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allgemeine Geschichte der literarischen Cultur, 1804., 1 $
( — Geschichte der Slavischen Sprache und
Literatur nach allen Mundarten, 1826. * . .

24
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Ofen, 1827, c. 78)
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25
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26
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XI, XII XIII
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27
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28
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29
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30
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31
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dispariles, Jaxamatae et Meotae, et Jazyges Roxolanique, et Alani et Melanchlaenae, et
cum Gelonis Agatyrsi, aliique ultra latentes, quod sunt omnium penitissim.» (Ammianus
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altslowenisch Srbadija, Srmadija, gerade wie noch heutzutage die Länder Šumadija in
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Zeriuani seyn... Dennoch glaube ich, dass die Endung - atai in Sarmatea bloss ein
griechisches Anhängsel ist, um das barbarische Srb wollends zu hellenisiren; denn die
Ausgänge - atai, -itai, - wtai, waren Lieblingsformen der Griechen bei Völkernamen.
Demmnach verdankten die Formen Seuromat, Sarmat, statt, $, $ , $
( $ ?) ursprünglich den griechischen Pflan astädten an Pontus ihre Entstehung»
(Schaffarik, P. J., Über die Abkunf der Slaven..., Ofen, 1828, c. 104)
4 , #
4 4 , 0
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22
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32
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$ , *# .
' ).
(
! ,$
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. 1 : «Andere möchten darin eine
Übersetzung des Names Wlci suchen - ein mäachtiges Volk von ausserordentlicher
Leibesstärke, auch Ljuti=i genannt, dessen erste Kunde schon in den Wolfs-menschen
Neuren bei Herodot und in Andenken in den Sagen der Wolyner-mir aber ist
wahrscheinlich, dass hier der Stamm der Ljubiner, Ljubi=en (später Leubusii in
Deutschland) gemeint sey.» (Schaff., Über die Abk. der Sl., c. 99)
'
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( : Questio de Neuris Cimmeriisque), . $
, .
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33
 ) . - $ * * ,
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$
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3 $ , .& $ ,
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. .% ( Descriptio civitatum et regionum
ad septentrionalem plagam Danubii [' $ $
'], Zeriuani, quod tantum est regnum, ut ex eo
cunctae gentes Sclavorum exortae sint et originem, sicut affirmant, ducant - $
' ' ,
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1 ,
- $ .( . '
, : « , . &
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$
' : «S. Zakrenjski hleda Zeriuani
pri Dunaji. Uvadi, že v oblasti pri hranicich pozdejšich Uher, Srbska s Bulharska leželo
teritorium zname v uherskych dokumentech jako terra Zeurini (vel Banatus Szoreny, albo
terra regalis Severinensis). V drivejšich dobach... mohlo mit toto teritorium rozsahlejši
hranice. Na jeho uzemi podle Zakrzenjskeho mohlo byt centralni uzemi Slovanu...» (28,
c. 39).
, .
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( ) * ' , - ,
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34
 $ . , . . , *
*. %. ). $
* ' , ( $
, '
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danubiana continuata, ( , 1996., c. 27-28) - $
,

$ , $
1 . 0 Hi
paludes silvasque pro civitatibus habent ( $ . )
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35
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36
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37
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38
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39
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40
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41
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42
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43
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45
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48
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53
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54
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57
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58
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59
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61
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62
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63
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64
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65
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66
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67
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68
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Culture: An Internal Analysis; Their Role, Chronology and Independence from
Mesopotamia, University of California, Los Angeles, Ph. D. 1973. /University
Microfilms, Axerox Company, Ann Arbour-Mitchigan./,Calgary, 1981.). &
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Southeastern Europe: The Sign System of the Vinca Culture ca 4000 BC, Calgary,
1981; Haarmann H., Early Civilization and Literacy in Europe. An Inquiry Into
Cultural Continuity in the Mediterranean World, Berlino, New York, 1995.;
Haarmann, H., On the Nature of Old European Civilization and its Script, in "Studia
Indogermanica Lodziensia" vol II, Lódz, 1998.
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168
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170
Dahmadioh, ar jeri Sarmadioh. Jew uni Tragia pokr aschcharhs hing, jew mi mjetz,
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171
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( A). & ; 2 , o q, $ o o
qr q o ; ' & ;: "A Taphris per contineutem
introrsus tenent Auchretae apud quos Hypanis oritur: Neuri apud quos Borysthenes,
Geloni, Thussagetae, Budini, Basilidae et caeruleo capillo Agathyrsi" ( & !5( %!
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( %& ! / '(!/, / ) A, &*%!/ &A, * A, !% ) A !/!& (%A %
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$s q qr q % q 2 ,
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rs o $ ;2
( q 330 . .p., ; '$ , q 20 ,
, 363 . ' q + %
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aquilones adstringunt. Post quos Budini sunt et Geloni perquam feri, qui debractis
peremptorum hostium cultibus indumenta sibi equisque tegmina conficiunt, bellatrix
gens."( - * & , *(A !% )9B& %( , A , %&!, (!C A % % 9,,
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* q ' - o # $ r $o ; «( ; »,
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Slovani jižnich, V Prage, 1906 /I, 1741/ o , , o; 4 o *(!, ,
s o q p ; ' s 1 @
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$ .2 q p @, ' r , p ' q q »
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172
 %& ./) /Ammianus Marcellinus, Res gestae, XXXI, c. 2, § 14/. t
A8 !(
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Aborigines et incunabula Magyarorum ac gentium cognatarum populi pontici, Pontus;
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66
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173
* , qq ; ( r ;), o @ ,
o o r $ ; .
' , q q ; ; ,
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*o o , o ) , , o q
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Chronica Slavorum, - Mon. Germ. hist., T. XXI (1868, Pertz). $ ' q
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174
 « ' q»67. ; q q 7.
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Premier humanism Byzatin («& o; * »), ;
IX-X , o , @ o o ' q
68
. &. 3 @ o $ @
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( '% + %& ( + $ ) !$ + , ( : Clio, 2001., . 251.
68
Paul Lemerle: Le Premier humanism Byzatin, Paris: Press Univ. de France, 1971, p. 120-121: “Le IXe
siècle est l`me des époques les plus originals et novatrices de l`histoire de Byzance, ou plutôt, il est
l`aboutissement d`une longue et profonde evolution, commence bien avant, au lendemain de la conquête
arabe, et par laquelle Byzance se transforma pour survivre. Le domaine de l`esprit ut, peut-être, le dernier
attient par ce mouvment, mais c`est peut-être aussi celui qui en garda l`empriente la plus durable.”
69
Runciman, Steven: Byzantine civilization, New York, 1956., p. 180: “Ecclestiastical control abetted the
misfortunes of the Empire in working against a wide education. Lay learning with its pagan past was
viewed with a certain suspicion…But by the Ninth Century affairs were more settled and the Church
authorities were less suspicious. Better relations with the Arabs induced the study of the lore of Islam.
There was a great revival of learning: though its pioneers, man like Photius and John the Grammarian, were
regarded by the populace as magicians. Michael III`s uncle and minister, the Caesar Bardas, founded a new
State University in the Magnaura. The Professor of Philosophy was the head – the Oeconomicos
Didaskalos – with the Professors of Grammar, Geometry and Astronomy under him.”

175
 , @r $o o $ o r ;. o
, - $ @ o @ o
' , $ o q70.
*o rs q q , $ q, $o 3 2 ,
7 ; # 7 , o $ , ,
- ( r), - ;( r) # ( )71.
; @ o
@ ; ; ;, q ;
, @ o o q $o
.
/ q, ' @ $ ' q
; # @ r
o ( $ o ( & ' )
, .
$ $ @ ; ; .*p ;« $ »,
, ' @ q $ o.
* ; q q $o q ; ; ;
; ;. 2 ' @, q q
; ; ' , r r ' @; p
@ q o , o; &. 3 @:
s ' qo ; ;
@ o p @ o' q, o; , q
rs $ ' rs , ' @?72 &.
3 @ , q o q
; 4 $o @ ; $ q,
rs $o @ ; o
73
, p p .
- ' , s , ' q ;
; o , qq o o «$ o ;»
q r$ @ ; $ ,
' , $ ' o o $ ' .
$ p @ q qs @ q
@ o o – ; . 7
% o # ; , ' # 7 ,
, @ q: «( ' o
, @ ' $ @ q ( , @
$o @ $ $ r »74. * p ; q q
$ o ' o ,
; * q q q o

70
& $ .: Paul Lemerle: Le Premier humanism Byzatin, Paris: Press Univ. de France, 1971, Chap.
VI, p. 158-160.
71
Paul Lemerle: Le Premier humanism Byzatin, Paris: Press Univ. de France, 1971, Chap. VI, p.165.
72
P. Lemerle, Le Premier humanism Byzantine, p. 43.
73
Ibid., . 49.
74
.: , # -# // t o; : q .% q.
- @ o; ; : 3 XII (http://old-rus.narod.ru/).

