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XIV . ,
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XIV .
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.1 XIV Jacobus de Voragine, The Golden Legend. Readings on the Saints, vol. 2,
Princeton, 1993, 280. ,
1
274
Balcanica XXXV
.
, XIV
, .2
,
, .
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.
.
:
, ,
,
. , Depositio Elevatio . , cfr. . Le Gof, Nastanak istilita, Sremski Karlovci Novi
Sad, 1992, 163191, et passim.
2
, v. V.
ivkovi, Zidno slikarstvo u crkvi Svete Marije Koleate u Kotoru, 21 (1999),
119155.
275
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.
,
XIV
- .3
XIII XIV .
,
, ()
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IXX .
,
, cif. S. Ferber, Crucixion Iconography in a Group of Carolingian Ivory Plaques, The Art Bulletin XLVIII n. 3&4, September-December 1966,
323334.
XI , ( , Bibl. Nat.
Par, gr. 74).
XIII ,
. XIV
, cif. S. der Nersessian, Recherches sur les miniatures du Parisinus graecus 74, Jahrbuch der sterreichischen byzaninistik (Wien 1972), 109115.
3
276
Balcanica XXXV
. XIII
,4
. , , .
. 1518.
(Epitaphium Bernardi Pimae poetae laureati) : :
, . (Has ego supremas tabulas in
morte relinquo, Nudam animam Christo, putrida membra solo).5
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XIV . .
,
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. post mortem
,
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XIV .
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. pro remedio animae , .
, 4
5
277
.6
,
.7
, , (, , libri anniversariorum,
libri annualium). ,
,
. Commemoratio mortuorum
.8
.
.
XVI , .9 reclusa-,
, -
6
, , ,
post mortem , v. R. N. Swanson, Religion and Devotion in
Europe, c. 1215-c.1515, Cambridge 1995, 115, 191234.
7
, , cif. J. Henderson, Piety and Charity in Late Medieval Florence,
Chicago and London, 1994, 163168, et passim.
8
J , cif. . , Necrologium Ragusinum (A. D. M. CC. XXV), XI-1
(1970), 149173.
9
Serano Razzi (15311611)
1589. 1592. . . : Vita della revernda serva di Dio la madre suor Osanna da
Cattaro, dellordine di San Domenico. . ,
.
. Vita della Beata Osanna da Cattaro,
, . ,
110 . , , cif. . . , XII XIX , , 1996, 102129.
278
Balcanica XXXV
,
.
XIV , XVI
, pro remedio animae ,
, XIV XVI .10
XVI ,
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XVI .
pro remedio animae
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Caritas,
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11
. . , 117118.
12
Ibid, 118120.
13
The Golden Legend, 282, 284. XIV , 1400. ,
, unus liber voraginis , .
10
279
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. XIII .
. , XIV .14
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ad pias causas
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.15
XIV , ad pias causas.
XIV ,
(33 14 ), v. .
, , CV
(1956), 19; . , , , 1980, 155156.
14
. Le Gof, op. cit, 299301.
15
Ibid, 235236, 299.
280
Balcanica XXXV
, . , , , , .16 ,
.
, ,
. 1336. : Ego Johannes Marini Glauacti iacens inrmus, sanam tamen memoriam et loquelam habens, facio meum
ultimum testamentum de rebus meis.
.
,
.17
,
. .18 , , ,
,
, , , post mortem pro remedio animae. 1326.
,
(Ego Paulus Nycole Dabronis jacens inrmus, timens, ne mors
me subito aggrediatur, facio meum ultimum testamentum.) , pro missis pro anima mea.
, (vigilias) .19
(ut roget deum deum pro me),
1331. .
281
282
Balcanica XXXV
,
.26
1327. .
(transcribere et
reducere ad publicam formam). , ,
- .
Basilius Mathei inrmus jacens, sanam habens memoriam et loquellam, hoc ultimum testamentum meum de rebus meis dispono
, . , ut
mei defuncti non jaceant sine memoria
.
(teneatur facere vigilias duas fratribus minoribus, unam quarum in animauersario patris mei et aliam in animauersario matris mee).
quod rogent deum pro me,
,
patri meo spirituali, presbitero Ricardo ... quod ipse me habeat
recomandatum in suis orationibus.27
,
, (unum prandium pro anima mea). 1327.
(pro anima mea pro mille missis).
,
: Item volo, quod de vino, quod debeo habere in vineis, et de vaca, quam habeo apud Medoye, hominem Belcatii, at
unum prandium pro anima mea. Item habeo, apud dictum Medoye unam vacam et unum bouem de la pripassa, aut dictus Medoye det vacam aut bouem
predictos, qui uel que iungatur alteri vace pro uno prandio supradicto.28 ,
1335. (...
vache cum pecoribus...vendantur et dentur pro anima mea).
(facere vigilias
Ibid, . 1616.
MC, vol. 1, . 438.
28
Ibid, . 365. pietanza , v. J. Henderson, op. cit, 167.
26
27
283
29
30
284
Balcanica XXXV
In the rst decades of the fourteenth century the souls of the dead were
depicted in the scene of the General Resurrection included in the Crucixion
painted in the apse of the Collegiata of St Mary at Kotor. In the context of euharistic
and soteriological symbolism of the iconographic programme of the apse, the motif
of the General Resurrection the souls of the dead depicted as babies that, wrapped
in swaddling clothes, emerge from their sarcophagi explicitly expresses the idea
of supplication.
But the peoples concern with the eectiveness of prayers for the deliverance
of souls from purgatory is fully conrmed by the surviving wills dating to the
1320s and 1330s. Every citizen of Kotor could order in his will that masses,
commemoration services and prayers for the salvation of his soul and the souls
of his ancestors should be oered. The number and solemnity of the masses and
prayers depended on the amount of money a person was able to set aside for that
purpose. The imminence of death, timens mori, made people think of repentance.
Still, the conventional formulae of testamentary provisions for pias causas reveal a
genuine fear that death may catch them unprepared, i.e. with no charitable acts, with
no repentance and, especially, with no insurance that their souls will be delivered
from purgatory through masses and prayers.