soc.culture.bulgaria FAQ (monthly posting) (part 8/10)
Dragomir R. Radev
Posting-Frequency: Monthly
Version: 4.01
Archive-Name: bulgaria-faq/part8
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SECTION 19: TRADITIONS
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19-1 What are Bulgaria's national holidays
(by Dragomir R. Radev), last updated:
New Year's Day Jan 1
National Holiday (Liberation from the Turks) Mar 3
Easter (not on the same day as in Western Europe)
Labor Day May 1
St. Cyril and St. Methodius Day (Education and Culture Day, May 24
also Day of the Slavic Heritage)
Christmas Dec 25
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19-2 Bulgarian Folk Festivals and Customs
(by Rossen Zlatev), last updated: 123191
Many of the national customs originated in the Christian religion.
But there are also many traditions that bring with them a
spirit from ancient times. One of them is the traditional "horo" dance
which can be simple or sophisticated, gentle or wild.
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19-3 Trifon Zarezan (Wine-grower's Day)
(by Rossen Zlatev), last updated: 123191
14 February. Dressed in their Sunday-best, wine-growers prune the vines
and sprinkle them with wine for a good harvest. Everyone then gathers
for a delicious meal.
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19-4 Martenitsas (Festival of Spring)
(by Rossen Zlatev), last updated: 123191
1 March. The martenitsa is a double red and white tassel sold throughout
the country and presented to relatives and friends to bring health and
happiness.
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19-5 What do Bulgarian celebrate on March 1
(by by Luben Boyanov), last updated:
On the first day of March, Bulgarians wish each other health and happiness
with "Chestita baba Marta" - (in English "Happy Grandma Marta"). "Marta"
comes from the word for March (Mart) in Bulgarian. This is an ancient
Bulgarian (pagan) tradition (well - I can't tell you how old but I think
that it's more than one thousand years old) and symbolizes the end of the
cold winter and the coming of the spring. Usually we put something in red
and white (a thread in the past and commercialized plastic junk at present)
on ourselves (on our wrist or clothes) and when we see the first stork
(supposed to come back from the south and not the one in the Zoo) we throw
the red and white thread on a tree. The red and white colours symbolize the
snow and the blood from an old story where, a stork brings the blessing for
health to a small child from its parents, who are far away. The giving of the
"marteniza" makes you feel to expect the Spring very soon. The "arrival" of
the stork indicates that this has happened. I don't have time now to tell
the entire story but I'm sure somebody will.
The lack of "real" winter and "storks" (not a lot of them in the cities :-()
raises some difficulties in implementing this tradition nowadays but
Bulgarians are still celebrating and very fond of the 1st of March (in a
traditional and "modern" way at the same time).
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19-6 What is Gergyovden
(by by Luben Boyanov), last updated:
Gergiovden - St. George's day
There are a lot of rituals and celebrations, concerning St. George's day
(Gergiovden). It is celebrated on the 6th of May, although some calendar
changes brought by the Orthodox Church (all dates for celebration of the
saints have been changed some time ago).
Saint George the Victorious ("Pobedonosez") was cannonized by the Church
because of what he has done. He is usually painted on an icon as riding a
white horse, holding a lance in his hand, stabbed in the throat of a beast
- the dragon ("lamia"). According to the legend, a dragon used to attack
the shepherds and their sheep and each time the dragon used to steal a
sheep or a lamb. The shepherds were desperate. Then St. George appeared and
killed the dragon. Since that day, the shepherds celebrate St. George
everyyear and make a "kurban" - slaughter of a lamb (sacrifice for St. George).
In every house of a village, a lamb is slaughtered. Before that some
flowers are put on the lamb's horns and even a prayer is read. All village
gates (doors) are covered with flowers. Early in the morning, people go to
the river to wash themselves. On this days, people has to check their
weight ("pretegliam se") - it has been the "only" day of the year when
people checked their weight. There has also been a tradition that people
goto a swing ("lyulka") on that day.
St. George's day (Gergiovden) has been pronounced (some years after the
liberation of Bulgaria) as the day of the Army - the Bravery day. The main
Army parade used to take place on this day. Recently, this festivity
has been restored.
As far as the 1st of May is concerned, it hasn't been a traditional
celebrational day. However, on this day everybody has been trying to cheat
somebody else (like on the 1st of April, nowadays). If one succeeds (in his
"cheating") - he says :"Mai, mai, zamayah te" (difficult to translate - a
play of words meaning - I've cheated you).
Traditionally on St. Paul's day (St. Pavel) - the 11th (or 29th) of June
people don't work and don't lit fires ("ogniove"). The next day is St.
Peter's day - when a chicken is to be eaten.
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19-7 What is the origin of Petkovden (by Peter Yovchev)
, last updated:
<DEFINE FORMAT PLAIN>
<DEFINE IMPORTANCE 4>
Na 14 oktomvri e Petkovden, denyat na Sveta Petka.
Eto malqk otkqs ot BIP :
Petkovden
Prep. Paraskeva (Petka) pravoslavnata cqrkva chestva na 14 oktomvri. Tova e
nepodvizhen cqrkoven praznik. Tja e rodena v grad Epivat-Trakija, prez X vek.
Oshte na mladini se obricha v sluzhba na Boga. Naj-silno i povlijali
Evangelskite slova, koito vednqzh chula v hrama: "Ako njakoj iska da vqrvi
sled Mene, da se otkazhe ot sebe si". Celija si zhivot prep. Paraskeva
prekarala v Jordanskata pustinja. Prez 1025 g. netlennite j moshti bili
preneseni v Tqrnovo, a po-kqsno - v gr. JAsh - Rumqnija, kqdeto sa i do dnes.
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19-8 Lazarouvane
(by Rossen Zlatev), last updated: 123191
1 April. The ancient festival of youth and spring. Young women and girls
dressed in national costumes with garlands of flowers on their heads
visit all the houses in the village, chanting traditional songs, dancing
and wishing health, happiness and fertility.
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19-9 Koleduvane (Christmas Carol Singing)
(by Rossen Zlatev), last updated: 123191
24 December. An old national custom. Young men dressed in national
costumes go from house to house, chanting carols for health, happiness
and fertility.
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19-10 The Festival of Roses
(by Rossen Zlatev), last updated: 123191
The Festival of Roses is celebrated during the first half of June in the
Valley of Roses. Rose picking starts early, before dawn, while the roses
are still glistening with dew. The rose petals are picked before sunrise,
otherwise the precious fragrance will be lost. Two thousand petals are
needed for a single gram of attar of roses. On the international market
seventy per cent of rose attar comes from Bulgaria. It is bought by
all the famous perfumeries and is an essential component of the best
and most expensive perfumes.
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19-11 New Year's traditions (in Bulgarian)
(by Iliya Talev), last updated: 122795
"Sorcova, vesela,
sa traesti, sa imbatranesti...
la anul si la multi ani!.."
[= "Surva, vesela,
da si zdrav, da jiveesh dqlgo...
dogodina i za mnogo godini!"]
Taka nashite severni sqsedi se survakat na vrqh Nova godina. A v
uchilishte sa gi uchili, che survakaneto e "dreven dakiyski obichay",
koyto e unikalen za rumqncite... (izliza sqshto kato gaydata i
vardarskite makedonci)!
Tazi magicheska formulirovka, ochevidno, ne e na originalniya ezik:
prilagatelnite "sorkova, vesela" sa v jenski rod, no lipsva
poyasnyavanata ot tyah duma - "godina"! Kato dadem bqlgarskiya
variant, shte vidim, che na bqlgarski frazata naistina ima zavqrshen vid,
kakto podobava ba magicheski formuli:
"Surva, surva godina, vesela godina...
Jivi-zdravi dogodina, dogodina - do amina!"
Tova e originalqt - rumqnskiyat prevod e po-nov, vtorichen. No
obichayat e pqrvichen i u dvata naroda, dokolkoto te sa izgradeni ot
pochti ednakvi etnicheski komponenti.
Podoben obichay namirame v nyakoi rayoni na Yujna Chuvashiya.
Chuvashkiyat narod e amalgama na voljski bqlgari i finskoto pleme
mordva. Ukrasenoto klonche, s koeto decata tam survakat, se naricha
"survak", a prilagatelnoto "survali" v tezi dialecti oznachava "zdrav",
"jiznoradosten". Po vsyaka veroyatnost ima nyakakva genetichna
vrqzka; standartnoto obyasnenie v bqlgarskata etnografiya, che
"surva", "susrvachka" idvali ot "suroviya dryan", ot koyto se pravi
survachkata, e nezadovolitelno. "Surva godina" v takqv sluchay shte e
bezmislica. Daje neshto poveche - nikoy nyama da pojelae na blizkite
si "surova godina" (sravni "surovi izpitaniya")! Az lichno sqm sklonen
da vyarvam, che v "surva godina", "survachka", "survakari" i t.n.
korenqt "surv-" e izolirano yavlenie v ezika, nyama drugi semantichni
realizacii v bqlgarski i e relikva ot ezik, koyto ne razbirame. Vtorichno
dokazatelstvo e fonetichnata korupciya na dumata v rumqnski -
"sorcova", duma kakto za survachka, taka i nachalna duma v
blagosloviyata na survakarite. Za men e yasno, che govoreshtite
bqlgarski v Rumqniya ne sa mogli da prevedat na rumqnski dumite
"surva", "survak", i zatova te sa absorbirani ot rumqnski spored
fonetichnite pravila na ezika (v rumqnski, ot ukrasenata s mnogocvetni
parcalcheta ili knijki survachka, "sorcova" znachi oshte bezvkusica -
sinonim na izraza "kato ciganski gashti").
Bqlgarskite novogodishni obryadi se proyavyavat kakto v survakane,
taka i v maskisrane i predskazaniya za bqdeshteto. V tova otnoshenie
se zabelyazva razdelyane na bqlgarskata etnicheska teritoriya na yugo-
iztochna i severo-zapadna. Maskiraneto v trakiyskite rayoni (kukerite),
kakto i mominskoto gadaene (laduvaneto) sa svqrzani s proletnite, a ne
s novogodishnite praznici. Tuk zabelyazvame vrqzka s albanskoto
"survakane". Albanskite deca survakat na pqrvi mart, s cqfnali
dryanovi prqchki (narecheni "lilidona"), a denyat se naricha "dita
colindrave" [=koleden den]; magmicheskata formula e podobna na
bqlgaro-rumqnskata, "da ste jivi i zdravi dogodina i do amina".
Edno vqzmojno obyasnenie e, che pqrvonachalno novata godina e
praznuvana po rimski obichay na pqrvi mart. Po-kqsno, s vqvejdaneto
na hristiyanskiya kalendar, pqrviyat den na godinata stava
Vasilyovden. Pod vliyanie na prabqlgarite, doshli ot sever, starite
balkanski proletni novogodishni praznici se sqchetavat s prabqlgarskite
severni, zimni praznici. Imenno Trakiya e teritoriyata, na koyato e
nyamalo prabqlgarsko prisqstvie, i zatova starite rimski novogodishni
obryadi s maskirane, pantonimen teatqr, gadaene i t.n. ne se
prehvqrlyat v zimata (no tova e samo predpolojenie).
Koeto ni e ostanalo dnes ot starite novogodishni tradicii e survakaneto i
elementi ot gadaeneto (sqs skritata para za kqsmet v novogodishnata
banica). Dnes glavno deca hodyat da survakat, a v Rumqniya decata
sa vse oshte maskirani, ili pone licata im sa dekizirani s vqglen ili
maminoto chervilo.
Survachkata se pravi ot sveja, napqpila dryanova prqchka. Pone edno
klonche tryabva da e previto nadolu, kato egipetskiya simvol na
dqlgoletie "ankh"; obiknoveno dve kloncheta sa previti, i survachkata
ima formata na nashata bukva "f", dvoen "ankh". Prqchkata se
ukrasyava s mnogocvetni parcalcheta, ushiti kato po-drebni cvetya i
golemi gyulove (rozi). Ddnes tova se pravi ot mnogocvetna meka
hartiya. Survachkite sega se kopuvat gotovi ot ciganite (poslednite
paziteli na nashite tradicii!), a ne se pravyat ot semeystvoto mejdu
Koleda i Nova godina. Po tradiciya, survachkite sa se pazeli do
proletta i sa se izgaryali ceremonialno na kladi pri proletnoto maskirane
na Zagovezni, a decata preskachali ogqnya za zdrave..
"Nova godina" e sravnitelno nov izraz v bqlgarskiya ezik. Tradicionno
praznikqt se naricha "Survaki", "Surva", "Surova", "Suroka",
"Surozdru", "Vasilyovden", "Vasilica", "Vasiliya" - v zavisimost ot
dialekta i oblastta.
Dochakvaneto na Novata godina stava na dqlga vecherya, narichana na
mesta "vtora kadena vecher" (vtora, sled Bqdni vecher). Tya se
otlichava ot Bqldni vecher i po tova, che sega se kanyat i ne-chlenove
na semeystvoto. Tradicionna hrana e varena svinska glava, a pri po-
bednite, koito ne sa zaklali svoya svinya - svinska pacha, i banica
(mlin) s ukrita para i drugi nabelyazani i narecheni predmetcheta,
obiknoveno pqpki ot dryan. Osven s namirane na "kqsmeta" v
banicata, gadaeneto se proyavyava v hvqrlyane na sharen bob,
hvqrlyane na ashici (ocveteni kokqlcheta ot agneshko kolyano), leene
na kurshum (izlivane na raztopeno olovo v panica sqs svetena voda),
laduvane (gadaene s prqsteni v "mqlchaliva voda", t.e., voda, koyato e
donesena ot kladeneca pri pqlno mqlchanie na noseshtite ya, i daje -
po-sqvremennoto gledane na kafe.
Dokqm kraya na 30-te godini, survakaneto prez noshta sreshtu Nova
godina se e izvqrshvalo ot maskirani drujini mladi mqje (narichani
"survakari", "survaskari", "vasilichari", "starci", "babugeri",
"djamalari"). Maskiranite predstavyat obiknoveno uchastnici v svatba,
mechkar i mechka, drugi jivotni, i razigravat pantomimi sqs zachatqci
na primitiven naroden teatqr. Izpolzvat se zvqnci i se vdiga mnogo
shum, daje se gqrmi s lovdjiyski pushki, za da se progonyat zlizte
duhove, talasqmite i karakondjulite. Vsichko tova dnes e pochti
zabraveno, kato funkciyata na survakane se e prehvqrlila vqrhu decata.
Dneshnite urbanizirani bqlgari sa zapazili obichta si kqm praznika.
Daje i v nay-mizerni godini, vinagi e imalo dostatqcho hrana i napitki
za Nova godina - za semeystvoto i priyatelite, i dostatqchno stotinki v
djoba sa mladite survakari. A ot magikata na narodnoto gadaene i
predrichane na bqdeshteto e ostanalo u vsichki "novogodishnoto
obeshtanie", t.e., che ot Nova godina shte stanem razlichni, i moje bi,
po-dobri hora.
Za mnogo godini!
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19-12 Christmas traditions (in Bulgarian)
(by Vladimir Marangozov), last updated: 123095
Bqlgarski obichai po kolednite praznici
Dekemvri i yanuari
Pravoslavniyat hristiyanski kalendar postavya za nachalo na
praznichnata godina 1 septemvri, makar grqko-rimskiat ezicheski obreden cikql
da e zapochval ot pqrvi yanuari. Sled pribiraneto na rekoltata idva redqt na
tradicionnite kalendarni praznici. Prez IV vek grqko-rimskoto duhovenstvo
vqvejda golemiyat praznik, nepoznat dotogava, Rojdestvo Hristovo, prikrepen
kqm denya na zimniya slqnchev krqgovrat, 25 dekemvri. Dqlgo vreme predi tova, a
i po-kqsno, v predelite na Rimskata imperiya sa se chestvali tqy narechenite
Kalendi, predhojdani ot drugi podobni praznici prez dekemvri, glavno
Saturnaliite. Bezsilna da gi otstrani napqlno, cqrkvata gi sqglasuva s novite
hristiyanski vqzgledi. Ot druga strana u nyakoi slavyanski narodi kolednite
obredi sa svqrzani s novogodishnite. U nas obache ima dva otdelni praznika -
Koleda i Vasilovden (Nova godina).
Kak praznikqt Koleda e bil chestvan nyakoga? Shtom premine Nikulden
(6 dekemvri), kogato se chestva svetecqt, pokrovitel na zastrashenite po more
pqtnici, i nastqpi Ignajden (20 dekemvri), koyto po nyakoi mesta se smyata dori
za nachalo na novata godina, zapochva podgotovkata na netqrpelivo ochakvanata
Koleda. Na Nikulden se pravi kurban ot sharan. V denya na sveti Ignat, narichan
u naroda "polezov den", se gleda koy chovek shte doyde prqv (shte polazi) v
kqshtata i spored nego, spored haraktera mu i blagopoluchieto mu, se gadae za
shtastliva ili losha godina. Denyat sreshtu Koleda se naricha nyakqde "Bojik",
t.e. den na mladiya bog. Togava se otsicha v gorata debel pqn (dqb ili buk),
narechen "bqdnik", koyto tryabva da gori prez cyalata nosht. Prez tova vreme
semeystvoto buduva (bdi) i vnimava da ne zagasne ogqnyat. Dumata "bqdnik" i
ottam - Bqdni vecher - proizliza tqkmo ot tova bdenie. Bqdni vecher se praznuva
mnogo tqrjestveno s trapeza ot postni yastiya (sarmi, fasul, oshav, chesqn i
t.n.). Raznoobrazieto e zadqljitelno, za da moje prez godinata da ima ot
vsichko. Na tozi den strogo se spazvat nay-raznoobrazni obichai za predugajdane
na bqdeshteto i za vqvejdane na zdrave i blagodat v kqshtata. Na mnogo mesta
predi vecheryata nyakoy otiva v gradinata i zamahva s bradva po bezplodnite
drqvcheta sqs zakanata: "Shte preseka tova dqrvo!" Drug go spira: "Zashto shte
go sechesh" - "Oti ne rajda." - "Ostavi go, otsega shte rodi." Tova se povtarya
tri pqti. Po sqshtiyat nachin se plashat bezdetni jeni i neprohodili deca.
Posle mqjqt slaga na paleshnika ogqn i tamyan i prekajda tri pqti trapezata.
Pqrviyat zalqk ne se yade - sutrinta se dava na dobitqka; momata spi s nego
i ako sqnuva, che go yade s nyakoy momqk, shte se omqji za nego. Sled vecheryata
se chupyat orehi, za da se vidi kqsmeta na vseki - hubavata yadka oznachava
zdrave i spoluka, a razvalenata - bolest. Edna cyala yadka se ostavya za sv.
Bogorodica - tya sluji za lek, kakto i drugite zapazeni ot tazi vecher neshta.
A kogato se nahranyat, vsichki stavat vkupom, za da se izmqtyat yaycata pod
kvachkata zaedno, da ne se razpilyavat kokoshkite, piletata i pchelite.
Domakinqt pristqpya naveden dozemi, za da bqdat klasovete na nivata pqlni i
privedeni ot jito i t.n.
Na sutrinta na 25 dekemvri, Golyama Koleda, se gleda v kqshtata
nay-napred da doyde momiche ili mlada jena, ta agnetata da bqdat vse jenski.
Vajno myasto v cyalata obrednost imat pesnite na koledarite, koito se
izpqlnyavat ot drujina koledari vecherta sreshtu praznika i zaranta na drugiya
den. Mladi momci podgotvyat nyakolko dni po-rano praznichnite pesni, zapomneni
ot staro vreme. V urechen chas te trqgvat da "slavyat" Rojdestvo Hristovo,
obikalyayki vsichki kqshti na seloto. V atmosfera, nasitena ot nay-hubavi
nedejdi i ot radost na mladi i stari, pevcite poseshtavat vsyaka kqshta,
noseyki "blagata vest" za zdrave i uspeh. Pesnite, koito prozvuchavat
nay-tqrjestveno prez noshtta, ne sa sluchayna dobavka kqm religiozno chestvane.
Te predstavlyavat negov osnoven dyal, bez koyto ne moje da se misli za nikakvo
povisheno nastroenie i nikakva vyara v prorocheskoto znachenie na dumite, koito
se kazvat. Vsichki useshtat nastqpvaneto na nov godishen period i se nadyavat
na blagodenstvie i bereket. Pesnite sa sqobrazeni s vqzrastta, polejenieto v
semeystvoto i chastnite interesi ili mechti na vseki, kato se polaga golyama
grija da ne bqde zabraven nikoy i da ne se sgreshi v reda na chestvaneto.
Pqrvata vqzhvala e prednaznachena za domakina - "stanenik" ili za "chudnoto
dqrvo", bqdnika, simvol na ochakvanata blagodat. Dqrvoto se misli za vqzvisheno
do nebeto spusnalo kloni do zemyata. Po nego sliza sam Gospod ("Mlada Boga"),
za da daruva shtedro momi i momci, mayki i dqshteri, bashti i sinove, deca i
starci sqs "suho zlato, dreben biser" i da predricha pqlna kqshta s "drebni
deca, agnenca, telenca, prasenca" i t.n. Vsyaka pesen za domakina zavqrshva
sqs stereotipno zaklyuchenie:
Tebe peem, stanenine,
Tebe peem, blagoslovi!
Ot boga ti mnogo zdrave,
ot drujina veselbina!
S shiroko sqrce i vesel duh domakinqt simvolichno e gotov da
oblagodetelstva drujinata s vsichko onova, koeto moje da ya radva i
nasqrchava.
Sreshtu sv. Vasil (1 yanuari) se pravi kadena vecher ("vtori Bqdni
vecher"). Na trapezata se slaga banica ili mlin, v koyto ima malki dryanovi
prqchki s pqpki i edna srebqrna para. Koyto nameri parata shte bqde nay-bogat i
shtastliv, a na kogoto se padne nyakoe ot klonchetata - toy shte poluchi
kqsmeta, koyto e narechen na tova klonche - zdrave, svatba, nova kqshta i t.n.
Drugo tradicionno yastie e pachata ot svinska glava. Na sutrinta po-mladite
momcheta trqgvat da survakat za zdrave s otrano prigotvenite survaknici ot
ukraseni dryanovi klonki. Navsyakqde gi daruvat s pari, orehi i kravai.
Sreshtu 2 yanuari, sv. Silvestriy, se pravi "rivanka" ili "rivane" na
oborite. Po mrqknaloto, cheta momci trqgva s gaydi i pesni, vliza vqv vsyaka
kqshta i izriva torta ot oborite, koito ne sa chisteni ot Bqdni vecher.
Navsyakqde gi chaka torba s kravai, bqklica vino, nadenica ili pecheno svinsko
meso. Domakinite ne gi posreshtat, no ostavyat portite otvoreni, a kuchetata
vqrzani. Rinachite peyat iz ulicite, igrayat okolo bayrak i na drugiya den
prodavat sqbranata slanina i s parite pravyat nova goshtavka.
Na 6 yanuari se praznuva Bogoyavlenie ili Vodici. Togava se krqshtava
vodata i ot tozi den prestava da hodi karakondjo, koyto e obikalyal prez
dvanadesette "poganni dni". Sveshtenikqt pravi vodosvet na rekata, ezeroto ili
moreto, kqdeto se otiva s ikoni i horugvi, i hvqrlya krqsta vqv vodata. Momcite
skachat da go vadyat i posle obikalyat s nego i sqbirat bakshish. Momi i ergeni
zaedno obikalyat imennicite i im miyat licata sqs specialna voda, koyato nosyat
sqs sebe si. Vyarva se, che ako zamrqzne kitkata na popa pri vodosveta,
godinata shte bqde plodorodna. Bolni i deca se kqpyat s drehite v rekata, a
"krqstenata voda" se pie za zrdave na gladno sqrce. Nyakoi krqshtavat s neya
vinoto i razsola, za da ne se razvalyat.
Posledniyat ppraznik ot tozi cikql e Babinden. Na nego maykite s malki
deca gostuvat na svoite "babi" (t.e. akusherki), nosyat im darove i im polivat
da se izmiyat, sled koeto se otdavat na veselo i shumno ugoshtenie. Ponyakoga,
babite bivat otkarvani do rekata i okqpani.
S veselie i bogati trapezi se praznuvat i mnogo imenni dni, svqrzani s
praznicite na hristiyanskite svetci:
- 4 dekemvri e denyat na velikomqchenica Varvara
- 5 dekemvri e denyat na sv. Sava;
- 6 dekemvri e Nikulden
- 20 dekemvri e denyat na sveshtenomqchenik Ignatiy-Bogonosec-Ignajden
- 22 dekemvri e denyat na velikomqchenica Anastasiya, chestvana v
narodniya kalendar i katp sv. Ana;
- 25 dekemvri _ Koleda - e denyat, kogato praznuvat vsichki Hristovci
- 27 dekemvri e Stefanovden;
- 1 yanuari e Vasilovden
- 2 yanuari e denyat na sv. Silvestqr, papa Rimski;
- 6 yanuari - Bogoyavleniue - e Yordanovden, togava praznuvat i vsichki
Bogdanovci
- 7 yanuari e Ivanovden, praznikqt na sv. Yoan Krqstitel;
- 18 yanuari e Atanasovden.
Hayde sega i ot mene:
Surva, surva godina,
vesela godina!
Zelen klas na niva,
golyam grozd na loze,
jqlt mamul na lesa,
chervena yabqlka v gradina,
pqlna kqshta s koprina,
jivo-zdravo dogodina,
dogodina, do amina!
===============================================================================
SECTION 20: RELIGION
-------------------------------------------------------------------------------
20-1 What are the roots of Bulgarian Orthodoxy
(by by Luben Boyanov), last updated:
Bulgaria accepted Orthodoxy during the reign of Boris I. His son - Simeon I
(the greatest Bulgarian King) made the Bulgarian Church independent from
the Byzantine one. During the First Bulgarian Empire, the Bulgarian Church
(Patriarchate) had 2 'headquarters' (sorry don't know more details now) - one
in Turnovo and one in Ohrid. After the fall of the First Bulgarian Empire
(the Bulgarian capital of the last Bulgarian king of the First Bulgarian
Empire - Tzar Samuil was Ohrid) Emperor Basil II (the Bulgar-slayer) did not
abolish the Bulgarian Patriarchate in Ohrid. It survived (and was called
Bulgarian, even that it was headed by Greek clergy for a long time) until 1766
when it was abolished by the intrigues of the Phanariotes (this was part of
the Megali-Idea persued by the clergy of Constantinopol). The Patriarchate in
Turnovo was reestablished with the reestablishment of the Second Bulgarian
Empire and abolished with its fall - in 1393 (or maybe it was 1396 - the year
I remember given as the start of the Ottoman yoke).
Due to different reasons, Bulgarians know little on the one of the greatest
(and most important) events in their modern history - the reestablishment
of their own national church in the Ottoman Empire. This came after several
decades of struggle of the Bulgarians with the Phanariotes of Constantinopol
(Istanbul) (and the Russian diplomacy). The struggle (which actually
started in 1833 when the Bulgarians in Skopie and Samokov refused to continue
accepting the Greek clergy) ended with success (even the treath of converting
the Bulgarians to Catolicism was used) and on March 10th, 1870 (old style),
the Sultan of the Ottoman Empire issued a famous ferman (order), which
established the Bulgarian autocephalous Church under a primate entitled
Exarch, whose residence was at Constantinopol. On the 16th of Sept 1872,
the Greek Orthodox Patriarchy declared the Bulgarian Exrarchate schismatic
and the schism lasted until the late 1940-ies (or maybe early 50-ies, and
after that Bulgaria's church leader is Patriarch). The jurisdiction of the
Exarchate during its establishment was over 15 dioceses ('mitropolii'),
including Nish, Pirot and Veles (but not Varna !!!). Other dioceses were to
be added in case at least 2/3rd of the Christian local population so desired
(this was a not well known but truly democratic act during the 19th century
on the Balkans). In virtue of that, the Porte (i.e. the Ottoman administrati-
on) subsequently allowed Bulgarian bishops in Ohrid, Uskub (at present - Sko-
pie, Monastir, Nevrokop (at present - Goce Delchev), Dibra, and Strumitsa. The
Bulgarian Exarch was resident in Constantinopol until the Balkan Wars after
which (in 1913), he (at that time - Exarch Joseph) withdrew to Sofia.
-------------------------------------------------------------------------------
20-2 What are the features of Orthodox religion
(by Jan Terziyski), last updated:
Copied without authors' permission from a pamphlet of the
"Sveti Nikolai" church (Ochanomizu, Chyoda-ku, Tokyo).
FAIR USE ONLY.
Our Guide Lines for Holy Communion
Orthodox Christians are expected to take Confession before Holy
Communion. Let us prepare ourselves with prayers and fasting from the night
before.
Holy Communion in the Orthodox Church is shared only by Orthodox
Christians. Even though there are non-Orthodox Churches which encourage and
permit their faithful to take Communion in the Orthodox Church, it is not
allowed to do so in the Orthodox Church. Like wise, Orthodox Christians
may not take Communion in non-Orthodox Churches.
When you are taking Holy Communion in a parish other than your
own, please notify the priest before-hand, no later than at the time of
Confession.
Due to the fact that we receive faithful from all aver the world,
sometimes it is difficult to identify a person from other denominations,
so please be sure to be able in some way to prove yourself to be Orthodox.
Although we deeply regret that it must be, there may be some cases
where it is impossible to fully verify the Orthodoxy of the visitor.