176
 ; (4. 4 @, t. 8 , 7. 7 ; $ ). * ; q
q–p q ' ; o
o q , o $ r
$ @ r o r ;.
q @ @ q * o, q 2
III , o; o;
(2 ) 3@ 2 (7 ) $
@$ q q , o $ s ;
7 ;, % , ; ,
' $ q r @ o @
q $ ; o # 7
( @ . # ). #
r rs r r. & ' @ q @' @
2 & . # – q ;
s ; ; @ o,
@ rs ; ' q ; ; @ , q
q @ ; $ q q o.
t @ q ' «, .# »: «
q o q q q. $ q' 4
, 3@ 7 q $ :
, , , o , p
.- q , - $ @ $o @ q @
. @ $o ' , q :
r q »75. * s ; ; $o
; ' .
q ; ' , ; ;
# q, ; ' o $o $ ' ; q ,
' o q ; ;
, o @ .
; o q, ; $o @
$ ' ; ' o q , @r
q @ # @ ; o ; o (
). t o q q ' @ $o ;:
@ q @ ; ; , o o
, @ @, @ $ q p ;
$ . 4 o q $o p
7 q «2 $ $ » (« - %& /, ) ) & !
(, ( ) ). ' %! ' ( % ! '( # &! A !, /, (!&
% (-! & (A ' - )!) * !&7 )B ) A8 !" (!& !(!% 8. % /
/ &( %&! ! $!& 8»), ' q
q % q
.* ;' $o ' o q2 &
; ; ; @r @

75
.: , # -# // t o; : q .% q.
- @ o; ; :3 XII (http://old-rus.narod.ru/).

177
 @ o ; s rs q. * p
$ @ , . . o ;
76
$ ; q .
, $o ' o
$ o q, . . ( % q q
o q q q ' q
; ). & p $ $ q $o o q
$ $ ( ( q $o $
actus purus o , ' oikonomia,
qs ' r).77
- q q q q @ o #
7 7 r ' q @ o ' $s :«
$ o; @$ , $ .% q q q,
o , @ , @ ; $ » 78.
* q ; ; o '
$o @ # @ r , q @ ; ,
; q @ ; ( 20 25 $ q 857 ) @
qs , q p
$ o; 7 ;, o $
q . 8 o o $o o q r
r $o $ , , $ ' o
; o o , @ ; $o
.- , 861 & ;I $
# @, q * o 318 qs
q, @ $ q 7 q. * ;
$ ; 7 ; $ @ @ r ,
w q, r ;. ' o
;, ' ' o 7 r
@ o o o é q $ @ ;
79
, p $o , .
# , q , o; @ o; @7 q
8 , # 7 ( q 827 ,
2 @ 3@ q, s
; 14 , , $o 8 7 r
$ q r) $ 2 ; $o o$ o q
; @r q qo q
$ ' q q q o .& @ $ @q ' q
( .– ), q ; q o $o ; $o , $o

76
2 ; ( ;). * ; $ .
@ o o. /& . . *.2 . - 2 .: 3 , 2001. - 336 . // t o;
:( $ 7 (http://ksana-k.narod.ru/Book/mejweb/).
77
Ibid.
78
.: , # -# // t o; : q .% q.
- @ o; ; :3 XII (http://old-rus.narod.ru/).
79
.: ; 7. . q * ; ; . & 2 ; (867 –
1057). – 2.: 2o @, 1997, . 24 – 26.

178
 $o $ r s rs
q qo $ q; ;p ;
' o s ; - $ s r
r , s $ q – ,
$ , , $ .
& @ q q o @ ;
- ; ( ' - o q q),
$ ; ' ; ; q $ ;
o q @ $ @
; , q @ o @ q q
@ q ; $o .
o q q q , q o o
; , o ' @
@ q q, r $ o @
80
; ; .
* * $ # 7
o ;« Eq o ; », @ q @ q
q qo , q o @r ; ,
qo . q , @ $o q : «

80
* « * ; ; » 7. ; : «3 $ @
7 q @ qo ' @ @
.7 ; @ q ' o ' - ;
8 » ( .: ; 7. . q * ; ; . & 2 ;
(867 – 1057). – 2.: 2o @, 1997. – . 25). q $ q ; '
* q q $ @ ; $ ' q
/ # q q o $ @ @ , q @ @ @
@ q @ q ; $o .
8 $ @ p o @ ; «, q . # », @ rs ;
' ; @ :« 7 @) & o @, o
@ , , qs ; @r. $ q o
qo , q q o o $ qo . q ( ,
@ @. q @ , q ( ». (, # -
# // t o; : q .% q. - @ o; ; :
3 XII (http://old-rus.narod.ru/)). - , $ @ o , p
@ o $ o $ o o, s , $ o $o
, , . 8 qr / ,
* ;, «, q .# », ' '
p : «( , o; q ; r o $ $
$ @ , , q ,
$o , @ @ o o: q @ q qo , $o o $o o
, o q ( qo . $ , o
( — ; $ , @ s & .& '
q $ , o ;, $ .
& ; q' $o @ o @( . ' @
$s q, r ; @ q, @ o; @. $o o,
q $ ' r, r p
$ s , o q @ " ( o ,
q @ $ q $ # , r » (,
# -# // t o; : q . % q. -
@ o; ; : 3 XII (http://old-rus.narod.ru/)).

179
 ' @ ( , ' q ,
o o ?- ' o o @, q @ qo ,
$o @ o , ' ,
( q s o , s @p , o , qs @?
% o o , rs @ rs ( ' o;
qo . , p : q , o, $ o, o, o, o,
o, , o, $o, q , ; o . <…>. $
o; $ , q $ r? - o, '
qo o ' , ' q @ ? (
@ q. @ @, , ,
$ .) q r o s , $ qs ,
qs ; »81.
& o3 ; o) q q
) , $ $s , s , $
' $o @ q ;. & o
) $ @ oq o , o q ' q,
q ; r @, r q, p
.
& o !#!) A) %) , q
' ' $o @ $ @ ( ),
' @ q o ' o , o
@ ; * 3 ( '@ , 3
$ @ r . @, o ' q – !#!) ,
A&7, %) – ' ' ' o r @,
o $ q q. q q
q q + , , ' @ D9 ) , ( #7,
( #7 % (! , '( 9& ( " 9, ' , %)! !, %& ( 9
( ) . 2 ' , q
$ o ' q !( ( # , A(! & )7 %&7
,A%) , % *# %&7, (! *, %&7 %) ! ( # , /!, !%&! ) , ' %7, , % &,
% C , % & )7%& , & &, % /)!% , ' & (- , C! ,
'( ! ! , ! , !* !. q ) -7 ' $
q ' %7, !, !' % , ' %! , 9& ' %! , ' %& ! ,
(*#!& )7%& , % & )7%& , '( ( # %& () / ). r o '
, o r (!& &7%9 ,*-) % %) !, , , o q,
$ $ @ , ' $o @ /)!" o
o $s . * p ) / 9 q $o
@ ' 9& %) , & ) / 9 %*& %) , %, ) / 9 , ( %) ,
) / ! ,A%) %) , !) & ! *, %) , 5 ) % 5 9 ,* ( %) ,
& ) / 9 / %) .
q @ @ . # 2 q @ o @
, q ; , q o
' @ s q q. / ; ,

81
.: , # -# // t o; : q .% q.
- @ o; ; :3 XII (http://old-rus.narod.ru/).

180
 o; $o o ' r @ ,
o q $ o q ; o
o @ o q q $ q. - ,
%& ! '(! !, $o q o $ ; ;, q
; o o $ q o q
q o q ; ; , ; ;
; .% «p; », q
$ @, « » « »
« », rs ' s ;.
s@r $ o « » / « » « r q» /
« @»82. « s@» ( $ – 83
), « »,
$ @ @ o r @
@ o $E , @ @ q q « s »
« s » . . $s q q o ; « $E ;» @
( - %& ); ' $ $ « q (« q»)
$ $ s q @ o s », . . « q» « q
q» ( - ). « »$ @ @ q @
- @ , qs q $s , - ,
$o @ @ @
@ o , $ $s , ' s (substantia), ,
, q q q $o ( o q, $E @). - @
« » $ , , $ $ ,
; ; ( ), s @ @. 3
' , @, $ ' q s ,-
. # @ s q q q @ @
, q , q q
' . * , q « @» @
q o « q q» « $ » / « », $
o r @ ' q q q q
« », o o ' « », q r « »
o . «3 » s
, $ , ' s ;
,!% /) # A – @. * @ ' « » « ;»,
q q q o , q – ; ,
q @.
/ @ p $ / / o q
/ s $ s s , @ ;
; $ p , q @
$o ; p @ q. # $ r
q o ; 2 @ 2 & ,
o; . # $
@ ; ; .& $ q @ o q
& ; % q. & (1018-

82
* @ $ @ o ' q– - $ qo :
- , - .–& . .
83
* o $ qo o o ' o .–& . .

181
1078/96) $o $ ' $ q q
; , .
; o : «6 $o
@ q r, q o & % q:
r ' $ o r q» 84. p ; r
; $ ' q
: «" , $ o ,- ,- p q @, @
@ ; @ ( ' $ $ ,
, ; - » 85.
4 o; 2 & « $
r % q». * q « »
% q 2 & : « @
, $ rs q $ q ; (archas)
(methodon). p $ , $o $o
; q $ q . '
«$ o» (dialexeos), q r @ « »
« r», $o q q , ; ; , ' q, . .
rs rs . o q « $ q»
« q». n , $ qr q
; o o. , @
' @$ rs , ' @$
rs , . . q ; @ ,
' @ - »86. / @ ,
, o , o; o # 3 * :
7
3 * oysiodeis, substantiva,
epeisactoi ( - o - attributiva), adjectiva, « @ o »,
verba, « o». # p ' $o $o $ @, q
' q " @" ' $E ' q
, . . ' ' . - '
' @ $ q , @ q
q q q q $ @
q q @ q , @
' q .t ' q $ @ ' &
, - , , - ,
, , , .
4 q & q ,
q q q @ ,
q $ ; @ o; o ; « $ '
».

