EUGEN PAVEL
DOI: 10.33993/dr.2025.2.115.145
Author's coordinates: Institutul de Lingvistică și Istorie Literară „Sextil Pușcariu” al Academiei Române Cluj-Napoca, str. E. Racoviță, 21
Email: eug.pavel@yahoo.com
ORCID: https://orcid.org/0009-0003-3031-0181
THE FILIATION OF THE ROMANIAN
EUCHOLOGIONS FROM THE 16TH TO THE 18TH CENTURIES
(Abstract)
The study addresses aspects regarding the sources of origin of the old Romanian euchologhions, as well as the kinship relationships existing between various editions from the 16th to the 18th century. If the first printing in 1567 was of Calvinist inspiration, the following liturgical writings of this kind, published in 1681 and 1689, will be in accordance with the Byzantine ritual.
A pioneer was the Metropolitan Dosoftei, who translated and edited in Iași, in 1681, the first Orthodox Euchologhion, having as model a Venetian Greek version, as well as Ruthenian editions. The volume edited by Ioan Zoba in Alba Iulia, in 1689, is designed according to the Old Slavonic typographical style, illustrated by the 1635 printing from Câmpulung or a similar version. Compared to Dosoftei’s translation, Zoba proposes a more refined language, from which archaic and regional forms, improper constructions of the Moldavian prelate, are eliminated. From a linguistic point of view, the 1689 edition is faithful to the Moldavian literary version, which is an indication of the effective participation of the printer Chiriac, who came originally from this region, in the editing of the book. A genuine liturgical reform and modernization of the vocabulary, however, took place with the appearance of the Euchologhion from Râmnic in 1706, translated by Metropolitan Antim Ivireanul.
The declared source is the version edited and corrected by the Greek hierodeacon Ioannis Avramios and printed in Venice, in 1691, by Nikolaos Glykys. A comparative examination of the Romanian euchologhions highlights the fact that the future compositional formula will be traced through the 1706 version and will be imposed through the definitive edition of Antim Ivireanul in 1713, from Târgoviște, which will become the standard for successive publications in the 18th century and the first decades of the 19th century in the Romanian space. By reproducing books from Wallachia in the printing houses of Moldavia and Transylvania, a framework adequate for the unification of literary norms will be created, around 1750‒1770. In this process of configuring the Romanian version, scholars such as Dosoftei, Ioan Zoba, Chiriac the Moldovian, Mitrofan, Mihai Iștvanovici, Antim Ivireanul will be involved, to a greater or lesser extent, in a decisive way, being joined by Damaschin the Teacher, Evloghie the Monk and Dionysius the Ecclesiarch. There is an upward course in the consecration of canonical writings of this kind, by promoting innovative trends in the finalization of sacramental practice around the same compositional scheme, simultaneously with the renewal of church language. The lineage of Romanian euchologhions reflects a fluctuation between Slavonic and Greek sources, leaning towards the second model, as well as a kinship between the editions that succeeded each other, consolidated by the consistency of the cultic ceremonial and linguistic unification.
Keywords: filiation, models, Dosoftei, Antim Ivireanul, literary norm.
Cuvinte-cheie: filiație, modele, Dosoftei, Antim Ivireanul, norma literară.
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