Therefore, we may ask you to present some form of identification before
we can give you Communion. Please be sure to talk with one of the priests as
early as possible to avoid such unfortunate incident. Wee thank you for your
cooperation.
-------------------------------------------------------------------------------
20-3 Orthodox Christianity in Bulgaria
(by Plamen Sivov), last updated:
NEDELNO UCHILISHTE - S.C.B.
DAY 1 - THE CREED (SIMVOL-VERUJU)
Most of the systematic explanations of the Orthodox
faith are based on the Nicene Creed, which is the ultimate
expression and synthesis of the dogma of Orthodoxy and the
basis of its teaching and sacramental life.
The Creed was adopted between 325 and 381 A.D., shortly
after Christianity was no longer persecuted in the Roman
Empire. The adoption took place at an Ecumenical Council
(Vselenski Subor), which is the only form, recognized by the
Orthodox Church even until nowadays for the highest church
authority. In this respect it differs very much from Rome,
which historically has concentrated much spiritual power in
the person of the Bishop of Rome, e.g. the Pope. The
Orthodox Church recognizes 7 Ecumenical Councils in its
entire history.
Originally the Creed was used by the Early Church at
baptismal services, when the person who was to be baptized,
had to acknowledge his true Christian faith. This baptismal
formula, however, later developed into a short, but
extremely profound in its theological meaning statement of
faith, which has ever since been used as a "testing paper"
for any new teaching; in the Creed, it is often said, one
can find the whole Bible condensed. In nowadays the Creed is
recited (or sung) at every Liturgy, at the moment of the
consecration of the bread and the wine.
Here is the complete text of the Creed. (Our next
topics will deal with the truths of faith revealed in each
of its sections.)
ENGLISH:
1. I believe in one God, Father Almighty, Creator of Heaven
and Earth, and of all things visible and invisible.
2. And in one Lord Jesus Christ, the Son of God, the only-
begotten, begotten of the Father before all ages:
3. Light of light, true God of true God, begotten, not made;
of one essence with the Father; by Whom all things were
made:
4. Who for us men and for our salvation came down from
heaven and was incarnate of the Holy Spirit and the Virgin
Mary, and was made man;
5. And was crucified also for us under Pontius Pilate; and
suffered and was burried;
6. The third day He rose again according to the Scriptures;
7. And ascended into heaven, and sits at the right hand of
the Father;
8. And He shall come again with glory to judge the living
and the dead; Whose kingdom shall have no end.
9. And I believe in the Holy Spirit, the Lord and Giver of
Life, Who proceeds from the Father, Who with the Father and
the Son together is worshipped and glorified, Who spoke by
the prophets.
10. I believe in One Holy, Catholic and Apostolic Church.
11. I acknowledge one baptism for the remission of sins.
I look for the resurrection of the dead and the Life of the
world to come.
Amen
CHURCH-SLAVONIC:
Veruju vo edinago Boga Otca, Vsederzhitelja, Tvorca
nebu i zemli, vidimim zhe vsem i nevidimim. I vo edinago
Gospoda Iisusa Hrista, Sina Bozhija edinorodnago, izhe ot
Otca rozhdennago prezhde vseh vek: sveta ot sveta, Boga
istinna ot Boga istinna, rozhdenna, ne sotvorenna,
edinosushtna Otcu, imzhe vsja bisha. Nas radi chelovek i
nashego radi spasenija shedshago s nebes, i voplotivshegosja
ot Duha Svjata i Marii Devi, i vochelovechshasja. Razpjatago
zhe za ni pri Pontijstem Pilate, i stradavsha, i pogrebena.
I vozkresshago v tretij den po pisaniem. I vozshedshego na
nebesa i sedjashta otdesnuju Otca. I paki grjadushtago so
slavoju, suditi zhivim i mertvim, ego zhe carstvie ne budet
konca.
I v Duha Svetago, Gospoda, zhivotvorjashtago, izhe ot
Otca izhodjashtago, izhe so Otcem i Sinom spoklonjaema i
sslavima, glagolavshago proroki. Vo edinu svjatuju,
sobornuju i apostolskoju Cerkov. Izpoveduju edino kreshtenie
vo ostavlenie grehov. Chaju voskresenija mertvih i zhizni
budushtago veka. Amin.
In the next days we will examine (very briefly) the
meaning of all these somewhat extravagantly sounding
sentences. Believe me, it is not as simple as it looks!
SUNDAY SCHOOL - DAY 2
THE ACT OF FAITH
I BELIEVE...
Originally the Creed was recited with "We believe",
affirming the "common mind and one heart", the universality
of the Church and therefore the emphasis was laid on the
collective, rather than the personal aspect of faith. Later,
with the development of the Church consciousness and the
refinement of the elements of personal religiousness, they
started reciting it as a personal, rather than collective
statement of faith.
But is what is "to believe"? What is "faith"? Is it the
self-deceiving whimsical picture of a world, governed by
supreme powers, combined with subconscious fear of personal
death, that stimulates the mind to create the images of
Heaven and Hell? Is it just another ideology? Is it a
psychological deviation? What is the relation between "I
believe" and "I know"? These are questions, that have
troubled the minds of many generations, including our own.
Contrary to many people's expectations, the progress of
science and technology did not bring about ultimate answers
to the ancient questions; the only effect that the
technocratic age has had upon the problem of personal faith
and the existence of God is that it distracted the attention
of whole generations from its clear realization. The result
is not the problem's disappearance, but the decreasing
number of individuals, who face it in their lifetimes.
The Scripture itself explores the different aspects and
proper modes of faith. But there is also in it a definition
of faith, although very brief. It it to be found in the
Epistle to the Hebrews, usually ascribed to St. Paul, one of
the Twelve apostles: "Now faith is the substance of things
hoped for, the evidence of things not seen. For by it the
elders (i.e. the Jews in the Old Testament - P.S.) obtained
a good testimony. By faith we understand that the worlds
were fraimed by the word of God, so that the things which
are seen were not made of things which are visible." (Heb.
11:1). This short statement is one of the most explored
passages in the Bible, especially nowadays, with the recent
development of gnoseology, the science of rational
perception and knowledge.
Therefore a statement a faith presupposes knowledge,
but not the kind of knowledge we all know from our sensual
or mental experience. As it refers to a reality different
from our material world and beyond it (transcendental), the
tools of natural science are useless, if we want to get to
know it. The spiritual reality, the existence of God and the
angelic powers cannot be "detected" with any technological
means or by the rational means of analysis. The usual
question of the non-believers "Where is God? Show Him to
me!" thus has no meaning and is a consequence of
misunderstanding of the difference between the two realities
- the created and the uncreated one (e.g. the material world
- the Universe), and the transcendent existence of God,
which is beyond the borders of our knowledge and
understanding.
A natural question would be "Where do we get this
supernatural knowledge about God, then? Since He is so
unreachable by any human means, how would we even know of
His existence?"
This is the problem of the sources of the divine
revelation. We can distinguish several such sources:
- the material world itself. The law of cause and
effect could be applied to trace the mere fact of the
Being's existence (which in itself is an effect) to its pre-
existential cause, which, according to the believers, is God
himself. This is called "the ontological argument".
- the moral law in Man. The ability to distinguish
between good and evil, the subtle sensitivity about an ever-
existing supreme justice; inspite of many behavioral
explanations of the moral phenomena, still one of the most
profound and convincing explanations are the theological
ones.
- the feeling of a purpose in the life of the
individual and the existence of the Universe. This is the
"teleological argument".
- the recorded Revelation - the Bible or the Word of
God. It consists of the Old and the New Testaments, the Old
being the sacred writings of the Jewish nation, covering a
long period of its history and actually regarding the events
of this hisotry as a manifestation of God's intervention in
human history in general. The New Testament is an account of
the fulfillment of the expectations of a Messiah, a
legendary figure, expected by the ancient Jews and foreseen
in their prophetic writings. The Messiah is Jesus Christ the
Nazarene, a real figure, who has lived during the rule of
Herod, king of the Roman province of Judea. In the person of
Christ, according to Orthodoxy, the ultimate revelation is
to be completed - God Himself takes human nature and "walks
among us in flesh". The meaning and purpose of this
incarnation will be discussed later.
Generally speaking, there is nothing in the physical
reality that can not serve as some sort of revelation; all
human cultures have developed different imagery, stories and
beliefs to express something common for all mankind - the
deeply rooted in every human being religiousness, i.g. the
possibility, the potential of religious faith, of direct
perception of the divine.
Therefore, when an Orthodox Christian starts his/her
statement of faith with "I believe...", he is not speaking
to himself and is not proclaiming a desired state of things,
having nothing to do with reality. He is rather answering a
supernatural call for obedience and recognition, that comes
from outside, and at the ame time from his own personal
depths. It is the outward expression of Man's personal act
of faith, carried out again and again, reaching to find his
own self-identity in a complicated world. In those two
simple words there is a whole ontology (vision of the
essence of being) and a clear anthropology (vision of the
essence of Man); a picture of a created Universe and a
response from a living soul to the divine call from its
Creator.
The act of faith is a necessary first step on the path
of Christian fulfillment. Without faith the secret knowledge
of God will not be revealed; the virtues cannot be practiced
effectively and salvation cannot be achieved. There are
dozens of examples in the Bible on the importance of
personal faith for receiving the grace of God, His loving-
kindness and forgiveness. Strictly speaking the nonbeliever
is in a different state or mode of being than the believer,
he/she has a different supernatural status - not only in the
eyes of God, but objectively, in his own nature.
Reproachful, as it may sound, this is an argument, upon
which many religions agree (I mean the status of Man before
and after the personal act of faith). Believers know the
difference and that is one of the main drives for evangelism
(please do not associate it with street or TV evangelism),
of sharing the Good News with others and thus helping them
to partake in the divine nature and to perceive the truths
from the "other reality" I already mentioned.
In my next posting I will deal in brief with the other
part of the first section of the Creed, namely, the dogma of
the Holy Trinity and His three persons (hipostasis).
VOCABULARY: Godhead - Bozhestvo. The Holy Trinity, regarded
in its unity, rather than in the aspect of the differences
between the three Persons.
Religion - from re-legare, a Latin word for "to
reunite", to join together something that has previously
been broken or cut apart.
Bible - from "biblia" (Greek word for "books"), i.g.
the collection of the sacred writings of Christianity. A
general agreement on the contents of the Bible was reached
no earlier than the 3-4th century, when there was a need of
a common written source for all Christians. This concerns
only the books of the New Testament; the Old Testament is
basically all the major books of the Jewish Torrah (The Five
Books, ascribed to Moses) and the writings of prophets,
poets, hitorians, etc. - but every book deals with some
aspect of the revelation of God to the Jewish nation.
NEDELNO UCHILISHTE - DAY 3
THE PERSONS OF THE TRINITY
(I believe) IN ONE GOD...
The first section of the Creed deals with the object of
the Orthodox religious worship - the Holy Trinity, who has
revealed to mankind His presence and role in the history of
the nations, as well as in the personal lives of millions of
people.
All religions worship some sort of a divine Person, or
Being, or Essence. Some tend to depersonalize the Godhead
and often talk about the Spirit of Nature, or the Spirit of
the Universe, who has not any aspects, similar to the Man's
personality. This group of religions constitute the
pantheism, the "all-is-God" view, associated mainly with the
religious systems of Buddhism, Hinduism, etc. The religious
experience for them can be very strong, even ecstatic, but
never personal, i.e. promoting the individual uniqueness and
the person-to-person relation with God.
For us Christians God is doubtlessly a Person, although
not in the same sense in which man is a person. The
psychological sciences have achieved a lot to explain the
process of the formation of individuality and personality in
Man; obviously, this process has a lot to do with the
external influences (from the parents or the society). This
is not the case with God. His Person has never been formed
and is not a subject to any change or development (because
God exists beyond Space and Time). More importantly, He has
a Being-in-Himself, that is, he does not owe His existence
to an external cause, as we all do; He is self-sufficient in
His Divinity.
The problem of the Person of God is one of the most
difficult to understand. One of the reasons for this is that
it is very much related with the problem of the Essence of
God, which is beyond any human understanding. The other
reason is the fact that we, having been granted human
personalities by God, often tend to "create" a God of our
own "image and likeness". No matter how tempting this may
seem, it has ever to be avoided by the true seekers. The
anthropocentricity, as this is called, can be overcome only
by a real personal relation with God; a relation dominated
not by pride, but by humiliation and an honest desire to
know God better, which is a natural desire, implanted in
every man's soul, no matter how distorted it may be.
The detailed history of God's revelation as One God
(opposed to the polytheism of most of the nations at that
time) is to be found throughout the books of the Old
Testament, since the very first page.
...THE FATHER...
Now probably some people may think: "Well, if that is
not anthropomorphism (ascribing aspects of the human nature
to God), then I don't know what is". Calling the Godhead "a
Father", and therefore ascribing to it human
characteristics, may seem strange and primitive.
Actually there are a lot of reasons for calling God
"Father". First, our relationship with Him is very much like
a fatherhood and a sonhood, as He is our Creator and we owe
Him our existence. Second, the love of a father for his
children is an image of God's love for every individual of
mankind. There are also many other theological arguments for
this name. But, above all, God Himself is calling us His
sons and Jesus referred to Him as "Father".
It has been become a fashion recently for some groups
to talk about the "feminine aspect of God" and to address
Him by other names. But for an Orthodox Christian, it is
clear that God is above any sexuality and gender;
nevertheless He Himself has taught us to address Him as
Father. Sometimes, especially in the spiritual matters,
obedience is more important than understanding and
understanding of a spiritual truth comes after a certain
period of obedience.
Also, the Father is the name of one of the three
Persons (hypostaseis) of the Godhead, the other two being
the Son (Jesus Christ) and the Holy Spirit. The relation
between God's unity and diversity at the same time will be
examined later.
...ALMIGHTY, MAKER OF HEAVEN AND EARTH, AND OF ALL THINGS
VISIBLE AND INVISIBLE.
These are words, referring to some of the attributes of
God. He is almighty, (omnipotent; in Slavonic: Vsederzhitel)
that is, His powers and abilities transcend any human
imagination or understanding. The omnipotence of God's
divine nature expresses itself in the creation of the world,
that is, the Universe. "Heaven and Earth" does not
necessarily mean the physical sky and the planet Earth; it
includes the whole Nature, the Cosmos, all dimensions,
planets, stars and aspects of the material being, both known
and unknown to Man. The things which are "visible" are the
realities of the physical Universe, while "invisible" refers
to the spiritual realities (for example, the angelic
powers).
The act of Creation is one of the ultimate self-
expressions of God. Not that He needs such self-expression,
but because it is a sign of His Divine Love. ("God is Love",
the Gospel says, and through Love we find Him. Therefore,
Christians view this world as an enigmatic signature of God;
by exploring the material aspects of Nature many scientists
have come to a greater faith in God - such as Isaac Newton,
for example.)
VOCABULARY: Omnipotence - the unlimited and unconditional
powers and abilities of God to dispose of His own creation.
Omnipresence (vezdesushtnost) - God is not "living"
somewhere beyond the borders of the known Universe and
actually He is not occupying any particular space at any
particular time. Being above the dimensions, He is at the
same time ever-present in all of them, everywhere and all
the time. Being a "Superperson" He is also able to relate to
each and everyone of all the human beings, without
neglecting anybody and fully present any time we call on His
holy name.
Angelic powers - spiritual beings, created before the
first men, which do not possess material shape or nature and
only occasionally can appear as visible messengers of God.
The angelic powers are not completely revealed to us; we
know very little of them. But the Scripture makes it quite
clear that: 1) they exist; 2) part of them have turned away
from God, using their free will for disobedience; they are
called demons; 3) there are multitudes of them and they form
a certain hierarchy (the Orthodox church formally agrees on
seven angelic ranks, although for some of them virtually
nothing is known, except that they are mentioned in the
Scripture.) It should be pointed out, that knowledge about
the teaching of the Church on the angelic powers is
extremely important today, when many people speculate with
the spiritual hunger of the people and claim to be in
contact with spirits, extraterrestrials, angels, etc. The
Church has been dealing with such "paranormal" cases for
centuries and has worked out many rules for our proper
relation to such phenomena.
-------------------------------------------------------------------------------
20-4 Orthodox Calendar
(by Plamen Sivov), last updated:
PRAVOSLAVIETO I GREGORIANSKIJAT KALENDAR
Tqj kato istorijata na kalendarnoto razminavane beshe veche nakratko
izjasnena, shte opisha s dve dumi segashnata situacija - kakva e pozici-
jata na Pravoslavieto po tozi vqpros.
Pqrvo, ne biva da zabravjame, che vqv vsjaka svetovna religija kalendarqt
ima osobeno mjasto. Za razlika ot svetskoto letobroene, koeto e poveche
ili po-malko pragmatichno otchitane na vremeto na bazata na obshtoprieti
standarti, cqrkovnoto vreme e neshto sqvsem drugo. Ne e sluchajno, che sq-
vremennata civilizacija otchita vremeto si sprjamo tochno opredelena toch-
ka vqv vremeto - predpolagaemata godina na razhdaneto na Iisus ot Nazaret.
No dokato za sveta tova e prosto kulturen fenomen, za Cqrkvata toj ima dql-
boko religiozno sqdqrzhanie; v razhdaneto na Hrista vjarvashtite vizhdat
grandiozno sqbitie s kosmicheski izmerenija, tochkata na presichane na
Bozhestvenoto i choveshkoto i nachaloto na spasitelnata misija za chovesh-
kija rod. S edna duma za Cqrkvata vremeto ne e prosta fizicheska velichina,
no izmerenie sqs sakramentalno znachenie. Sledvajki podobni sqobrazhenija
nikoj ne bi obvinil v "konservatizqm" evreite, kitajcite ili mjusulmanite,
che si imat svoj sobstven kalendar. Prosto vqprosqt ne e prjako svqrzan s
pragmatichnata strana na neshtata...
Taka praznicite v Cqrkvata se razlichavat ot svetskite praznici. Godishnijat
cikql na bogosluzhenijata e zatvoren, kato tazi ciklichnost simvolizira bez-
krajnostta na Boga, a vseki praznik ne e prosto pripomnjane na vazhno sqbi-
tie, a prichastjavane s tazi bezkrajnost. Eto zashto vqprosite okolo kalen-
dara ne sa ednoznachni i ne iziskvat zadqlzhitelno pragmatichnija podhod za
razreshavaneto im, za razlika ot podobni razlichija v svetskite merni sis-
temi (kontinentalnata metrichna i amerikanskata, naprimer).
Oshte edin faktor trjabva da se otchita, kogato stava vqpros za kalendarni
razlichija mezhdu Pravoslavieto i Rimokatolicizma - shizmata (razdelenieto),
kojato razdeli ednata Hristova, Vselenska i Apostolska Cqrkva prez 11 vek.
Vzaimnite podozrenija, obvinenija i nedoverie ne sa se prekratili nito za
mig ottogava. I dori kogato Rim e pravil novovqvedenija, potiknat ne ot zla
umisql, a ot sqobrazhenija za praktichnost, Iztokqt e predpochital da ne se
sqobrazjava s nego. Obratnoto sqshto se e sluchvalo nevednqzh.
Shto se otnasja do kalendara obache, v momenta v pravoslavnija svjat preob-
ladavat novokalendarcite. Do kraja na I sv. vojna vsichki pravoslavni izpo-
lzvat starija stil, ili Julianskija kalendar, kojto, kakto stana jasno, dnes
izostava ot Gregorianskija s 13 dni. Prez 1923 Vselenskijat Patriarh (tradi-
cionnata titla na episkopa na Konstantinopol (sega Istanbul)) svikva Mezhdu-
pravoslaven kongres, na kojto prisqstvat delegati ot Sqrbija, Rumqnija,
Gqrcija i Kipqr. Patriarsite na Ierusalim i Antiohija otkazvat da izpratjat
delegati, Aleksandrijskijat Patriarh dori ne otgovarja na pokanata. Bqlgar-
skata Cqrkva ne e pokanena. Sred njakolkoto vqprosi, s koito se zanimava
kongresqt, e i kalendarqt, i po-tochno predlozhenieto za priemane na zapad-
nija stil. Prez 1924 g. Konstantinopol vqvezhda novija stil i skoro sqshtoto
pravjat cqrkvite v Aleksandrija, Antiohija, Gqrcija, Kipqr, Rumqnija i Pol-
sha. (Bqlgarija priema novija stil prez 1968 g.) Cqrkvite na Rusija, Ieru-
salim, Sqrbija, kakto i manasitrite v Sveta Gora ne priemat novovqvedenieto.
Prakticheski obache cjalata Pravoslavna Cqrkva praznuva Velikden pochti vi-
nagi ednovremenno sqs Zapada, a Finlandskata pravoslavna cqrkva izcjalo se
sqobrazjava s Gregorianskija kalendar.
Za mnogo pravoslavni priemaneto na novija stil se svqrzva s kapitulacija
pred "shizmaticite", sirech, pred Rim i razumnite osnovanija za edna taka-
va stqpka, kojato bi sqdejstvala za svetovnoto hristijansko edinstvo prosto
se prenebregvat v imeto na starata vrazhda. V mnogo pravoslavni strani,
vkljuchitelno i v BG, se pojaviha grupi na "starokalendarcite", nastojava-
shti za vrqshtane kqm starija stil, pozovavajki se na argumenta, che spored
kanonichnoto pravo promjanata na kalendara iziskva obshtoto sqglasie na vsi-
chki pravoslavni cqrkvi i sledovatelno reshenijata, vzeti v Konstantinopol
sa nishtozhni. No dokato monasite ot Sveta Gora, othvqrljajki novija kalen-
dar, ne prekqsvat edinenieto si s Konstantinopolskija Patriarh, njakoi kraj-
ni grupi se objavjavat za "istinskata" i "chista" pravoslavna cqrkva, iz-
kljuchvajki se ot svetovnoto pravoslavno obshtenie. V Bqlgarija tova e gru-
pata na Rosen Siromahov, provqzglasen za "Episkop Triadicki" i rqkopolozhen
ot grqcki starokalendarski episkop.
Amerikanskata Pravoslavna Cqrkva, makar che e pod jurisdikcijata na Ruskija
Patriarh, sqbljudava novija stil, koeto pokazva, che kalendarqt ne e prob-
lem, zaradi kojto si zasluzhava da se razdelja Cqrkvata. Taka pone mislja
az. :-)
-------------------------------------------------------------------------------
20-5 The Balkans, Orthodox Christianity and the Youth
(by Plamen Sivov, Marian Stoyadinov), last updated:
ANOTHER UNION
THE BALKANS, THE ORTHODOX CHRISTIANITY, THE YOUTH
The reviving Orthodoxy in Russia and the countries of
Central and Eastern Europe is a wonderful phenomenon, which
the whole Church is joyfully contemplating and thankfully
celebrating into the Lord. The interest and the reflection
of these processes on behalf of the Western Orthodox
churches has been enormous; the hearts of most of the
American Orthodox Christians in the last several years have
constantly been tuned to the pains and hopes of their
Russian, Serbian or Romanian brothers and sisters.
Pittifully enough, the situation of Orthodoxy in a country
like Bulgaria, where it has beared so rich fruits over the
last 11 centuries, remains farely obscure, partly because of
the relatively small immigration from this country to the
West, and its overall peaceful transition to democracy,
which has kept it from the headlines in the news. In this
article the author, a Bulgarian himself, offers a Bulgarian
reflection of the processes on the Balkans, which are
bringing about a revival of Orthodoxy in this area, as well
as contemplations about the modern attitudes towards the
Orthodox spirituality in Bulgaria.
The temptation to write this article on my own was
strong. But the problem of our personal attitude towards
Orthodoxy and its Balkan dimensions is so painfully common
for us Bulgarians, that any soliloquy would be irrelevantly
one-sided. Orthodoxy itself from its very first steps till
nowadays has always been in a dialog position both with the
external world and with itself. For every dialogue at least
two sides are needed and something they have in common. I am
talking with Mr. Marian Stoyadinov from the "St. Evtimij,
Patriarch of Turnovo" Youth Christian Movement. With Marian
we share a common age and a common faith.
P. S.: The political quakes on the Balkans focused our
attention on the problem of religious toleration. The
collisions in former Yugoslavia were presented not only in
their political, but also in their religious aspect. New
lines have been drawn on the map; lines that have nothing to
do with the national boundaries and that divide the
population into Moslems and Christians, into Orthodox and
Roman Catholics. Voices were heard about the old interests
of the Vatican against the interests of Orthodoxy and about
new spheres of influence of the Christian churches and of
the Islam.
I wonder as to whether this situation has anything to
do with the real religious beliefs of the inhabitants of the
Peninsula.
Following a basic need for self-identification, many
Bulgarians call themselves Orthodox, without having a clear
understanding of the meaning of this word. I often hear the
following statement: "We are not familiar with our own
faith". I think that if faith is something deeply personal
and not soaring somewhere in the high domains of national
values, such statements show the unpreparedness of many
Bulgarians for an encounter with faith, the same faith which
they call their own, but are not familiar with. The
traditionally conveyed loyalty to Orthodoxy often mutates
into irrational allegiance to vague ideas, symbolizing the
nationa lunity and having nothing to do with faith.
Distortions like this are noticed even at high political
levels; let us remember the bows of courtesy of the
Bulgarian president to the Church. (I mean his presence at
liturgies on great Christian celebrations). I use the
president's behavior as an example not to criticize him, but
because he has claimed many times to hold a materialistic
and atheist position in his personal world view. Of course,
all are equal in the temple; there cannot be any
discrimination there, but the misunderstanding of the
essence of faith is something alarming.
The second associative layer of the public
consciousness links Orthodoxy with the discord in the Church
and the third, with something long-forgotten, exotic and
referring mostly to elderly people, while the activities of
the youth religiousness are associated with street
evangelism and "heavenly explosions"*.
M. S.: Unfortunately, this is very true for Bulgaria. I have
been lucky enough to witness the experience of other
Orthodox churches and youth groups, especially in Serbia and
Greece. Now I have come to the conclusion that if we want to
offer Orthodoxy as an alternative to the young people, we
should have available that set of spiritual and theological
literature, which has helped the youth in Greece to carry
out the spiritual revolution, the religious Renaissance,
which this country is currently going through and which
fills the monasteries of Athon with young people, giving
them opportunity to develop a worldly-recognized theology.
The same can be said about Serbia. If this process can be
stimulated with the translation of the contemporary
religious thinkers such as Schmemann, Meyendorf or Losski
into Bulgarian, I am fully supportive. Our movement has been
granted the rights of translation and distribution of the
publications of St. Vladimir Press in New York, which is one
of the most influential theological schools for the entire
Orthodox Christian world. Many things will become clear, if
we use the sources, which have brought religious revival to
the young people abroad and especially in the Orthodox
countries. What the youth needs now is an alternative and we
want to acquaint it with such an alternative; we are loyal
to this idea.
P. S.: Recently it became almost a fashion to reduce
everything to the justifying sanction of the West. This
process started in politics (we were often told from the TV
screen how things are done in the developed Western states
and how, "if we want to become a normal country - "). This
Western or pseudo-Western attempt for reflection penetrates
everywhere, but it seems that in Bulgaria it has not yet
reached Orthodoxy. This gives us the unique chance to
explore the real attitude of the West towards Orthodoxy
before it is conveyed to us distorted by the media.
M. S.: Judging from statements of people from the West, who
have adopted Orthodoxy, it is something exclusively lively
and fresh for them in terms of world view, perception and
way of thinking; something that Seraphim Rose for example
calls "the best kept secret", something close and belonging
to the European consciousness, something that Europe has
inherited (this is the Christianity which has been confessed
by the Eastern part of the Roman Empire until the 15th
century), but is unfamiliar with at the moment. The
rendezvous with Orthodoxy is like a shock (in the good
sense) to the Westerner, like a discovery of something dear
which has been long-forgotten in the back yard and he had
never even suspected of its existence.
When someone is bound to a definite type of religious
thinking and faith, there are two options for him: the first
one is the traditional ("My grandfather was Orthodox,
therefore I am Orthodox, too.") and the second is the
explorative. The latter is very rare in Bulgaria. The
problem for us Bulgarians is that we cannot regard Orthodoxy
in a lively way. We are burdened by an externally imposed
understanding and have to free ourselves from the custom
element of Orthodox ecclesiology, in order to penetrate into
the depths of the teaching itself. Unlike us, the individual
from America or Western Europe firstly regards Orthodoxy as
theological system, as a sui generis way of thinking. Only
after that he encounters the religious practice and his
impressions become completed. Many of these people on this
stage undertake a pilgrimage to the places where Orthodoxy
has had longer history (for example, to Mount Athon in
Greece). Many of them have the chance to witness the life
and practice of the Orthodox Christians and on the grounds
of the impressions they have acquired (which are purely
emotional, but also blessed) they begin to study deeply the
systematic and dogmatic theology and find the big difference
between Orthodoxy and the other forms of Christianity, as
they are known to the West.
P. S.: For Bulgaria the returning to the bosom of Orthodoxy
seems to be far ahead. In a way the remoteness from
Orthodoxy has never been felt so strong in this country as
today. I remember an interview with a girl from "Truth from
Zion", one of the many new Christian communities on
Protestant basis, where she said: "What I need is a simple
faith which can explain the world around me. With all its
symbolism, hierarchy and dogmas Orthodoxy is alien to me".
It seems to me that Orthodoxy offers some special code,
which has to be understood, and exactly because of its
seriousness it reaches hardly its addressees.