84
Michael Psellos, Address to His Negligent Disciples, ed. J. F. Boissonade (Amsterdam: Hakkert, 1964),
p.146.
85
Ibid., . 151.
86
8 . : 3 %.7. q . // t o; : q q.
(http://philosophy.allru.net/)

182
 $ $ ' ;
@ @ ' r ; @ o q,
87
o . '
, q ; ; , r o r ,
@, q q q o , q
4. 4 @: «6 $o @ @ r, @ q
' , q @ q o ' , @
$ ' »88.
@ o; o q o o $
r ; @ @, o; $ ' q, ,
; , '
$o @ ; @ $ ; ;
; o ; q o $o q
$o q $ ; @ o. 2 ' $o @ $ @ « -
; $ » $ @ ' o ) o
$ q q
q. ' o p ' o @
o . @ p q o ,
t 4 @ , )
o q ;' , q @ . p q
' @ o $ q ' ; p ;, ;
@ ' $ q oq , p o
$ o $s q.
o o ) $ ; ;
$ rs ; o q oq
@ o . )w q q ' , $o
"" ., ' @ ) o, ;
, q sw.89 @ @ q $

87
# $ « @ , ' » (1796) :
«# p , o; @ q $q, q q q
$ , $ s q @ , ' @ (
o r q qs o ), q ; ; ;!». .: # .
q. * 8- . -.8. – 2.: 6 , 1994, . 236.
88
4 @ 4. 3 . # . 3. - &$.: , 1999, . 497.

89
Husserl, E. Die Krisis des europäischen Menschentums und die Philosophie // Husserl, E.: Die Krisis der
europäischen Wissenschaften und die transzendentale Phänemenologie, Hrsg. W. Biemel, Husserliana Bd.
VI, M. Nijhoff, Den Haag, 1962, S. 314–348. * ; q o - ( % ( ' 8% /
# ) # %& ! 5 ) % 5 9, /* , 7 10 q 1935 /, ' : «" o; $ ) o" -
p ? q ) o( ;) o) - q q, , '
, q ; q, q @ ; q $s
q o q ; ;p ,p ,
@ ' @ ' ' @, $ q s , r r
' @ q ,$ o ... Ratio, o ' , @
, ; @ @ ; @ @
@ ; , rs ; q , q $
o o o - $o , , o ; p .» / '( %A
5 ) % 5 :2 , 1986, x3./ ) ; ; ' , . . .
; @ ; @ o p o r $o q $ ,
o q, @, q ratio q

183
 o o ;, ; ; @ q ,
rs q $q ; o o o
.
; r r 4 q o,
q @ o; o;
o o r q % & q . @ ' q
@ , sw 4 @ 1935. . $
. ) % 5 9 ( % ( ' 8% /
# ) # %& ! $ ' : «* @ o q , , 7
, - r , o @ r
r ' @, r r @ o. & q ,
rs ; o; $ $s q. t @
$ - theoria - @ q q
$ q ' q. ; $ s
. ' , o $ s r
$o o q. * o q $
s r q , $ , q o @ ;
q @ @r, - . - $ , q q q
q : qs q $s rs
$ @ $s ' . @, , q
; ; ; $ o $ o .
# ,p q q ; o. *
@ o q ; p ' q ; @ ;
. ' ; q @ r
s $ @ o, qs ...
q ; @, ; ,
; ' $s . q r o $E o; ,
; ; ; ; & % q. @ q
@ : ' $E o ,
n, r q , r o
o, . . o ./ $ ,
90
@.» q q q @
@, q $ $ q s ;, $s q
p ; - $E , o; @ q qrs ; q o
, . ' o 4 @
, ' @ , s $ , q $q ,

$E , p 4 @ ) %&(!" 8 '!% %& ,

r w *%&!) %& : «* ; q @ q) o-p @. o
$ $ @ q p ; ; " $ o ; o", ; ;, q
q ' $ ; $ @$o, ' rs ' q, rs
q q $s , ;
;' , s rs $ s ,
$ @ $ .» / , '( %A 5 ) % 5 1986, x3/

90
«. ) % 5 9 ( % ( ' 8% / # ) # %& !» /* ,7 10 q 1935 /, '( %A 5 ) % 5 ,
2 , 1986, x3

184
 . - @ p ; , ' @ q @ ,
@ o .
*o o; ; o @ -
o E $ @ ,
@ $o @ o
.# ' @ ;
' q ' q, o
q , p o $ o
$s q, ; o q
o o ' o @$ .
# «# », « s
; ; , ; % )B 9
' ». ' "" q o; 2. " ; , @
q o ; ( ), '
« ; $ » ; , «
q o ' o s , ' s ».
* 4 q qq @ q s
o , p o
q, @ o ; o $ r r r (im Lichte
der Vernunft originaere gebende Anschauung, Wesenschau als das Prinzip aller
Prinzipien). - $ , rs q q p;
o ' q o q rs q,
' rs q @ ; $ $ p .
3 ' o @ o; o ; o
q @ o @, q @ o. *
$s , qs , ( ,
@, q, s q q $ r . t o
o qo 4 @ @ $o @ ' , q
o q @ o
$ ; $ $ q $o q. p 3
o r r
, : « ! %& ! @ o $ @ ' q
; . * ' @ ,
s 8 @. 8 ' @ ) ( %& . " ' @ / # ) ,
. . q $ q ( $ $ .
@ , q , @ q p q
$ , o q ' @ $ @
' q ... ' , o, $ s o
$s o o r ,
@ , p .»91 2 q q
s@, q @, $o
q @ ;, p @ @, q
( q s q « o $ E»,
o ' @ . ' ' q
q o. p o , o
91
%.7.3 , 5, # %) , %*C %&7, 2 , 1994., . 191

185
 « », , o $
$o , @. $s
; q ; o , q p
@, ( @ s q . # 4 : «
$ o », «n , $o @ @ $ »,
«n @ », ; @ o E
q o, p q q , ' q q
q, q % 9C 8,
$s ; o. % o, $ E o , q ' q
o ; o , p @ ,
$ ; ' .
' q o ; ; «
$ q» $ , @
q q . Philosophia qua ancilla theologiae
$ @ $ $o @ .92 E @ $
, p @ q @
rs ; $ ' ' o .
* @, p ' E @ / % . & 5( % 9 A
/ /, q o @ ' ' q $o o q
' qp @ . q $
s q q p q q @
q, , ' ;, q q
' @, ; $ r o; o;
' $s @ o , o
o s@ ;.
# @ o o o s@ ;
q @ ' ' o $s q q
$o q. $s ; ; q

92
* ' ' o @ o q @ q oq,
: «Sicut musica credit principia tradita sibi ad Arithmetico, ita doctrina sacra
credit principia revelata sibi D » [# o o, $ o
;, qs o, o ( .] Thomas
Aquinas. Sum. theol. I, 1,2. E @ $ , ,
2 $ p : «6 q philosophia ancilla theologiae
' , , @ . & , o; $
@ r @. & q q. q p @
@ $ q, @ r %&(*, &
o, $o @ o o , $ , @ q o
o, $ ' rs ; $ ; !'%ill!, ' ' serva $ q
$ $ o - p $, p - o; @.» /,
2 , % ) 2 / -y, 2 #*%: o; ,1999/ t q
$ @ 3 $o @ @ ; $s r q , $o $o q
r $ . q « »
r ;, o ; q o , $ q @
q « @ ; $ » q q o ( ' . r ,
@ , o ' , o ; r qrs ;.
- o q r q , q o qrs ; ,
' habitus, ;. & qrs q &p o o, o q qr q
; , q q ( & ( ; .

186
 ' q ( '@ ; ,
s ' ;. *
; ; / $s
q o , ; q q q
; ) o ; ) $s , @ p
q p ; o, q q ; o q o
$ @ ;, ) , q
q @ ;
; ;. & q o q q
( q , o q q ' oq ( ' ,
' q q q $ r
@ @ . t s o; @ ;
o / $s q o $ @
, @ r @, @, o . t
o o o ' o q @ , o;
$ ;
@, q q q o ( ; o3 o; q
q @ ;
; ;.

187
SUMMARY:

THE PROTOSERBIAN LANGUAGE AND THE WORK OF SAINT KIRILLO AND

METHODIUS AS APOSTLES OF THE SLAVS

In the elements of writing-artefacta finding in the Old Europe (Primary Vinca in

Serbia and Tordos in Rumenia), we was able to applied hermeneutic facts of finding
writing documents so many millenia before Christus naissance, and also the language
adequate to this discovered material. For these times, we know for existence of Vinca-
letter and make a hypothesis that it correspond to the first Old European language, by all
signs and marks one Proto-Serbian language. Dr Radivoj Pesic is by the following his
poetical enthusiasm and science invention, stand on the poin of wiew of reading
“Vatinski pršljenak”(The engraving ring from Vatina) as – Život je ljubav /The life is
love/. It is linear shape artifact presents courious written message. That inscriptions are
the testimony of mentality of that old people who wanted to leave a sustained message to
the Earth civilization.
Out these is that the old european language is the protoserbian rudimental
language. The fact concerning the origin of the letter and language we may find in the
Balkan is the most significant than until now. It is naturally accept in present time that the
exploration of the origin of the letter is essential for all the regions in the world. Reason is
in the making louminus shine on the roots in the world literacy. The question of sence of
language existence is put in the position of the deep historical background and practically
means work on the materials as investigations and discoveries of the unknown and
known sign contents. With that interpretations of sign contents we have a better and
mostly real picture of the development of that literacy. In today`s written systems it is
possible to see the branches of millennium tree of Old Europe letter-civilisation
generating in Vinca. The slant proposed in “applied hermeneutic” is possibility to
expressed through the revision and reinterpretation of themes pertinent to the discipline
of philosophy of language and speech; themes which are congruous with other themes
pertinent to the discipline of right intention in theory. In the discipline of philosophy,
intentionality is a term first used by the Scholastics in the Middle Ages to define, in terms
of natural and unnatural motion, the intent of God in relation to his creation and the free
will of man to choose or reject a virtuous life. In the elements of writing-artefacta finding
in the Old Europe (Primary Vinca in Serbia and tordos in Rumenia), we was able to
applied hermeneutic facts of finding writing documents so many millenia before Christus
naissance, and also the language adequate to this discovered material. For these times, we
know for existence of Vinca-letter and make a hypothesis that it correspond to the first
Old European language, by all signs and marks one Proto-Serbian language.
The new archaeological discoveries that have been made during the last two
centuries offer us very rich documentation, which definitively rejects all hesitations,
doubts and playing with history. The archaeological, anthropological, ethnological,
semiotic and linguistic explorations of this century are the new lights of history, which
can no longer be blind to the facts. The extremely rich culture that can be found in
neolithic regions in Serbia (Lepenski vir, Starcevo, Vinca, etc.) as well as in the regions

