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Bogumili. Studija O Balkanskom Neomaniheizmu

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Bogumili. Studija O Balkanskom Neomaniheizmu Naslov izvornika: THE BOGOMILS A Study in Balkan Neo-manicheism © Cambridge University Press 1948. © hrvatski copyright Hlad i sinovi d.o.o. 2008. Prvi put tiskao 1948. godine The Press Syndicate of the University of Cambridge. Dmitri Obolensky, M.A. Ph.D, Preveo: dr. Živan Filippi Lektor: Hrvoje V.M. Hlad Biblioteka: Religio Knjiga 5 BOGUMILI Urednik: Dragutin Hlad Studija o balkanskom Ova je knjiga pod copyrightom. Nijedan dio ove knjige ne smije se reproducirati, držati u sustavu pohrane podataka, ili prenositi, u bilo neomaniheizmu kojem obliku, ili bilo kojim sredstvom, magnetofonskim, ili na bilo koji drugi poznati a da sc nema prethodno pismeno odobrenje vlasnika autorskih prava HLAD r SINOVI d.o.o. Zagreb, studeni 2009. ISBN: 978-953-6306-87-9 Svojojmajci Dmitri Obolensky, M.A. Ph.D, BOGUMILI Studija o balkanskom neomaniheizmu PREDGOVOR Bogumilski pokret prepoznajemo kao jedan od glavnih problema južno­ slavenske i bizantske povijesti. Utjecaj koji je on imao na povijest balkan­ skih naroda - na njihovu crkvu i državu, na njihovo društvo i književ­ nost, na njihovu religiju i folklor - čini proučavanje bogumilstva bitnim podjednako za bizantiniste i slaviste. Znanstvenicima i studentima na drugim područjima, bogumilstvo još uvijek nudi mnoge neistražene, ili poluistražene, mogućnosti. Teolog i filozofmogu pronaći u bogumilstvu jedan od najzanimljivijih primjera rasta na europskom tlu u srednjem vijeku obrasca misli i načina života koje možemo nazvati 'dualistički'. Podrobna studija bogumilstva trebala bi pomoći zapadnim medijaveli­ stima da bace novo svjetlo na još uvijek pomalo nerazjašnjen problem povijesnih veza između azijskoga manihejstva i dualističkih pokreta zapadne Europe, osobito talijanskih patarena i katara ili albigenza juž­ ne Francuske. Ta veza, ako je uspješno uspostavimo, omogućila bi opet povjesničarima Crkve da vide bogumilsku sljedbu kao prvu europsku poveznicu u tisućugodišnjem lancu što vodi od Manijevoga naučavanja u Mezopotamiji u trećem stoljeću do Albigenške križarske vojne u južnoj Francuskoj u trinaestom stoljeću. Štoviše, proučavanje bogumilskoga pokreta treba igrati i svoju vlastitu ulogu, nikako zanemarivu, u istraži­ vanju kulturnih i religijskih veza između istočne i zapadne Europe, važ­ nost kojih sve više uočavamo u sadašnje doba. Proučavanje bogumilstva ima prilično dugu, ali ne jednako uspješ­ nu, povijest. U osamnaestom stoljeću bogumilstvo je počelo privlačiti pozornost njemačkih znanstvenika. Neki od njih, poput J. C. Wolfa, dr­ žali su bogumile hereticima, dok su drugi, poput J. L. Oedera, pokušali 5 dokazati da su oni bili nositelji 'čistoga' kršćanstva i da ih je nepraved­ no progonila korumpirana Bizantska crkva. Njihova istraživanja bila su nužno ograničena nepoznavanjem nebizantskih izvora, što ih je dovelo do toga da prema bogumilstvu zauzmu stajalište, koje je u najboljem slu­ čaju bilo nepotpuno, a u nekim slučajevima pogrešno. U Engleskoj, ot­ prilike u isto doba, Gibbon je odbacio bogumile u oštroj bilješci svojega Uspona i pada kao 'sljedbu gnostika koja je ubrzo