M. S.: It presupposes effort, desire, love. It is not the
passive faith of people, who have taken for granted the fact
of their own salvation. Salvation is continually achieved
and defended, and comes as the apogee after many years of
practice of the true seekers. A formal religiousness cannot
satisfy a true seeker; he is poring over the symbol of the
gesture, of the color, which requires great concentration.
In this intensive age a man can hardly stop. Few people read
large books nowadays; the brief form is the form of our
time. But when you apply this brief form to religion, to the
drive to be adequate to God, this is never enough, as God
requires a total, not a half-way attitude towards Him.
So there is a need for efforts, even for sacrifice,
thought as a process, as a non-violent second birth. In this
sense the nowadays Bulgarian youth needs Orthodoxy. It can
give a serious attitude towards the world, something that
our age is totally missing. It has always offered ways for
the reproduction of pure spirituality even on common life-
style level through the outer elemental forms of
religiousness, because they are able to habituate a certain
world view. There is a very interesting observation: in
countries like Greece, where traditional Orthodoxy has not
been oppressed and the believers have been free to confess
their Orthodox faith, the level of criminality is much lower
than in the other European countries.
Many of the religions, existing today, can be regarded
as religions of comfortable compromise, combining unserious
attitude towards the world with a half-serious attitude
towards God. From this point onwards many problems arise,
both purely personal and social. Without being totalitarian,
Orthodoxy offers a special canon, which can assist in
forming the personal attitude towards society and towards
the person himself. This feeling of the personal value is
one of the most creative aspects of Orthodoxy, which results
in its capability to preserve the national identity in
tribulations such as the Turkish domination in the cultural
kaleidoscope of the Ottoman Empire.
Today is the time when people search for god of their
own image and likeness. Such attitudes are impossible in
Orthodoxy, where man adapts to God, to the Gospel and to the
rules of the church life. At the same time all this remains
in the realm of everyday life, e. g. one can apply the
principles of Orthodoxy everywhere without becoming hostile
to society.
P. S.: It is interesting to explore the reflections of the
national character over the Orthodox mentality and
ecclesiology, especially in a Balkan context.
M. S.: The nuances between Bulgarian, Serbian and Greek
Orthodoxy are quite delicate and almost indiscernible. While
for the Serbs and the Greeks Orthodoxy is a symbol of their
national identity, this is not valid for the Bulgarians. On
one hand they identify themselves as Orthodox, on the other,
they do not question the right of other Bulgarians not to be
Orthodox. The inclinations towards nationalization of faith
are alien for us. The self-determination of the Bulgarian
nation has taken place when the last century's romantic
liberalism has dominated over the minds of Europe. In
Bulgaria these processes have taken place somewhat aside
from the main stream of the other Balkan countries - we have
been the last to be liberated from Turkish domination and
the church independence was achieved before the national
independence, with many sacrifices and compromises.
In their essence, however, the Balkan Orthodox
believers, no matter whether they are Bulgarians, Greeks or
Serbs, are very much alike. All national differences
automatically melt on the ecclesiastical or liturgical life-
sensitivity level, when people from different nationalities
consider themselves brothers and sometimes feel closer with
each other even than with their fellow countrymen.
P. S.: It would be wonderful if more people felt things that
way.
M. S.: For me this is the way to normalize the relationships
on the Balkans, as we have not had normal relationships for
the last one hundred years. The politicians try hard to
overcome the contradictions through negotiations and
treaties, but I, as a believer regard politics as a surface
expression of human relations. All the national and ethnic
peculiarities also materialize on a surface level and only
the spiritual contacts in a sphere that is essentially
indicative for the human being can be stable; all the rest
is provoked by interest alone. It is very possible that we
never achieve a political union, but we already have another
union on another level, which can overcome the political and
ethnic opposing. The more ordinary people from the region
realize that, the more difficult it would be for the ill-
intentioned politicians to speculate with the things from
the surface, which have always spoiled the lives of the
nations.
P. S.: The idea of United Europe, (regarded as a spiritual
movement, not as its political materialization) depresses
many people. Generally speaking, there aren't any voices
against the Unification in Bulgaria, in contrast to the
sharp discussions in Western Europe. This could turn to be a
serious problem for the Bulgarian Orthodox believers as the
apprehensions for losing our national and religious identity
already seem too real.
M. S.: I personally view United Europe as Europe from the
Middle Ages, only on a higher techonolical level. I don't
believe in the Europeans' superior morals, I neither
consider it degenerative.
Now everyone seems to be concerned about the economic
survival of the nation and there is hardly anybody who
concentrates on its spiritual basis. The Bulgarians must be
ready for United Europe from their own basis; we cannot
enter Europe as Italians, French or English. We will go
there as Bulgarians and that means we will have to stretch
our hand from the platform, on which we are standing and on
which we can start to build. Our dialogue with the neighbor
will depend very much on the quality of this common home,
which we will put together.
P. S.: So, if we want to find our self-identity, we have to
reach our own root.
M. S.: - and to start our way from this root, if we want to
have any dialogue with our neighbors on the continent. When
a nation joins a political and econimic union, it has to
care about its national consciousness, culture, identity and
even pride, if you want to achieve a conglomerate of
nations-individuals, which mutually harmonize, without
displacing each other from the spheres of influence. The
Orthodox faith and the unity of the Church can prove to be
the basis, from which we will start building our common
home, especially on the Balkans, but also on this planet.
PLAMEN SIVOV
_______________
*A notorious event in the National Palace of Culture in
Sofia, which became an indication of the activities of the
evangelical missions from Sweden in Bulgaria.
This article was published in the October edition of the
Balkan Media magazine, which covers Balkan issues and is
published in English.
-------------------------------------------------------------------------------
20-6 Church
(by Plamen Sivov), last updated:
Sledvashtijat tekst e pisan ot edna bqlgarska monahinja
- Vera, bivsha himichka-laborantka. Poznavam ja ot blizo dve
godini i znam, che mina prez mnogo nehsta, za da stigne do
vjarata, a posle - i do monashestvoto. Shte postna pqlnija
tekst na nejnoto ese "Tazi cqrkva e mqrtva; tazi cqrkva e
zhiva". Nadjavam se da vi haresa. Postvam go bez
razreshenieto na avtorkata, no znam, che tja njama da ima
nishto protiv. Pqk i trudno mi e da se svqrzha s manastira
do selo Lozen okolo Sofija, za da poiskam razreshenie...
Plamen Sivov
TAZI CQRKVA E MQRTVA
TAZI CQRKVA E ZHIVA
part 1
DO PRIJATELITE,
KOITO BOG OTDALECHI OT MENE.
Milostivijat Bog-Vsedqrzhitel mi vzemashe svoevremenno
vsichko, koeto bjah sklonna da obicham poveche ot Nego.
Samo vas, prijateli, shtedro mi davashe.
Blagodarja Bogu i za lishenijata, i za darovete.
No dojde chasqt i na tova izpitanie - ili
prijatelstvoto, ili istinata.
Ogromnijat kamqk, kojto se tqrkuli mezhdu nas, skqpi
prijateli, e onzi kamqk za prepqvane, za padane i stavane na
mnozina, kojto Otec prati sred svoja narod - Gospod Iisus
Hristos. I po-tochno - celostta na istinata, za kojato Toj
svidetelstvuva. I po-konkretno - Cqrkvata mu, tjaloto
Hristovo, "stqlb i krepilo na istinata" (1 Tim. 3:15)
* * *
"Celijat svjat vqrvi kqm chistata duhovnost, a ti si
trqgnala na cqrkva" - tozi vash ukor se opita da prepqne
pqrvata mi plaha stqpka. Otivah na praznika sv.
Preobrazhenie Gospodne, no oshte ne razbirah kakva granichna
linija v zhivota si presicham. Nali cjal zhivot tqrsja
vechnoto, sqvqrshenoto, smisqla. Dori v lichnoto si
ezichesko vreme - po zakona, napisan v sqrceto.
Vsqshtnost predi desetina godini chesto vlizah v hrama
"Sv. Aleksandqr Nevski" - za razmisql i za molitva. I
sveshti paleh. No vse neshto me progonvashe - tu shumni
turisti, tu shetnjata na sluzhitelite. Ne, moeto nevezhestvo
me goneshe. Ne podozirah kakvo more ot znanie trjabva da
prepluvam, kakva vjara i smirenie trjabva da pridobija, za
da stane hramqt moj dom. Zatova dopusna Bog da vqzroptaja:
"Tazi cqrkva e mqrtva! Gospod ne iska da sqm v neja!"
I ostavi Toj nezrjalata mi dusha da skita po razni
chuzhdi pqteki i uchenija. Prochetoh njakqde: "Spasjava vi
ne cqrkvata, a istinata." Pozhertvah topql dom, prezrjah
nauka, prestizh, zaplata, zagqrbih zemni udobstva i
udovolstvija - za da izbjagam ot lqzhata i da zhiveja v
Istinata. Gospod milostivo mi vrqshtashe vsichko, koeto
bezkoristno Mu otdavah. No plodovete ot truda mi vse ne se
razhdaha - vse glad i zhazhda za dushata. Vsjako usilie da
ustroja zhivota si uzh po Bozhijata volja sreshtashe
bariera. Socialisticheskata bqrkotija e vinovna - misleh. Ne
znaeh oshte, che za Boga vsichko e vqzmozhno. Prozrjah naj-
posle, che hodja v tqmata na sobstvenata si volja. "Neshto
fundamentalno ne razbiram i gresha. Zashto, zashto?" -
cjaloto moe sqshtestvo izlqchvashe tozi vqpros den i nosht,
sqznatelno i nesqznatelno.
"Zashtoto ne beshe v Cqrkvata Mi" - chuh otgovora na
rozhdenija si den, v kraja na nedelnata sv. Liturgija.
Njakakva zavesa padna ot ochite mi i az vidjah celija si
obqrkan zhivot kato na dlan - naj-posle objasnen. Vsjako
zagadqchno i sqdbonosno sqbitie beshe pridobilo smisql i
namerilo svoja otgovor: "Zashtoto ne beshe v Cqrkvata Mi".
"Zashtoto bez Mene ne mozhete da vqrshite nishto." (Ioan
15:8)
Skqpi prijateli, Bog ni prashta na zemjata, za da
prezhiveem tova otkritie! Dobre bi bilo kato psalmopeveca da
kazhem: "Ot utroba majchina Ti si moj Bog" (Psal. 21:11). No
da skitash 40 godini v pustinjata na sveta kato chuzhdenec i
vnezapno da se ozovesh v svoeto otechestvo - nebesnata i
zemnata Cqrkva - tova e preobrazhenie, radost, blagodarnost,
za koito ne mi stigat vsichkite psalmi i slavoslovija.
* * *
"Za Pravoslavie li?" - popitah sudentite, koito
sqbiraha podpisi s tozi nadslov. "Krqstena li ste?" "Da, no
kakvo ot tova?" - spomnih si nashija selski sveshtenik i se
namrqshtih. Chuh oshte dumi kato tradicija, bqdeshte, no
sjakash mi govoreha na chuzhd ezik. "Interesuva me obshtoto
v religiite, edinstvenoto" - otgovorih "no..." - i
velikodushno se podpisah. Posle reshih, che trjabva da se
potopja v pravoslavnoto uchenie i bogosluzhenie pone
tolkova, che da razbera mjastoto mu sred ostanalite.
...I zapochna edno neizpovedimo prikljuchenie na uma,
dushata i sqrceto. Kogato trqgnah na cqrkva, pone malko
osqznala kqde otivam, Gospod poiska da slozha vsjaka druga
cennost v zhivota si na zhertvenata klada. A nali delata mi
bjaha posveteni na Boga? Na vsjaka krachka trjabvashe da
pravja izbor: ili celijat moj minal zhivot, ili Cqrkvata Mu.
"...I ves zhivot nash Hristu Bogu predadim...", kqnteshe v
ushite mi ektenijata. Ne pomneh nastavlenijata na sv.
apostol Pavel za Bozhija dom, "kojto e Cqrkva na zhivija
Bog, stqlb i krepilo na istinata" (1 Tim 3:15). No, slava
Bogu, edin vlasten uset za Istinata me vodeshe kqm Cqrkvata.
Oshte ne bjaha presqhnali sqlzite mi ot razdjalata s
moeto svoevolno bogosluzhenie, oshte ne bjah preminala
nevidimata vqtreshna granica mezhdu istina i poluistina, i
zavalja vqrhu men Bozhijata milost. Vqn, v sveta,
zapochvashe krizata. A az vse po-iznenadana otkrih, che se
osqshtestvjavat dori zabraveni zhelanija - malki i golemi,
materialni i duhovni. Vse po-udivena vizhdah izpqlnenieto na
slovoto Bozhie v svoja zhivot: "...ne tqrsete kakvo da
jadete, ili kakvo da piete...Vashijat Otec znae, che vie
imate nuzhda ot tova; no vie tqrsete Carstvoto Bozhie i
vsichko tova shte vi se pridade" (Luka, 12:29-31). Rabota s
blagoslovija - tova novo za mene ponjatie stavashe realnost,
kogato Bozhijata pomosht izprevarvashe mojata molitva.
Blagodat - zapochnah da razbiram tazi duma, chuzhdica
za vas, prijateli. Vqrvja po sofijskite ulici i gradini. Zad
vseki qgql iznikvat ugnetjavashti spomeni. Ne moga mjasto da
si namerja - chuzhd i neujuten grad. Zashto? - pitam
vqtreshnija chovek, kojto znae otgovora. Vlizam v hrama i
zhivotqt mi si vrqshta jasnotata - vqrvjah prez minaloto,
zhivjano bez blagodat. Kogato vsjako moe delo beshe spqnat
kon. Vsjaka hvqrlena v moreto mrezha - prazna. Sega -
svoboda i pqlnota - tolkova prost i jasen kriterij za
Istinata.
Dve godini, pqlni s izpitanija - stqpka po stqpka
trjabvashe da razgranicha pqt ot pqteka; vsjaka misql i delo
da postavja v nova jerarhija na cennosti. "Ti imashe tolkova
duhovni interesi, zashto ostavi vsichko i hodish samo na
cqrkva? - chudite se vie. "Da ne si se fanatizirala?"
Chovek, otkril okeana na Bozhijata blagodat i istina,
zagqrbva vsichko po-malko ot nego. Cennostnata mu sistema
zapochva da se rushi i gradi ednovremenno. I edna bezmerna
blagodarnost izvira ot sqrceto, no bezkrajno malka pred
Bozhijata milost.
"Iisus Hristos ne e pqrvijat, kojto propovjadva mir i
ljubov mezhdu chovecite. Tqrsi obshtoto, a ne razlichnoto v
religiite." - pak prijatelski me sqvetvahte vie. Nali i az
izpovjadvah sqshtoto duhovno samovqzpitanie. Problemqt e v
izkustvoto na razlichavaneto - na choveka ot Bogochoveka, na
pqtekata kqm Svetlinata ot samata Svetlina.
Na Rozhdestvo Hristovo, kogato vsichki podarjavat
svojata ljubov na blizhnite, Mladenecqt - Bog kazal na
blazheni Ieronim v otkrovenie: "Podari mi svoite grehove -
az zatova se rodih". Grehovete na sveta vzima Gospod Iisus
Hristos, ne na edna ili na njakolko lichnosti - tova e
nesravnimoto v hrisijanskoto uchenie; Bog se razhda, a ne
chovek. No kak shte podarim neshto, koeto njamame (zashtoto
ne vizhdame, che go imame)? Oshte poveche - zashtoto ne
zhelaem da se razdelim s nego? Vie se smushtavate ot
nazidanieto na vsjaka molitva i pravoslavno slovo: "Az,
chovekqt, sqm greshen, greshen, i pak greshen." No radostta
v Boga, kojato tqrsite, ne e vqzmozhna predi ada na zemjata
- osqznavaneto na sobstvenata vina pred samotnija Spasitel
na Krqsta.
TAZI CQRKVA E MQRTVA
TAZI CQRKVA E ZHIVA
part 2
Zasricha dushata mi molitvi i pokajni kanoni, tqrsejki
ogledaloto na svoja zhivot. Neobichajni dumi i
slovosqchetanija, dvizhenija na chuvstvata i logika na
mislite - trudno gi zapametjavah. "Bozhe, ochisti me,
greshnija, ponezhe nikoga ne izvqrshih dobro pred Tebe..."
Iskrena li e takava molitva na svetija! - pochti izvikah.
Dokato povtarjah "...ponezhe nikoga ne izvqrshih dobro pred
Tebe...", razbrah - tazi misql e analog na Sokratovata: "Az
znam, che nishto ne znam". Pred velichieto na Boga
choveshkoto znanie i dobro "kloni kqm nula", kakto uchehme
za bezkrajno malkite velichini. No minava zhivotqt na
choveka bez da uznae shto e zlo i dobro i kak da gi izmerva.
Milostivo i bqrzo otgovarja Spasitelja na vsjako usilie
da vidim grehovete si. Hvqrli me Toj v pokajnata bezdna na
samija zhivot. Tuk, na dqnoto na dushata, molitvata "Gospodi
pomiluj" e kato dihanie. Vse po-jasno razchitah dumite ot
molitvite i psalmite, veche napisani na dushata i sqrceto.
Kak e vqzmozhno predi tolkova vekove psalmopevecqt da e
kazal tova, koeto toku-shto sqm prezhivjala? "Njama zdravo
mjasto v plqtta mi...", "...Tvoite streli se zabiha v mene i
Tvojata rqka tezhi vqrhu mi..." (Ps. 37:1) "Otvqrni liceto
si ot grehovete mi i izgladi vsichkite mi bezzakonija. Sqrce
chisto sqzdaj v mene, Bozhe..." (Ps. 50:11-12) "Ti otdalechi
ot mene prijateli i blizki; moite poznati ne se vizhdat"
(Ps. 87:19) "Gospodi, chuj molitvata mi...Dushata mi e kqm
Tebe kato zhadna zemja... Nauchi me da izpqlnjavam Tvojata
volja, zashtoto Ti si moj Bog" (Ps. 142)
Gospod da vi prosti, prijateli, kogato kazvate:
"Ogromna propast lezhi mezhdu bogosluzhebnija ezik na
Cqrkvata i naroda." Tazi propast e vqtre v nas i tja ne se
zapqlva s palene na sveshti, sluchajno vlizane v hrama ili
sv. Liturgija po televizijata. Tuk samo se dokosvam do
nejnoto bavno i mqchitelno preodoljavane. Vseki sam i s
Bozhijata pomosht trjabva da se vgradi v tjaloto Hristovo.
"Gospod, Bog nash, e edin Gospod" i "Vqzljubi Gospoda,
Boga tvoego, ot vsichkoto si sqrce, ot vsichkata si dusha, i
s vsichkija si razum, i s vsichkata si sila" (Mark 12:29).
Revniv e Gospod i me izpita - zapechatano li e slovoto v
sqrceto mi. Bjah trqgnala da se poklonja na uchitelja,
kogoto obichah. Tri godini chakah tozi praznik.
(Predpolagam, che stava vqpros za duhoven uchitel ot njakoja
ot iztochnite religii, prez koito Vera beshe minala - P.S.)
V sushtija den i chas zastana Spasiteljat na pqtja mi chrez
moshtite na mqchenik, polozhil dushata si za Nego. Otnovo
ili-ili. S uma si znaeh na kogo shte se poklonja, no sqrceto
mi se razdeli na dve. Tova beshe poslednata mqchitelna bolka
ot razlichavaneto na choveka ot Bogochoveka. No ako za vas,
prijateli, Iisus Hristos e edin ot uchitelite na zemjata, to
bogovqplqshtenieto, Slovoto-Bog, Razpjatieto i Prishestvieto
na Spasitelja njamat znachenie za vashija zhivot. Vie sami
se lishavate ot bezmernata Mu milost - podarenata svoboda ot
greha. Mislite, che rabotite za bqdeshtija vek na edinenoto
chovechestvo, a vsqshtnost duhom zhiveete vqv vremeto predi
Hrista.
* * *
Tazi epopeja na dushata ozhivjava v mene pri vsjaka
ektenija: "Zastupi, spasi, pomiluj i sohrani nas, Bozhe,
Tvoeju blagodatiju!... I ves nas zhivot Hristu Bogu
predadim".
"Blagoslavjaj, dusho moja, Gospoda, i cjalata moja
vqtreshnost da blagoslavja Negovoto sveto ime. Blagoslavjaj,
dusho moja, Gospoda, i ne zabravjaj ni edno ot Negovite
blagodejanija" (Ps. 102:1-2)
* * *
"Koj e pqtjat na spasenieto?", popita edin mladezh sled
edna beseda. "Cqrkvata", beshe otgovorqt, a az potrqpnah:
Kakva ogranichenost, pqtishta mnogo! Sega se uzhasjavam ot
vashija protest - Zashto ni e Cqrkvata, i to nepremenno
Pravoslavnata? Tja e neshto istorichesko, nepodhodjashto za
sqvremennite inteligentni hora. Nie chetem Biblijata.
Hristos e kazal: "Gdeto dvama ili trima sa se sqbrali v Moe
ime, tam sqm i az sred tjah". (Mat. 18:20). Blagodarja, che
mi pokazahte iztochnika na protestantstvoto - gordostta na
choveshkija um. Vzema toj, umqt, dva-tri stiha ot
Evangelieto, izvazhda gi ot konteksta na cjaloto Pisanie,
otdelja gi ot Cqrkovnoto predanie, koeto e plqt i krqv na
Evangelieto, i dvama-trima pravjat nova "cqrkva". Ne
podozirate dazhe, che vashata pozicija demonstrira,
obosnovava neobhodimostta ot Cqrkvata kato "stqlb i krepilo
na istinata" (1 Tim. 3:15). Vie imenno, kato inteligenti,
znaete kak lesno se oporochava vsjako po-vqzvisheno uchenie.
A kolko po-goljama e opasnostta bogootkrovenite vechni
istini da bqdat primeseni s lqzha.
"...v Moe ime..." No kakvo oznachava Negovoto ime? "Az
Sqm Pqtjat, i Istinata, i Zhivotqt" (Ioan 14:6). Principno
nevqzmozhno e choveshkija um sam da izmine tozi Pqt i da
postigne Istinata, kakto e nevqzmozhno pticata da preleti
Vselenata. Za Boga vsichko e vqzmozhno: "A Uteshiteljat, Duh
Svetij, Kogoto Otec shte prati v Moe ime, Toj shte vi nauchi
na vsichko..." (Ioan 14:26) "A koga dojde Onja, Duhqt na
istinata, shte vi upqti na vsjaka istina..." (Ioan 16:13) No
Duh Svetij govori samo chrez sveti choveci. Zatova Pqtjat
kqm Istinata e izsledvan, propraven i dokazan s
preobrazenata, bogoupodobena priroda na svetiite na
Cqrkvata, postignali vechen zhivot. Vie znaete - razlikata
mezhdu chovek i svjat chovek e ot zemjata do nebeto! Hiljadi
sa polozhili dushite si, za da ocelee Cqrkvata imenno kato
uchitel i pazitel na Istinata. Tja ne mozhe da se razkqsa na
chasti kato hitona Hristov i da se osnovat mnogo cqrkvi.
Edna e Bozhijata istina - edna e Cqrkvata Hristova. "Otche
svetij, zapazi gi v Tvoeto ime da bqdat edno, kakto sme i
Nie", moli se Spasitelja. (Ioan 17:21) No vie s edin
protestantski zhest othvqrljate podarenija ot Boga korab za
prepluvane na grehovnoto more i predpochitate treschicata na
sobstvenite si usilija. Gordostta choveshka e nachaloto i
kraja na vsjako padenie. Ne vizhdate dazhe, che otrichate
neshto, koeto ne poznavate. Sega razbiram propovedta na edin
episkop, ozadachila me predi dve godini: "Bez poznavane
zhitijata na svetiite i bez stremezh kqm podrazhanie na
tehnite dobrodeteli njama istinsko pravoslavno
blagochestie."
Ne tqrsete v spodelenoto tuk bogoslovska
izcherpatelnost. To e samo prezhivjana opitnost.
"Njakoj den shte razberesh, che mozhesh da se doverish
na pet ili deset dushi i shte se razocharovash ot Cqrkvata",
predupredi me sqchuvstveno D. Eto, tova e drugata prichina
za nashija razlichen misloven ezik. Za vas Cqrkvata e
partija, choveshka organizacija, tja e zhiva ili mqrtva v
zavisimost ot lichnostta na Patriarha i duhovnicite. Zatova
gi svaljate i kachvate kato partijni funkcioneri. Za vas
njama tajnstva. No naprazno e vasheto sqchuvstvie - nie
imame Gospod Iisus Hristos.
Vsqshtnost veche prezhivjah gorchivinata na D. V kqsen
chas se vrqshtah ot nezavqrshen razgovor po cqrkovnite dela.
Sqznavah, che se beshe poluchilo nevolno nedorazumenie i ne
bjah razbrana. Pochuvstvah se samotna i bezpomoshtna v
sumraka na opustelite sofijski ulici. Izvednqzh radosten
detski glas zapja: "...Vozljublju Tja, Gospodi, kreposte
moja..." No tozi glas beshe vqtre v men, v gqrdite mi, v
sqrceto - ne znaja - toj peeshe nezavisimo ot mojata volja i
sqznanie. Nikoga ne bjah pjala tozi psalom, slushala go bjah
samo na sv. Liturgija. Tolkova milost poluchih, a az,
neblagodarnata, dopusnah uninie. I pak neizmerimoto Bozhie
milosqrdie - predi da kazha "Gospodi, chuj molitvata mi, toj
pochuka s pesen na vratata na mudnoto nesmisleno sqrce: "Az
sqm s vas, da ne se smushtava sqrceto vi." Togava si
spomnih: "Blagosloven chovek, kojto se nadjava na Gospoda."
(Ier. 17:7)
TAZI CQRKVA E MQRTVA
TAZI CQRKVA E ZHIVA
part 3
Cqrkvata e bogochoveshki organizqm, chijto glava e
Gospod Iisus Hristos. Zatova tja e svjata dori kogato sred
nejnite sluzhiteli ima nedostojni. V neja sveshtenodejstvat
greshni hora, no tja ne e samo horata. "Sveshtenikqt, kojto
krqshtavashe, beshe mnogo nebrezhen, no nad nas se izlja
ogromna sila, nie ja pochuvstvahme" - prizna K. Eto, tazi
Bozhija sila ni izprati Otec v imeto Gospodne na
Petdesetnica i osnova Cqrkvata. Tozi Duh Svetij izvqrshva
tajnstvata. I na sv. Liturgija Toj osveshtava Bozhija
prestol, sv. Darove i bogomolcite spored vjarata im. Nego
zovem v molitvata: "Carju nebesni, Uteshitelju, Duh na
Istinata, kojto si navsjakqde..., podatelju na zhivota..."
Zatova Cqrkvata e svjata i vselenska. I pak e zhiva.
Zashtoto Duhqt e, kojto zhivotvori.
Vse oshte tozi poroj ot prezhivjavanija i misli
sqprovozhda vsjako moe otivane na cqrkva.
Predstoeshe Bqdni vecher. Utrenjata toku-shto be
zapochnala i kraj men priizhdashe potok ot hora. Mezhdu tjah
i sqshtevremenno vqtre v tjah se pojaviha i sled mig
izcheznaha dve figuri v odezhdi na svetii. Ochite mi sa
izmoreni, kazah si, i smesvam horata sqs stenopisite.
Poglednah stenata - behse chisto sinja. Haljucinacija,
ukorih se, i zaslushah psalmite. Bjah zabravila smushtenieto
si, kogato ot ljavata stena, pred ikonostasa, izleze chovek
v dqlga roba i trqgna kqm vladikata na trona, govorejki
neshto. I pak ne povjarvah - nima az, duhovno sljapata, shte
vidja svetii? Po-kqsno otkrih sqshtite lica i odezhdi sred
obrazite na sv. apostoli v hrama "Sv. Aleksandqr Nevski" -
tam, kqdeto bjah pomislila "Tazi cqrkva e mqrtva"! V glavata
mi nahlu chuto i procheteno: Cqrkvata e nebe na zemjata.
Nebesnata Cqrkva - svetiite i angelite - se moljat i
slavoslovjat Boga zaedno s chovecite - zemnata Cqrkva.
Zatova sveshtenosluzhitelite kadjat celija hram. Vseki
episkop priema blagodatta na edin ot apostolite.
"Vqzpjavam Tvoeto krajno dqlgotqrpenie, velichaja
neizpovedimija Tvoj promisql..." Shtom na hulite ni Bog
otgovarja taka milostivo, kolko li e shtedqr, kogato trqgnem
po tesnija pqt kqm Nego! Sega razbiram - prez godinata na
moeto prohozhdane v Cqrkvata Mu Gospod e podaril na mene,
sljapata, nevezhata, greshnata, vsichko neobhodimo, za da
ozhivee v mene vsjaka duma ot devetija chlen na Simvola na
vjarata - EDNA, SVJATA, VSELENSKA I APOSTOLSKA CQRKVA.
I ZHIVA CQRKVA!
"Samo v Pravoslavieto njama chudesa!" - vqzropta edin
protestant. Prosti mu, Gospodi, toj ne znae, che Cqrkvata e
Tvoeto naj-goljamo chudo, dar za nas, nizshite duhom, za da
se vqzvisim do Tebe.
"Bozhe, zastupnik moj Esi Ti, i milost Tvoja predvarit
mja" - ukrepi Bog krehkata mi vjara, izprevarvajki adovite
sili na razkola, i me spasi ot novi grehove. O, prechudna i
neizmerima dqlbochina na milosqrdieto... Bez prezhivjanoto i
az shtjah zaedno s vas, prijateli, da vikam "Dolu chervenite
vladici!"