188
of Hungary, Macedonia, Greece, Romania and Bulgaria, despite slight differences in
style, we do not have enough ground for doubting the similarity or homogeneity of these
cultures in such a big area. The extremely early appearance of literacy (the Vincan
alphabet), and its diffusion, are the testimonies of a high degree of civilization in this
cultural area. The valley of the Danube, especially the part between the middle and the
lower regions, as the cradle of literacy which was so wide-spread, systematized and in so
frequent, everyday use, is the testimony of the way of thinking which raised the
achievement of human mind to the consciousness level of holiness. The new
anthropological explorations in these regions have discovered the artefacta who needs the
results of the common characteristics of those people who knew how to express their
creative energy, described by recent investigations of dr Pesic Radivoje (Vinca letter), dr
Shann Winn Milton (: Pre-writing in Southeastern Europe: The Sign System of the Vinca
Culture ca 4000 BC, Calgary, 1981), and Haarman Harald (:Early Civilization and
Literacy in Europe. An Inquiry Into Cultural Continuity in the Mediterranean World,
Berlino, New York, 1995.) In that works we find a complete endorsement of the origin of
letter in Balkan, and with the energy power point for opening the doors of new
perceptions by the intensify the resarches on the origin and the progress on the letter-
discoverings in this region.
Duty of each generation is to place effort to relighting the dark zones of early
history in the way to understand our existence, our behavior and aspirations, and to make
strong reflexions in defining flexibility of our orientations. Vinca letter have like any
language and letter in the world, their own mutual root from the language of gestures and
significal passes into the phonetic language. Transformations means slowly changes itself
in a local dimensions and accustomed by the development of communicative needness in
social, economic and spiritual sence.
Haarman and others studying the Old European culture and literacy are
maximally exploiting the founding’s from the written ceramics from plates. But strictly
says dr Radivoj Pesic as first right see that pictograms and mythograms are in the context
of gravures in the shape of geometrical signs, which he identify as signs out of which
directly comes out the phonetic alphabet. Cupolas, recticules, lines and hyphens are the
first graphisms with who began the development of the world culture and literacy.
Recticules latter show up or the netted gravures, maby next stage in the development of
the Balkan written system. More of the exhavating engraved complexes are interesting by
the type with lines and hyphenes, amongst which the written forms are dominating, forms
originated with cross matching or other combination of the basic signs, as well as the
lines and hyphens. The analysis of the form of the gravures shows that engraved gravures
are in the shape of single written signs, in a linear order, and thereare also small group of
written form look like modern words. In the vicinity of some of the written signs a
simpler forms (engraved such as a modern kirillic), are complementary to the form of the
sign and they are determining its meaning, as a well known phenomenon in the
paleographic. It is clerly shown that the gravures confirms the idea that they are
representing written signs, and not just ornament mark. The inscriptions is a combination
of simple signs, which form grupes in the complex meaning in the interpretation. It is
interesting that by the cupolas and recticules we have also the symbol of cross as an old
engraved and painted form because that pictogram from the beginning representing a
man. The whole engraved complex, as dr Pesic insisted, signifies one religious-

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philosophical idea. As the pattern, cross with spots on the endings of the lines is a rear
sign in the world, but frequent in the inscriptions in Vinca artefacts, and probably have a
religious content. The written cross in scripted as a quadrant is infiltrated in many old
written systems, wit a lonely feature who comes in a context of cupolas engraved from
maybe marks the earth, judging according to a composite gravure of sun and quadrant,
where the centre of the quadrant and the centre of the sun are connected with a line, as if
the artist-graver wanted to affirm that the earth can not be without its life source in the
sun. Thre are also so many stela-megalits engraved in the complexity cruciform of an
open hand who explaining the spiritual function of hand, and also in the different sizes
and in linear shape presents courious written message. The inscriptions in some cases
looks like made in the Christian cross, and it is not impossible that cultivator as if has
wanted to leave a sustained message to the Earth civilization. By the investigations of dr
Pesic, the crosses alike letters later evolve in other form of letters, in a combination with
other types of written signs, and also, some of the written signs (about 20) in the same
form are made known in the prehistory, as “kind of pictograms” shows as written signs in
some old Balcan systems of writting up to the modern time, and it is not nonsence that all
old signs have parallel in some of old written systems. It shows that no limited definition
on the question when the prehistory ends and when the history begins. Artefacta from
Vinca are prehistoric objects according to the production, but also historic according to
the signs on them.
For the Old European letter the science says that it remains deciphered because
namely numerous factors are making the interpretation impossible. Truth is really
different, because main subject of prehistoric gravures shows the secret of the birth and
death, the fertility, the renewal of life, not only the human, but the entire life on the earth
and in the whole cosmos, developing in a perfect alphabetical system. It is possible to
distinguish the written signs from the signs that represent ornaments or marking of
possesivity. The ornament must not be observed as a regular, but as a complex sign with
a strongly expressed symbolical meaning. As the time moves on, the semantics of the
complex ornaments is lost, and remains the form that plays the role of a psycho-gram
meaning that, it evokes spiritual astonishing at the ones that watches it, without knowing
the semantics of the producet ornament. The written sign originate from the abstract signs
and symbols, from the pictograms and ideograms, but the geometrical signs out of which
are arising a big number of alphabetical systems, surely are originating from the
pictograms and ideograms. All the written systems are upcoming from the old signs that
have represented people, animals, visible objects and natural phaenomenon, which were
tightly connected with the religious symbolism. By the meaning of dr Radivoj Pesic that
many signs are reforming its meaning in the envoy by depending of how and in which
part of the sign are used spots, look at the latter general using, with the clear phainomena
that duplication and multiplication may have a (“white”)magic purpose sence. In the
study Gods and Goddesses of the ancient Europe, dr Maria Gimbutas means that other
origins of winding lines and signs in a form of a letter V are also incised in the figures
from Vinca. On the edges and surfaces of laege vessels and pots, there appear incised
signs as well. They cannot be interpreted as pottery signs because they are not separated
geometric signs, but a series of linear signs. She originated Vinca-script to the fifth or
sixth millennia BC as the earliest ever script of the ancient world, and says: “The incised
testamentary objects speak clearly of the existence of ancient European linear signs, and

190
in general, of a very early appearance of the script. From the material discovered up to
now it could be concluded that the beginning should be sought at the end of the Neolitic
and the beginning of the Halcolitic Era (the later Starcevo – early Vinca on the Central
Balkan) ca. 5500-5000 BC. Further research of the script is pending (but see the
dissertation by Milton Winn, UCLA, 1973, book for the analysis of the signs is to appear
in 1982).” Our modern scientist from Macedonia, dr Dusko Aleksovski also find the
primogenetic level of alphabet linear writing in Vinca as the real old Europe written
signs. He says: “I think that the Rock Art is the foundation of the world literacy, i.e. that
the explorers of the Rock Art are facing the basis of the worlds culture and literacy,
namely the source of the entire world sacred legacy and its their task to keep it clean and
not permitting anyone to filth it.” (Expose in the symposia “The signs of civilizations”).
He also have a meaning that the nature of that old protoeuropean language is close to the
Slav languages, and in the matter of fact to the Serbian in the varieties of old Serbian,
Serboslavic, Slavonic, Dalmatian, Bosnian, Serbo-Croatian, antique and modern
Macedonian, enough Bulgarish and Rumunian and Greek also, as the languages
dominating on the territory of Old Europe.
The Proto-European or Yaphetic stage of the development of the Slavs, besides
the Illyrians, Thracians, Scythians, Sarman(t)s and the above-mentioned Etruscans, also
includes the Kemerians (Iberians), whom Milan Budimir (From Balkan Sources,
Beograd, 1969) identifies with the term sebar-serf (the old form is simb/e/ro) which was
later used to denote the Serbian Slavs. In the spirit of the Yaphetic theory, Mavro Orbini
(The Kingdom of the Slavs, 1601) finds the ethongenesis of the Slavs in the ethnic
formations of the Sarmats, Scythians, Vends (Veneti), Antes, Serbes (Serbs), Swedes,
Finns, Prussians, Vandals, Burgundians, Poloni, Bohemians, Illyrians, Thracians, etc.
Mavro Orbini’s theory has not been so widely accepted or thorouly verifies, the fact is
that the vestiges of the Slav inhabitants have remained in all the regions mentioned in
territory of Old Europe, and also in England, Germany, Austria and Italy.
The great explorer of Slav history P.I.Safarik (Slovanske starozitnosti, Praha,
1837) never questions the autochtony of the Slavs in the Balkans. In a documentary way,
he rejects the credibility of Porphyrogenit’s information about the alleged migrations of
the Slavs and their settlement on the Balkan peninsula in the 7th century. Categorically
rejecting the veracity of Porphyrogenit’s information, Safarik considers it to be
deliberately “involved” so that it could realize its “political apologia”. The history of the
research of the Slav origins has come across such apologias for contemporary politics
before, as well as after Safarik, but political apologias can never be accepted as history,
but only as another kind of “history”. Besides Letopis by Nestor of Kiev and the
chronicle The Kingdom of the Slavs by Mavro Orbini, the distant past of the history of the
Serbs and Slavs enough is the subject of the so-called Isenbeck’s tablets, the parts of
which were decoded and first published in 1954-1959 in San Francisco and edited by
A.A Kur and J. Mirolubov. The complete edition of this unusual document of Slav
history, entitled Vles kniga, appeared in ten volumes translated into Ukrainian and edited
by M. Skripnik in the Hague, 1967, and naw also in translation on modern Serbian
language from dr Radivoj Pesic in Belgrade, 1998. An unknown writer wrote down on
these tablets (wooden ones), in the pre-Cyrillic alphabet, the history of the Slavs from the
year 650 B.C up to the 9th century A.C, on the basis of which one may suppose that the
document was written in the 10th or 11th century. This newly found chronicle of the

