КИРИЛО-МЕФОДІЇВСЬКА ТРАДИЦІЯ В ІСТОРИЧНІЙ ТА ЕКЛЕЗІАЛЬНІЙ ПАМ’ЯТІ БОГЕМІЇ ХІІ–ХІІІ ст.
DOI:
https://doi.org/10.15330/gal.38.27-61Анотація
Стаття присвячена проблемі репрезентації слов‟янської традиції святих Кирила й Мефодія в історичній та церковній пам‟яті середньовічної богемської спільноти, що належала до сфери куль- турного впливу латинського Заходу. Шляхом текстологічного аналізу «Богемської хроніки» першого найдавнішого офіційного хроніста і вишеградського каноніка Козьми Празького, чотирьох його пізніших продовжувачів ‒ градіштського, богемського анналістів, сазавського монаха-хроніста ХІІ ст., так званого «Висновку збирача» («Епілогу»), а також «Хроніки» Мартіна Опавського і низки агіографічних текстів святопрокопського і кирило-мефодіївського циклу ХІІІ ст. прослідковано трансформацію образів обох солунських братів і їх місійного сподвижництва в офіційному історичному та агіографіч- ному дискурсах періоду Пржемислідів ХІІ–ХІІІ ст. Автор доходить висновку, що впроваджена близько 994 р. монахом Християном версія хрещення моравським «єпископом» Мефодієм перших богемських князів стала одним із центральних сюжетів, а також основоположною ідеєю великоморавського і кирило-мефодіївського походження ранньобогемської церковної організації і державності ‒ як для офіційного історіографічного, так і для агіографічного латиномовного наративів Пржемислідів. Якщо в історичній пам‟яті богемців, репрезентованій згаданими хроніками й анналами, свв. Кирило і Мефодій поставали переважно осібно і диференційовано, а не як культова пара, то в уявленнях авторів агіографічних легенд, створених в умовах інституалізації Богемського королівства з початку ХІІІ ст., обох місіонерів зображено як апостолів слов‟ян з локалізацією єпископської резиденції Кирила в давньоморавському Велеграді та акцентуванні уваги на християнізаторській діяльності Мефодія у володіннях Пржемислідів. Однак порівняно з описами діянь латинського духівництва у володіннях Пржемислідів, кирило-мефодіївські історичні та агіографічні сюжети ХІІ–ХІІІ ст. характеризуються своєю змістовою фрагментарністю та іноді інформаційною розбіжністю. З іншого боку, за правління останніх королів з династії Пржемислідів, Вацлава ІІ і Вацлава ІІІ, якщо вірити свідченням їхнього сучасника, збраславського хроніста Петра Житавського, кирило-мефодіївська традиція з виміру суто історичної та еклезіальної пам‟яті почала частково переходити до обмеженої «придворної» літургійної практики.
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