The Elevated and Apocryphal Bulgarian Literature in the Later Middle Age. The case of the Life of Basil the Younger

Apocryphal and apocalyptic works constitute two special facets of medieval Bulgarian literature. Although their products came to light quite early- they began to be published as early as the end of the 19^th centuries by various scholars, mainly Russian- they have not been the subject of systematic research and study. 50 this wealth of information which had survived was, for a long period, not utilized. Α more effective approach to these works, which began in the 20^th century and reached its peak in the second half thereof, demonstrated just how rich and pertinent a source of information those apocryphal and apocalyptic works which have survived are, as regards the life of medieval people, particularly the Bulgarians.

Understanding the content of the apocryphal and apocalyptic works was made considerably easier by study of the works which were already known and published. For the most part, however, it was based on the discovery and publication of new manuscripts which complemented the known works and shed further light on the history of their manuscript tradition. It was therefore possible to reconstruct in large measure the original text and to supply satisfactory answers to a series of questions related to the time and limits of the spread of the apocryphal and apocalyptic works.

From the many works which belong to the above categories, within the context of this study, a translation is presented of the Life of Basil the Younger in medieval Bulgarian, which is preserved in codex in. 20 Ν in the new collection of the Monastery of 5inai. This Life is of particular interest for the history and development of apocryphal and apocalyptic literature because, although it belongs to the category of hagiographical works, its content presents features of apocryphal and apocalyptic literature. Besides, there appear in the Life notions (related to the Toll­houses, the payment of tolls by the soul, the Last Judgement, the punishment of sinners etc.) which had long been evolving within the context of apocryphal and apocalyptic literature and which were by then complete and crystallized. It would seem, in fact, that the translation of the text was a positive factor in the establishment and spread of the above notions, which were a definitive influence on the Bulgarian world view and that of the Slavs in genera1.

This study falls into three chapters. The first attempts to give a general picture of the elevated literature of the Second Bulgarian State (1185-1393). Investigation of the elevated literature of the period is felt to be essential for an in-depth understanding of the history and development of contemporary apocryphal and apocalyptic literature, since a paral1el presentation of both demonstrates clearly the differences between them and, in particular, the orientation of each one. The output of elevated literature in the Second Bulgarian State may, for practical purposes, be divided into two extended periods which can be studied separately: those of the 13th and the 14th centuries. In each of these two periods, elevated literature is examined in conjunction with the great spiritual centres, which had a very real influence on the whole of Bulgarian elevated literature. In the 13^th century, there were only two large spiritual centres where elevated literature was cultivated: Tărnovo, the capital of the Second Bulgarian State, and the Monastery of Zograf on the Holy Mountain, where some of the most eminent Bulgarian scholars of the time lived. In the 14^th century, the number of great spiritual centres cultivating elevated literature increased significantly. Tărnovo and the Monastery of Zograf continued to make a contribution, extending the tradition of the previous century. At the same time, there was activity in new spiritual centres which made their appearance in this period, such as the Monastery in Paroria, Thrace, the Monastery of Kelifarevo and that of the Holy Trinity in Tărnovo, the Monasteries of Rila and of Lesnovo and the town of Vidin.

The second chapter attempts a synoptic presentation of Bulgarian apocryphal and apocalyptic literature. For a better understanding of this, the beginnings of this literature are presented, which, as is wel1-known, belong to the Judaic and Early Christian world. Thereafter, the evolution of apocryphal and apocalyptic literature is presented within the context of the Eastern Roman Empire, whence the Bulgarians received it on their conversion to Christianity.

An investigation of the history of Bulgarian apocryphal literature reveals that the works of this category were translated from the Greek and spread to Bulgaria immediately after the conversion of the country. Any analytical presentation of the progress of their spread in Bulgaria is quite a difficult undertaking, however, principally because of the problems posed by their manuscript tradition, which, to a large extent is still confused and not fully investigated. At this point in the research, significant assistance is provided by the catalogues of heretical and forbidden works which were in circulation in the Middle Ages in Bulgaria. In this unit, the contents of the four oldest catalogues are examined. Their study confirms the early acquaintance of the Bulgarian world with the apocryphal texts, helps locate the works that were in circulation in Bulgaria in the Middle Ages and gives valuable information concerning their total numbers, while also casting light on the efforts of the Bulgarians to compose their own apocryphal works. The chapter rounds off with a presentation of the history of apocalyptic literature in Bulgaria, which is parallel to that of Bulgarian apocryphal literature and indissolubly linked to it.

Finally, in the third chapter, the history of the Slavonic translation of the Life of Basil the Younger is presented, interest being centred on the South Slavonic syntax. It begins, however, with a history of the original Greek Life, for a fuller and more comprehensive presentation. On the basis of the relevant bibliography, the date of its composition is ascertained, its manuscript tradition is followed, its ideas are analytically presented and, insofar as this is possible, their provenance its determined. Particular mention is made of the two great visions contained in the Life: the vision of the ascent of the soul towards heaven and its passage through the celestial toll-houses; and that of the final judgement.

Thereafter, the history of the Slavonic translation of the Life of Basil the Younger is presented analytically. Α study of the manuscript tradition allows us to discern three different compositions. Special mention is made of the two oldest: the Russian and the Southern Slavonic, which are associated with the dissemination of the Life in the Russian and Slavic worlds respectively.

The history of the Southern Slavonic composition of the Life of Basil the Younger is then examined in greater detai1. Its manuscript tradition is presented and compared with its Greek counterpart. Its content is also analyzed and similarities and differences between it and the Greek text are identified.

Special mention is made of the Life which comes from manuscript No. 20 Ν of Mount Sinai, which study reveals to belong to the Southern Slavonic composition. It is, indeed, its most representative example. This manuscript was discovered only in 1975 at the site of the monastery and contains only the Life of Basil the Younger. It is unheaded, contains 120 leaves and dates from 1369/1370, according to a note by the copyist himself. Α comparison of manuscript 20 Ν with the rest of the Southern Slavonic manuscript tradition reveals similarities and differences. Α study of these contributes to the assessment of the Life contained in manuscript 20 Ν and leads to the conclusion that we probably have before us one of the copies of the oldest Slavonic translation of the Life of Basil the Younger. It also reveals the quality of the work of the copyist of the manuscript (the priest Peter) and places him among the most important Bulgarian erudite copyists of his time, who was, until recently, unknown.

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