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Slavs, all together unusual, raises many fundamental questions concerning the Slav
ethnogenesis and history and attracts the attention of scholars by pointing to the records
of the Slavs in the epoch B.C existing in the very large area of the European and one part
of the Asian continent. For example, the ancient Armenian chronicler Moses of Chorene
(370-487), in the early forth century AD, points out: “Thrace lands are situated east of
Dalmatia, at Sarmatia, and Thrace has five small and one large province peopled by the
Slav tribes (in quae septem genera Slavorum habitant), as well as Goths, and they have
hills, rivers, sea, islands, and the capital, the happy Constantinople.” It mention of
famoust Armenian is possible to linking with the old people in the Balcan mentioned bay
Greek historiographers. That another line to situation in a proto historical connection was
excellently revived in our time by Milan Budimir in his study of the relations of the old
Pelasgians and the Slavs /what means by Pliny the Elder (69 BD), Ptolemy (175 AD),
Strabo (49 BC) etc. – the Serbs/. Material on Pelasgian and Serbs issues scattered about
and thrown around, was painstakingly reinvestigated through historical linguistic layers
in the quest after the relation with the oldest peoples, according to Pelasgians by ancient
beliefs. To bring them into correlation with the peoples of the Serbian ethnic, who were
historically completely marginalized, pseudo-named or entirely anonymous, is more than
a courageous pioneer enterprise. The South Slavs were cruelly branded as the
“gravediggers of the ancient culture” by Gibbon and Fallmerayer, showing the extremely
destructive state in the Nordic science, which can only be a result of internal psychic
convoulsions from menances. About that famoust Serbian arcaeologist Miloje M. Vasic
expressed his opinion thereabout in his short article “Dirigovana arheologija”(Directed
archaeology), publicly discussed in 1950 and published in 1955, and Milan Budimir also
in the work “Problem bukve i protoslovenske domovine” (The problem of the birch and
proto-Slavic homeland, Rad, JAZU, Zagreb, 1951), explicitly pointing out the continuity
of the matter in his paper “Antika i Pelasti”: “As far as I know, professor M.M.Vasic was
the first to raise his voice against the Nordic theory and to relate the Carpathian-Middle
Danube Basin cultures with those of the Anatolia and East Mediterranean. Due to the fact
that the German scientist ruled with their activities nearly a century and a half the
European science, particularly with regard to the antiquity and the East, a long period of
time will be needed to revise the traditional cognitions createt in the spirit of the Nordic
theory.” (M. Budimir, Antiquity and the Pelasians, “Live antiquity”, Skopje, 1951., p.88)
But, dr Harald Haarman changed that picture about Nordic theory in the same time as the
systematization of the Vica script by great dr Radivoj Pesic at us. In the article
Migrations or the geometry of identity dr Pesic shows the testimonies and controversies
on the migration of European peoples during pre-Christian era, and marked the barrier for
seemed to have closed the Pelasgian circle, as bed causal branch of usual thinking that the
offered mythology and inconvincible conclusion of missing written sources, often
pointed out at the mention of the Slavs and their “migrations”. Also, the Vinca script
“expanded as far as the end of the second millennium, while the beginning of the flourish
of the Etruscan civilization was shifted to a deeper past, on the basis of the most recent
archaeological resarches. It is still obvious the circle has yet not been closed. The old
civilizations point to a somewhat different geography comparing to the one they have
been drawn into.” (R. Pesic, Denial plot, Bgd., 1996., p.35) Chronological and
comparative point of view there is not more a foreign influence on to the progress of
literature on the Balkans, which is a confirmation of the originality of the Vinca letter that

192
has its roots in this artefacta engravings, and it is possible to find them all over the
Balkans including Sclavonia and Hungary. They are closely connected with the religious
believes, and with them the European abstract symbolism becomes more explicable. This
European heritrage for which Europe it self is not yet adequately aware off, also is the
foundation not just Serbian, but for all the Old Europen identity.

By the following of the poetical enthusiasm and science invention, it is possible to

stay on the point of wiew of reading “Vatinski pršljenak” (The engraving ring from
Vatina) as – Život je ljubav /The life is love/. It is linear shape artifact presents courious
written message. That inscriptions are the testimony of mentality of that old people who
wanted to leave a sustained message to the Earth civilization. That tradition belongs to
the Serbs and Slavs people, who are the ancient tribes of Old European civilization. It is
same people who belonged to the pelasgian corpus of nations in the linie to defense of the
ancient town of Troy in thirteenth century BC, what meaning to prove to originate from
the fifth to nine millennia BC makes no nonesic. In the Danubian Value and Balkan in
that time further research find the linear script decoding by the knowns of Pelasgians,
Etruscian and old Slavic systems of language. Systematization of Vinca script who makes
Shan Winn is logicly consequent and illustrated by so many identifications in the
historical perspective of modern Serbian language, by the way of coincidences who
makes a rool of writing and also root of reading. But, the means that it is one and same
have a problems with a historical development of a any language in the world today.
Work of the `Brothers from Solun`, Saints Kirrilo and Methodious, who spread the Word
of a Euangellie in the IX century was a remarkable stamp on the Slavic languages in
extensor, and Serbian on the first place. When we are thinking about modern Europe and
about the contribution to her spirit in the immesurable work of Saint Cyrill and
Methodious twelwe centuries ago, there is not nonistructive to have on the mind what is
about the European spirit write father of the modern phaenomenology, Edmund Husserl.
Aside from the fact that he knows little or nothing of Eastern thought, Husserl not rarely
repeats the arbitrariness of 'Philosophy as Rigorous Science', where he simply decides
what philosophy is (in an essential intuition, of course) and refuses to dignify with that
name whatever does not measure up. In Husserl's view, the beginning of a philosophical
(of scientific) focusing of attention on the environing world - as opposed to a naïve,
mythical, or poetic attitude - represents the most important revolution in the history of
human thought. 'The spiritual image of Europe' - what is it?, asks Husserl himself, and
take the answer – “it is exhibiting the philosophical idea immanent in the history of
Europe (of spiritual Europe).” For him it is its immanent teleology, which, if we consider
mankind in general, manifests itself as a new human epoch emerging and beginning to
grow, the epoch of a humanity that from now on will and can live only in the free
fashioning of its being and its historical life out of rational ideas and infinite tasks. In
Europe is not only the birthplace of philosophy and the sciences, but it is philosophy and
the sciences that more than anything else have made European culture unique, and have
given to that unique most distinguishing characteristic. European conglomerate of
nationalityes goes back in a historical view to an ideal image that could be recognized in
a merely external morphological examination of changing forms. For the Husserl, the
only way to describe the horizon thus opened is to call it 'infinite', and on that horizon he
explains: “The 'crisis of European existence', which manifests itself in countless

193
symptoms of a corrupted life, is no obscure fate, no impenetrable destiny. Instead, it
becomes manifestly understandable against the background of the philosophically
discoverable 'teleology of European history'.” Strictly means he after it concluded: “The
crisis of European existence can end in only one of two ways: in the ruin of a Europe
alienated from its rational sense of life, fallen into a barbarian hatred of spirit; or in the
rebirth of Europe from the spirit of philosophy, through a heroism of reason that will
definitively overcome naturalism. Europe's greatest danger is weariness.”93 For the
overcoming of that weariness and a weakness of a spirit on that position, i.e. on a
naturalistic or a hyperphysic options, we need always to come back on the beginnings of
a theoretical way of life.

The theoretical attitude has its historical origin in the Greeks, and it is most
intimately connected with the eruption (or the invasion) of philosophy and the sciences,
in that ancient spirit. We already suspect that there will be question of clarifying the
profoundest reasons for the origin of fatal naturalism, or - and this is of equal importance
- of modern dualism in interpreting the world. Ultimately the proper sense of European
man's crisis should thereby come to light. Husserl thinks that blinded by naturalism the
practitioners of humanistic science have completely neglected the problem of a universal
and pure science of the spirit, a theory that pursues what is unconditionally universal in
the spiritual order with its own elements and its own laws. At the same time, his positions
Husserl sees as a continuous with previous attitudes, since it is a transformation of them
and not an elimination. For him something is common to the old and to the new, and
developed this profound insight wherein he sees faith as a special kind of evidence. Life
on the level of nature is characterized as a naively direct living immersed in the world, in
the world that in a certain sense is constantly there consciously as a universal horizon but
is not, merely by that fact, thematic. Thematic is that toward which man's attention is
turned. Being genuinely alive is always having one's attention turned to this or that,
turned to something as to an end or a means, as relevant or irrelevant, interesting or
indifferent, private or public, to something that is in daily demand or to something that is
startlingly new. All this belongs to the world horizon, but there is need of special motives
if the one who is caught up in such a life in the world is to transform himself and it to
come to the point where he somehow makes this world itself his theme, where he
conceives an enduring interest in it. Whether this began only with the Greeks is, of
course, open to dispute, permitting theology, too, to be a science. “Show me your man
and I will show to you my God”, say apologist Teophilus from Antiochia, and it means
that we must have on the first line a right man for a possibility of showing him the link
with the God. Man is due on the first place to warring about the character of a building of
his spirit, and just after it is possible to showing to him a right presentation of the God. It
is not just needing, sed also a obligation, because in a human dignity depends it to have a
religious attitude (Kant). That needing and a obligation take us possibility to see a
tradition who transmissed a St. Cyril and Methodious in the different light, as a good and
a part of the common European spirit.

