Vieno kūrinio istorija: Jokūbo Voraginiečio "Aukso legenda" senojoje Lietuvos kultūroje

LTStraipsnis skirtas Viduramžių krikščioniškosios kultūros fenomenui – Jokūbo Voraginiečio kūriniui „Aukso legenda, arba Šventųjų skaitiniai”. Straipsnio tikslas yra ištirti šio kūrinio paplitimą ir funkcionavimą Lietuvoje, kartu bandant išryškinti jo reikšmę krašto krikščionėjimui ir kultūrai. Analizuojant įvairių šaltinių ir išlikusių senųjų „Aukso legendos” spaudinių informaciją, nustatyta, kad kūrinys anksti buvo žinomas krikščionėjančioje Lietuvoje, laipsniškai plito įvairiuose, ypač religiniuose, sluoksniuose, o jo poreikis ir reikšmės suvokimas labiausiai išaugo XVI–XVII a. Apie tai, kad Jokūbo Voraginiečio kūrinys prigijo Lietuvos kultūroje, liudija jo atspindžiai literatūroje ir mene, vertimų į rusėnų kalbą fragmentai. [Iš leidinio]Reikšminiai žodžiai: Jokūbas Voraginietis; Aukso legenda, arba Šventųjų skaitiniai; Religinė literatūra; Krikščionybė; Bibliotekos; Jacob of Voragine; Legenda aurea; Religious literature; Christianization; Library.

ENArticle deals with the phenomenon of the Medieval Christian culture – the work by Jacob of Voragine "Legenda Aurea, sive Legendae Sanctorum". This especially popular book, well known all over Christian Europe, reached newly converted Lithuania as well. The purpose of this article is to explore a spread and functioning of the Golden Legend in Lithuania trying at the same time to highlight its meaning to Christianization and culture. The article analyses a variety of sources mentioning a presence of manuscript books of the Golden Legend in the Grand Duchy of Lithuania since the late 14th century, and 22 impressions of this creation between the late 15th and early 17th centuries are kept in libraries of our country. This work by Jacob of Voragine foremost represented and conveyed Christian culture to the Lithuanian society, and at the same time influenced its Christianization. Currently known manuscripts and impressions of the Golden Legend show that the book spread in the Grand Duchy of Lithuania gradually, and the peak of this spread was reached in the 16th-17th centuries when its popularity in Europe was already declining apace. That is why it is possible to maintain that in Lithuania the Golden Legend experienced “the second youth” – belated and yet weaker popularity as due to late baptism and altered epoch the creation had too short time to creep into people’s mentality. In Lithuania the Golden Legend had numerous and varied readers: monks, other religious institutions and clergy, private persons and lay institutions. Proveniences that survived in old prints revealed that in the 17th–18th centuries this creation was usually a part of libraries of the clergy and religious institutions (75 per cent of all proveniences). More than a half of all readers were monks, most often Dominicans – members of a friary of Jacob of Voragine, to whom this book was needed for a preaching.In the margins of the books there are notes that reflect varied attitude of Lithuanian readers to this creation (from admiration to deprecation). It is the Golden Legend that had significant influence to religious literature of whole Europe, and especially to painting art and sculpture depicting the saints, affected Lithuanian artists as well. Some motives of the book by Jacob of Voragine were reflected in the Late Lithuanian Chronicles; we can see some subjects in the frescos of the church as well as in frescos of the Saint Gate of the Pažaislis Camaldoles Friary (the late 17th century). These examples along with the fragments of translations into the Ruthenian language testify that the book by Jacob of Voragine was soaked up in the culture of the Grand Duchy of Lithuania. [From the publication]