Da, tova prepqva nashite razgovori - za men dumata
"Cqrkva" e sinonim na Vselena - vidima i nevidima; za vas -
na Patriarha i Sv. Sinod. Kogato pravehme zashtitni verigi
okolo Negovo Svetejshestvo, uzhaseni ot vashite huli, vseki
ot nas braneshe svojata sqkrovena, svjata Cqrkva-Vselena,
nosena v dushata. Zashtoto znaehme - vie i vashite
sqmishlenici ste nevolni i volni orqdija na sataninskite
sili, koito celjaha razrushavaneto na Bqlgarskata
pravoslavna cqrkva, zapochvajki s Patriarsheskata
institucija. (Stava vqpros za vqlnenijata okolo razkola v
BPC prez 1992-93, oglavjavan ot Hristo (Hristofor) Sqbev -
P.S.)
Lichnoto prezhivjavane na Cqrkvata kato edna, svjata,
vselenska i apostolska dava na hristijanina setiva i razum
za pravilno razbirane na cqrkovnija zhivot i negovite
problemi. Za cqrkovnoto sqznanie e ochevidno, che trima ili
sto razkolnika ne sa chlenove na tjaloto Hristovo. Svetskoto
sqznanie ne razbira dazhe nesposobnostta si da sqdi
Cqrkvata.
Minavah kraj vikachite na Hristo Sqbev i gi popitah:
"Koj ot vas hodi na cqrkva?" Vnezapnijat vqpros predizvika
iskren otgovor - mqlchanie, lipsa dazhe na misql v pogleda.
Nakraja viknaha: "Komunistka! Cherven parcal!" A vie,
prijateli, znaete, che bjah "fashistka dqshterja"...
Vseki grjah mozhe da se izmie s pokajni sqlzi. Samo
sataninskata gordost mozhe da ni izhvqrli zavinagi ot
Hristovoto tjalo. Tozi izbor napraviha razkolnicite i,
zastavajki sreshtu tjah, minavajki prez kordoni ot policija,
nie branehme Cqrkvata ot duhovna smqrt - greha na
razdelenieto, kojto i s mqchenicheska krqv ne se izmiva.
Vsichki drugi problemi bjaha nishtozhni pred tazi otrova i
zaraza. Zatova na 4 juni 1992 s vsichki sili na dushite i
telata si otstojavahme svetostta na Bozhija prestol ot
skvernija opit za bogosluzhenie na razkolnicite, ot
sataninskite krjasqci na borcite za nova "sinja cqrkva".
I vie, skqpi prijateli, im priglasjate - tova e naj-
goljamata mqka, s kojato Bog me izpitva. Dori edin ot vas mi
kaza, che nie sme bili gonitelite na istinskite hristijani.
Eto vqrha na nacionalnata ludost i razdelenie. Bog da ni
prosti!
Vinagi, kogato kazvam ili slusham v hrama Simvola na
vjarata, osbeno "Vjarvam v edna, svjata, vselenska i
apostolska cqrkva", blagogovejno potrqpvam, a posle se
kqsate ot sqrceto mi vsichki vie, prijateli i nepoznati.
Znaja, che zhertvam sqkrovenostta na moeto prezhivjavane,
che go razpiljavam, spodeljajki go, no stiga mi tazi
nadezhda, che vseki v svoja chas, otreden ot Boga, shte chue
glasa na Sina Mu, Gospod Iisus Hristos: "Zashto ne priemate
i gonite Cqrkvata Mi?"
* * *
Ot greha na bludnija sin nie bqlgarite kato narod
mozhem da se spasim samo chrez novo pokrqstvane - v kupela
na pokajanieto. "Pokajte se, zashtoto se priblizhi carstvoto
nebesno" (Mat. 3:2) - vika v nashata pustinja glasqt na
zhivata vselenska Cqrkva. Nejnite uchiteli ot vsichki
vremena i narodi sa i nashi. Te sa pisali za nasheto sirotno
vreme. Zaveshtali sa ni obrazci na chistata duhovnost.
Vqv vremeto na sqblaznite kak shte se obqrne kqm Boga
pochti cjal narod? - otnovo shte vqzrazite vie. - Mladite i
upravljavashtite sa obqrnali ochi kqm Evropa i Amerika. Da,
no nie imame unikalen opit - znaem nesigurnostta na vsichko
zemno. Nie umirame ot glad za smisql. Gotovi sme da tqrsim
dqlbokite prichini za vsichki bedi. Veche razbirame, che
svobodata e vqzmozhna samo kato svoboda ot greha, robstvoto
vqtre v nas. Koj shte postavi vqprosite na zhivota ni, koj
shte tqrsi otgovorite, ako ne vie, visoko i dqlboko
misleshtite? No tova duhovno samopoznanie e vqzmozhno samo
kato obshto delo v Cqrkvata. "Ima Pravoslavie u nas - ima
bqlgarski narod; njama Pravoslavie - njama bqlgarski narod"
- tova preduprezhdenie na mitropolit Kliment (Vasil Drumev)
predi sto godini beshe glas v pustinja. Togava, v nachaloto
na sqblaznite, inteligencijata i upravnicite zagqrbiha
cqrkvata i trqgnaha kqm mnogoezicheska Evropa. Sega otnovo
seem gorchivite semena na lekomislieto, gordostta i
nevezhestvoto.
Vremeto za pokajanie izticha. Shte zabiem li kambanite
po cjalata bqlgarska zemja, za da kolenichim i v edin glas
da se pomolim: "Vladiko Bozhe, Otche Vsedqrzhitelju,
sqgreshihme protiv Tebe. Ti si nashijat Sqzdatel, i
Promislitel, i Podatel na vsjako dobro..."
"Gospodi Carju, daj mi da vizhdam moite pregreshenija"
- gledam sega dnite si i otnovo razbiram zashto slovata
"grjah" i "milost" izpqlvat psalmite i molitvite. Da vidish
grehovete si - nima ima po-goljama Bozhija milost? "Tvojata
milost e po-dobra ot zhivota" (Ps. 62:4)
Otivah na vsenoshtno bdenie, osvobodena naj-posle ot
neizpovjadanoto. No ne - prikovah se kqm vhoda na hrama kato
pred nevidima, no osezaema bariera. Edva sega istinski
razbirah i prezhivjavah greha si kqm Cqrkvata. Edva sega
pochuvstvah molitvata kato propusk za vlizane v hrama.
Neizrazimo e prezhivjanoto, koeto porazhdashe vsjaka
duma ot bogosluzhenieto - pqrvo padashe pregradata, kojato
sama bjah izdignala mezhdu sebe si i Cqrkvata, posle dumata
stavashe ZHIVA. Slovoto stavashe ZHIVO SQSHTESTVO, koeto se
vlivashe v mene i az v Nego. Vseki pomenat svetec beshe tuk
- ZHIV i DEJSTVASHT. Poklanjah se ne pred ikoni, a v nozete
na Spasitelja, na Bozhijata majka i na svetiite.
"SLAVA TEBE, POKAZAVSHEMU NAM SVET!" - Velikoto
slavoslovie beshe veliko i za mene. "Cjalata moja
vqtreshnost da blagoslavja Negovoto svjato ime!" - Tova ne
bilo metafora! Otvorih ochi na razsqmvane i cjalata moja
vqtreshnost peeshe: "Blagosloven da si, Gospodi, nauchi me
na Tvoite naredbi..."
* * *
Krqgqt na moeto desetgodishno skitalchestvo se zatvori
s tqzhno-krasiva ironija - tqrsenata istina po chuzhbina se
okaza u doma, no zarovena v dushite ni. Chistata duhovnost,
nezaviseshtijat ot vremeto duhoven zhivot - tova e
Pravoslavieto, skqpi prijateli. Dojdete i vizhte!
V.V.
Sretenie Gospodne, 1993 g.
KRAJ
-------------------------------------------------------------------------------
20-7 What is Theophany (Bogoyavlenie/Yordanov Den)
(by Plamen Sivov), last updated:
BOGOJAVLENIE (JORDANOVDEN) OR THEOPHANY (MANIFESTATION OF
GOD) - 6 January
Chestit imen den na Jordanovcite (malko e ranichko, ama
nishto). Eto nakratko smisula na praznika spored
Pravoslavnata curkva:
Na tozi den se praznuva krushtenieto na Iisus Hristos
vuv vodite na reka Jordan (ottuk - Jordanovden). Subitieto e
opisano ot vsichki evangelisti (Mateja 3:13-17, Marko 1:9-
11, Luka 3:21-23 i Ioan 1:29-34) i se naricha Bogojavlenie,
zashtoto pred prisustvashtite na nego ednovremenno se
otkrivat trite lica na Svetata Troica - Iisus Hristos - Sina
Bozhi, krushtavan v rekata, Svetija Duh, slizasht vuv vid na
gulub nad nego i glasa na Otca, proglasjavasht ot nebeto:
"Tova e mojat vuzlyuben sin, v kogoto e moeto blagovolenie".
ENGLISH: The Orthodox Church attaches a great importance to
this feast, because of its deep theological significance.
What is selebrated is not so much the historical fact of the
manifestation of the Holy Trinity to the world for the very
first time, nor the beginning of Christ's public life, nor
again the baptism, administered by John the Baptist: it is
rather the manifestation of God's glory, of His love for
mankind, of His mercy and compassion expressed in the person
of Jesus Christ, Who assumed flesh and became Man in order
to become a sacrifice of salvation for the sake of all men.
"The grace of God our Savior has appeared to all men" (Tit.,
2:11).
Inspired by the baptism of Christ and by this stirring
of divine life, poured forth for the salvation and
sanctification of mankind, the early Church reserved this
day for the baptism of catechumens (in Slavonic "oglasheni",
e.g. those who are preparing themselves for the sacrament of
baptism, but are not members of the Church yet),
increasingly repeating with St. Paul: "As many have been
baptized into Christ have put on Christ." ("Vie, koito se
krustihte v Hrista, v Hrista se i obljakohte").
Na praznika se pravi Vodosvet, za da pomnim, che s
krushtenieto si Gospod osveti vodata, a s neja i cjaloto
Tvorenie.
ENGLISH: Blessed water will be used by the priest to
sprinkle the homes of the faithful. The priest thus
consecrates to God their lives and works and sufferings. "O
Lord, be in our thoughts, in our words, in our deeds, in our
tears and in our laughter. O Lord, let your presence be felt
in this house, and in those who enter therein, as it was
felt by John as You were baptized in the Jordan River."
(from the ritual)
PRAYER, recited by the priest: "Today the land and the sea
divide between them the joy of the world, and the world is
filled with rejoicing. The waters behold You, O Lord: the
waters behold You and they fear; the Jordan River turns back
its course as it beholds the fire of the Godhead coming down
upon it and entering it in the flesh; the Jordan River turns
back its course as it beholds the Holy Spirit descending in
the likeness of a dove, and hovering above it; the Jordan
River turns back its course as it beholds the Invisible made
visible, the Creator existing in the flesh, and the Master
in the likeness of a servant; the Jordan River turns back
its course, and the mountains shout with glee as they behold
God in the flesh. And the clouds give voice, and are filled
with awe by the One who is coming, Light of Light, true God
of true God; the One who, in the Jordan River, has drowned
the death of sin, the thorn of error, and the bond of Hades,
and granted the baptism of salvation to the world. So also
am I, your unworthy and sinful servant, encompassed by fear
as I proclaim your great wonders; and I cry out reverently
to you.
-------------------------------------------------------------------------------
20-8 Annunciation
(by Plamen Sivov), last updated: 073194
25 Maj - Blagoveshtenie. (Annunciation)
Edin ot naj-svetlite pravoslavni praznici. V neznachitelnoto gradche
Nazaret edna mlada devica, sgodena za vdoveca Josif, poluchava otkrovenieto,
za koeto vekove nared sa mechtali pokolenija evrejski zheni - da bqdat udo-
stoeni s chestta da rodjat i vqzpitat bqdeshtija Mesija, spasitelja ne samo
na evreite, no i na celija choveshki rod ot okovite na greha i smqrtta.
Ot oskqdnite biblejski tekstove i apokrifnata ranna hristijanska li-
teratura Maria ni se otkriva kato neobiknovena zhena, nesluchajno izbrana za
velikata misija na bogovqplqshtenieto. NeSluchajno Cqrkvata ja naricha s naj-
razlichni imena, otrazjavashti nravstvenata j chistota i pokornost sprjamo
Boga - "prechista", "presveta"; kakto i osnovnoto j kachestvo - Bogorodica,
zhenata, ot kojato Bog poluchava chovechestvoto si, neobhodimo za pqlnotata
na izkupitelnata misija na Hrista.
Simvolichno vseki ot nas nosi Hrista v sebe si, v mjarata na vjarata
si i dobrite si dela. Za da napredvame v hristijanskite dobrodeteli obache,
neobhodimo e kato Maria da se pokorim na Boga, da se smirim "dori do smqrt",
za da poluchim blagodatta v pqlnota.
Neka na tozi den si pozhelaem duhovni ochi da vizhdame angela do se-
be si i neka se podgotvim da posreshtnem v duh na smirenie i chistota veli-
kata vest za Hristovoto vqzkresenie. Amin.
Sledvat molitvite za tozi den, cheteni na liturgijata:
<P>Molitva kqm Bogorodica (Bogorodice, Devo; Hail Mary) - na slavjanski:
Bogorodice, Devo, radujsja! Blagodatnaja Marie, Gospod s toboju;
Blagoslovena si v zhenah i blagosloven plod chreva tvoego, jako
Spasa rodila esi dush nashih.
Rejoice, Virgin of God! Blessed Mary, God is with you;
Blessed are you amongst women and blessed is the fruit of your womb,
because you have given birth to the Savior of our souls.
Dostojno est (Meet It Is):
Dostojno est jako voistinu blazhiti tja Bogorodicu,
prisnoblazhennuju i preneporochnuju i mater Boga nashego.
Chestnejshuju heruvim i slavnejshuju bez sravnenija serafim;
Bez iztlenija Boga Slova rozhdshuju, sushtuju Bogorodicu tja
velichaem.
It is right and just to bless you, Oh Theotokos,
everblessed and pure and the Mother of our God.
More honorable than the cherubim and more glorious beyond compare
than the seraphim;
Without defilement you gave birth to God the Word;
True Theotokos, we magnify you.
-------------------------------------------------------------------------------
20-9 Holy Thursday and Holy Friday
(by Plamen Sivov), last updated: 073194
HOLY THURSDAY AND HOLY FRIDAY
(repost from an Orthodox listserver)
"The vigil on the eve of Holy Thursday is dedicated exclusively to
the Passover Supper which Christ celebrated with his twelve apostles.
The main theme of the day is the meal itself at which Christ commanded
that the Passover of the New Covenant is to be eaten in remembrance of
himself, of his body broken and his blood shed for the remission of
sins. In addition, the betrayal of Judas and Christ's washing of the
disciple's feet is also central to the liturgical commemoration of the
day...The liturgical celebration of the Lord's Supper on Holy Thursday
is not merely the annual remembrance of the 'institution' of the
sacrament of Holy Communion. Indeed the very event of the Passover
Meal itself was not merely the last-minute action by the Lord to
'institute' the central sacrament of the Christian Faith before his
passion and death. On the contrary, the entire mission of Christ, and
indeed the very purpose for the creation of the world in the first
place, is so that God's beloved creature, made in his own divine image
and likeness, could be in the most intimate communion with him for
eternity, sitting at the table with him, eating and drinking in his
unending kingdom...Thus the 'Mystical Supper of the Son of God' which
is continually celebrated in the Divine Liturgy of the Christian
Church, is the very essence of what life in God's Kingdom will be for
eternity..." "The Matins of Holy Friday is generally celebrated
Thursday night. The main feature of this service is the reading of
twelve selections from the Gospels, all of which are accounts of the
passion of Christ...The first service belonging to Holy Saturday,
called in the Church the Blessed Sabbath, is the Vespers of Good
Friday. It is usually celebrated in the mid-afternoon to commemorate
the burial of Jesus..." [From, "Worship"--"The Orthodox Faith" by Fr.
Thomas Hopko.]
===============================================================================
SECTION 21: SPORTS
-------------------------------------------------------------------------------
21-1 How did Bulgaria perform at the World Football (Soccer) Cups
(by Karel Stokkermans), last updated:
*** World Cup 1962 (Chile, May 30-June 17)
FIRST PHASE
Group IV (Rancagua)
Argentina 1-0 Bulgaria 1.HUNGARY 3 2 1 0 8- 2 5
Hungary 2-1 England 2.ENGLAND 3 1 1 1 4- 3 3
Argentina 1-3 England 3.Argentina 3 1 1 1 2- 3 3
Bulgaria 1-6 Hungary 4.Bulgaria 3 0 1 2 1- 7 1
Argentina 0-0 Hungary (England takes quarterfinal spot ahead
Bulgaria 0-0 England of Argentina on goal average.)
*** World Cup 1966 (England, July 11-30)
FIRST PHASE
Group III (Liverpool and Manchester)
Brazil 2-0 Bulgaria 1.PORTUGAL 3 3 0 0 9- 2 6
Portugal 3-1 Hungary 2.HUNGARY 3 2 0 1 7- 5 4
Hungary 3-1 Brazil 3.Brazil 3 1 0 2 4- 6 2
Portugal 3-0 Bulgaria 4.Bulgaria 3 0 0 3 1- 8 0
Portugal 3-1 Brazil
Hungary 3-1 Bulgaria
*** World Cup 1970 (Mexico, May 31-June 21)
FIRST PHASE
Group IV (Leon)
Peru 3-2 Bulgaria 1.WEST GERMANY 3 3 0 0 10- 4 6
Morocco 1-2 West Germany 2.PERU 3 2 0 1 7- 5 4
Peru 3-0 Morocco 3.Bulgaria 3 0 1 2 5- 9 1
Bulgaria 2-5 West Germany 4.Morocco 3 0 1 2 2- 6 1
Peru 1-3 West Germany
Bulgaria 1-1 Morocco
*** World Cup 1974 (West Germany, June 13-July 7)
FIRST PHASE
Group III (D"usseldorf, Hannover and Dortmund)
Sweden 0-0 Bulgaria 1.NETHERLANDS 3 2 1 0 6- 1 5
Uruguay 0-2 Netherlands 2.SWEDEN 3 1 2 0 3- 0 4
Netherlands 0-0 Sweden 3.Bulgaria 3 0 2 1 2- 5 2
Bulgaria 1-1 Uruguay 4.Uruguay 3 0 1 2 1- 6 1
Bulgaria 1-4 Netherlands
Sweden 3-0 Uruguay
*** World Cup 1986 (Mexico, May 31-June 29)
FIRST PHASE
Group I (Ciudad de Mexico and Puebla)
Bulgaria 1-1 Italy 1.ARGENTINA 3 2 1 0 6- 2 5
Argentina 3-1 South Korea 2.ITALY 3 1 2 0 5- 4 4
Italy 1-1 Argentina 3.BULGARIA 3 0 2 1 2- 4 2
South Korea 1-1 Bulgaria 4.South Korea 3 0 1 2 4- 7 1
South Korea 2-3 Italy
Argentina 2-0 Bulgaria
1/8 FINALS
Ciudad de Mexico
Mexico 2-0 Bulgaria
-------------------------------------------------------------------------------
21-2 How did the Bulgarian soccer team perform in the qualifications for WC 94
(by Dragomir R. Radev), last updated:
Bulgaria - France 2:0 France - Bulgaria 1:2
Bulgaria - Finland 2:0 Finland - Bulgaria 0:3
Bulgaria - Israel 2:2 Israel - Bulgaria 0:2
Bulgaria - Sweden 1:1 Sweden - Bulgaria 2:0
Bulgaria - Austria 4:1 Austria - Bulgaria 3:1
GROUP SIX:
----------
P W D L F A Pts GD
Sweden 10 6 3 1 19 8 15 +11
Bulgaria 10 6 2 2 19 10 14 + 9
--------------------------------------------------
France 10 6 1 3 17 10 13 + 7
Austria 10 3 2 5 15 16 8 - 1
Finland 10 2 1 7 9 18 5 - 9
Israel 10 1 3 6 10 27 5 -17
(source: rec.sport.soccer)
-------------------------------------------------------------------------------
21-3 What is the schedule of the Bulgarian soccer team at WC 94
(by Dragomir R. Radev), last updated:
The groups are:
A: USA, Switzerland, Colombia, Romania
B: Brazil, Russia, Cameroon, Sweden
C: Germany, Bolivia, Spain, South Korea
D: Argentina, Greece, Nigeria, BULGARIA
E: Italy, Ireland, Norway, Mexico
F: Belgium, Morocco, Netherlands, Saudi Arabia
The games for our group will be:
<PRE>
June 21 Tuesday Foxboro Boston Argentina - Greece
June 21 Tuesday Cotton Bowl Dallas Nigeria - Bulgaria
June 25 Saturday Foxboro Boston Argentina - Nigeria
June 26 Sunday Soldier Field Chicago Bulgaria - Greece
June 30 Thursday Foxboro Boston Greece - Nigeria
June 30 Thursday Cotton Bowl Dallas Argentina - Bulgaria
</PRE>
3 points for a win, 1 point for a tie.
After this round, there are four possibilities for Bulgaria depending
on our rank in the group.
1st place:
July 5 Boston vs. third place of groups B,E, or F
2nd place:
July 5 New York vs. winner of group E
3rd place (only the best four 3rd placed teams qualify):
July 3 Los Angeles vs. winner of group A OR
July 4 San Francisco vs. winner of group B
4th place:
Good luck for Euro'96 in England. 16 teams will qualify for the finals
of the European Cup.
-------------------------------------------------------------------------------
21-4 Bulgaria in WC94
(by Dragomir R. Radev), last updated: 073194
preliminary round
Bulgaria - Nigeria 0:3
Bulgaria - Greece 4:0
Bulgaria - Argentina 2:0
Rankings in Group D:
W T L GF GA PTS
Nigeria 2 0 1 6 2 6 *
Bulgaria 2 0 1 6 3 6 *
Argentina 2 0 1 6 3 6 *
Greece 0 0 3 0 10 0
----
* - qualifies for next round
1/8 finals
Bulgaria - Mexico 4:2 (p.k., 1:1 in regulation and OT)
1/4 finals
Bulgaria - Germany 2:1
1/2 finals
Bulgaria - Italy 1:2
3-4 place game
Bulgaria - Sweden 0:4
total record:
4 wins (including one on p.k.)
1 tie
3 losses
10-11 goal differential
scorers:
6 - Stoichkov
2 - Lechkov
1 - Sirakov
1 - Borimirov
-------------------------------------------------------------------------------
21-5 What is the draw for Euro'96
(by Tsiel Ohayon), last updated:
The Draw is out for the European Championships to be played in England in
1996.
Group I
France Romania Poland Israel Slovakia Azerbaijan
Group II
Denmark Spain Belgium Macedonia Cyprus Armenia
Group III
Sweden Switzerland Hungary Iceland Turkey
Group IV
Italy Ukraine Croatia Lithuania Estonia Slovenia
Group V
Netherlands Norway Czech Republic Belarus Malta Luxemburg
Group VI
Ireland Portugal Northern Ireland Austria Latvia Liechtenstien
Group VII
Germany Wales Bulgaria Georgia Armenia Moldova
Group VIII
Russia Greece Scotland Finland Faroe Islands San Marino
England + 8 Group winners make it directly.
The 6 Best runner ups make it as well.
The 2 runner ups with the poorest record play off on neutral ground
-------------------------------------------------------------------------------
21-6 Bulgaria in the European Championships (1960)
(by Yulian Donchev), last updated:
1958 - 1960 (This was the first one)
31.5.1959 Belgrade: Yugoslavia - Bulgaria 2:0
25.10.1959 Sofia: Bulgaria - Yugoslavia 1:1
-------------------------------------------------------------------------------
21-7 Hristo Stoichkov
(by Iskander Ayari), last updated: 073194
Name: Hristo Stoichkov
Citizenship: Bulgarian
Born on 08/02/1966 in Plovdiv (Bulgaria)
Height: 1m78
Weight: 73 Kg
Position: FW
Previous clubs: Maritza Plovdiv, USM, Youri Gagarine,
Hebross, CSKA Sofia, FC Barcelona.
Palmares: Champion of Bulgaria (1987, 89, 90), Bulgarian
cup winner (1985, 87, 88, 89), Bulgarian super-cup
winner (1989), Champion of Spain (1991, 92, 93),
Spanish super-cup winner (1992), EC1 winner (1992),
Golden boot "Soulier d'Or" 1990 (38 goals),
"Onze d'Or" 1992.
He is the son of a former employee at the Ministery of Defense.
Hristo Stoichkov started his football life in Plovdiv. As a "Number 5"
then switched to all positions. Un "exile" at Hebross Harmanli (near the
turkish frontier), and then the fabulous player moves in 1984 to the
militarians of CSKA Sofia. He was already distinguishable for his strong
character.
Despite the incidents that occured during the 1985 cup final,
which opposed his team to Levski Spartak Sofia and that costs him to
be banned for life (PBG manager was in Bulgaria in that time and remembers
perfectly that game in which GK Mihailov from Levski was banned too).
The ban was then reduced to a 1 year suspension. "The bitch", renamed
later as "The fool" (because of all the things he says, and of his
extravagant behaviour), is going to reveal its talents.
Elected three years in a row as "best player of the year", he
is going to win almost everything with CSKA. "Golden Boot" in 1990,
tying Hugo Sanchez, he moves to Barcelona.
Despite a mitigated start, a new two month suspension and
conflictual relations with El Mister Cruijff -his past idole- (who
is going to make him be a "number 8"), the president Nunez and
the refereeing staff, "Itso" becomes quickly Camp Nou's darling.
On May 21st, 1992, he brings back the EC1 trophy to Barcelone.
Approached by Napoli, Inter and PSG, he finally decides to stay with
Barc~a (his contract runs till 96). After a terrific start of season
-he loses the "Golden Ball" (Ballon d'Or) with just a few votes
difference- he deceived last season. But this season, he rapidly
got to his optimal level, and is ready to face Milan in the final
of EC1, and to bring the Bulgarian National team its first win in
a World-Cup competition game.
-------------------------------------------------------------------------------
21-8 Bulgarian teams in the UEFA cups.
(by Plamen Petkov), last updated: 080195
1990-91
Champion's Cup (EC1) Cup Winers' Cup (EC2)
1rd
KA (Akueyri) Isl - CSKA 1-0 0-3 FC Sliven - Juventus 0-2 1-6
2rd
Bayern Munich - CSKA 4-0 3-0
UEFA (EC3)
1rd
FC Slavia - Omonia (Nicosia) 2-1 2-4
1991-992
(EC1) (EC2)
1rd
FC Kaiserslautern - ETAR 2-0 1-1 FC Levski - Ferencvarosi (Hun) 2-3 1-4
(EC3)
1rd
FC Slavia - CA Ossasuna Esp 1-0 0-4
CSKA - PARMA * 0-0 1-1
2rd
Hamburger Ger - CSKA 2-0 4-1
1992-1993
(EC1) (EC2)
1rd
FK Austria Vienna -CSKA 3-1 2-3 FK Levski - Lucerne (Swi) 2-1 0-1*
(EC3)
1rd
FC Lokomotiv (Plovdiv) - AJ Auxerre 2-2 1-7
Fenerbahce (Tur) - Botev (Plovdiv) 3-1 2-2
1993-94
(EC1) (EC2)
1rd
Rangers (Glasgow) - FK Levski 3-2 1-2* CSKA - Balzers (Lie) 8-0 3-1
2rd
FC Levski - Werder (Bremen) 2-2 0-1 Benfika - CSKA 3-1 3-1
(EC3)
1rd
Lazio - FC Lokomotiv (Plovdiv) 2-0 2-0
Botev (Plovdiv) - Olympiakos 2-3 1-5
1994-95
(EC1) (EC2)
Preliminary round
Mjamame predstavitel FC Pirin (Blagoevgrad) - FC Schaan (Lie) 3-0 1-0
1rd
Pirin - Panathinaikos 0-2 0-6
(EC3)
Preliminary round
CSKA - Ararat (Yerevan) 3-0 0-0
Olimpija (Ljubjana) - FC Levski 3-2 2-1
1rd
CSKA - Juventus 3-2* 1-5
* v posledstvie UEFA prisadi sluzebna pobeda (0-3) za Juventus zashtoto
Mihtarski , ne e bil kartotikiran navreme i e njamal pravo da igrae v tozi
mach za CSKA.
Pechalnata statistika po otbori za poslednite 5 sezona
uchastia pobedi ravni zagubi specheleni tochki tochkov prinos
za UEFA rankings za uchastie
1. Pirin 1 2 0 2 4 4
2. CSKA 5 5 3 10 13 2.6
3. Slavia 2 2 0 2 4 2
4. Levski 4 2 1 5 5 1.25
5. Etar 1 0 1 1 1 1
6. Botev 2 0 1 3 1 0.50
7. Loko Pl 2 0 1 3 1 0.50
8. Sliven 1 0 0 2 0 0
Statistika po godini za rodniat ni kluben futbol
P R Z Tochki Broi na Otborite Koeficient
tochki/otb
1990-91 2 0 6 4 3 1.333
1991-92 1 3 6 5 4 1.25
1992-93 2 2 4 6 4 1.5
1993-94 3 1 8 7 4 1.75
1994-95 3 1 6 7 3 2.333
-------------------------------------------------------------------------------
21-9 How did Bulgarian teams perform in the 1993-94 UEFA cups
(by Dragomir R. Radev), last updated:
1st round (Sept. 15 and Sept. 29):
Botev Plovdiv - *Olympiakos 2:3 1:5 (UEFA Cup)
Glasgow Rangers - *Levski 3:2 1:2 (Champions' Cup)
*CSKA - Balzers Liechtenstein 8:0 3:1 (Cup Holders' Cup)
Lokomotiv Plovdiv - *Lazio 0:2 0:2 (UEFA Cup)
Note: the teams marked with * advance to the second round.