93
Philosophy and the Crisis of European Man, Lecture delivered by Edmund Husserl, Vienna, 10 May 1935., III,
conclusion

194
 As it is known both Cyrill and Methodius played probably one of the most
important roles in spreading Orthodoxy among the Slavic population. Hence they were
named “Apostles of the Slavs“, having the meaning simply that they brought the Christian
faith to the Slavs. To tematized it, is necessary because of a understanding a deeping
sence of it work. Francis Dvornik is take a specific attention on this event, and described
him with a significance for the European world: “This short sketch of the cultural
development of the Slavic nations in the Middle Ages seems necessary to show the real
significance of the mission of the two Greek brothers. Its aim in Moravia was, above all,
cultural.”94 Theoktistos Vriennion also was the uncle of St. Cyril and Methodius. In 843
he invited St. Cyril and Methodius in Constantinople to help with their studies and
arrange the placement of St. Methodius as a commander of a Slavic administrative
region. Theoktistos, along with Photios and Bardas, initiated a far- reaching educational
program and founded the University of Magnaur. It was during this regency that Leo the
Mathematician, Photios who taught Greek Philosophy, and later St. Constantine-Cyril
taught at the university. In the words of Father Dvomik: "The regime of Theoktistos
represents the continuation of the literary and scientific movement which in Byzantium
continues from the learned Patriarch John the Grammarian to Leo the Mathematician and
from Theophilos to Photios and their school."95 Bardas being the uncle of Michael III was
elevated to magister and appointed head of the imperial guard, when 855 Michael III
came of age and turned the control of the government over, raising Bardas to the highest
rank, of the caesar, and together with it decided to eliminate Theoktistos.96

After the death of his patron, Prime Minister Theoctistus, St. Constantine-Cyril fell
into disfavor with the political authorities and stop with his professorial charier. With his
brother, as a missionaries, he took all that what they prepare to Moravia, and it was the
product of many years of preparation. St. Cyril is known to have been a pupil of Photius,
and later his colleague at the University of Constantinople, having been appointed
Professor of Philosophy in the reign of Empress Theodora. As a close friend of Photius,
and successor of his theanthropophile ideas in a spetial humanistic sence, he also was a
certain person for the serious works in Church and State. He was later reconciled with the
Emperor and Bardas, nR doubt through the good offices of Photius.97 He travelled to the
Caliphate with Photius in 856, and was subsequently sent, Rn the latter's
recommendation, to the Crimea and Khazaria. Wn his return from this mission in 861, 'he

94
Francis Dvornik, The Significance of the Missions of Cyril and Methodius; in “Slavic Review “ Vol. 23, No. 2 (Jun.,
1964), page: 211.
95
Francis Dvornik, The Significance of the Missions of Cyril and Methodius; in “Slavic Review “ Vol. 23, No. 2 (Jun.,
1964)
96
Runciman, Steven: Byzantine civilization, New York, 1956., p. 180: “Ecclestiastical control abetted the
misfortunes of the Empire in working against a wide education. Lay learning with its pagan past was
viewed with a certain suspicion… There was a great revival of learning: though its pioneers, man like
Photius and John the Grammarian, were regarded by the populace as magicians. Michael III`s uncle and
minister, the Caesar Bardas, founded a new State University in the Magnaura. The Professor of Philosophy
was the head – the Oeconomicos Didaskalos – with the Professors of Grammar, Geometry and Astronomy
under him.”
97
7w ;, %& ( 9 ! & % 8 ,' ( : & 2 ; (867-1057),
2 , 1997.

195
had his seat in the Church of the Holy Apostles'; that is, he took up a professorial chair in
the Patriarchal School, which operated Rn that church's premises. It will mean that by
virtue of a continuity that bridges intentionally the discreteness involved, men will hold
on to the new type of interests as worth being realized and will embody them in
corresponding cultural forms. This preparation have been a some special center for
Slavonic studies, which was probably located in the School of the Holy Apostles. What
was actually needed, apart from a teacher with a knowledge of the language, was an
alphabet adapted to the specific phonetic features of Slavic, the creation of theological
and ecclesiastical terminology in Slavic, and translations of the basic books of worship
and instruction. Culturally surpassing Byzantine Christianity kept its universalist
missionary vision, which expressed itself in a successful evangelization of the Slavs and
other Eastern nations. The Eastern Church's missionary activity brought the Christian
faith to a great many countries and peoples, from Nubia in Africa to Southern Arabia and
as far afield as India, China, and Georgia. zn Europe tRo the majority of the Germanic
tribes received Christianity from Constantinople. At Rne point, in Venice, Cyril's
opponents refused to countenance the use in the Liturgy of any but the three holy
languages of the Cross. He refuted their arguments by declaring that in the East all
peoples had the Gospel and praised God in their own language: Armenians, Persians,
Avasgians, Georgians, Sogdians, Goths, Avars, Turks, Khazars, Arabs, Egyptians,
Syrians, and other besides./Life of Constantine 16 /

But its later theological development took place in the title of "Great Church of
Constantinople-New Rome", and stay known to the Latin competitors and Slavic
disciples as in the tradition of a "Greek" Church. It is a tradition of a conteptualisated
understanding of a Word, Logos.98 That heritrage is important for the modern philosophy
and consistently means as one of the basic elements for the constitution of a european
spirit today what subsisted through patristic literature.

It is necessary to give here the own informations about philosophical and

theological streams of thinking on the East of Europe, to profound the picture of
contributions of the East part of the common European spirit, significant for the possible
rebirth of Europe from the spirit of deep understanding philosophy. But the drastic
measures taken by Justinian in excluding both, pagans and non-Orthodox Christians,
from the teaching profession and in closing the pagan University of Athens must have
emphasized that the role of secular studies in Christian Byzantium was purely ancillary.
Even if a small circle of intellectuals perpetuated the philosophical traditions of the
ancient Greeks, the official position of both, Church and state, now considered
philosophy as at best a tool for expressing Revelation, but it never admitted that

98
And Constantine the Philosopher celebrated him on a party at the Khazzars Kagan: “*kagan' Ze
v&z$m$ CaSU reCe: pijam$ v& ime boga jedinogo,
s&tvor'Sago vsU tvar$.
filosof' Ze reCe, v&z$m$ CaSU: pJju v& ime boga jedinogo i
slovese jego, s&tvor'Sago slovom$ vsu tvar$, im'Ze nebesa
utvr$diSe se, i Zivotvoreqago duxa, im'Ze v&sa sila ix$ stoit$. - & (
/ , $ , ' , .”

196
philosophy was entitled to shape the very content of theological ideas. Formally
acknowledged as a valid expression of religious ideas, in accepting these facts, adopted
everything in Greek philosophy, which was compatible with Christian Revelation. The
Philosophy of the Church Fathers presents the thought of the Fathers as a recasting of
Christian beliefs in the form of a philosophy, which thereby produced also a Christian
version of Greek philosophy. Gods in the plural, mythical powers of every kind, are
objects belonging to the environing world, on the same level of reality as animal or man.
In the concept of God, the singular is essential. Looking at this from the side of man,
moreover, it is proper that the reality of God, both as being and as value, should be
experienced as binding man interiorly. These results, then, an understandable blending of
this absoluteness with that of philosophical ideality. In the overall process of idealization
that philosophy undertakes, God is, in the analogy by the word `logos` - logicized, and
becomes even the bearer of the absolute intellect, logos who invokes faith itself as
evidence, and thus as a proper and most profound mode of grounding true being.

That sence of the logosologic have a Constantin Philosopher when he translated

greek word Logos with a oldslovenian SLOVO. Semantic transposition of the concept of
logos, translated with a slovo, as a statement and speaking, principle talking, reasonly
exhibition of things and history as a sence of investigation completely is evident. To the
educated area belongs people who know how to talk /da oslove/ , and institutionalisating
begans with a taking the name of a thing /da slovi/ and stay a known in the sence of a
common recognition /proslovljava/. On the other hand, SLOVO takes his right shine in
significance of a gift of speaking, expressiveness of the thoughts, harmony of words,
concentrating of a speeking and exhibiting, in pointing thing, prewriting, synonymus for
a book, concilary, message, testimony, response, conphonemy, contacting, commande in
imperative mood, low and knowledge. His light blaze is evident in the translation of
Logos as a Gods Word /Bozija rec, slovese, slovo/, signified a letters or a statements,
Secred letter, talking in the sence of witnessing, entested speaking, tale /as a greek logion,
oraculous speaking/. By the amazing work of Saint Cyril and Method, it is maken a
intellectual frame as a ground of conceptions, in which is stay possible for the
significations of a abstract words to be indurative and sedimentative.99

99
Common speaking usuly adopted to the concrete objective investigations, by that method of arising on
the level of abstract conceptions, takes a not standard meanings in thinking and generated opened for the
philosophic using. In a "prologue' in verse (Proglas), which preceded their translation of the Gospel
Lectionary, they expressed the meaning of their mission by developing a theology of the word. Both
brothers read scripture in the light of the Greek patristic tradition in which they were trained. It inspired that
which is often referred to as the "Cyrillo-Methodian" ideology, based on the belief that the Christian faith
must become incarned (or indigenised) in order to produce authentic fruits of dynamic human cooperation
with God in building up a Christian society and a Christian culture. In this essay we are attempting to
convey some of the meaning of that theological and spiritual tradition, not only in its historical dimension,
as it inspired St Cyril and St Methodius eleven centuries ago, but as it can provide solutions for
contemporary issues as well. On the most solemn moment of the liturgical year, at the liturgy on paschal
night, the church proclaims, through the prologue of St Johns Gospel "In the beginning was the Word-
Logos."