iščezla'. Bogumilske studije dobile su svjež poticaj i novi smjer u drugoj po­ lovici devetnaestoga stoljeća, zahvaljujući otkriću slavenskih dokumena­ ta koji su uvjerljivo ukazali na Bugarsku kao izvornu domovinu bogu­ milske sljedbe. Ruski znanstvenik M. G. Popruženko s velikim uspjehom je proučavao i objavio te rukopise. Hrvatski znanstvenik F. Rački objavio je 1869. i 1870. godine svoju knjigu Bogumili i patareni, koja je još uvijek prijeko potreban vodič, iako nekoliko njegovih zaključaka treba danas ispraviti ili preinačiti. Nešto bliže nama, slavenski znanstvenici pokazali su živo zanimanje za tu temu i bogumilstvu su pristupili s nekoliko no­ vih pozicija, ali, u cjelini, nastojali su se ograničiti na konkretne detalje i nisu cijeli problem pokušali preispitati s povijesnoga stajališta. Međutim, profesor I. Ivanov, koji je analizirao i uredio književna postignuća bu­ garskih bogumila, naglasio je važno mjesto koje bogumilstvo zauzima u povijesti bugarske književnosti. Proučavanje bogumilstva nepravedno je, po mom mišljenju, patilo od unaprijed stvorenih ili pogrešnih pojmova mnogih istraživača. Na primjer, nekoliko suvremenih balkanskih povjesničara prenaglašava po­ litičko značenje bogumilstva, često na uštrb njegove važnosti kao religij­ skoga pokreta, držeći ga u prvom redu nacionalnim pokušajem Slavena da se odupru posezanjima bizantskoga imperijalizma. Nadam se da će ova studija pokazati kako je to stajalište, premda opravdano u određe­ nim granicama, katkad bilo uvelike pretjerivano. Štoviše, povjesničari bogumilstva većinom su bogumilstvo držali statičkom pojavom i bez oklijevanja su toj sljedbi, na samom početku njezine povijesti, pripisali svojstva koja su se u stvari tek razvila u kasnijim razdobljima. U isto doba obično su propustili povući dovoljno jasnu razdjelnicu između bo­ gumila i drugih srednjovjekovnih balkanskih sljedbi, što je propust koji ih često vodi prema pogrešnim zaključcima o ovima prvima. Nadajući 6 se da ću ispraviti te pogreške, odlučio sam napustiti tradicionalni plan, po kojemu su povijest, doktrine i običaji bogumila bili podijeljeni u od­ vojena poglavlja, i usvojio sam metodu istodobnoga proučavanja raznih vidova bogumilstva, razdoblje po razdoblje. Na taj će se način možda pojaviti jasnija slika o postupnom razvoju doktrina, etike, rituala, obi­ čaja i organizacije te sljedbe pod utjecajem povijesnih prilika. štoviše, kako bih raspršio čestu zbrku između bogumila i drugih suvremenih balkanskih sljedbi, bio sam prisiljen baviti se nešto dulje s ovima drugi­ ma, osobito s pavlićanima i mesalijancima. Poput većine drugih srednjovjekovnih sljedbi, bogumili su nam· poznati uglavnom iz podaka njihovih neprijatelja. To bi moglo učiniti osjetljivom zadaću nepristrane kritike, osobito zbog toga što broj izvo­ ra izravno povezanih s bogumilima nije velik. Pa ipak obavijesti pravo­ slavnih svećenika o toj temi u cjelini su prilično pouzdane: usporedba podataka koje su sakupili pisci uvelike odvojeni u prostoru i vremenu otkriva skoro jednodušno slaganje o bitnim crtama bogumilstva. U tim okolnositma, objektivna rekonstrukcija doktrina i praksi bogumila ni­ pošto nije nemoguća. Ova je knjiga uglavnom bila dovršena 1942. godine a objavljivanje se odužilo uglavnom zbog ratnih prilika. Iste okolnosti onemogćile su mi da se upoznam s djelima S. Runcimana o manihejskom pokretu i H.