2nd round (Oct. 20 and Nov. 3):
Levski - *Werder Bremen 2:2 0:1
*Benfica - CSKA 3:1 3:1
Note: the teams marked with * advance to the third round.
-------------------------------------------------------------------------------
21-10 How did Bulgaria perform at the 1992 Olympic Games
(by Dragomir R. Radev), last updated:
GOLD
----
Ivan Ivanov Weightlifting 52 kg
Nikolay Boukhalov Canoe 500 m singles
Nikolay Boukhalov Canoe 1000 m singles
SILVER
------
Valentin Getsov Free-style wrestling 68 kg
Vessela Letcheva Air-Rifle
Nonka Matova Smallbore Rifle - 3 positions
Nikolai Peshalov Weightlifting 60 kg
Yoto Yotov Weightlifting 67.5 kg
Tsvetanka Khristova Discus
DANIEL BOJINOV BOXING 48 KG
BRONZE
------
Valentin Yordanov Free-Style Wrestling 114.5 lb. (???? kg)
Maria Zdravkova (Grozdeva?) Air-Pistol
Yordanka Donkova 100 m Hurdles
Svilen Roussinov Boxing 201+ lb. (????? kg)
Martin Marinov, Blagovest Stoyanov Canoe 500 doubles
Stefan Botev Weightlifting 110 kg
Comments:
A TOTAL OF 16 MEDALS (3 GOLD, 7 SILVER, 6 BRONZE)
In weightlifting (after all events) : 4 medals ONLY.
In rhythmic gymnastics : NO medal
Spelling : according to the official spelling used in the newspapers.
-------------------------------------------------------------------------------
21-11 Who are the most famous Bulgarian athletes of all times
(by Dragomir R. Radev), last updated:
I am accepting nominations for this entry.
So far (not in any specific order);
Georgi Asparuhov (Gundi) - football(soccer)
Dan Kolov - wrestling
Manuela Maleeva - tennis
Magdalena Maleeva - tennis
Katerina Maleeva - tennis
Stefka Kostadinova - track & field (high jump)
Yordanka Donkova - track & field (100 m hurdles)
Nurair Nurikyan - weightlifting
Stefan Botev - weightlifting
Antonio Krqstev - weightlifting
Naum Shalamanov (Naim Suleymanov) - weightlifting
Stefan Topurov - weightlifting
Hristo Markov - track & field (triple jump)
Tanya Bogomilova - swimming
Hristo Stoichkov - football(soccer)
Yordanka Hristova - track & field (discus)
Anelia Ralenkova - gymnastics
Iliana Raeva - gymnastics
Lili Ignatova - gymnastics
Petqr Georgiev - diving
...and a lot more
--
Dragomir R. Radev Graduate Research Assistant
Natural Language Processing Group Columbia University CS Department
Home: 212-749-9770 Office: 212-939-7121 http://www.cs.columbia.edu/~radev
--
Dragomir R. Radev Graduate Research Assistant
Natural Language Processing Group Columbia University CS Department
Home: 212-749-9770 Office: 212-939-7121 http://www.cs.columbia.edu/~radev
Dragomir R. Radev
Posting-Frequency: Monthly
Version: 4.01
===============================================================================
SECTION 22: CUISINE
-------------------------------------------------------------------------------
22-1 Bulgarian cuisine
(by Rumi Radenska), last updated:
BULGARIAN CUISINE
Bulgaria is a relatively old state. It was founded in 7th century a.d.
From that time until the 18th century Bulgarian people used to eat the usual
for Europeans food: meats, fish, bread, raw fruits and vegetables.
By the end of the 18th and especially in the 19th century Bulgarian people
developed their specific cuisine. Basic ingredients in the Bulgarian
kitchen are:
1. Meats: pork, beef, lamb, chicken, fish.
2. Dairy products: the main type of milk Bulgarians eat is plain yogurt.
They prepare it generally from cow milk, but you can get yogurt made
from sheep milk or buffalo-cow milk, which are much more tasty than cow yogurt.
Almost everyone in Bulgaria eats yogurt every day - from age of 3 months until
his/her death. There are two main kinds of cheese: feta (white cheese) and
yellow cheese. Feta is two types: cow feta and sheep feta. Bulgarians prefer
to use cow feta in cooking and to eat sheep feta. Yellow cheese is used
as in the U.S. You can buy original Bulgarian feta in Mediterranean stores
in the U.S.
3. Rice, corn, beans, lentils.
4. Vegetables: potatos, cabbage(green and red), carrots, tomatos, green peppers,
eggplants, cucumbers, garlic, zucchini, pumpkin, onions (yellow and green),
peas, celery, spinach, cauliflower, lima beans, lettuce, radishes,
turnip, gumbo, mushrooms, olives.
5. Fruits: cherries, raspberries, strawberries, blueberries, blackberries,
apples, peaches, pears, plums, apricots, watermelons, melons, grapes, quinces,
medlars.
6. Nuts: peanuts, walnuts, hazelnuts, almonds, chestnuts.
7. Spices: parsley, mint, savory, paprika.
8. Herbs: many different, from thyme to milfoil. They are used in cooking and
for herb teas.
All these basic ingredients are grown in Bulgaria.
By the end of the last century Bulgaria extended its economic connections with
Middle and West European countries. This way, little by little, people in
Bulgaria started to use some common European foods like pasta, mayonnaise,
cream, and also some fruits and vegetables which are not grown in the country.
Today the Bulgarian cuisine is a mixture of typical Bulgarian courses and
common for all world foods.
In the restaurants you may purchase steaks, chops, hamburgers usually roasted,
broiled or barbequed with garnish from potatos, beans, salad and Bulgarian type
of salsa called luttennitza. In the largest cities of the country there are
special restaurants for fried chicken, fish, pizza, spaghetti. In the capital
Sofia you can taste in a special restaurants German, Russian, Italian, Korean,
Vietnamese, and Japanese food. Traveling in the countryside you can always
buy near the road 'kebbabchetta' and 'kyuftetta' - Bulgarian barbequed
hamburgers with oblong or round shape.
Home cooking is more varying and depends on many factors, but the most
important one is the family cooking tradition. For example, I'm still cooking
some courses my grandmother used to cook a long time ago. Although Bulgaria is
a small country, there is a difference in cooking traditions between its North
and South parts.
A distinctive feature of Bulgarian home cooking is that you start with the
cooking of the meat and gradually adding all other ingredients. At the end of
the cooking you have completely finished the course in one sausepan. This method
saves time, especially if you work from scratch.
Example:
MEAT WITH POTATOS
Meat (pork, beef or chicken) - 1 1/2 lb.
1 yellow onion
1 carrot
1 stick selery
1 Italian pepper
1 tsp. paprika
1 tsp. salt
5 potatos
1 can (6-8 oz.) tomato sause
2 tbsp. parsley
2 cups hot water
1/4 cup vegetable oil (optionally)
If you'd like to try, follow the steps:
1. Cut the meat into 2" pieces. Put in the sausepan with the salt, cover and
cook on the top of the range at medium heat, stiring ocasionally. At this point
you can add the oil.
2. Meanwhile, peel onion and carrot and chop them finely. Add to meat and
stir. Slice selery and green pepper, add and stir. In 5 min. add paprika, stir,
add water.
3. Cover and cook 1/2 hour. Meanwile peel potatos and cut them into cubes. Add
to meat, cook 15 min.
4. Add tomato sause, cook 5 min. Add parsley. Swich off the oven, let stay on
it for 10 min. Serve. Makes 4-6 servings.
Note. If you cook chicken, reduce cooking time in step 3 to 10 min. instead of
1/2 hour.
Although slow cooking was very appreciated in the old Bulgarian kitchen,
today many Bulgarian women prefer quick dishes.
Some easy typical Bulgarian recipies:
GREEN SALAD
1/2 head lettuce (your favorite type), finely chopped
1 cucumber, cut into two longwise and sliced
2 large tomatos, cut into two and sliced
1 bunch green onions, cut into 1/2" pieces
1 stick selery, sliced
1/2 bunch of each: parsley, dill and mint, finely chopped
Salad dressing, made from 4 tbsp vegetable or olive oil, 4 tbsp lemon juice and
1/2 tsp salt.
Put all ingredients in a large bowl, mix well and serve. Makes 4-6 servings.
COLD YOGURT SOUP (TARRATTOR)
1 lb. plain yogurt
1 1/2 cups cold water
1 peeled and finelly choped cucumber
2 cloves garlic, pound up
4 tbsp vegetable or olive oil
1 tsp salt
2 tbsp fresh dill
1/2 finelly chopped walnuts (optional)
In a large bowl mix yogurt and water untill smooth. Add all other ingredients,
stir well. Serve. Makes 6-8 servings. In hot summer days you can add 1 cube
ice in each serving bowl.
LUTTENNITZA
(Garnish for broiled of barbequed meats)
1 can (8 oz.) Contadina tomato paste
1/2 cup cold water
1/4 cup vegetable or olive oil
1/2 tsp salt
1/2 tsp ground black pepper
1 bunch green onions, finely chopped
1/2 bunch fresh parsley, finely chopped
2 cloves garlic, pound up.
In a medium size bowl mix well all ingredients. Serve. Makes 4-6 servings.
I'm grateful for this recepie to Mrs. Violetta Peev from Oakton, VA.
EGGPLANT DIP
1 eggplant, baked, peeled and cut into cubes
1/2 cup tomato paste
6 italian peppers, baked, peeled, seedless, cut
1/3 cup vegetable or olive oil
1/4 cup wine vinegar or lemon juice
1/2 tsp salt
1/2 tsp black pepper
1 bunch parsley, chopped
4 cloves garlic, chopped
Put all ingredients in the blender. Mix at high for 2 min. Serve.
LAMB WITH GREEN ONIONS
2 lb. lamb, cut into 1 1/2" pieces
5 bunches of green onions, cut into 1" pieces
2 cups hot water, divided
1 tsp salt
1 tsp paprika
1 tsp black pepper
2 tbsp butter (optionally)
Put lamb in wide, but not deep sausepan. Add 1/2 cup hot water and if desired,
butter, cover. Put on the top of range at medium heat for 2 hours. In 1/2 hour
add onions, salt, paprika, black pepper and 1/2 cup hot water, stir. Cook for
another 1/2 hour, add 1/2 cup hot water, stir. Repeat the latter in 1/2 hour,
using the last 1/2 cup hot water. Cover and cook for 1/2 hour. Switch off
the range, let stay for 15 min. Serve warm.
BANNITZA
In old times and now every Bulgarian family eats BANITZA on holidays as a
dessert. In the BANITZA, prepared for Christmas, one puts wishes for happy,
healty, and successful year.
12 fillo sheets (leaves)
8 oz. crumbled feta cheese
5 eggs, divided
1 stick butter or margarine or 1/2 stick butter and 1/2 stick margarine
melted
1 1/2 cup Seltzer soda (or other type, but colorless)
1/2 cup granulated sugar (optionally)
Preheat oven to 375. Grease 9X13X1 1/2" pan. In a small bowl put 4 eggs and
feta cheese, mix well. Put the first fillo sheet on the bottom of the pan,
sprinkle with one tbsp melted butter, repeat with 3 more sheets. On the 4th
sheet put 1/2 of the egg-cheese mixture, spread it on the sheet. Order the same
way the next 4 sheets, put the other half of the egg-cheese mixture, cover
with the last 4 fillo sheets.
Cut the BANNITZA into squares with sharp knife. Pour the rest of the butter on
the cuttings. Combine egg and soda, mix well and pour on the top of the
BANNITZA. Bake 20-25 min. or until golden-brown. Take out of the oven,
sprinkle with cold water, cover with paper towel and kitchen fabric towel,
and let stay for 10 min. Serve hot. If desired, before serving sift with
granulated sugar. Makes 12 servings.
You can reheat the BANNITZA in a microwave for 3 min. or in a regular oven for
10 min. at 375. Serve for breakfast with plain yogurt.
Note. When working with fillo leaves, follow strictly instructions outside
the box.
Bulgarian people prepare many vegetarian foods, different pancakes, salads, etc.
Hope you enjoy reading/eating.
-------------------------------------------------------------------------------
22-2 Bulgarian Cuisine
(by Rossen Zlatev), last updated: 123191
Because of its geographical position and long history Bulgarian
cuisine is a mixture between the best parts of the Slavonic, Greek and Turkish
cuisines. National specialities include: Shopska salad (sliced tomatoes,
cucumbers, peppers and parsley topped with grated sheep's cheese); and
tarator ( a cold soup of chopped cucumber, walnuts and yogurt) perfect
for hot summer days. White sheep's cheese baked with eggs is another
favorite. Other typical items on the menu include kebapcheta (minced
meat rolled into sausage shapes and grilled), kavarma (individual
casseroles of pork or veal, onions and mushrooms), shishkebab, stuffed
vine or cabbage leaves and moussaka. Yogurt too, tastes better in Bulgaria,
its country of origin.
Bulgarian wines are the perfect companion for Bulgarian food. The
choice is wide. However, you can tell the best wine by their controlled
label of origin guaranteeing that they have been made from special
varieties of grapes grown in specific localities. Beer is also very
popular in Bulgaria. The brands are not as popular as German and
Czechoslovakian ones but they are very delicious. Aperitifs are both
familiar and unusual in taste. Local ones include Slivovitz, grape brandy
and Mastika which are usually accompanied by salad or appetizers.
Apart from the usual deserts and sweets that can be found all over
the Europe, Turkish sweets are also very popular. Some of them are:"baklava"
(flaky pastry stuffed with pistachio nuts in syrup) and "kadayif" (shredded
wheat stuffed with nuts in syrup). A great choice of fruits and vegetables
is available as well.
-------------------------------------------------------------------------------
22-3 How to make baklava
(by Chris Kantarjiev), last updated:
BAKLAVA
Baklava is claimed by almost every Balkan state as its own invention;
most people in the United States first encounter it in Greek
restaurants. If the truth were known, it's probably the Turkish who
invented it, as is the case for many other ``typically Greek'' dishes.
This recipe comes from my Bulgarian grandmother, and follows Bulgarian
tradition, in that the filling is very simple.
Ingredients - Makes two small pans
DOUGH
1 lb strudel dough (or fillo leaves)
1 lb unsalted butter, well melted. Salted butter or margarine
are not acceptable.
FILLING
1 lb walnut meat, chopped medium fine
1/4 cup sugar
1 tsp vanilla (or use vanilla sugar)
SYRUP
4 cups sugar
2 cups water
1 tsp lemon juice
Procedure
1. Heat oven to 300 to 325 (fahrenheit).
2. Make the syrup first. Boil the water and sugar for 15 minutes.
Add lemon juice, boil 10 more minutes, set aside to cool.
3. Make the filling: Mix all ingredients well. I prefer the walnuts
fairly coarse; some people like them quite fine.
4. Cut the dough with scissors to the size of the tray. Handle the
dough very carefully; do not press hard on it at any time. Cover with
wax paper and damp towel.
5. Take out one sheet of dough at a time and place it in the pan.
Brush the dough with melted butter between each layer. Continue until
you have about 12 sheets buttered. Small and broken pieces of dough
can be used in the center, but there must be butter between every two
layers.
6. Spread walnut filling across the tray.
7. Put on a sheet of dough, brush on butter, and continue until all
the dough is used up.
8. Cut into diamond shapes: cut into quarters with cuts parallel to
the long axis, then cut diagonally across. Don't press hard!
9. Bake for about 1\(12 hour, until golden brown. Be careful not to
burn the bottom or the walnuts, especially with a glass pan.
10. Let cool on rack for 5 minutes. Add syrup which should have
cooled to room temperature. Let cool for at least two hours before
eating.
Notes
Probably the hardest thing about this recipe is waiting those last two
hours!
Depending on where you go, you'll hear the name of this dish pronounced
different ways. I learned to pronounce the name with all /ah/ sounds,
with accents of equal intensity on both the first and third syllable.
The second syllable is quite faint. Greek-speaking persons typically
put a heavy accent on the second syllable.
Many variations on the filling are to be found. A simple one was
mentioned above, regarding the coarseness of grind of the walnuts in
the filling. They may even be ground. Spices such as chopped cloves
or cinnamon may be added, and the filling may be included in several
layers instead of just one.
A large 14x10 inch pan is almost too big to handle. I typically make
this recipe in two 7-3/4x11 inch pans, which is just about the size of
a half sheet of the dough I buy. By the way, if you can make your own
strudel dough, it will be even better ... but much more effort.
It is best to have a partner help you prepare the pans. One person
handles the dough and places it in the pan, while the other applies the
butter. It is very important that sufficient butter be placed between
layers so that each layer gets flaky, rather than having them stick
together. Pay particular attention to the edges and corners.
In case you haven't noticed, this is very sweet stuff. It goes great
with a fine cup of coffee, espresso, or Turkish coffee, even with
sugar. Two pieces will probably fill anyone up; it refrigerates and
freezes quite well. This recipe requires a lot of effort, but it's
well worth it.
Time: 1-1/2 hours preparation, 1-1/2 hours cooking, 2 hours cooling.
-------------------------------------------------------------------------------
22-4 How to make Bulgarian yogurt in the U.S.
(by Nikolay Mehandjiev, Rumi Radenska, and others), last updated:
<DEFINE IMPORTANCE 4>
General points:
1) Boil the milk!
2) Use only:
a) yogurt with LIVE "Lactobacillus Bulgaricus" or
b) dried "Lactobacillus Bulgaricus"
3) Enjoy the "kiselo mljako"!
---------------------------
RECIPE 1 - offered by Rumi Radenska and verified by many netters
Dear News Readers,
I think that some of you might be interested in a real
old recipe to make your own "kiselo mlyako" (Bulgarian
yogurt). The recipe is the same as the one that I followed
to prepare "kiselo mlyako" in Bulgaria, when my
children were babies. Now I am sucessfully using this
recipe in the U. S.
I am using plain yogurt from the stores in U.S.A. and
regular types of milk:
1 gallon of milk (1%, 2% or whole milk)
1 lb. plain yogurt (make sure that the
label says "with active bacteria",
no garrantee for success otherwise)
Put milk in large saucepan and heat it over medium heat
till boiling. Put the milk aside and let cool for about
35-45 min. You can check the milk with small
finger -- it (the milk) should be warm, but not very hot
(If you wish you can use termometer: 43-45 C).
Beat yogurt with fork or steel wrisk in a bowl. Add 1 cup
warm milk, mix well. Little by little add yogurt-milk
mixture to the rest of the milk. Mix again. Pour milk
into glass jars or ceramic bowls with lids. Put jars
on a flat surface. Cover with something that will keep it
warm, as a folded blanket or a sleeping bag (I am using
a sleeping bag). Let it stay for 2 hours and 30 min.
Check "kiselo mlyako" - it should be thick. Let stay uncovered
at room temperature for 30 min. Put in the refrigerator
for 3-4 hours. Enjoy the results.
Makes 8 lb. Do not forget to save 1 lb. to make next portion
of "kiselo mlyako".
P. S. It is also possible to make "sirene" (Bulgarian white
cheese) at home, but it requires more efforts and "maya"
(east) from Bulgaria. (I have no idea whether it is available
in the U.S.)
-------------------------------
RECIPE 2 - Suggested by other netters and used regularly by me without
failure until today:
*) Boil the milk
*) Cool down to 60 C and pour into jars.
*) When around 50 C cover with towels.
*) When 41-44 C (warm but not very hot for your small finger), put
1 (heaped) tablespoon of yogurt (with live bacteria) per jar
(0.5-1 litre). Mix well using a fork.
*) Wrap with a woolen pullover and a woolen blanket and put in
a warm cupboard.
*) Leave for approx 8 hours.
*) Uncover. If OK, put in cold water and later in the fridge
(do not eat it straight away - it is not very tasty warm :-))
If for some reason not ready yet :
.) Put 1 or 2 more tablespoons of yogurt
.) Put the jar in 60 C warm water for 30-40 min
to warm it up.
.) Wrap it well again.
.) After 6 hours it will be OK (95% of the cases).
-------------------------------------------------------------------------------
22-5 Yoghourt
(by BSE...@UNLVM.UNL.EDU), last updated: 071895
Kiseloto mlyako se polutcava ot fermentaciyata na laktoza ot dva vida mletcno
kiseli bakterii (MKB) _Lactobacillus bulgaricus_ i _Streptococcus thermophilus_
Dali kiseloto mlyako shte bqde bqlgarsko ili kakvoto i da tova sa mikroorganizm
ite koito fermentirat lactozata. Za tova vsyako kiselo mlyako (yogurt) shte sv
qrshi rabota dori i tova s plodovete. Nyakoi (moje bi povetceto) vidove yogurt
v USA imat dobaveni _L. acidophilus_ MKB koito _ne_ utcastvat vqv fermentaciyat
a a se dobavyat sled tova zashtoto nyakoi hora vyarvat tce te pomagat za predot
vratyavaneto na razlitcni bolesti. Razbira se tova ne e dokazano no prodava ml
ykoto dobre. Misqlta mi e tce ne bih go preporqtcal za prigotvyane na yogurt.
Shte stane s po-razlitcen vkus.
Edin drug vajen moment e temperaturata. Kolkoto e po-visoka tolkova povetce _S
t. therm_ shte preobladava i rezultata e po-kiselo mlyako i shte ima synerisis
(shte ima voda nad mlyakoto tcesto se slutcva v bg ne se nahvqrlyate patrioti
vsitcki sme bili tam i znaem). Pri po-niska temperatura shte se polutci obratn
oto yavlenie i mlyakoto nyama da e kiselo i shte prilitca na pryasno mlyako.
Po princip za industrialno proizvodstvo se incubira 4-8 tcasa pri temperatura
40-45 C. Za praktitceski nujdi az bih probval po-niska temperatura okolo 40 C
i po dqlgo vreme (e moite dumi ne tryabva da se vzemat mnogo na seriozno zashto
to mlyakoto koeto sa sqm pravil e mnogo po skapano ot tova v supera ne bqlgarsi
obatce) okolo 8 do 10 tcasa. Ami obshto vzeto dobre e da se experimentira doka
to se polutci gore dolu jelaniya vkus. Kupuvayte edna i sqshta marka mlyako i
varirayte vremeto i temperaturata. Kakto nyakoy spomena za bg vkus da se dqrji
v hladilnik e mnogo dobra ideya. Tova shte pomogne mlyakoto da ne stane mnogo
kiselo. Kolkoto do bg vkus az ne znam kakvo e tova v bg vseki den mlyako ima
razlitcen vkus. Nyakoy spomena da se vari mlyakoto. Tova ne e neobhodimo. Ml
yakoto koeto se kupuva ot supera e pastyorizirano. Kato se dqrji na toplo sqs
MKB te shte podtisnat vsyakakvi drugi gadove. Zdraviya razum vse pak izikva
nyakakva toplinna obrabotka. Az bih go nagryal do okolo temperatura 90 C i bih
go dqrjal taka okolo 10 min. Pova e napqlno dostatqtcno. Industriayata izpolz
uva okolo 60 C za 30 min. Bez mnogo podrobnostti tova shte pomogne i da se nam
ali syneresis-a na yogurta. Nyakoy drug sqsto beshe spomenal tce slaga 1 and 1
/2 tova sqshto e dobra ideya. Za da stane dobro mlyako tvqrdite veshtestva try
abva da sa povetce ot 15%. E ako iskate po dietitcno mojete da dobavite kqm
skim milk suho skim milk (ako mojete da ponasyate leko gortciviya vkus koyto se
polutcava kogato mlyakoto pregori). Ako go varite bqdete vnimatelni da ne zag
ori osobeno ako ste dobavili neshto. Drug trik e da se dobavi malko nisheste i
togava da se podgree do okolo 80- 90 C dokato zapotcne da se sgqstyava. Po-do
bre spored men e da se izpolzuva microwave i mnogo bqrkane otkolkoto normalna
petcka zashtoto na normalno petcka potcti sigurno shte zagori. Industrialno
se izpolzuvat modificirani nishesteta i/ili gums (bg ???) koyto sqzdavat visko
zna masa pri niski temperaturi. Moje bi v supera moje da se nameri pregelatini
zed starch koeto shte svqrshi dobra rabota i ne modificirano po himitcen natcin
(za lyubitelite na prirodna hrana :)). S normalno pryasno mlyako se sqmnyavam
tce moje da se polutci kiselo mlyako s dobra gqstota. Drug defekt osven izbroe
nite po gore e da se polutci mlyako koeto e slimmy (bg ??) togava tryabva da se
tqrsi pritcinata ili v staro kiselo mlyako ili v zamqrsyvane s drojdi ili golym
broy "divi" MKB. Ili v ne mnogo tcist sqd. Ako nishto ne se polutcava moje da
sa i bakteriofagi (mnogo malko veroyano pri kiseloto mlyako). Obshto vzeto
sled takqv slutcay dobro tcistene i izvaryavane na sqdovete e mnogo dobra ideya
Sqshto i tezi 8 uncii mi se struvat malko mnogo obiknoveno se izpolzuva 1%. Na
edin galon edna supena lqjica e dostatqtcna (a i baba mi slagashe po tolkova :)
hip hip ura sqglasie mejdu industr. i babina recepta) inatce riskuvate da polut
cite neshto mnogo kiselo. Ako se polutci neshto takova prosto go svarete i sht
e polutcite izvara koyato mojete da polzuvate bez nikakvi zdravni problemi za
direktna konsumaciya ili za banica, tolumbi i tn. Taka shte imate shans za usp
peh 100% samo ne kazvayte predvaritelno kakvo shte pravite izvara ili mlyako.
Vinagi mojete da se izmqknete s opravdanieto tce tova ste iskali da napravite.
Haide dobqr apetit na vsitcki.
P.S. Ne znam dali shte se polutci neshto po-dobro ot tova koeto mojete da kupi
te v supera, az litcno sqm mnogo rezerviran osobeno pri pqrvite opiti. Az go
pravya zashtoto e po-eftino kogato shte go polzvam za gotvene. Kolkoto za bg
vkus tova e edin ot mitovete koito ne znam kakvo totcno oznatcavat. V USA sqm
yal mnogo po-dobro mlyako otkolkoto v BG (kupeno ot mlekarnicata). Po dobriyat
vkus na domashno prigotvenoto kiselo mlyako v BG e lesen da se obyasni s pryasn
oto prryasno mlyako (obinoveno idvashto ot kravata v zdniya dvor) i visokoto
sqdqrjanie na maznini (okolo 5% i povetce). Za sqjalenie povetceto vkusnotii s
tavat s maznitcki neshta ( vqzdishka ). Uspeh na vsitcki lyubiteli mlekoproizv
oditeli. Az shte se izkaja i po vqprosa na turshiite.
-------------------------------------------------------------------------------
22-6 Marinovani gqbi
(by Iliya Talev), last updated: 012896
Tova e recepta za praznichni marinovani gqbi, koyato mi
dade malkata mi dqshterya; tya ya e nauchila ot baba si,
koyato ya znaela ot mayka si, koyato na svoy red nauchila
receptata ot edna rusenska evreyka v nachaloto na veka.
1. polovin kg presni gqbki pechurki (dobqr zamestitel sa
belite gqbi champignon, koito se prodavat v USA i Canada
v paketcheta po 8 oz. za okolo $1.50 US). Izryazvat se
drqjkite, gqbite se izmivat i ozsushavat ili izcejdat
ot vodqta.
2. gqbite se sryazvat na dve, sled koeto se naryazvat na
tqnki filiyki (okolo 2-3 milimetra debelina).
3. obelvat se 4 golemi skilidki chesqn, i se schukvat
v havanche s mnogo sol (kato za tarator),
4. kqm chesqna se dobavya ocet i zehtin (olive oil) v
proporciya edno (ocet) kqm tri (zehtin). Dobavyat se
podpravki kato suh magdanoz, kopqr, cher piper, kimon,
chubrica ili oregano, i kakvoto oshte vi doyde na um.
Vqprosqt tuk e kolko ocet i zehtin. Pochnete c 50 gr
(2 oz) ocet; ako tazi technost ne e dostatqchna,
napravete oshte smes i dobavete. Razlichni gqbi popivat
razlichno kolichestvo marinada.
5. slojete naryazanite gqbi v golyama panica, zaleyte
gi s marinadata i gi omeshayte dobre. Ako vsichki gqbi
izglejdat namokreni s tchnostta, znachi e dostatqcno.
Ne e nujno na dqnoto na sqda da ostava technost.
6. prehvqrlete gqbite v burkan, zatvorete go s marlya
i go ostavete na stayna temperatura edna nosht. Na
drugiya den bi tryabvalo da sa se marinovali. Samite
gqbi puskat mnogo sok. Slojete gi v hladilnika --
i nazdrve. I spomenavayte rusenskata evreyka (dokolkoto
znam, tova bilo neyno izobretenie).
Chestiti praznici.