197
 In our secular civilization the term Logos has not become a totally foreign word:
we meet it whenever we speak of biology, of psychology, or whenever we affirm that our
words or actions are logical. As a highly respectable terms, sometimes opposed to what
one calls religion because they are scientific terms; they designate one's knowledge of
matter, of life, of the human self, while religion--purportedly deals only with guesses, or
perhaps with myths, or at least, with symbols. So Logos stands a point of serious
knowledge for understanding, essential moment for meaning, but with a secular elements
as a dominative.100 This means that he stands the key to all knowledge, to all
understanding of anything that can be learned and, indeed, the meaning of everything that
exists in God, as that kind of the Logos.101 It is remarkable, but a metaphorical sence and
secular way of the using the words. We mentioned a Husserls struggle with a naïve
statements expressed in the naturalism, in a real facts of the environing world, without
anyone confronting philosophy with questions stemming from a critique of cognition,
with questions of evidence. When man follows his natural will, which presupposes life in
God, God’s co-operation, and communion, he is truly free. But man also possesses
another potential, determined not by his nature, but by each human person, or hypostasis,
the freedom of choice, of revolt, of movement against nature, and therefore of self-
destruction. This personal freedom was used by Adam and Eve after the Fall in
separation from God and from true knowledge  from all the assurance secured by
"natural" existence. It implies hesitation, wandering, and suffering; this is the gnomic will
(gnomE opinion), a function of the hypostatic or personal life, not of nature. Very often
we tend to consider John's prologue as somehow peripheral to the basic content of the
gospel, as if it was a somehow arlificial and dated attempt at explaining philosophically
the identity of Christ. Logos, we are told, is a concept coming from Stoic philosophy. It is
foreign to Hebrew thought and, therefore, does not belong to the original Christian
gospel. Most modern exegets agree, however, that, although St John deliberately uses a
term that was familiar in the Hellenistic world, where early Christian communities were
beginning to spread, he is basically inspired in his Logos-theology by the image of divine
wisdom.

It is, of course, referring to the spiritual form of Europe, by the very fact that it
strives to accomplish its own ideal task in the spirit of infinity, contributes its best to the

100
And it is indeed the most daring, the most challenging, the most affirmative of all the words of scripture,
which says: In the beginning was the Logos
And the Logos was with God
And the Logos was God (John 1: 1)
101
In creation, however, there are also powers of darkness, of disorder, of chaos, of resistance to the Logos.
These illogical powers are also mentioned in the same prologue of John's Gospel:
That was the true light, which lighteth every
man that cometh into the world.
He was in the world, and the world
was made by Him, and the world knew him not.
Nevertheless, the unique event that expresses the whole content of the Chtistian claim did occur:
The Logos was made flesh, and dwelt among us,
And we beheld his glory, the glory as of the
Only Begotten of the Father
Full of grace and truth.

198
community of nations. In this total society with its ideal orientation, philosophy itself
retains the role of guide, which is its special infinite task. Philosophy has the role of a free
and universal theoretical disposition that embraces at once all ideals and the one overall
ideal, in short, the universe of all norms and values, as the St. Constantin so long ago
thinks. Philosophy has constantly to exercise through European man its role of leadership
for the whole of mankind. "Logos was crucified" while birth and death remain purely
human realities. But it can and must also be said that a man rose from the dead and sits at
the right hand of the Father having acquired characteristics, which "naturally" belong to
God alone: immortality and glory. Through Christ’s humanity deified according to its
hypostatic union with the Logos, all members of the Body of Christ have access to
"deification" by grace through the operation of the Spirit in the liturgy in Church.102 A
firm stand on Christ’s individuality as on a man’s one again raised the issue of the
hypostatic union, and the unique hypostasis or person of Lord Christ is that of the Logos.
As human beings rejected God's fellowship, their mutual rejoicing was replaced with a
proud self-determination of humankind, which could only provoke God's anger. On
opposite, here in Jesus Christos, there is a new beginning, a new joy. And all of this is
possible because the new creation comes by the will of the God and realized by his
Logos. Christos, being the Logos, is not only the saviour of individual souls, sed reached
a reveal code of ethics, and also a true philosophy as a Saviour /Spas/ and the meaning of
all of creation /Logos, SLOVO/.103

St. Constantine-Cyril and Methodius, accompanied by their disciples, started

their mission to Moravia towards 863. Welcomed with open arms by the local prince and
his subjects, they were actively engaged in propagating divine worship in the Slavonic
language. Naturally, this rivalry was not admired by the Western clergymen,
predominantly of German origin. This first mission failed and the two brothers arrived
back to Constantinople. From here they set out on a new journey, through Venezia, to
Rome, carrying with them the holy relics of St. Clement I, Pope of Rome. Those chosen
were Saints Cyril and Methodius, who readily accepted, set out and, probably by the year
863, reached Greater Moravia-a State then including various Slav peoples of Central

102
In our Lord Jesus Christ, human nature is united with the hypostasis of the Logos and while remaining
fully itself is liberated from sin, the source of which is the gnomic will. Because it is "en-hypostasized" in
Logos Himself, Christ’s humanity is perfect humanity. In the mysterious process, which started with His
conception in the Virgin’s womb, Jesus passed through natural growth, ignorance, suffering, and even
death: all of experiences of the fallen humanity, which He had come to save, and He fulfilled through the
resurrection the ultimate human destiny. The doctrine of "deification" is based upon the fundamental
patristic presupposition that communion with God does not diminish or destroy humanity but makes it fully
human.
103
Obviously then, the notion of hypostasis cannot be identified with either the divine or the human
characteristics; neither can it be identical with the idea of human consciousness. The hypostasis is the
ultimate source of individual, personal existence, which in Christ is both divine and human. The synoptic
gospels begin their narratives with historical events: the birth of Jesus, his baptism and the beginning of his
preaching ministry. In contrast, John starts with a deliberate parallel between the story of creation and that
of the new creation in Christ: "In the beginning God created heaven and earth" (Gen. 1:1). "In the
beginning was the Logos" (John 1:1). The story in book of Genesis itself cannot be understood without the
revelation in the His Son Jesus; of what probably was the real original purpose of God's creative acts: the
new creation, the new humanity, the new cosmos, which are manifested in the resurrection of Jesus, are
what God originally intended.

199
Europe, at the crossroads of the mutual influences between East and West. They
undertook among these peoples that mission to which both of them devoted the rest of
their lives, spent amidst journeys, privations, sufferings, hostility and persecution, which
for Methodius included even a period of cruel imprisonment. All of this they bore with
strong faith and indomitable hope in God. They had in fact prepared well for the task
entrusted to them: they took with them the texts of the Sacred Scriptures needed for
celebrating the Sacred Liturgy, which they had prepared and translated into the Old
Slavic language and written in a new alphabet, devised by Constantine the Philosopher
and adequate adapted to the sounds of that language. The missionary activity of the two
Brothers was accompanied by notable success, but also by the understandable difficulties
which the preceding initial Christianization, carried out by the neighboring Latin
Churches, placed in the way of the new missionaries.

About three years later, while travelling to Rome, they stopped in Pannonia
where the Slav Prince Kocel, who had fled from the important civil and religious center
of Nitra, gave them a hospitable reception. From here, after some months, they set out
again for Rome together with their followers, for whom they desired to obtain Holy
Orders. Their route passed through Venice, where the innovating elements of the mission
they were carrying out were subjected to a public discussion. In Rome Pope Hadrian II,
who had in the meantime succeeded Nicholas I, received them very cordially. He
approved the Slavic liturgical books, which he ordered to be solemnly placed on the altar
in the Church of Saint Mary ad Praespe /Bogorodice Prespanske/, and recommended that
their followers be ordained priests. This phase of their efforts concluded in a most
favorable manner. Methodius however had to carry out the next stages by himself,
because his younger brother, now gravely ill, scarcely had time to take religious vows
and put on the monastic habit before he died shortly afterwards, on February 14, 869 in
Rome. There, Constantine-Cyril succeeded in persuading Pope Adrian II, that, as a
church language, Slavonic is as adequate as Greek, Latin, or Jewish - a step more than
revolutionary in the context of the then Europe, and an argument already discussed in
Venezia. Unfortunately, during their stay in the Holy City Constantine-Cyril fell ill and
died (869). His tomb in the “San Clemente” basilica has been conserved till the present
day and is a place of veneration for many people of Slav origin. Methodius, consecrated
archbishop by the Pope, returned with some of his disciples to his flock in Greater
Moravia. Outliving his brother by 16 years, he continued his work in increasingly
difficult circumstances, produced by the unabating intrigues of the German clergy.
Immediately after his death in Moravia in 885, his followers were put to persecution,
arrests, and tortures, and were finally driven away from the country. In Greater Moravia
the Slavonic script and liturgy were gradually ousted by the Latin.

