russian count inspired many of his Bulgarian contemporaries (by ‘early reception’ we mean here the reception until Tolstoy’s death in 1910).

The Story about the Establishment of the Bulgarian and Serbian Patriarchates is a work created on Russian soil around 1460–1461; it is included in the legal collection known as Кръмчая [Kormchaya].


Janko Lavrin was a Slovenian expat who lived in pre-revolutionary Saint Petersburg and moved to Great Britain after the First World War. During his Russian career, he worked as a literary critic, journalist and publisher, and developed an idiosyncratic vision on a united Slavic world. Acquainting the Russian public with (mainly) South Slavic literature and culture was an important aspect of his pursuit.


Пренасянето на мощите на св. Николай от Мира в Бари е осъществено в 1087 г. по инициатива на гражданите на Бари, които до 1071 г. са православни поданици на Византия. Разказът за пренасяне мощите на св. Николай от Мира в Бари възниква в Бари скоро след събитието (преди края на ХІ в.), въз основа на свидетелствата на участници в преноса и на впечатленията на авторите от събитията в Бари след пристигането на мощите.

The way early Bulgarian historiography penetrated in Russia can be reconstructed based on the transcripts in the so-called Archival Chronograph, also known as the Jewish Chronograph (Истрин 1893) or as Bulgarian Chronograph (Горина 2005) from the 15th century (Russian State Archives of Ancient Acts, f. 181, No. 279/685), Vilna Chronograph from the 17th century (Library of the Lithuanian Academy of Sciences, Vilnius, No. 19/109) and Warsaw Chronograph from the late 15th–early 16th century (National Library of Poland, Warsaw, BOZ cim 83).

В богатата и дълга история на руско-българските литературни диалози и обмена на духовни ценности между руси и българи ХХ столетие се вписва като логично продължение на процес, активиран през Българското възраждане. Това е процес, преобърнат по отношение на друг от още по-стари времена.

Героят на И.С. Тургенев Дмитрий Никанорович Инсаров не се появява отведнъж, а идва като завършек на една наследена от романтизма, но забравена по-късно традиция в представянето на герои-българи. Неговата харизма е толкова силна, че засенчва литературните си предшественици, включително и такъв ярък персонаж като Пушкиновия Кърджали.

Първата трета на XIX в. е важен етап за възникването на журналистика от нов тип в Русия. Периодиката излиза от рамките на литературните кръжоци и/или предимно информационните задачи. Тематичният диапазон на изданията значително се разширява и те играят все по-голяма роля за формиране на обществните нагласи.


Значителен принос за развитието на култа на българския светец в Русия имат манастирските центрове на Москва (Йосифо-Волоколамски манастир, Троице-Сергиева Лавра, Чудов манастир), Вологда, Псков, Новгород (Спасо-Хутински манастир), Супрасълски манастир в Западна Белорусия и забележителните представители на руската църква Киевският митрополит Киприан (1336–1406) и Московският митрополит Макарий (1482–1563).

The fifteenth-century Russian Tale on Constantinople, since 1886 attributed to one mysterious Nestor-Iskinder, is a rather hybrid, lively account of the ultimate fall of Constantinople (1453) in the hands of the Ottoman Sultan Mehmed II. Mutual religious, political and historical interests led to a fruitful circulation of the Tale among East and South Slavs.

In Russian literature in the 16th–17th century, there has been an increased interest in apocryphal works and in texts of legendary content and it stemmed from the literary and ideological trends characteristic of the era.

(нач. на ХVІІ в. – 1666/1669)

Виден църковен и културен деец, един от инициаторите на българо-руските и руско-балканските църковно политически и книжовни връзки.

През Средновековието сред южните славяни се разпространява превод на агиографския разказ Чудото на св. Георги със змея в неговата най-стара редакция, известна от изследването на гръцката ръкописна традиция като „разпространена“ (Aufhauser 1911: 52−69).

Романтизмът (от фр. romantisme) определя лицето на руската литература през първите няколко десетилетия на XIX в. Като движение в литературата и изкуството се характеризира с повишено внимание към националното и индивидуалното своеобразие, екзотичното и нестандартното, силните емоции; с идеализация на силната личност и народния дух.

Стишният пролог е преводен агиографски календарен сборник за неподвижния цикъл на църковната година с кратки (проложни) жития за светци, предхождани от (проложни) стихове от епиграматичен тип (двустишия или тристишия).

Прологът (грц. συναξάριον) е агиографски календарен сборник с наративни текстове за християнските светци и мъченици, кратки (проложни) жития, обединени на жанров признак и представени в календарна последователност.


SESDiva ERA.Net RUS Plus Call 2017 – S&T

SESDiva. Project № 156

SESDiva aims at creating a virtual museum of written culture in relation to the social, religious, cultural, and ideological environment and relations between the South and East Slavs throughout the centuries from the 11th to the beginning of the 20th century.

Duration: 2018-2020
Program: ERA.Net RUS Plus Call 2017 ‐ S&T Projects