Ilya talev
-------------------------------------------------------------------------------
22-7 Turshiya
(by BSE...@UNLVM.UNL.EDU), last updated: 071895
Obshto vzeto turshiyata se pravi klasitceski tcrez fermentacia ot mletcno kisel
i bacterii (MKB). Obshto vzeto vsitcki fermentirali produkti kato yogurt, sire
ne, turshii, salami i tn se pravyat ot tezi gadinki (razlitcni vidove).
Za pravene na turshiya ima i po-lesen natcin pqrvo shte go opisha nego:
Izmivate zelentcucite (zele krastavitcki tcushki i tn) i podpravkite (magdanoz
kopqr i tn) i gi naryazvate na priemliva za vas golemina. Postavyate gi v burk
an koyto moje da se zatvori hermetitceski i dolivate voda sol i ocet na vkus.
Zatvaryate hermetitceski i varite 15 minuti ili povetce (do 25 min) ako zelentc
ucite sa po edri. Ako zelentcucite se razpadnat mnogo ste gi varili :)) ako mo
jete da gi yadete (ot estetitceska gledna totcka) yajte gi. Ako sled okolo
mesec burkanite se poduyat ne ste varili dostatqtcno. Konsumaciya predi iztitc
aneto na edin mesec ne se preporqtcva zashtoto oceta i solta nyama da proniknat
vqv zelentcucite i shte yadete supa ot zelentcuci. Tozi natcin e po-siguren ot
zdravna gledna totcka a i na vkus se polutcava dobre za kiseli krastavitcki, pe
tceni tcushki i tn. Mejdu drugoto pickles ot nay razlitcen tip koito se prodava
t konservirani v USA i navsyakqde po sveta se prigotvyat po tozi natcin. Gores
hto se preporqtcva na lybitelite na turshiya s niska medicinska zastrahovka ili
bez takava.
Za tezi ot vas s povetce sigurnost v kuhnenskite si umeniya i po-solidna medici
nska zastrahovka se predlaga recepta za klasitceska turshiya (kiselo zele, kras
tavitcki). E ne e tolkova strashno ot mikrobiologitcna gledna totcka ako spazi
te nyakoi usloviya. Izmityat zelentcuk (ne e neobhodimo da rejete povetceto ot
tyh s iklyutcenie moje bi na morkovite i drugi takiva koito sa tvqrdi) se posta
vyat v golyam sqd (pone 5 l) i se slaga 5 do 8 % sol (za pet litra tryabva
pone 250g sol) zabelejete tce tova e edno ot vajnite usloviya osiguryavashti vi
sreshtu tcesti poseshteniya na taoletnata ili bolnica. Sqda se pqlni s voda sq
dove s tyasno gqrlo i po-golyam obem sa za predpotcitane. Tova e vajno za da
se osiguryat usloviya da rastat MKB inatce nali znaete taoletnata. Dostqpa na
vqzduh tryabva da se ogranitci. Dobra ideya e da se sipe malko olio vqrhu voda
ta. Ne e mnogo opasno ako zelentcucite sa zamqrseni s patogenni mikroorganizmi
Naprimer za edin ot moite kusove tuk pravihme kiselo zele na pqrviyat den koli
formite (indicator za patogenni mikroorg) byha okolo 1000 na vtoriya se uvelitc
iha na tretiya den byaha nyakolko stotin i na tcetvqrtiya potcti gi nyamashe a
po natatqk nyamashe nishto. Sqda s taka prigotvenite produkti se ostavya na hl
adno (10 14 C) za predpotcitane v maze za mesec dva. Sled okolo 25-30 dena moj
ete da vzemate probi. Ako go ostavite na mnogo toplo shte stane mnogo kisela a
i moje da ponamirisva na ( e vie znaete na kakvo ...). Obshto vzeto kogato
pH (za tezi koito znayat kakvo e tova i kak da go meryat) padne do 3.6 - 3.8
nysms problemi s patogenni mikroorganizmi.
Uspeh i ako stane dobre i ima dovolni ot receptata nyama da otkaja ako mi izpra
tite malko rakiyka. Za nedovolnite ne me psuvayte v kraya na krayshtata az spo
delyam litcen opit i kakvoto sqm utcil v universiteta u nas se polutcava i v kl
as se polutcava ( e vyarno tam dosta po-precizno se pravi ot okomera v kqshti).
Ako ne se polutci ot pqrviya pqt ne se razotcarovayte. Spodelete tuk ili mi pr
atete e-mail moje da sqm sposoben da pomogna. Ne slagayte plodove ili drugi sl
adki raboti zashtoto imat zahar i shte stane mnogo kiselo. Druga pritcina za m
nogo kisela turshiya e visoka temperatura ili mnogo malko salamura ( tetcnostta
). Predpolagam tce i drugi hora shte spodelyat opit koito sa pravili takiva ra
boti vsyaka godina. Az si mislya tce tova e mnogo skqpo natcinanie tuk edin
lb tcerveni tcushki se kolebae mejdu $1.20 i 1.60. Ne znam dali shte stane sqs
zeleni tcushki. Maika mi vinagi praveshe turshiya ot tcerveni. Sqs zeleni tc
ushki stava mnogo bqrzo edno meze koeto ne e turshiya no na men mi haresva pove
tce. Eto go: Thushkite se opitcat na kotlon i se obelvat drqjkite se mahat.
Zaliva se s ocet, porqsva se sqs sol, tcesqn, olio kopqr, i magdanoz. Ostavya
se da prestoi pone polovin tcas da poeme vsitckite tiya raboti i se yade s raki
ya. To mezeto lesno ama kqde e rakiyata. Za natcinaeshti opitayte pqrvo da
napravite kiselo zele moje i malko morkovi da slojite tova shte vi spesti pone
parite na pqrvo vreme i moje bi malko razotcarovanie zashtoto stava po-lesno.
Ako bqrzate moje da uskorite neshtata kato vmesto studena izpolzuvate goreshta
(okolo 60 C) voda da zaleete zeleto ili kakvoto i da e no riskuvate neuspeh.
Prez lyatoto ne znam dali shte stane turshiya v BG se pravi prez esenta moje bi
zashtoto po nyakakva slutcaynost togava ima nay-mnogo i nay eftini zelentcuci.
ako imate kqde da ostavite sqda koito shte namirisva pri niska temperatura shte
e OK spored men.
Haide tcao i dobqr apetit na vsitcki.
Beco Koyto ne nosi absolyutno nikakva otgovornost ako landlord-a Vi izvqrli
ot apartamenta zashtoto umirisvate celiya blok. Edin ot defektite pri pickles
se kazva disulphite stinker (sp ???) i mirishe na pr---ya (znaete kakvo imam
predvid) i se polutcava kogato e malko po-toplitcko.
Beco
-------------------------------------------------------------------------------
22-8 Other Bulgarian Recipes
(by Jan Terziyski), last updated:
(1) Salads
Shopska salad
Stuffed tomato salad
Mixed salad
White salad
Aubergine puree (kyopolu)
(2) Soups
Tarator
Monastery style bean soup
Spinach soup
Vegetable soup with cheese
Lamb soup
Milk soup
Veal soup
Chicken soup with vegetables
(3) Vegetarian Dishes
Baked eggs with spring onions
Stuffed peppers with egg and cheese
Vegetarian dish, Bansko region
Monastery stew
Stuffed Aubergines (Imam Bayaldy)
Spinach with brined cheese
Marrows stuffed with cheese
Vegetable hotch-potch
(4) Meat Dishes
Lamb drop syrma
Stewed leg of mutton
Wine kebap
Ruistic chicken stew
Kavarma meuniere
Srednogorie hotch-potch
Shoppe style pork kebap
Baked tripe
Pork spindle fillet
Syrmi (Stuffed vine and cabbage leaves)
Meat on a spit
(5) Cheese
Cheese baked in foil
Shoppe style cheese
(6) Pastries
Fried Bread Slices
Mekitsas (Batter fried in oil)
Round bread loaves with cheese
Banitsa with spinach
Ears
Banitsa (Cheese pastry)
(7) Desserts
Baked apples with vanilla syrup
Banitsa saralia
Sweet balls with syrup
Milk banitsa
+-----------------------------------------------------------------------+
1. Shopska salad
Ingredients: 3-4 tomatoes, 1 cucumber, 4-5 peppers, 1 onion, 150g brined
sheep's cheese, parsley, vinegar, sunflower oil and salt. Bake, peel and
seed the peppers. Cut into small strips and add the diced tomatoes,
cucumbers and onion. Add salt, oil and vinegar, and mix. Serve in the
shape of a pyramid, top with chopped parsley and grated cheese.
2. Stuffed tomato salad
Ingredients: 1kg tomatoes, 1 medium-sized celery, 250g brined sheep's cheese,
parsley, pepper, vinegar, sunflower oil, salt(1 cucumber). Peel and dice
the celery, boil in salt water, strain and mix with the grated cheese, oil
and finely chopped parsley. Slice off the tomato tops, core and fill with
the mixture (for an even more appealing appearance place the tomatoes on top
of cucumber slices). Trim with small pieces of tomatoes and parsley.
3. Mixed salad
Ingredients: 1-2 aubergines, 7-8 peppers(non-Bulgarian size peppers: 15),
3-4 tomatoes, 1 cucumber, 1/3 cup walnuts, 203 cloves garlic, vinegar,
sunflower oil, salt. Bake the aubergines and peppers on a hot plate, peel
and cut into small pieces. Add the diced cucumber, crushed walnut kernels and
garlic, the vinegar, oil and salt, stir and arrange on a plate. Top with
tomato slices and finely chopped parsley. Sprinkle with some more oil.
4. White salad
Ingredients: 2-3 cucumbers, 2 cup cottage cheese, 1 cup cream, 1/2 cup
walnuts, 2-3 cloves garlic, dill, sunflower oil, salt (3 eggs). Peel and
dice the cucumbers, add the cottage cheese, cream, crushed walnuts and
garlic, the oil, finely chopped dill and salt. Beat the mixture, pour into
a plate and garnish with hard boiled eggs cut in half.
5. Aubergine puree (Kyopolu)
Ingredients: 2-3 aubergines, 4-5 peppers, 2-3 tomatoes, 3-4 cloves garlic,
parsley, vinegar, sunflower oil, salt. Bake the aubergines and peppers on a
hot plate, peel and cut into small pieces. Add the finely hopped diced or
grated tomatoes, then the crushed garlic. Mix with a wooden spoon, add
oil and vinegar, salt to taste, beat. Pour into a plate and top with
finely chopped parsley.
+-----------------------------------------------------------------------+
1. Tarator
Ingredients: 2-3 cucumbers, 500g yoghurt, 1/2 walnuts, 3-4 cloves garlic,
dill, sunflower oil and salt. Beat the yoghurt, add the crushed garlic, ground
walnuts, finely dies cucumbers (sliced into small pieces), oil and salt.
Stir and dilute with cold water. Serve sprinkled with finely chopped dill.
2. Monastery style bean soup
Ingredients: 200g white beans, 2-3 carrots, 1/2 a celery, 1 onion, 1-2
tomatoes, 1-2 peppers, 1-2 chillies (peppers, by choice), parsley, mint,
sunflower oil, salt. Soak the beans in cold water for 3-4 hours, drain and
pour fresh water. Boil (in an earthware) pot together with oil, finely chopped
carrots, onion and celery. The sliced peppers are added later; the grated
tomatoes and mint, when the beans have turned tender. Salt and boil for
another 15-20 min. Serve sprinkled with finely chopped parsley.
3. Vegetable soup
Ingredients: 2-3 potatoes, 1-2 carrots, 1/2 celery. 1-2 peppers, 1/4 of a
medium-sized cabbage, 1 onion, 2-3 tomatoes, 1 beetroot, 1 spoonful flour,
1 tsp paprika, 100g yoghurt, 1 egg, 100g kashkaval(yellow cheese), sunflower
oil, salt, parsley. Put the diced celery and carrots into salt boiling water
together with the finely cut cabbage and peppers. When soft, add the diced
potatoes. Boil the diced beetroot. Stew the finely chopped onion until soft,
then add the flower, paprika and grated tomatoes. Add the mixture to the
boiling vegetables and boil for another half hour. Add the beetroot at the end.
Thicken with an egg beaten in yoghurt. Serve with finely chopped parsley and
grated kashkval.
4. Spinach soup
Ingredients: 1/2 spinach, 60g butter, 2 spoon flour, 0.5l milk, pepper, salt.
Boil the finely chopped spinach in salt water. Brown the butter and flour,
then add the spinach puree. Dilute with milk and half the spinach water. Boil
for another 5-10 minutes and season with pepper. Serve with bread cubes
fried in butter. The same recipe may may be used for nettles.
5. Vegetable soup with white cheese
Ingredients: 250g green beans, 1 onion, 1/2 a medium-sized cabbage, 1 small
cauliflower, 150g white brined cheese, parsley, sunflower oil, salt. Boil
the beans in salt water and strain. Cook the finely chopped onion, cabbage,
and cauliflower in oil and some water, pour over hot water and the bean water.
When cooked, add the bean mash and crushed cheese. Boil for another 10
minutes and serve with finely chopped parsley.
6. Lamb soup
Ingredients: 400g lamb, 2 carrots, 1/2 celery, 2-3 potatoes, 2 tomatoes, 1
onion,, 3-4 cloves garlic, 1 spoonful flour, 1 tsp tomato paste, 50g butter,
cummin, parsley, pepper, salt. Cut the meat into pieces and boil in salt
water together with the finely cut carrots and celery. Cook the finely
chopped onion, flour and tomato paste in butter and some water. Add the meat,
after some 10 min also add the diced tomatoes. When boiled add the tomato
pieces and garlic. Boil for another 10-15 min. Serve sprinkled with finely
chopped parsley, pepper and cummin.
7. Milk soup
Ingredients: 300g milk, 60g butter, 2 eggs, 100g white brined cheese (or
kashkaval), 1/2 cup rice, savory or pepper, salt. Boil the milk and dilute
with 3 cupfuls of warm water. Add the rice, salt and boil until cooked. Take
off the fire, season, mix in the butter and thicken with beaten eggs. Serve
with crushed brined cheese or grated kashkaval.
8. Veal soup
Ingredients: 700g veal knuckle or breast, 2 carrots, 1 onion, 1/2 a celery,
2 potatoes, 2 tomatoes, 50g butter, parsley with roots, pepper, horse-radish,
vinegar, salt. Cut the meat into pieces, place in cold water and bring to the
boil. Salt and simmer together with the chopped carrots, onion, celery and
parsley roots. When tender, add the potatoes, and after 20min also the finely
sliced tomatoes. Add the butter when nearly ready. When serving, first place
a piece of meat on the plate, then pour on the stock. Sprinkle with finely
chopped parsley and pepper. Serve the grated horse-radish seasoned with
vinegar and salt separately, add to the soup according to taste.
9. Chicken soup with vegetables
Ingredients: 1 chicken, 3-4 carrots, 1 celery, 1 onion, 1 spoonful flour, 1
cupful milk, 40g butter, 1 egg, pepper, parsley, salt, vermicelli if desired.
Boil the whole chicken and peppercorns in salt water, bone the meat. Fry the
finely chopped carrots, celery and onion in butter and some water until soft,
stir in the flour, blend in the chicken pieces after about 5min and boil for
another 10min. Thicken with beaten egg and milk under constant stirring.
Sprinkle with finely chopped parsley before serving.
+-----------------------------------------------------------------+
1. Baked egg with spring onions
Ingredients: 5 eggs, 300g brined sheep's cheese, 3 bunches of spring onion,
50g butter, 1 bunch of parsley, salt. Mix the finely chopped onions, parsley
and crumbled cheese, and divide into 5 (earthware) bowls. Add equal parts of
butter, salt and 1 spoonful water to each, and bake. When almost ready, break
an egg on top of each and add some water if necessary. Cover with lids
and bake until a crust is formed.
2. Stuffed peppers with egg and cheese
Ingredients: 1kg red peppers, 6 eggs, 250g brined sheep's cheese, parsley,
sunflower oil, salt. Bake, peel and seed the peppers. Mix the crumbled cheese
with 4 beaten eggs. Stuff the pepper swith the mixture, roll in breadcrumbs and
beaten eggs and fry in hot oil. Serve sprinkled with finely chopped parsley.
3. Vegetarian dish, Bansko region
Ingredients: 500g brined sheep's cheese, 2-3 tomatoes, 2-3 peppers, 5 eggs,
100g butter, half a tsp paprika. Place the crumbled cheese into a butter-lined
saucepan. Top with the finely cut peppers, grated or sliced tomatoes and
butter. Cover with a lid and stew for some 15min. Beat the eggs in a cupful
of water, pour over the dish, cover and cook until a yellow crust is formed.
Serve with paprika.
4. Monastery stew
Ingredients: 3-4 potatoes, 2-3 tomatoes, 1-2 carrots, 1-2 onions, 1/2 a celery,
200g small onions, half a cupful olives, 2 cupfuls fresh mushrooms, 1/4
cupful rice, half a cupful white wine, parsley, pepper, half a cupful
sunflower oil, salt. Cook the finely chopped onions, carrots and celery in
the oil and some water. Add the small onions, olives, mushrooms and pepper.
Pour over the wine and 1 cupful of water, salt and simmer until tender. Add
the diced potatoes and rice, followed by tomato pieces after 15 minutes. Pour
the dish into a baking dish or earthware pot, sprinkle with parsley and bake.
5. Stuffed Aubergines (Imam Bayaldy)
Ingredients: 4-5 eq. sized aubergines, 5-6 tomatoes, 5 onions, 2 carrots, 1
celery, 4-5 cloves garlic, half a lemon, 1 bay leaf, 3 spoonful breadcrumbs,
parsley, peppers, half a cupful sunflower oil, salt. Separate the stalks from
the aubergines and carefully hollow them. Cook in oil and some water and stuff
with a mixture prepared as follows: brown the finely chopped onions in same
oil. Add the grated carrots and celery and when tender, also the grated
tomatoes, finely chopped garlic and parsley, the bay leaf, pepper and salt.
Stuff the aubergines, top with a slice of tomato and sprinkle with breadcrumbs.
Bake in a moderate oven. Serve cold garnished with slices of lemon.
6. Spinach with brined cheese
Ingredients: !kg spinach, 4-5 spoonful flour, 100g butter, 200g brined
sheep's cheese, 2 eggs, salt, onions. Wash the spinach, cut into fine strips
and boil some 10 min. in salt water, then wash. Fry the finely chopped onions
and flour in oil and some water. Add the spinach and boil, stirring constantly.
Finally add the beaten eggs and crumbled cheese. Cook for 5 min. The same
recipe may be used for nettles with cheese.
7. Marrows stuffed with cheese
Ingredients: 5-6 vegetable marrows, 150g brined sheep's cheese, 3 eggs, 1
onion, 2 spoonful flour, half a cupful milk, 60g butter, salt. Slice the
peeled marrows lengthwise, hollow and salt. Brown the finely chopped onions
and flour in half of the butter and some water. Add half of the milk, grated
cheese and 1 egg. Stuff the zucchini with the mixture, arrange in a baking dish
and pour over the remaining 2 eggs beaten with milk. Add the remaining
butter a few minutes before the dish is ready.
8. Vegetable hotch-potch
Ingredients: 3-4 onions, 4-5 tomatoes, 5-6 peppers, 1-2 aubergines, 4-5
potatoes, 100g okra, 100g French beans (green beans) 1 tsp paprika, parsley,
2/3 cupful sunflower oil, salt. Brown the chopped onions in oil and some water,
place in baking dish. Add the finely cut peppers, tomatoes, French beans,
aubergines, paprika, salt and some water. When tender, add the potatoes cut
into circles and some more warm water. Bake in moderate oven. Sprinkle with
finely chopped parsley before serving.
+-----------------------------------------------------------------+
1. Lamb drob syrma
Ingredients: 1kg lamb caul, 2 eggs, 1/2 cupful rice, 2 bunches of spring
onions, 1 cupful yoghurt, mint, pepper, 100g butter, salt. Boil the lamb
pluck in salt water and cut into pieces. Fry the finely chopped onions in
butter and some water. Add the rice, pluck, pepper and mint. Add 2 cupfuls
of the lamb stock and boil some 20min. Soak the caul in cold water, cut into
pieces and fill with the mixture. Arrange in a tray and bake in a moderate
oven. When nearly ready, pour over the eggs beaten in yoghurt and bake
for another 10-15 min. The dish can also be prepared without caul wrapping.
2. Stewed leg of mutton
Ingredients: about 2kg leg mutton, 100g bacon, 3 carrots, 3 tomatoes, 3-4
peppers, 1/2 a celery, 7-8 potatoes, 1 tsp tomato paste, 6-8 cloves garlic,
pimento, 1 bay leaf, pepper, 1 cupful white wine, 1 lemon, 1 tsp flour,
parsley, 1/2 cupful sunflower oil, salt. Lard the meat with bacon rolled in
paprika, garlic and pepper. Salt and stew in the oil together with the
vegetable sliced into large pieces. Later add the flour and tomato paste
diluted with some cold water. Pour over the wine and some hot water, add
spices and peeled lemon slices and simmer on a low fire. When cooked, take out
the meat and cut into slices. Push the sauce through a sieve. Serve
sprinkled with finely chopped parsley.
3. Wine kebap
Ingredients: 1kg veal, 4-5 onions, 1 carrots, 1/2 a celery, 1 spoonful tomato
paste, 1 spoonful flour, 1 tsp paprika, 1 cupful white wine, 1 bay leaf,
pepper, parsley, half a cupful sunflower oil, salt. Cut the deboned meat into
small pieces and fry in oil and some water together with the finely chopped
onions, celery and carrots. When tender add the tomato paste diluted with some
water, the flour and paprika. Pout over the wine and some water, add the bay
leaf and pepper and simmer on a low fire. Sprinkle with finely chopped parsley
before serving.
4. Rustic chicken stew
Ingredients: 1 chicken, 3-4 onions, 1-2 peppers, 3-4 tomatoes, 3 spoonful
flour, 1 spoonful paprika, 1/33 cupful sunflower oil, parsley, salt. Cut the
deboned meat into pieces and stew in oil and some water together with the
onion rings. Add the flour and paprika, as well as some water. Bring to the
boil and add the peppers and tomatoes cut into large pieces, salt. Simmer on a
low fire. Sprinkle with finely chopped parsley when ready.
5. Kavarma meuniere
Ingredients: 800g pork, 500g veal liver, 5 peppers, 4-5 onions, 1-2 tomatoes,
1 cupful mushrooms, 1/3 cupful white wine, savory, paprika, pepper, parsley,
half a cupful lard or sunflower oil, salt. Cut the meat into small pieces and
fry in oil and some water. Add the onions and when tender - the cooked and
diced liver, sliced mushrooms, peppers, tomatoes, pepper, savory, wine,
salt and some warm water. Stir, pour in (earthware) dish or bowls and bake in
a hot oven. Serve with finely chopped parsley.
6. Srednogorie hotch-potch
Ingredients: 1kg veal, 2 cupfuls mushrooms, 100g okra, 2-3 onions, 2-3
tomatoes, 3-4 peppers, 1/2 cupful rice, 1-2 potatoes, half a cupful white wine,
1 tsp paprika, pepper, parsley, 3/4 cupful sunflower oil, salt. Fry the
meat into large pieces in oil and some water, take out. Brown the finely
chopped onions, tomatoes and paprika in the same oil. Replace the meat, add
the wine and some hot water, bring to the boil and salt. Add the mushrooms and
after some 10min the peppers sliced into strips and the cleaned okra. When
tender, add the remaining oil, bake. Sprinkle with finely chopped parsley and
pepper before serving.
7. Pork sprindle fillet
Ingredients: 1kg pork fillet, 200g cheese, 2 cupful mushrooms, several cloves
of garlic, 1 lemon, tomato paste, parsley, 500g butter, salt. Pound the thin
fillets, salt and baste with tomato paste and pepper. Stew the mushrooms, diced
cheese, finely chopped parsley and garlic in butter and some water. Place some
of the stuffing on each fillet, roll up, tie with a string and grill. Serve
with French fries and lettuce.
8. Syrmi (Tuffed vine or cabbage leaves)
Ingredients: 500g minced veal, 300g minced pork, 1 bunch of spring onions,
half a cupful rice, one cupful yoghurt, parsley, mint, paprika, pepper, 30-40
vine or cabbage leaves, 100g butter or half a cupful of sunflower oil, salt.
Fry the finely chopped onions in some of the oil and some water, stir the
paprika and take off the stove. Add the meat, rice, pepper, mint and finely
chopped parsley. Pour over warm salted water and simmer until the water has
been absorbed by the rice. Scaled the vine or cabbage leaves with salted
hot water and put 1 tsp of the mixture on each leave. Roll together and
arrange in a saucepan, pour over 3/2 cupful of warm water and 1 tsp fat, close
with a lid and simmer on a low fire. When ready, pour over the beaten yoghurt
and melted butter with stirred in paprika. Serve with vegetables. The same
recipe may be used for stuffed peppers, eggplants and zucchini.
9. Kebapcheta (Oblong rissoles)
Ingredients: 1kg minced meat(60% pork and 40% veal), 2onions, 1/2 tsp cummin
and pepper, salt. Salt the meat and let stand for 1-2 hours in the cold. Then
mix with cummin, pepper, finely chopped onions (and some water). Let stand
for another 2 hours. Form into oblong rissoles and grill. Serve with vegetables
and ... A LOT OF BEER!
10. Meat on a spit
Ingredients: 1kg pork, 1 onion, 1 tomato, 1 pepper, salt. Cut the meat into
pieces, salt and mix with the largely chopped onion and pepper. Let stand for
~2 hours and string on a spit with pieces of onion, pepper and sliced tomatoes
inbetween. Grill. Serve hot with vegetables of your own choice. Baste with
lemon juice if desired.
+-----------------------------------------------------------------+
1. Cheese baked in foil
Ingredients: 400g brined sheep's cheese, 60g butter, 1 spoonful paprika. Cut
the cheese into medium-thick slices and place on sheets of butter-lined foil.
Place cubes of butter a top each cheese piece, sprinkle with paprika and wrap.
Place in a tray and bake in a moderate oven. Serve wrapped in the foil.
2. Shoppe style cheese
Ingredients: 500g brined sheep's cheese, 40g butter, 1-2 tomatoes, 1-2 peppers,
black pepper, paprika, 5 eggs. Cut the cheese into five eq. slices and place
into butter-lined (earthware) bowls. Top with tomato slices, pepper rings
and some butter, Bake in a hot oven some 5-6 min. Break an egg a top of
each bowl and add the remaining butter with pepper and paprika. Bake until
a crust is formed. Serve hot, garnished with slices of tomato, parsley and
a chilli, as desired.
+-----------------------------------------------------------------+
1. Fried bread slices
Ingredients: hard bread, 3 eggs, 1 cupful milk, 1.2 cupful sunflower oil. Slice
the bread into thin slices. Dip first in milk, then in the beaten eggs. Fry
in hot oil. Serve Serve hot, sprinkled with sugar, honey, jam, cheese or
whatever topping you prefer.
2. Mekitsas (Batter fried in oil)
Ingredients: 1kg flour, 3eggs, 1/2kg yoghurt, 10g yeast or 1 tsp of baking
soda,
1 cupful water, 1/2 tsp salt, 1 cupful sunflower oil. Beat eggs and yoghurt
together with the water and yeast or baking soda diluted in some cold water.
Prepare a soft dough and let stand for 1 hour. Then roll into a sheet and
cut out circles with a teacup. Fry in plenty of oil until a reddish hue is
obtained. Serve with icing sugar, jam or cheese.
3. Round bread loaves with cheese
Ingredients: 1kg flour, 500g brined cheese, 5/2 cupfuls yoghurt, 3 eggs, 1 tsp
baking soda, 100g butter. Mix the flour, yoghurt baking soda, eggs and crumbled
cheese. Prepare a dough and divide into 15 pieces. Shape each into a round
loaf, making a hole in the middle, placing a piece of butter inside. Bake in
a moderate oven in a dish lined with butter.
4. Banitsa with spinach
Ingredients: 1kg flour, 1kg spinach, 300g. white brined cheese, 3/2 cupful of
yoghurt, 200g butter, 1 spoonful sunflower oil, 1 spoonful vinegar, salt. Cook
the cleaned and finely cut spinach in some of the butter. After having cooled,
stir in crumbled cheese and yoghurt. Knead a hard dough from the flour, oil,
vinegar, salt and water. Roll into five sheets (1kg of ready rolled pastry
sheets may also be used). Line a baking dish with butter, place 1 sheet on the
bottom and top with the spinach filling. Add a second sheet, filling and so on.
Baste in a moderate oven. The same recipe may be used for making banitsa with
leeks.
5. Ears
Ingredients: 500g flour, 1tsp yeast, 150g white sheep7s cheese, 120g butter,,
2 tsp salt. Make a hole in the flour and place 1/2 tsp salt, the diluted yeast
and 1/2 a cupful of water in it. Knead a medium soft dough (add some more
water if necessary) and let stand for about on hour. Roll into sheets, ~3-4mm
thick cut into squares and add crumbled cheese to each. Fold in two, seal the
edges and drop into salt boiling water. Boil for ~5min. Arrange the ears is a
dish and pour over melted butter. Serve hot.
6.Banitsa (Cheese pastry)
Ingredients: 1kg flour, 400g white brined cheese, 4 eggs, 500g yoghurt, 1/2
a tsp baking soda, 100g butter, salt. Use the flour, salt and 3/2 cupfuls of
water to make a hard dough which is divided into first-large balls. Let stand
for ~1hour, then roll into about 1mm thick sheets. Line with melted butter
and top with a mixture of beaten eggs, baking soda, yoghurt and crumbled
cheese. Roll together and place in a lined dish, either Lengthwise or in
circles. Bake in a moderate oven and some water when ready. Cover with a cloth
to make it soft.