In 886 the two brothers’ disciples, who had survived, set forth to Bulgaria, the
country that had been converted to Christianity two decades before. Having received his
blessing and support in the capital city of Preslav, as well as in Bulgaria’s south-western
parts, in Macedonia and Ohrid, the adherents of the two brothers from Salonika founded
two great literary and spiritual schools. Thus, for example, St. Clement (about 838-916)
who was sent to Macedonia, and who is for only 7 years educated about 3500 pupils. In
this way, after the failed mission of Methodius and his disciples in Greater Moravia, the

200
Slavonic script, as well as the Old Slovenian language and liturgy developed freely and
in full force in Bulgaria, Serbia, Croatia, Kievan Russia, Lithuania, Wallachia, Moldavia,
etc. That tradition of a logosological spread of a Christianity, or a wittnising in the name
of a Living God in continuated in the next centuries on the East of Europe. With a
coming into monach republing on the Saint Mountain Athos, prince of Serbia saint Sava
(1175-1235), and latter his father Stephan Nemanja also as a monk Simeon, it was
founded the ground of a Serbian Orthodox Church in a year 1219. In the “Epistolas of kyr
Siluan” we have a papers from the monastery Savina on the Skadar lake in Zeta /nr. 22,
from 1418 year/ he writes - ''
''/what is sweety than to be with the God together/, who mentioned the names of kyr
Isaia, Romil Ravanicki, Grigorious Gornjacki or Sinait Junger. In the 1331 year on the
throne of Serbs nation sits Emperor Dushan (from the 1346, Skopje), and the pupil of a
St. Grigorious Sinaite, hesychiastes metropolites Jacob from Ser, was his close adviser. In
1349 year, under influence of a metropolites Jacobus in Skopje was organized a church
council who legislated a book of lows of Emperor Dushan, and also was in a council on
1353 where is book of lows contributed. He lives five years more than Emperor Dushan
who died 20.12.1355. After the 1371 year (26.09. – the bettle of river Maritsa whee was
killed the Ioann Uglesha with his brother Vukashin), with the Grigorious Silentarious and
a brotherhood in Valona, appears in Serbia of king Lazarus Bulgarian monk Romil
Ravanicki, who make a reform of a monasterian living, literacy and a culture, by the
imperative mood of transforming being in the new life in Holy Spirit, and his life written
on a greek language was translated on a Serbian language in 1390 year. His pupil
Grigorious Silentarious or Gornjacki or Sinait Junger was after mount Athos, Paroria and
bulg. Mon. Zagora of “Bogorodica Odigitrije” on the Meteora monastery in Thessalia
more than ten years, and from a Thesalloniki come to the Serbia and build the legend
monastery Gornjak and lived in him on till the end of a 1406 year. The place under the
monastery Gornjak, where he on a riwer Mlava make prayers to the God calls Silence
/Tishina/. In the silence of the covers of Platylithos who St. Athanasie Metheorit named a
Metheori, together with a Serbian king Ioannes Urosh (Ioasaph as monk) build the temple
of a “Lords Transformation” and writte a constitution of a living in the monastery by the
experience of teaching under leading of Grigorious Sinait, Grig. Silentarious, and other
monks. Also doing a St. Sisoe as a pupil of Romilo Ravanicki with a monastery Sisoevac,
and Nikodim Tismanski who lived in Kladovo, build the mon. Vodica near Turn-Severin.

The apostle of Slavs, left a lasting imprint on the Christian fate of Eastern
Europe, and marked the cultural boundaries of the continent for centuries, until the
present days. It was open possibility to stay in the civilization circumstancies near the old
Greek and Latin languages, who assimilated with it a good sides of a whole prechristian
tradition imported in the infinity of a memories in the Divine Infinity. Saint Sabba as a
foundator of the Serbian Ecclesia was compassionaly included in that enlighted tradition,
and show us how is possible on a best way come to the light sides of a entelechial
dimensions of a European traditions and be blessing by the God. Blessing of the Holy
Spirit as a third Ipostas of the Holy Trinity, by that work on a language is visible in the
first translation of Saint Dionisius Areopagit on the serboslavonic language in the age of
Emperor Dushan, from the handling of a famous Inok Isaija. Much more than earlier, it is
possible naw say that our values enriched in it ways, are deserved every respect.

201
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207
6. ( & ! '( &' %&! ! %& %& !4! 4 ! ) / # ! ! ! %& –
“& ” $ . 366-367, . 319-322, , 1989.

7. 1 & ) % & +! (! 3!, «4 » / $ /, : &

4 , 1989., . 5-79. (
& % )

8. & # ! & +% !%) > * % & + , )* – “3 2 ”

$ . 444, 5, . 543-550, , 1989.

9. &!5 # ! ' ! !; / " / ' !4!, “Balcanica % ”, $ . XXI, . 259-

279., ( : % , 1990.

10. , /(!5% ! %5 (! 5 ) % 5 + ( )! +! !, – «3 2
» $ . 445, 6, . 904-917., : 2 , 1990.

11. %& ,!& !$ +! ! & # , %) ( )! +! ! – “, ” $ . 9,

4, , 1991. ( 0 )

12. ( ) -! !4 5 ) % 5 + % + %& ! 4 , , &!5 # ,% ) ' ,!

( )! +! ! - “3 ”, . 9., $ . 1., . 130-143, .: 7
. , 1992.

13. 5 ) % 5 + , & ) / + ( ) / + ( )! +! ! – “ ”, $ . ¾,
( , 1992.

14. / ) ( ) %'(!, %') & ! '( & %& , “ ”, $ . 309-310, . 16-21,

& , 1994.

15. %,! ! ' %,!,!: ' " $ 2

* . ,/ –% 2. & ./, ( :& . , 1996.

16. !(& , &!& ' # &! * 5 ) % 5 + , $ : «6

», : 2 , 1998.

17. ! ,!&(!4! ' +,! , & %! ! ! & # , %! ( , , '( , (*:

, – «2 $ », $ . 3., .
27-56, /- : ) , &/, / :8 $ , 2000.

18. Kunst und Technik – !+ / ( ' %) 4 '*&:

, . «( », $ .078; 079, , 2002.

19. ,! * ) ! & ! 5 ) % 5 !%' &!4! (1,2), : «2 », $ . 05; ,

2004., . 46-47.; 43-47

208
20. % '( % % "&! !4! , %! / !%) >!, * $
-* , $ $ . 9.: * , 2003. . 377-389.
21. & ) / +! %!4!4! %! ' % / (!, - „2 $ “, / :8
$ , 2004., . 57-76.

22. ! & *)&*(! 5 ) % 5 (!4! '( ( , # ,

„# “, , . 1., $ . 1, 2004. . 249-291.

23. !%' &! %& * +!) & # , %') & ,!:

, : „2 “ $ . 16, , 2005.

24. % & + ! *)&*( ! ' ) & ! ! ' ) /!4 !*# , , ! $ ,* „# !

,! “; : „2 “, , 2005.

25. )!& % + & ( +! ' ) & * ' % + & ) " + '& $ ,

, „# “, . 1., $ . 3, 2005., . 289-318./ &
( +! , ) ! * !"& &* % "& & *+*3 , . 4
& , , „# “, . 1., $ . 3., 2005., . 619-699./

26. +!) & ! %( 4 , %) )!$!, , „# “, .

2., $ . 3., 2006., . 647-673. /& -! % , , ,! .
% /

27. ` ( ( ! ) % &`: !
„2 ! “, . . „7 “, , 2008., . 57-71.

28. %& & ! !*# / ( &! )!& ( & ) / + * 5 ) % 5% ,

(! ,!&(!4 ,!, `# `, . 5, $ . 8/9/10., , 2008.,
. 429-455. ( 4 , ) ! % &( ) $! ! *+* *
-! % ,, ! !- , * &( /!; = ) ,! '"& , ' +, ,!, . 407-
417.)

29. % & , %&! & ' )7% 8 * (% & &

%&! & ! . ) % 5! ! / )! %)! 9 % *B * *B &(! $ B; -
(/ & ! (! ! 9: +' ; ; $ q,
( o o;), 2 –/ , 2008., . 410-424.

30. ( & &* %&! & ' 6* IX X ! % *,! %& # !%&! *

&! !"4 + ! & + , ! '( % ( '% , * *, ` `,
( , 2008., . 205-214.

31. Doc. Dr Aleksandar M. Petrovic, University in Prishtina, Philosophical phaculty in

Kosovska Mitrovica, Serbia, Ancient Meaning of the Word: The Importance of the
Translation of the Word LOGOS - The Importance for Slavic Culture (Translation of a

209
Constantin the Philosopher of the word LOGOS as a SLOVO, what is a hi contribution
to the tradition of a Spirit of Slavs), symposion Nitra 2.06.2008., Univerziteta
Konštantina Filozofa v Nitre, Filozoficka fakulta: „Duchovne, intelektualne a politicke
pozadie cyrilometodskej misie pred jej prichodom na Vel’ku Moravu“, Nitra, 2008.

32. ` +!, %& & + %& *,!`, „ $ 7

& “, XXXVII (2007), # 2 , 2008., . 309-
324.

33. ` ) %& &% '( , !$ * % % *)& ! ! !(!`,

„& , $ . $ # 2 “, #
2 :7 , 2009., . 41-51.

34. ` ) / +! (*"& * % &% %& ( +% + , + 5 ) % 5% /

% &6 / *,!`, . . „7 “, , 2009., . 5-21.

35. ` ! ( , ! (*% ! 5 ) % 5 +! 4 ! %!, ( > !4!` - , „#

“, . 6., $ . 11-12., 2009., . 7-21. / !+! %& / / %) 6!
%!,! - ` ) *, %& * %! ( , , % !&!4* ( '!/ & /
)!`, , . 705-717./

210