­ C. Puecha i A. Vaillanta o Kozminom traktatu protiv bogumila, sve dok obje knjige nisu bile u rukopisnom izdanju. Zahvalan sam gospodinu Runcimanu i gospodinu Puechu što su mi dopustili da se upoznam s rukopisima njihovih knjiga. Prvo se želim zahvaliti Trinity College-u koji mi je omogućio da se bavim istraživanjem koje je dovelo do ove knjige. Posebnu zahvalnost dugujem dr. Elizabeth Hill, bez čijega ohrabrenja i pomoći ova knjiga ne bi bila napisana, Velečasnom prof. Francisu Dvorniku, koji mi je veliko­ dušno omogućio da se koristim njegovim znanjem bizanstke i slavenske povijesti, te prof. Sir Ellisu Minnsu, koji je pročitao djelo u rukopisu i dao mnogo vrijednih prijedloga. Puno se zahvaljujem svojoj supruzi što mi je pomogla sastaviti kazalo i čitala rukopis. Želim se također zahvaliti osoblju Britanskoga muzeja na beskrajnoj ljubaznost i urednicima Cam­ bridge University Pressa na njihovoj pomoći pri objavljivanju ove knjige. 7 Kako bih pojednostavnio tipografske probleme u citatima iz sta­ roslavenskoga, pojedina slova (/,\, :K, 1-%) sam zamijenio modernim ći­ rilićnim R, y, IO. Ispustio sam sve naglaske i transkribirao skraćenice u njihov cjelovit oblik. DMITRI OBOLENSKY TRINITY COLLEGE CAMBRIDGE 20. listopada 1946. 8 SADRŽAJ PREDGOVOR ................................. 5 KRATICE ...................................11 I. MANIHEJSKA OSTAV ŠTINA ..................... 13 II. NEOMANIHEIZAM NA BLISKOM ISTOKU .......... 39 III. USPON BALKANSKOGA DUALIZMA ..............69 IV. BOGUMILSTVO U PRVOM BUGARSKOM CARSTVU .118 V. BIZANTSKO BOGUMILSTVO ...................172 VI. BOGUMILSTVO U DRUGOM BUGARSKOM CARSTVU ..................................231 DODACI I. KOZMINA KRONOLOGIJA .....................267 II. POP JEREMIJA ..............................270 III. NADNEVAK BOGUMILSKOGA PROCESA U CARIGRADU .............................. 274 IV. BOGUMILSTVO U RUSIJI, SRBIJI, BOSNI I HUMU .. 276 V. BOGUMILI, KATARI I PATARENI ............... 285 BIBLIOGRAFIJA .............................289 KAZALO ................................... 307 9 KRATICE Abh. bayer. Akad. Wiss. Abhandlungen der bayerischen Akademie der Wissenschaften. Miinchen. Abh. bi:ihm. Ges. Wiss. Abhandlungen der bi:ihmischen Gesllschaft der Wissenschafte­ nn. Prag. Abh. preuss. Akad. Wiss. Abhandlungen der preussischen Akademie der Wissenschaf­ ten. Berlin. Buli. Acad. Belg. Bulletin de l'Academie royale de Belgique. Brisel. B. Byzantion. Pariz, 1924.-. B.I.B. Bulgarska lstoričeska Biblioteka. Sofija,1927.­ B.Z. Byzantinische Zeitschrift.Leipzig, 1892.- C.E.H. Cambridge Economic Hisory (The). Cambridge, 1941.­ C.M.H. Cambridge Medieval History (The). Cambridge, 1911.-36. C.S.H.B. Corpus scriptorum historiae byzantinae. Bonn, 1828.-97. Denkschr. Akad. Wiss. Wien. Denkschriften der Akademie der Wissenschaften in Wien. D.TC. Dictionnaire de Theologie Catholique. Pariz, 923.- G. Soc. Asiat. Ital. (n.s.) Giornale della Societa Asiatic Italiana. (Nuova serie.) Firenca, 1887.- G.S.U. Godišnik na SofijskijaUniversitet. Sofija,1904.- I.R.A.I.K. lzvestiya Russkogo Arkheologicheskogo Instituta v Konstantinopole. Odesa, 1869.-1912. f.A. Journal Asiatique.
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