+-----------------------------------------------------------------+
1. Baked apples with vanilla syrup
Ingredients: 8-10 eq. sized apples, 1/3 cupful walnut kernels, 3/2 cupful
sugar, vanilla, cinnamon according to taste, 50g butter. Peel and carefully
hollow the apples. Prepare a stuffing from the beaten butter, 3/4 cupful
of sugar, crushed walnut kernels and cinnamon. Stuff the apples and place in
a lined dish, pour over 1-2 spoonful of water and bake in a moderate oven.
Serve cold, sweetened with syrup made from cupful of sugar, 1 cupful of water
and vanilla. The same recipe may be used for quinces and pears.
(My grandma used to make them the best, may God bless her).
2. Banitsa saralia
Ingredients: 1kg flour, 1/2 cupful walnut kernels, 4 cupfuls sugar, 4
cupfuls water, vanilla, 150g butter. Prepare a medium-hard dough from the
flour, some salt and cold water, adn roll into sheets (1 kg of ready-rolled
sheets may also be used). Baste each sheet with some butter and top with
crushed walnut kernels. Roll together and arrange either lengthwise or in a
circle in a butterlined dish. Bake in a moderate oven. After it has cooled
pour over hot syrup made from sugar, water and vanilla.
3. Sweet balls with syrup
Ingredients: 150g cottage cheese, 3 eggs, 1 cupful flour, 3/2 cupful sugar,
vanilla, 1 tsp baking soda, 3 cupful water, 1 cupful sunflower oil. Mix the
cottage cheese and eggs well, before gradually adding the flour, followed by
the baking soda. Shape into balls with a spoon and fry in hot oil. When cooled,
pour over syrup made from water, sugar and vanilla.
4. Milk Banitsa
Ingredients: 400g flour, 9 eggs, 3/2 milk, 3/2 cupful sugar, 1/2 cupful
semolina, 1 spoonful sunflower oil, 1 spoonful vinegar, 1 cupful water,
180g butter. Prepare a medium-hard dough from the flour, 1 egg. oil, vinegar
and water and roll into sheets (500g of ready pastry sheets may also be
used). Place the sheets in a tray, basting each with melted butter. Bring the
milk to the boil, add the sugar, remaining butter adn semolina under constant
stirring, followed by the beaten eggs when cooled. Mix well and pour over the
pastry sheets. Bake in a moderate oven. Serve into pieces and sprinkle with
icing sugar.
+-----------------------------------------------------------------+
-------------------------------------------------------------------------------
22-9 How to make banica
(by Maria Popova), last updated: 073194
Az sqm pravila banitza sqs fillo dough i americanski producti i stana
dosta dobre. Ne moga da dam tochna retzepta zashtoto vsichko slagam na
oko, no shte se opitam...
Ta znachi, kupuva edin paket fillo dough, 10tina iaitza, edna buchka
sirene (cottage cheese shte svqrshi rabota, no nai-dobre e da nameri
bqlgarsko sirene v tenekia, pri nas ima--12$/kg) okolo 3/4-1 pound i
edno paketche maslo. Pazbqrkva navednqj 4 iaitza i pribavia natrosheno
sirene dokato smesta stane kato liutenitza (ne mi e mnogo podhodiashto
sravnenieto mai, no iskam da kaja da ne teche, a da se maje dobre) Sled
tova raztapia masloto. Vzima dva lista kori, naprqskva gi s maslo i
namazva, no ne razvnomerno a samo tuk tam ot smesta. Polse ot gore
slaga edin list, pak maje, dva lista i go naviva na rulo. I taka
natatqk dokato mu se svqrshi smesta ili korite. Nakraia naprqskva
tzialata banitza dobre s maslo, peche ia vqv furna okolo 30 min. Sled
kato ia izvadi e dobre da ia pokrie s pokrivka za 10 tina minuti za da
ne izsqhne.
-------------------------------------------------------------------------------
22-10 Cocktails
(by Peter Yovchev, Dimitqr Nikolov, Lyubomir Aleksandrov, Peter Mitev, Penyo Penev), last updated:
1. Oblak
Pravi se ot pitietata mastika i likyor ot menta v klasicheskoto sqotnoshenie
1:1. Tova e pri polojenie che mastikata sqsqrja 45 obemni % alkohol, a mentata
25%. Ako v sqotvetnata dqrjava mastikata , respektivno mentata sa s razlichno
alkoholno sqdqrjanie, proporciyata se promenya, kato vse pak tryabva da e
blizka do gornata, poradi specifichnite organoleptichni kachestva na napitkata.
Servira se _mnogo_ studen, kolkoto se moje po-studen, ne se rarejda s
led, soda i dr. Pie se predimno na toplo vreme, na moreto i t.n., no moje da
se pie i prez zimata.
2. Ciganka
Prigotovlyava se ot pitietata mastika i obiknovena grozdova rakiya, otnovo
v sqotnoshenieto 1:1. Nikakvi razrediteli, pie se studen. Harakteren za
yugoiztochna Bqlgariya.
3. Evridika
Star Sozopolski kokteyl. Prigotvya se kato v edna bira - 400 ml. se sipe
100 grama menta. Pie se leko ohladen. Velikolepen za ranni sledobedni
iztreznyavaniya pri visoka temperatura na okolnata sreda.
4. Aligator
Otnovo Sozopolska izmishlyotina. Sqstoi se ot djin i menta.
Moje po vkus da se prigotvi v razlichni proporcii, kato nay-chesto
upotrebyavanite sa : 1:2, 1:1 i 2:1. Moje da se servita i s led.
5. Kavaleriyski shtik
Prigotvya se kato 'aligator' no sqstavkite sa vodka i menta.
6. Yaponsko utro
Prigotvya se kato 'aligator' no sqstavkite sa vodka i rozari (kampari).
7. Pqlzachi po skalite
Prigotvya se kato 'aligator' no sqstavkite sa djin i rozari (kampari).
8. Barbata
Krqsten e v chest na stariya Sozopolski alkoholik Barbata, leka mu prqst.
100 ml menta, topla i 50 grama grozdova rakiya, sqshto topla.
Dosta otvratitelen e,
no zatova pqk e mnogo hranitelen, Barbata izkara pochti 2 godini samo na nego.
9. Tigqrska celuvka
Prigotvya se ot cherveno vino i grozdova rakiya. Tipichna proporciya e
3:1, no moje da varira. Pie se topql, mnogo dobre deystva v studeno vreme.
10. Miyach
Tova e kokteylqt, koyto e padenieto na alkoholicite, t.e. bi bil dosta
interesen za nyakoi chitateli. Prigotvya se ot 50 ml. menta, 50 ml. grozdova
rakiya i 50 ml. mastika. VNIMANIE - MNOGO E SILEN, ne se preporqchva na
nepodgotveni da piyat poveche ot 2. Servira se komplekt s opakovka antiacid
i sedalgin neo.
11. Trikolior
50 ml. vodka (bi triabvalo da moje i mastika), 50 ml. menta, 50 ml. likior.
Parvo se sipva vodkata(mastikata), sled tova bavno i vnimatelno po stenata
na chashata se naliva mentata, kojato poradi po goliamoto si otnositelno
teglo (poveche zahar) minava otdolu. Posleden idva likiorat pak po
sashtia nachin, no oshte po vnimatelno. Bialo-zeleno-cherveniat trikolior
se konsumira _na eks_ i sashto kato miacha e mnogo potenten.
12. Goliam trikolior
Kato trikoliora no ot vsichko po 100 ml. Vecheria za shampioni! Az ne go
upotrebiavam.
13. Chuk/Paren chuk/Chukche ...
Ne sluchajno e pod nomer 13!
Sabirat se vsichki nalichni alkoholsadarjashti technosti i se smesvat -
- shake well drink much! Praktikuva se naprimer kogato alkohola e mnogo malko,
a triabva da se peiat mnogo pesni ili kogato kupona triabva da se
premesti i tozi, kojto sabira pieneto, e dotolkova razveselen, che
ne mu puka vav kakv vid she se konsumira ostataka po-natatak.
14. "Medved prihodit"
Ot halba pqlna s bira se otpiva po glqtka i
se dobavya pak tolkova vodka (> 40%).
Tova s epovtarya dokato ostane samo vodka.
15. "Medved uhodit"
Kato 14., no se zapochva s vodka dokato se stigne samo
do bira.
16. Koktejl Bozdugan:
375 g. Rakija (ot naj-evtinata pod rqka, v moite spomeni - naj-chesto kajsieva)
375 g. Svetlo Pivo.
17. Naroden jumruk:
100ml grozdova
100ml slivova
100ml mastika
--------------
mozhe i na eks.
Dragomir R. Radev
Posting-Frequency: Monthly
Version: 4.01
===============================================================================
SECTION 23: MISCELLANEOUS
-------------------------------------------------------------------------------
23-1 Computation in Bulgaria
(by Marin Marinov), last updated:
The following extended information is provided to give some understanding of the Bulgarian market of computer services. All information is extracted from my
private contacts during my 5 years at study in the Faculty of Mathematics and
Informatics ( Computer Science ) of Sofia University and half year working in
one of the fastest developing Bulgarian firms RISK Electronics, specializing in
computer business, as programmer and consultant. All information concerns only
the market of PC compatible computers and software.
BULGARIAN CURRENCY: LEV
24.50 levs ( July'92 ) = 1 USD
28.50 levs ( July'93 ) = 1 USD
36.40 levs ( Feb.'94 ) = 1 USD
SOCIAL WELLFARE:
1100 levs ( Dec.'93 )
PRICES OF SOFTWARE ( MS DOS, MS Word, PageMAKER, CorelDRAW, ... )
are the same as in Western Europe.
PRICES OF TRADEMARK COMPUTERS
are the same as in Western Europe.
PRICES OF COMPUTERS ASSEMBLED IN BULGARIA ( Primerely with elements bought in
Japan and Taiwan )
are about 10% less than the similar trademark computer.
PRICES OF COMPUTER BOOKS:
Imported from USA and Western Europe: the same as in those countries.
Imported from Russia: In March'93 I bought paperback books for Windows 3.0,
C++, Computer Graphics for 60-80 levs each ( $2-$3 ).
PRICES OF EDUCATION:
There is still no charge for education in State Universities.
Private Universities, in existence since 1990. Charge about 4500 levs in semester taxes and about 1000 levs for 30 hour cource. But these are primarely in law, economics, managment, i.e., but not engineering.
MARKET OF COMPUTER SERVICES (perchasing of software, hardware, consultations):
More than 2/3 are made for and from firms settled in the capital Sofia.
The population of Sofia is 1 100 000, Bulgaria: 8 500 000.
THE UNIVERSITIES PROVIDED THE MORE RELAVANT SOFTWARE EDUCATION, PARTICULARLY:
Faculty of Mathematics and Informatics, Sofia University ( FMI )
Technical University, Sofia ( TU )
SALARY OF HIGH PROFESIONAL PROGRAMMERS. SOME EXAMPLES
(month salary / month salary with avarage bonus):
Information is from my personal knowledge and contacts and is not official,
that why the names of the firms are not provided.
1. A firm specialized in making of data base and CAD systems software for
Bulgarian market. For parttime worked programmers, students in FMI, with at
least one yaer experiance:
3800 levs / 4800 levs , Feb.'93 app. ( 150 USD / 190 USD )
2. Firm settled in USA, set a concource for programmers in Sofia, and
selected about 10. Hire proffesors from FMI and TU, pay for equipment and rent
of building.
3500 levs , 1st salary app. ( 140 USD )
? / 6500 levs , 6st salary app. ( ? / 250 USD )
3. Firm specialised in writting of software for computer cards, all for
Western Europe, primerely Germany:
350-450 DM / ? app. ( 220 USD / 280 USD )
BLACK MARKET:
There is a big exchange of pirate copies of software between individual
programmers, and also providing small firms with black software, or software
made on the base of black software.
COPYRIGHTS:
Since beginning of 1993 there is a law which protect copyright in Bulgaria.
But today the following conversation is possibly to occur in Sofia Police or
Sofia Court:
- I can prove that the firm XXX use software made by me without bought it !
I want that you charge firm XXX to pay me !
- We have 1 killed, 10 stolen cars, 5 big thieves, i.e., only for yesterday.
For what kind of stupid crimes you came to lose my and your time?
THE FOLLOWING TWO POINTS ARE A BIG RESTRICTION OVER THE SET OF PROGRAMMERS
(see the following up article ):
- INTERNET CONNECTION.
Such kind of communications are not still popular in Bulgaria. They are
well accepted only from big scientific institutions and universities, only
for proffesors, and some big rich firms which need from such kind of
connection with bisness partners out of Bulgaria.
Equipment of the telephone communications of Bulgaria is very old and
make big problems. In June'93 the Bulgarian State Telephone Company, unique
telephone company in Bulgaria, rose the price of minute call to USA from
20 levs ( 0.90 USD ) to 55 levs ( 2 USD ), regardless a time of calling.
- 5 YEARS OVERALL EXPERIANCE.
Till Nov.10'89 it was total communism in Bulgaria. One of the rules of
total communism is: "'Privite bisness' is a dirty word". Therefore
programmers worked exclusively for scientific institutions or state firms.
Many of those people now make a good private computer business, tradeing
but no software, because:
1 average salary of proffesional programmer, 160 hours for month =
a) profit from buying of computer elements from Japan or Taiwan,
assembling of IBM PC compatable computer and finding of someone to
buy it, but this hole in the market is maybe already filled.
b) a number of similar to a) fast-making-money computer services
c) on a black market: 1/2 of the price of
1.simple program on spreadsheet ( Lotus, QuatroPro, Excel ... ) +
2.simple program on base of data ( R:BASE, dBase, Paradox, ... ) +
3.installation of black copy of text editor ( MS Word, ... )
Some of them said: "The inteligent people do not wait the situation to
adjust to then, but they adjust to the situation".
Therefore software firm, which servive on the Bulgarian narrow market of
software possess at least two things:
1. super software managers
2. high proffesional programmers, even they haven't 5 years experiance
Of cource there are also rich Bulgarian trade firm, which make a long-term
investments in keeping high profesional computer programmer groups.
Two things are useful to be known for Bulgarian software engineers:
1. there is a big exchange of ideas between them
2. they make active self-education by using a easy access to black
software, such education is needed, because to have a job as
programmer in Bulgarian private firm, this simply mean that you are
twice better than the best.
But State Universities still produce a big number of software engineers,
the government pays.
-------------------------------------------------------------------------------
23-2 Macedonians in Bulgaria
(by Plamen Stanoev), last updated: 073194
Predi izvestno vreme podochuh neshto , che nyakakqv amerikanski diplomat e
spomenal za sqshtestvuvaneto na "Makedonsko malcinstvo v Bqlgaria". Ta popitah
brat mi kakvo se s chulo po toya vqpros v Bqlgaria. Mislya , che otgovora mu
shte vi zainteresuva, ta vi prashtam chastta ot nego , deto se otnasya do toya
vqpros.
From: MX%"sys...@rik01.omex.bg" 20-MAY-1994 17:49:44.86
To: PLAMEN
Onia deto e govoril, che u nas ima makedonsko malcinstvo se okaza UILIAM
MONTGOMQRI i v momenta e poslanik na USA v Bqlgariia. Vqprosnata tqpa
izcepka toia e napravil pred senatska komisiia na shtatite, kogato sa go
proslushvali kato kandidat za poslanik u nas. (Tam vsichki takiva minavat na
proslushvane prez tazi senatska komisiia). Informaciiata pqrvonachalno ia
razbrahme ot "24 chasa", no te citiraha agenciia ROITER. Amerikancite ripnaha,
che ROITER ne bili razbrali pravilno, no sled okolo mesec motaene nai-setne
dadoha na vqnshnoto ni ministerstvo stenograma ot razgovora v komisiiata i toi
beshe publikuvan v presata. Okaza se,che toia ianki e adski zagrijen za pravata
na malcinstvata u nas. Mnogo go pritesniaval i fakta, che DPS mojelo i da ne
uchastva v bqdeshtite izbori (togava imashe takova nastroenie Konstitucionniiat
sqd da se proiznese dali uchastieto na DPS ne protivorechi na konstituciiata,
kqdeto se kazva, che v Bqlgariia sa zabraneni partiite na etnicheska osnova).
V taia svoia proslovuta rech Montgomqri razviva ideiata si, che v Pirinska
Makedoniia ima makedonsko malcinstvo, chiito prava sa potqpkani i roni
krokodilski sqlzi, che tiahnata organizaciia OMO-"Ilinden" bila zabranena.
Dori toia amerikanski diplomat v sqshtata rech si pozvoliava da zaiavi pred
senatorite im,che v Bqlgariia shtial da raboti za PROMIANA NA KONSTITUCIIATA!!!
(predstaviash li si), za da bqdeli garantirani pravata na malcinstvata.
V sqshtoto vreme iankito i duma ne obelva, che liubimata mu OMO-"Ilinden"
otkrito e zaiavila, che shte se bori za otkqsvane i prisqediniavane kqm
Makedoniia na nashiia ( Pirinskiia ) krai ot Bqlgariia. Te iskat da iztegliat
voiskite ni ottuk, shtoto bili okupatorski??!, ot imenata na vsichki partii
tuk da se mahne dumata Bqlgarska, v uchilishtata da se uchi makedonski ezik??!
i kup drugi gluposti. A pqk kato razbraha za izcepkata na Montgomqri tia ot
OMO-to sqvsem poshturiaha ot kef i daje doide toia kato poslanik biaha
trqgnali
na oficialna vizita pri nego? (predstaviash li si). Razgele, onia ne gi prie.
Nai-strashnoto obache e, che vsichki tiia divotii deto gi raztiaga Montgomqri
ne sa shtoto ne znae, toi mnogo dobre znae kakvo e polojenieto na Balkanite i
imenno zatova gi drobi tiia prikazki. Toi e bil neshto kato sekretar v nasheto
posolstvo v nachaloto na 80-te, kogato poslanik beshe Sol Polanski. Iavno USA
sa reshili da deistvat po sistemata: digai pushilka okolo Makedoniia, za da
mojesh po principa "razdeliai i vladei" da dqrjish Balkanite. Ne sluchaino
USA prati i 500 sini kaski v Makedoniia i po vsiaka veroiatnost segashniiat im
lager shte se prevqrne v postoianna voenna baza na iankite. Samite Makedonci
sqshto se natoporchiha i predi niakolko sedmici prezidenta im Gligorov pri
pqrvoto si oficialno poseshtenie u nas iztqrsi, che v Bqlgariia jiveeli
DVA MILIONA MAKEDONCI???! Da ne govorim che v posledniia mesec se provaliha
tri opita za podpisvane na dvustranni spogodbi, poneje makedoncite iskat
izrichno da se zapishe v protokola, che sa sqstaveni na bqlgarski i makedonski
ezici. Nashite pqk ne priznavat da ima makedonska naciia i ezik i stana edna -
ne ti e rabota. Amerikancite pqk, deistvaiki na principa "razdeliai i
vladei" ,
uj sluchaino pusnaha v tiahnata presa, citirana ot nashata informaciia,
che po tehni operativni danni v Makedoniia v momenta jiveiat 500 000
BQLGARI???!!! i napravo gi razbiha. Gligorov kato doide v Sofiia, kaza che pri
tiah bqlgarite bili 3000? Ami tova e gore-dolu istoriiata okolo makedonskoto
malcinstvo u nas. Tqjnoto e, che sled kato toia ianki se naaka taka pred
senatskata komisiia, nikoi v Bqlgariia (ot dqrjavnite mqje stava vqpros) nema
smelost da mu se izrepchi i da mu kaje da vnimava kakvo govori, che moje
i da bqde izgonen ot stranata. Kato pristigna za pqrvi pqt v Bqlgariia pqrvite
mu dumi na skapan bqlgarski biaha: "Az mnogo se radva, che otnovo v Bqlgariia"
i ne pojela da otgovori na nito edin jurnalisticheski vqpros.
Ottogava obache veche nikoi ne se seshta, che DPS e antikonstitucionna partiia
i ne triabva da i se pozvoliava da uchastva v bqdeshtite izbori.
Ami tova e.
-------------------------------------------------------------------------------
23-3 ASCII Map of Bulgaria
(by Dragomir R. Radev), last updated: 073194
__ ______
/ /_______/ \
\ _/
| /
| \
| _______|
\______/
===============================================================================
SECTION 24: BIBLIOGRAPHY
-------------------------------------------------------------------------------
24-1 Grolier's Bibliography on Bulgaria
, last updated: 073194
Bibliography:
Crampton, Richard J., A Short History of Modern Bulgaria (1988) and Bulgaria
(1990)
Curtis, Glenn E., ed., Bulgaria: A Country Study (1993)
European Communities Staff, Country Profile: Bulgaria (1991)
Lampe, John, The Bulgarian Economy in the 20th Century (1986)
Nicoloff, Assen, The Bulgarian Resurgence (1987)
OECD Staff, Bulgaria: An Economic Assessment (1992)
Ward, Philip, Bulgaria: A Travel Guide (1990)
Welsh, William A., Bulgaria (1993). FACTBOX Facts About Bulgaria
-------------------------------------------------------------------------------
24-2 Book about Bulgarian history
(by Luben Boyanov), last updated:
"The Bulgarians in their historical, ethnographical and political frontiers
679 - 1917"
{"Bulgarite v tehnite istoricheski, etnografski i politicheski granitzi 679
- 1917"}
Actually, the format is a bit "strange" (31x29) as this is a collection of
40 maps, each one commented in 4 languages: German, English, French and
Bulgarian. THere are 14 pages preface in those 4 languages by D Rizov -
Minister of Bulgaria in Berlin at that time (1917). The edition is
excellent - the paper, the comments in 4 languages (BTW, the Bulgarian is
in the old style) and I fear that there will be need of another reprint as
the 5000 books, won't be around for a long time. The price is 37.70 leva
but this is something definately worthed to have hold of, in case one has
any interest on the history and problems of the Balkans in the past.
-------------------------------------------------------------------------------
24-3 Books about Bulgaria, part II
(by John Bell), last updated: 073194
In the discussion of voting systems, Penio Penev asked for some
recommended books on the interwar period. Here are a few
suggestions with brief commentary. They can supplement the
bibliographic list that was posted a few days ago.
Kosta Todorov, -Balkan Firebrand-
Todorov was one of the most interesting figures in Bulgarian
politics between the wars. Unfortunately, he spent many of these
years in exile and then was made an "unperson" during the
Communist period. His memoirs were published in English during
World War II.
Blagoy Popov, -Za da ne se povtori nikoga veche-
The memoirs of a "left sectarian" and defendent at the Reichstag
fire trial. They include his experience in USSR and GULAG.
Petqr Semerjiev, several works.
Former central committee member who left Bulgaria for Israel.
He has several studies on the interwar and immediate postwar
periods including: -The Real Georgi Dimitrov-, -The Trial of
Traicho Kostov-, and a "counterbiography" of Todor Zhivkov
called -Nishtojestsvo v dospehite na velichie-.
Some books by US historians include:
Charles Moser, -Dimitrov of Bulgaria-. This is, of course, Dr G.M.
Dimitrov, not the Comintern fellow.
Marshall Miller, -Bulgaria during the Second World War-.
Fred Chary, -The Bulgarian Jews and the Final Solution-.
Joseph Rothschild, -The Bulgarian Communist Party: Origins and
Development-.
Nissan Oren, -Bulgarian Communism: The Road to Power-.
John Bell, -The Bulgarian Communist Party: From Blagoev to
Zhivkov-. BTW, the questions raised by a contributor to scb about
my views on the 1946 elections and other matters will find them
fully documented here.
I also like my own -Peasants in Power- which has just been
republished in Bulgaria as -Aleksandqr Stamboliyski i BZNS 1899-
1923.
Duncan Perry, -The Politics of Terror-. on the Macedonian
Question. I know Luben has objections to this book, and I share
them, but it still contains useful material.
On an earlier period I can recommend -The Establishment of
Constitutional Government in Bulgaria - by my old professor Cyril
Black. He also has an interesting chapter on Bulgaria immediately
after WW II in a book called -Witnesses to the Start of the Cold
War-, whose editor I cannot remember at the moment.
-------------------------------------------------------------------------------
24-4 Books about Bulgaria
(by CharlesPower), last updated:
There are a number of relatively recent and readable books on
modern Bulgarian history and related topics. Some are in print,
and others should be available at larger libraries.
Barnes, Julian. THE PORCUPINE. New York: Alfred A. Knopf, 1992.
138p.
Fiction: novella inspired specifically by the fall of
communism in Bulgaria and the trial of its Communist ruler,
Todor Zhivkov.
Brown, J.F. BULGARIA UNDER COMMUNIST RULE. London: Pall Mall
Press, 1970. ix+339p.
Rather stodgy political and economic analysis.
Constant, Stephen. FOXY FERDINAND: TSAR OF BULGARIA. New York/
London/Toronto/Sidney: Franklin Watts, 1980. 352p.
Lively and irreverent history of Tsar Ferdinand (1861-1948),
the monarch responsible for the restoration of Bulgarian
sovereignty.
Groueff, Stefane. CROWN OF THORNS. London/New York/London:
Madison Books, 1987. xvi+411p.
Unabashedly partisan biography of Tsar Boris (1918-1943),
who struggled to keep Bulgaria, a nominal member of the
Axis, effectively out of World War II. The author is the
son of one of Boris's advisors.
Markov, Georgi. THE TRUTH THAT KILLED. Translated by Liliana
Brisby. New York: Ticknor & Fields, 1984. xx+280p.
Essays by the famous defector and BBC commentator, victim of
a poisoned umbrella wielded by a Communist assassin.
Miller, Marshall Lee. BULGARIA DURING THE SECOND WORLD WAR.
Stanford University Press, 1975. xii+290p.
More detached viewpoint than Groueff's biography of Tsar
Boris; shows how the war led to the Communist takeover.
Mollenhoff, Clark R. ATANASOFF: FORGOTTEN FATHER OF THE
COMPUTER. Ames: Iowa State University Press, 1988.
xv+275p.
Biography of John V. Atanasoff (1903- ), son of a Bulgarian
immigrant, who invented the first electronic digital
computer.
-------------------------------------------------------------------------------
24-5 Books on Bulgaria
(by Roumi Radenska), last updated: 073194
The list with the books, regarding Bulgaria consists of 50
titles, published in English. THIS IS NOT A FULL BIBLIOGRAPHY OF
ALL BOOKS REGARDING BULGARIA IN ENGLISH. It was prepared for Z.
Smith Reynolds Library, Wake Forest University, Winston-Salem,
North Carorlina. All 50 books are in print. One title, East
European Monographs, belongs to a series. Three of the titles are
on Compact Discs with church and folk music. The rest of the
titles represent monographs on Bulgarian history, art, economy,
music, style of life. The titles are grouped as follow:
1. Bulgarian History (681-1993)
General studies in Bulgarian History are listed first. After
that, titles are listed chronologically.
2. Religion in Bulgaria
3. Bulgarian Language and Literature
4. Bulgarian Economy
5. Bulgaria - Art, Architecture, Folklore, Life-style
I will be happy to give more detailed information regarding each
title in this list or how to search for more books or specific
one. Please, forward your questions directly to me at:
Roumi Radenska
LIST OF BOOKS ABOUT BULGARIA
(Annotated Bibliography)
I. BULGARIAN HISTORY 681-1993
Title: A History of the Balkans: A regional overview from a
Bulgarian Perspective. Two volume set.
Author: Tzvetkov, Plamen S.
ISBN: 077341956x (v.1) 0773419586 (v.2)
Publisher: Mellen Edwin Press, NY
Year: 1993
Price: $54.95 ea.
Comment: Research book, representing the point of view of
Bulgarians on the history of the Balkan countries and their
relations during the centuries. Interest: East European studies,
Balkan Studies, History of Bulgaria, Greece, Romania, Yugoslavia,
Turkey.
Title: The pen and the sword: studies in Bulgarian History
Author: Clarke, James F.
Hupchick, Dennis P. - ed.
ISBN: 0880331496
Publisher: East European Quarterly, NY
Year: 1988
Price: $58.50
Comment: Collected research papers of Clarke, James F.
Interest: Bulgarian history in 18th and 19th centuries,
Bulgarian-American relations, Historiography.
Series Title: East European Monographs
Publisher: East European Monographs
Year: 1971-
Price:
Comment: The East European Monographs series consists of books
on history, culture, language, business of East European
countries: Russia, Poland, East Germany, Romania, Hungary,
Czechoslovakia, Yugoslavia, Austria, Bulgaria. For 22 years, more
than 250 books have been published, 139 of them are still in
print. Interest: East European studies, Studies of Russia.
Title: Agrarian relations in the Ottoman Empire in the 15th
and 16th Centuries
Author: Moutafchieva, Vera P.
ISBN: 0880331488
Publisher: East European Monographs
Year: 1988
Price: $42.00
Comment: This is a book of a leading Bulgarian researcher in
the area of Balkan History during the Ottoman period (1396-1878).
It is devoted to the establishing of the Ottoman land ownership
in the Balkan Peninsula. The book is based on a large number of
documents, kept in Bulgaria and other Balkan countries. Interest:
East Europe in 15th - 16th centuries, Agrarian relations in
Bulgaria during the first centuries of Ottoman yoke, Turkish
history in 15th - 16th centuries.
Title: Balkan Family Structure and the European Pattern:
Demographic Development in Ottoman Bulgaria
Author: Todorova, Maria N.
ISBN: 187938308x
Publisher: American University Press, Washington DC
Year: 1993
Price: $47.00
Comment: The monograph studies development and changes of
family customs in Bulgaria during the Ottoman period (1396-1878)
on the base of turkish registers and other documents. Interest:
Balkan History, Bulgarian history during Ottoman period,
Bulgarian family, Bulgarian customs, Bulgarian demographic
development during Ottoman period.
Title: The Bulgarians in the Seventeenth Century: Slavic
Orthodox Society
Author: Hupchick, Dennis P.
ISBN: 0899508227
Publisher: McFarland & Co Inc. Jefferson, NC
Year: 1993
Price: $45.00
Comment: This monograph represents the role of the Eastern
Orthodox Church for the Bulgarian society during the 17th century
(Ottoman period). Interest: Bulgarian history in the 17th
century, Bulgarian Orthodox Church history, Role of the church
for saving the Bulgarian nation during the Ottoman period.
Title: The Formation of a nationalist Bulgarian
Intelligentsia, 1835-1878
Author: Meininger, Thomas A.
ISBN: 0824080289
Publisher: Garland Publishing Inc. NY
Year: 1987
Price: $80.00
Comment: Doctoral thesis. Represents the formation of the
Bulgarian intelligentsia and its leading role in the
independence movement. Interest: Bulgarian history in
the 19th century, Bulgarian society in the 19th
century, Bulgarian national independence movement.
Title: Tsarist Russia and Balkan Nationalism: Russian
Influence in Bulgaria and Serbia
Author: Jelavich, Charles
ISBN: 0313200858
Publisher: Greenwood Publishing Group, Inc. CT
Year: 1978
Price: $49.75
Comment: The book represents some aspects of the Russian
influence in Bulgaria and Serbia during the period of
establishing of their states after the Ottoman yoke
(1879-1886). Interest: Russian foreign relations,
Russian influence in Bulgaria, Russian influence in
Serbia, Relations between Bulgaria and Serbia,
Relations between Balkan states.
Title: A diplomatic History of Bulgaria, 1870-1886
Author: Hyde, Arthur M.
ISBN: 0837154588
Publisher: Greenwood Publishing Group Inc. CT
Year: 1972
Price: $45.00
Comment: Reprint of the 1931 ed. of the author's doctoral
thesis. Represents relations between Bulgaria and
European Countries in a period of strong independence
movement, establishing of a new state, creating of a
constitution and state institutions. Interest:
Bulgarian independence movement and European
community, Russian-Turks war 1877-1878, Peace
contract from San-Stefano (1878), Berlin Contract
(1878), Russian influence in Bulgaria.
Title: Lost Illusions: Russian policies towards Bulgaria in
1877-1887.
Author: Durman, Carel
ISBN: 9155421539
Publisher: Coronet Books, Philadelphia, PA
Year: 1988
Price: $32.50
Comment: Represents the rise and the fall of the Russian
influence in Bulgaria during the first decade of
deliberated Bulgaria. Interest: Russian foreign
politics, Russian influence in Bulgaria, Bulgarian
history 1877-1887. Relations between Balkan states
1877-1887.
Title: The establishment of the Bulgarian Ministry of Public
Instructions and its role in the development of
modern Bulgaria 1878-1885
Author: Heath, Roy E.
ISBN: 0824080254
Publisher: Garland Publishing, NY
Year: 1987
Price: $70.00
Comment: The book is dedicated to the formation of state
institutions in Bulgaria, especially of the Ministry
of Education. Interest: Bulgarian History in the late
19th century, Creating of educational institutions in
Bulgaria, European influence in Bulgaria during the
19th century.
Title: Czar Ferdinand and His People
Author: MacDonald, John
ISBN: 0405027575
Publisher: Ayer Pub. Co Inc., Salem, NH
Year: 1970
Price: $24.50
Comment: Represents Bulgaria during the rule of tsar
Ferdinand, 1887-1918. Interest: Political and
economical development of Bulgaria at the end of the
19th and the beginning of the 20th century,
Affiliations between Bulgaria and Germany, Political
destiny of Ferdinand and his family, Bulgaria in
World War I.
Title: Fires on the mountain: the Macedonian revolutionary
movement and the kidnapping of Ellen Stone
Author: Sherman, Laura Beth
ISBN: 0914710559
Publisher: East European Monographs
Year: 1980
Price: $20.00
Comment: The book is devoted to the kidnapping of the American
missionary Ms. Ellen Stone by Macedonian
revolutionaries. Interest: American missionaries in
Bulgaria and Macedonia, Macedonian independent
movement at the end of 19th and the beginning of 20th
century, Political relations between Balkan states.
Title: King of Mercy: Boris III of Bulgaria 1894-1943
Author: Dimitroff, Pashanko
ISBN: 1879593699
Publisher: Wexford & Barrow, CA
Year: 1993
Price: $26.95
Comment: The book represents the rule of Boris III (1918-
1943). The accent falls on the years of World War II,
the role of the king in saving Bulgarian jews of
genocide, political relations with Germany, Avoiding
Bulgarian participation in the war against Russia.
Interest: Bulgarian history from 1918 to 1944, Boris
III, Bulgarian foreign relations in the 20-s and the
30-s, Bulgarian jews, World War II and Bulgaria.
Title: Dimitrov of Bulgaria: a political biography of Dr.
Georgi M. Dimitrov
Author: Moser, Charles A.
ISBN: 0898030110
Publisher: Caroline House, Ottawa, CA
Year: 1979
Price: $14.95
Comment: A biography of Dr. Georgi M. Dimitrov (Gemeto, 1903-
1972), leader of the Bulgarian Farmers Union and the
political formation "Zveno" during the 30-s and the
40-s. Interest: Georgi M. Dimitrov, Political circle
"Zveno", Bulgarian political development in the 30-s,
Political fights in Bulgaria after 1944.
Title: The American Military Mission in the Allied Control
Commission for Bulgaria 1943-1947
Author: Boll, Michael M.
ISBN: 0880330686
Publisher: Columbia University Press, NY
Year: 1985
Price: $34.00
Comment: Represents the American role and influence in
Bulgaria during the last two years of World War II
and the first years of communist rule. Interest:
American-Bulgarian relations, American military
mission on the Balkans, Bulgaria in the 40-s.
Title: The Turks of Bulgaria: the history, culture and
political fate of a minority
Author: Karpat, Kemal H.
ISBN: 9754280177
Publisher: Isis Press, Istanbul
Year: 1990
Price: 15.00
Comment: The book represents the history, culture and religion
of the islamic population of Bulgaria after 1878 till
nowadays. The accent falls on the communist era and
the communist policy towards the Bulgarian muslims,
especially in the 80-s. Interest: Policy towards the
muslim minority in communist Bulgaria; History,
culture and religion of the muslims in Bulgaria,
Human rights in Bulgaria.
Title: Bulgarian Voices: Letting the People Speak
Author: Ward, Philip
ISBN: 0906672643
Publisher: Oleander Press, NY
Year: 1992
Price: $21.50
Comment: Interviews with Bulgarian people about postcommunist
Bulgaria. Interest: Bulgaria after 1989, Last years
of communist regime in Bulgaria, Bulgarian public
opinion.
Title: Revolutions in Eastern Europe
Author: East, Roger
ISBN: 0861871693
Publisher: Saint Martin's Press, NY
Year: 1992
Price: $54.00
Comment: Represents main events in politics in East European
Countries 1989-1992, giving some background
information for each of them. Interest: History of
East Europe from 1945 to 1992, Revolutions in
Albania, Bulgaria, Romania, Poland, East Germany,
Hungary, Yugoslavia, Political changes in
postcommunist Eastern Europe.
II. RELIGION IN BULGARIA
Title: Bulgarian Mythology
Author: Georgieva, Ivanichka
ISBN: 0685314650
Publisher: State Mutual Book & Periodical Service, Limited, NY
Year: 1985
Price: $195.00
Comment: The book represents Bulgarian Mythology and its
sources; religious, ethnographic, historical
development. Interest: Religion of Bulgaria, Religion
believes of slavic and Bulgarian people before
christianization, Contemporary religion customs in
Bulgaria.
Title: Patriarch and the Prince: the Letter of Patriarch
Photios of Constantinople to Khan Boris of Bulgaria
Author: White, Despina S.
ISBN: 0916586529
Publisher: Holy Cross Orthodox Press, MA
Year: 1982
Price: $9.95
Comment: The book represents a reply of Patriarch Photios on
the inquire of Bulgarian Khan Boris about advantages
of christian religion. As a result of that
discussion, Khan Boris and all Bulgarian people
accepted christianity in 865. Interest: Balkan
history in Early Middle Ages, First Bulgarian
Kingdom, Christianization of Bulgaria, Bulgarian-
Byzantium relations.
Title: Six Byzantine Portraits
Author: Obolensky, Dimitry
ISBN: 0198219512
Publisher: Oxford Univ. Press
Year: 1988
Price: $69.00
Comment: The book represents biographies of famous orthodox
saints: Clement of Ohrid, Theophylact of Ohrid,
Vladimir Monomakh, Sava of Serbia, Cyprian of Kiev
and Moscow, Maximos of Greek. Interest: Church
History in East Europe during the Middle Ages,
Byzantine Empire and its influence on the slavonic
countries, Spreading the cyrillic alphabet and
forming the early slavonic literature.
Title: The Explanation of the Holy Gospel According to St.
Matthew
Author: Theophylact Archbishop of Ohrid
ISBN: 0963518305
Publisher: Chrysostom Press, House Springs, MO
Year: 1993
Price: $22.00
Comment: The explanation of the Holy Gospel According to St.
Matthew given by Saint Theophylact of Ohrid (11th -
12th century) stays on the base of some parts of
worship in Orthodox Church. Interest: Theology, Vita
of Theophylact of Ohrid, East Orthodox Church, Church
History, Byzantine and Bulgarian History in 11th -
12th centuries.
Title: Bulgarian monasteries: monuments of history, culture
and art.
Author: Chavrukov, Georgi I.
ISBN: 0569085071
Publisher: Septemvri, Sofia BG
Year: 1978
Price: $149.00
Comment: The book represents 74 Bulgarian monasteries.
Describes their history, architecture, art; rich
illustrated. Interest: History of Bulgarian church
through the centuries, Architecture Heritage of
Bulgaria, Wall painting and Iconography.
Title: Icons from Bulgaria
Author: Paskaleva, Kostadinka G.
ISBN: 0881681873
Publisher: Alpine Fine Arts Collection, London
Year: 1991
Price:
Comment: The book represents photographs of Bulgarian icons
9th-19th centuries, with detailed explanation of
author, painting techniques, size of each icon.
Interest: Fine Arts, Bulgarian Iconography, Bulgarian
artists, Bulgarian religious life.
Title: Sixteen most Famous icons from Bulgaria
Author: Paskaleva, K.
ISBN: 0685402436
Publisher: State Mutual Book & Periodical Service, Limited, NY
Year: 1987
Price: $150.00
Comment: The book contains photographs of the most famous
Bulgarian icons with detailed explanation of author,
painting techniques, size of each icon. Interest:
Fine Arts, Bulgarian Iconography, Bulgarian artists,
Bulgarian religious life.
Title: American missionaries among the Bulgarians, 1858-1912
Author: Nestorova, Tatyana
ISBN: 0880331143
Publisher: East European Monographs
Year: 1987
Price: $20.00
Comment: Represents the role of American Missionaries on
Bulgarian religious, cultural and political life in
the era of enormous changes in Bulgaria. Interest:
American Missionaries in Bulgaria, Bulgarian history
from the middle of 19th century to 1912, American-
Bulgarian religious and cultural relations.
Title: Protestantism and politics in eastern Europe and
Russia: the communist and postcommunist eras
Author: Ramet, Sabrina Petra ed.
ISBN: 0822312417
Publisher: Duke University Press, NC
Year: 1992
Price: $39.95
Comment: Collection of articles dedicated to protestantism and
politics in East European countries and Russia after
1945. Each article studies protestantism in
particular country. Interest: Protestantism,
communism and politics; Protestantism in Russia, East
Germany, Czechoslovakia, Poland, Romania, Bulgaria,
Yugoslavia; Changes in the religious life in East
Europe after 1989.
Title: Prophet for Our Times: The Life and Teachings of
Peter Deunov
Author: Deunov, Peter
Lorimer, David ed.
ISBN: 1852302119
Publisher: Element Books, Inc. Rockport, MA
Year: 1991
Price: $14.95
Comment: The book represents the life and philosophy of Peter
Deunov, great religious figure in Bulgaria during 20-
s and 30-s. Interest: Philosophy of religion,
Bulgarian religious life in 20-s and 30-s, Biography
of P. Deunov.
Title: Bulgarian Orthodox Chants
Author:
ISBN: 630226488x
Publisher: Baker & Taylor Video
Year: 1991
Price: $15.98
Comment: In this CD are included chants, performed in
Bulgarian churches. Some are performed the way they
have been performed since 14th century. Interest:
Music, Church Music, Bulgarian Orthodox Music.
III. BULGARIAN LANGUAGE AND LITERATURE
Title: Teach Yourself Bulgarian: Book and Cassette Pack
Author: Holman, Michael and Mira Kovatcheva
ISBN: 0340561769
Publisher: Hodder & Stoughton LTD
Year: 1993
Price: L 16.54
Comment: Introductory course in Bulgarian language, along with
the cassette. Previous similar textbook in Bulgarian
language had been published in 1983. Interest:
Bulgarian language, Slavic languages.
Title: Kiril and Methodius: Founders of Slavonic Writing
Author: Duichev, Ivan
ISBN: 0880330643
Publisher: Columbia University Press
Year: 1985
Price: $30.00
Comment: This collection of sources and critical studies
presents life and work of slavonic Saints Cyril and
Methodius. Interest: Early slavonic church
literature, Slavonic Saints, Relations between Rome
and Byzantium in 9th century, Medieval Europe.
Title: The Inn at Antimovo and Legends of Stara Planina
Author: Yovkov, Yordan
ISBN: 0893572055
Publisher: Slavica Publishing
Year: 1990
Price: 14.95
Comment: In this book are included the most popular short
stories and legends, written by Y. Yovkov. They treat
the life of Bulgarians during 18th and 19th
centuries. Interest: East European literature,
Bulgarian short stories, Bulgarian style of life in
18th and 19th centuries.
Title: Yordan Yovkov
Author: Mozejko, Edward
ISBN: 0893571172
Publisher: Slavica Publishers
Year: 1984
Price: 9.95
Comment: The book presents life and work of Bulgarian writer
Yordan Yovkov (Iordan Iovkov) 1880-1937. Interest:
Bulgarian plays and short stories in 20-s and 30-s,
Bulgarian country life in 19th and 20th centuries.
Title: With the precision of bats
Author: Slavov, Atanas
ISBN: 0911050590
Publisher: Occidental Press, NY
Year: 1986
Price: $17.50
Comment: The book represents critical study on Bulgarian
literature from 1944 to 1986. Interest: Bulgarian
literature 1944-1986, Bulgaria during the communist
regime, Bulgarian intellectual life.
Title: The Last Rock Eagle
Author: Dimitrova, Blaga
ISBN: 185610009x
Publisher: Dufour Editions, Chester Springs, PA
Year: 1993
Price: 16.95
Comment: English translation of recent poems of Bulgarian poet
and politician. Blaga Dimitrova was a chair of
Bulgarian national assembly 1991-1993. Interest:
Bulgarian poetry in 80-s and 90-s.
Title: The Bulgarian Umbrella: the Soviet direction and
operations of the Bulgarian Secret Service in Europe
Author: Kostov, Vladimir
ISBN: 0312023871
Publisher: Saint Martin's Press, NY
Year: 1988
Price: $35.00
Comment: The book is dedicated to two assassinations, executed
by Bulgarian Secret Service and directed by KGB. The
first one was in London in 1978 and was successful -
Georgi Markov, Bulgarian dissident and writer was
killed. The second one was later on the same year
against the author of this book - Vladimir Kostov,
former colonel from Bulgarian Secret Service, who
defected to France several years earlier. Interest:
Bulgarian Secret Service and its actions in Europe in
70-s and 80-s, Relations between KGB and Bulgarian
Secret Service, Bulgaria in 70-s and 80-s, Bulgarian
dissidents literature in 70-s and 80-s.
IV. BULGARIAN ECONOMY
Title: Doing Business in Bulgaria
Author: Sinclair, Roche
ISBN: 0749406895
Publisher: Kogan Page
Year: 1993
Price: $25.00
Comment: The book represents Bulgarian economy since 1989 and
commercial law towards foreign investments. Interest:
Business contacts with Bulgaria, Trade agreements
between Bulgaria and different countries, Foreign
investments in Bulgaria.
Title: Bulgaria, An Economic Assessment
Author:
ISBN: 926413753x
Publisher: Organization for Economic cooperation and Development
Year: 1992
Price: $32.00
Comment: The book represents an estimation of the economic
development in Bulgaria since 1989. Interest:
Bulgarian economy in postcommunist era, Business
contacts with Bulgaria, Bulgarian business law.
Title: Bulgaria: Crisis and Transition to a Market Economy
2 vol.
Author:
ISBN: 0821318942
Publisher: World Bank
Year: 1991
Price: $11.95
Comment: The book describes Bulgarian economy in the last
years of communist regime in Bulgaria and problems of
transition to a market economy. Interest: Bulgarian
Economy before 1989, Bulgarian law towards market
economy, Problems in transition to a market economy
in Bulgaria.
V. BULGARIA - ART, ARCHITECTURE, FOLKLORE, LIFE-STYLE
Title: Bulgaria in Pictures
Author:
ISBN: 0822418902
Publisher: Sterling Publishing Co. Inc.
Year: 1994
Price:
Comment: The book represents Bulgarian nature (mountains, sea,
rivers), Bulgarian history (ancient cities, medieval
castles, monasteries), contemporary Bulgarian cities,
villages, resorts. Interest: East European studies,
Travel in East Europe, Bulgaria in the past and
present.
Title: Sofia, portrait of a city
Author: Ward, Philip
ISBN: 0906672651
Publisher: Oleander Press, NY
Year: 1993
Price: $19.95
Comment: The book presents old heritage of the capital of
Bulgaria and its contemporary image. Interest: East
European studies, Ancient Roman cities, Travel in
East Europe.
Title: The Architectural Heritage on the Lands of Bulgaria
Author: Berbenliev, Peyo.
ISBN: 0569091756
Publisher: State Mutual Book and Periodical Service, Limited, NY
Year: 1988
Price: $300.00
Comment: The rich illustrated book introduces to the readers
the architectural heritage of Bulgarian lands from
ancient times till present. Interest: Roman
Architecture, Architecture of Medieval Europe,
Architecture in Bulgaria in 17th - 20th centuries.
Title: Wall Painting in Bulgaria: 9th to 19th centuries
Author: Prashkov, Lyuben.
ISBN: 0685344061
Publisher: State Mutual Book and Periodical Service, Limited, NY
Year: 1981
Price: $95.00
Comment: The book, written by leading Bulgarian restorer,
presents not only pictures of famous wall paintings,
but describes traditions in church and monastery wall
painting, different painting schools and artists
during the centuries. Interest: Wall painting, Church
wall painting 9th-19th century, Pictures from
Bulgarian history and society in wall paintings.
Title: Bulgarian Folk Costumes
Author: Veleva, Maria G.
ISBN: 0936922060
Publisher: Pittsburgh, Tamburitza Press
Year: 1982
Price: $5.00
Comment: The book presents a large variety of Bulgarian folk
costumes, classified by region, with detailed
explanation of their making. Interest: Folk costumes
in Bulgaria and East Europe, Bulgarian embroidery,
Traditional Bulgarian holidays.
Title: Life-styles for Long Life: Longevity in Bulgaria
Author: Hadjihristev, Argir.
ISBN: 0398054835
Publisher: Thomas Charles, IL
Year: 1988
Price: $29.50
Comment: The book studies different factors for longevity in
Bulgaria: life in mountains, Bulgarian yogurt and
cheese, etc. Interest: Style of life in Bulgarian
mountains, Role of the food for longevity, Role of
the nature for long-life.
Title: Thracian Art Treasures
Author: Venedikov, Ivan.
ISBN: 0686975960
Publisher: State Mutual Book and Periodical Service, Limited,
Inc. NY
Year: 1979
Price: 69.00
Comment: The book represents remains of thracian art found in
Bulgarian lands: treasures, jewelry, tombs with wall
paintings, stone sculptures and bas-reliefs.
Interest: Archaeology, Thracians, Thracian art,
Thracian remains in Bulgaria.
Title: Treasures of Thrace
Author: Von Bulow, Gerda
ISBN: 0312816499
Publisher: Saint Martin's Press, Inc. NY
Year: 1988
Price: $4.98
Comment: The book represents golden and silver treasures,
found in ancient Thrace: jewelry, dishes. Interest:
Thracian treasures on the Balkans (Bulgaria, Greece,
Turkey), Silver and golden jewelry in antiquity.
Title: May it Fill Your Soul: Experiencing Bulgarian Music
Author: Rice, Timothy
ISBN: 0226711218
Publisher: Pergamon Press
Year: 1994
Price:
Comment: The book presents Bulgarian folk music and dancing as
a living tradition in Bulgaria. Contains some
biographical data about folk singers and dancers and
lists of records and CD-s with Bulgarian folk music.
Interest: Folk music in Bulgaria, Folk customs in
Bulgaria, Living tradition of folk singing and
dancing in Bulgaria.
Title: Mystery of Bulgarian Voices
Author:
ISBN: 6301166965
Publisher: Baker & Taylor Video
Year: 1988
Price: $16.98
Comment: The CD presents performances of a Bulgarian women's
choir for folk music. Interest: Folk music in Eastern
Europe, Bulgarian Folk music.
Title: Pirin Bulgarian Folk Songs
Author:
ISBN: 6302102065
Publisher: Baker & Taylor Video
Year: 1991
Price: $15.98
Comment: The CD presents performances of a Pirin singing and
dancing company. There are included songs from South-
West part of Bulgaria (Pirin Macedonia). Interest:
Balkan folk music, Macedonian and Bulgarian folk
songs.
-------------------------------------------------------------------------------
24-6 Summer In The Balkans: Laughter And Tears After Communism by Randall Baker
(by Henry Berry), last updated: 120194
SUMMER IN THE BALKANS: LAUGHTER AND TEARS AFTER COMMUNISM by Randall
Baker. Kumarian Press, 630 Oakwood Ave. - Suite 119, West Hartford, CT
06110; 800-289-2664. 192 pp. $14.95 trade paper; ISBN 1-56549-036-3. b+w
photographs; drawings. order direct from publisher; distributed by Inland;
Baker and Taylor; available at most bookstores.
An honest, witty, sympathetic, insightful account of the difficulties
the leaders and the public of the Balkan countries are having in
implementing democracy after the fall of Communism; also a look at the
seemingly insoluble ethnic troubles in places like Serbia and Bosnia.
Baker toured the Balkan region when he went to Bulgaria on a Fulbright
scholarship to help the New Bulgaria University set up a program of public
administration. The well-known Eastern European emigre writer Andrei
Codrescu has said about SUMMER IN THE BALKANS:_[Randall Baker] shines the
light of an honest bewilderment on what is, after all, Kafka's turf. In
the process, he gives us real human beings in a real historical situation.
He is by turns, warm, mordant, cynical, affectionate, and reasonable._
henry...@aol.com
editor/publisher The Small Press Book Review
-------------------------------------------------------------------------------
24-7 Books on the Bogomils
(by Roumi Radenska), last updated: 073194
Here are some books about Bogomiles in English, German, French and
Russian. Sorry, no books about Bogomiles in Japanese (at least not
in U.S. libraries :)
Eto nyakolko knigi za Bogomilite na Angliiski, Nemski, Frenski i
Ruski. Za sazhalenie nyama knigi na Yaponski za tyah (pone ne v
bibliotekite na SASHT :)
ENGLISH
1 The Bogumil period in Bosnia
1960
2 Arilje : art against the Bogomils / Caslin,
Jeremy 1992
3 Protestants of the east : a study of the ... Gill,
Everett, 1940
4 Bogomilism : a study of the "Bulgarian he... Nikoloff,
Nicho 1940
5 The Bogomil movement : an investigation o... Nikoloff,
Nicho 1954
6 The Bogomil movement : an investigation o... Nikoloff,
Nicho 1955
7 The Bogomil movement / Angelov,
Dimitu 1987
8 Some aspects of the phenomenon of heresy ...
Paraskevopoulou 1977
9 A study of Manichaeism in Bulgaria : with... Sharenkoff,
Vic 1927
10 The Bogomils : a study in Balkan Neo-Mani... Obolensky,
Dimi 1948
11 The Bogomils of Bulgaria and Bosnia; or, ... Brockett, L.
P. 1879
12 Bulgaria's contribution to the developmen... Angelov,
Dimitu 1980
13 The Bogomils : a study in Balkan Neo-Mani... Obolensky,
Dmit 1948
14 The Bogumil period in Bosnia. Uzelac,
Milivoj 1950
15 Bogomil sculpture : essays /
Bihalji-Merin, 1962
16 The Bogomils : essays /
Bihalji-Merin, 1962
17 The dualistic-gnostic tradition in the By... George,
James M 1979
18 The dualistic-gnostic tradition in the By... George,
James M 1979
19 The dualistic-gnostic tradition in the By... George,
James M 1979
20 The Bogomils : a study in Balkan neo-Mani... Obolensky,
Dimi 1948
21 Bogomilism in Macedonia / Taskovski,
Drag 1975
22 Dualist heresy in the Middle Ages / Loos, Milan.
1974
23 The Bogomils : a study in Balkan Neo-Mani... Obolensky,
Dmit 1948
24 The Bogomils of Bulgaria -- history and a... Ivanoff,
Albert 1934
22 Dualist heresy in the Middle Ages / Loos, Milan.
1974
23 The Bogomils : a study in Balkan Neo-Mani... Obolensky,
Dmit 1948
24 The Bogomils of Bulgaria -- history and a... Ivanoff,
Albert 1934
25 Dualist heresy in the Middle Ages. Loos, Milan.
1974
26 The evolution of the Bogomil sect in Bulg... Scoles,
Regina 1973
27 Bogomil sculpture,
Bihalji-Merin, 1963
28 The Bogomils, a study in Balkan neo-Manic... Oblensky,
Dmitr 1972
29 The Bogomils, a study in Balkan neo-Manic... Obolensky,
Dimi 1948
GERMAN
1 Steine der Bogomilen.
Bihalji-Merin, 1964
2 Die Bogomilen in ihrer geschichtlichen En... Ilic, Jordan
A. 1923
3 Der Bogomilismus auf dem Gebiete des byza... Angelov,
Dimitu 1948
4 Die Phundagiagiten : ein Beitrag zur Ketz... Ficker,
Gerhard 1908
5 Die Bogomilen in ihrer geschichtlichen En... Ilic, Jordan
A. 1923
6 Christen oder Ketzer, die Bogomilen / Papazova,
Ekate 1983
7 Les Balkans au Moyen Age : la Bulgarie de... Angelov,
Dimitu 1947
8 Die Bogumilen : Geschichte, Kunst, Kultur / Kutzli,
Rudolf. 1977
4 Die Phundagiagiten : ein Beitrag zur Ketz... Ficker,
Gerhard 1908
5 Die Bogomilen in ihrer geschichtlichen En... Ilic, Jordan
A. 1923
6 Christen oder Ketzer, die Bogomilen / Papazova,
Ekate 1983
7 Les Balkans au Moyen Age : la Bulgarie de... Angelov,
Dimitu 1947
8 Die Bogumilen : Geschichte, Kunst, Kultur / Kutzli,
Rudolf. 1977
9 Frauenfrage und Ketzertum im Mittelalter ... Koch,
Gottfried 1962
10 Bulgarische Beitrage zur europaischen Kul...
1968
11 Bogumilen und Katharer in ihrer Symbolik. Wild, Georg.
1970
FRENCH
1 Les Bogomiles et Presbyter Kosma these ..... Georgiev,
Stefa 1920
2 Le traite contre les Bogomiles. Cosmas,
1945
3 Les bogomiles et presbyter Kosma / Gheorghieff,
St 1920
4 Les Origines du catharisme. Dando,
Marcel. 1968
5 Les Balkans au Moyen Age / Angelov,
Dimitu 1978
6 Les Origines du catharisme. Dando,
Marcel. 1967
7 L'art des Bogomiles.
Bihalji-Merin, 1963
8 Le livre secret des cathares, Interrogati...
1980
9 L'heresie bulgare : quelques aspects du m... Topencharov,
Vl 1978
10 Livres et legendes bogomiles : aux source... Ivanov,
Iordan, 1976
11 Les chretiens bosniaques et le mouvement ... Sanjek,
Franjo. 1976
12 Les Bougres : histoire du pope Bogomile e... Primov,
Borisla 1975
13 Bougres et cathares; deux brasiers, une m... Topencharov,
Vl 1971
14 Les origenes du catharisme. Dando,
Marcel. 1967
15 Le bogomilisme en Bulgarie Angelov,
Dimitu 1972
16 Le traite contre les bogomiles de Cosmas ... Cosmas,
1945
RUSSIAN
1 Bogomilskoe dvizhenie i obshchestvennaia ... Zaitsev, V.
K. 1967
2 Vasilii Vrach : romanizovan zhivotopis / Bogdanov,
Ivan. 1988
3 Kozma Presviter v slavianskikh literatura... Begunov,
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