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Vakareliyska C. (Ed) The Curzon Gospel . 2 volumes, 2008, 1344 pp., hardbeack set in dust jackets, first impression
This is the first full publication of Curzon Gospel, transliterated and annotated.  Introduction and commentary accessibly presented for historians and theologians Contains a complete index verborum of all orthographic and morphological forms. An essential tool for the study of medieval Slavic. Offers unique insights into the history of the Eastern Orthodox Church. This pioneering work introduces and presents the first full publication of the text of an unusual fourteenth-century Bulgarian gospel manuscript known as the Curzon Gospel. Volume I is an annotated transcription edition of the manuscript. Volume II is a comprehensive introduction and commentary volume analyzing its linguistic, orthographic, and textual features. The Curzon Gospel c. 1354, is important both for the study of the development of the Bulgarian language and for understanding the medieval Slavic tradition of Gospel transmission. Unlike most medieval Slavic manuscripts, it is reliably datable and serves as a chronological reference point for other gospel manuscripts. Professor Vakareliyska's annotated transcription edition includes modern chapter and verse numeration and a line-by-line comparison of the text with a corpus of twelve other Church Slavonic manuscripts. It has an index verborum of all orthographic and morphological forms in the text and their locations. Professor Vakareliyska has written and designed her commentary volume for a general audience of linguists, medievalists, Byzantinists, and Church historians. She examines the Curzon Gospel's close relationship to the thirteenth and fourteeth-century Dobreisho and Banitsa gospels and, by comparing the three manuscripts, offers a broad reconstruction of their common ancestor. She includes a detailed discussion of the Curzon Gospel's calendar of saints, discussing its relation to the tenth-century Constantinople Typikon and Latin martyrologies, and its implications for the understanding of the medieval Slavic calendar tradition. The book is fully indexed. These volumes offer a unique resource for the study of the medieval Church Slavonic language and Gospel tradition, and the veneration of saints in the Slavic Eastern Orthodox tradition. Cynthia Vakareliyska's work will be treasured by generations of scholars.

( current price from the Oxford University press  ( January 2015 ) is £ 310.00 
OUR PRICE £99.50

Robert Curzon, 14th Baron Zouche (16 March 1810-2 August 1873), was a notable Victorian English traveler, travel writer, and diplomat, active mainly in the Near East. 
He is perhaps best known for acquiring some of the most important early Bible manuscripts from Eastern Orthodox monasteries including the manuscript later named after him 
Curzon Gospel. Curzon was the son of the Hon. Robert Curzon, younger son of Assheton Curzon, 1st Viscount Curzon, and his wife Harriet Anne Curzon, 13th Baroness Zouche. 
He was educated at Charterhouse and Christ Church, Oxford. In his Visits to Monasteries in the Levant [1849], he described and justified his takings. He visited Mount Athos in 
1837, and at the Monastery of St Paul, he recounts how the abbot said 'We make no use of the old books, and should be glad if you would accept one,' upon which he took two, 
including a fourteenth-century illuminated Bulgarian gospel, now in the British Library. Lord Zouche succeeded his mother in the barony in 1870. He died in August 1873, aged 
63, and was succeeded in the title by his son Robert.

Winner of the Early Slavic Studies Association 2010 Distinguished Scholarship Award 
Winner of the 2009 American Association of Teachers of Slavic and East European Languages Best Contribution to Slavic Linguistics prize
Winner of the 2009 Bulgarian Studies Association John D. Bell Memorial Book Prize 


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Knjazhij Izbornik za vyzpitanie na kanartikina volumes 1 and 2 Ed. By Professor William Veder.
A book compiled ca. 930 by (or at the behest of) Czar Peter I for the moral education of his son Boris II. Its text, printed in Glagolitic, is accompanied in Cyrillic by the version derived from it ca. 960 by Boris II for the education of his children, preserved in transcription from the original Glagolitic in the Izbornik of 1076. The differences between the two texts are traceable in a comprehensive index of words and forms in Cyrillic and Glagolitic. 2008, 504 pages. £ 55 ORDER HERE

Veder, W.L., with Johnnes G. van der Tak and Susana Torres Prieto-Hay (editors)  The Scete Paterikon.  3 volumes. Introduction and Indices. 2009, Volume 1: The Scete Paterikon. Introduction and Indices. 494pp., Volume 2: Patericon Sceticum. Greek Text, Latin Translations and  English Translation of the Slavonic Textus Receptus , 500 pages, Volume 3: Skimskii Paterik Slavyanskii perevod v prinyatom tekste i v rekonstruktsii glagolicheskogo arkhetipa. 520pp., ( Pegasus Oost-Europese Studies 12-13-14) new paperback set.  £ 135  ** The Scete Paterikon is the Slavonic translation of a Greek collection of Apophthegmata Patrum. 'They may be viewed, in part, as conscious Christian rivals to the many anthologies of maxims of pagan thinkers, while unconsciously providing one of the most fascinating sources of social and intellectual life in the late Roman period' (B. Baldwin in the Oxford Dictionary of Byzantium). It comprises ca. 1100 anecdotes, exhortations and sayings of the fathers of Christian monasticism in Egypt and Palestine, as well as St John Chrysostom. The Slavonic text (ca. 96,000 words) is the longest as yet identified to belong to the period of the mission to Morava (863-885); it can be attributed to St Methodius. Its impact on the conversion of the Slavs to Christ-ianity was massive, as witnessed by the efflorescence of monastic establishments in and around the cities of Pliska and Preslav in Bulgaria after 886 and the similar efflorescence at Kiev in Russia after 1036. Consequently, it has a massive and uninterrupted manuscript tradition well into the 17th century. All the major branches of this tradition are identified and represented in this edition, which is not, as customary in Slavic studies, an edition of a single manuscript. It presents two versions of the text, a Cyrillic textus receptus and a Glagolitic textus reconstructus, their differences recorded in a full index of words and forms, of which roughly a quarter are not attested in the so-called canon of Slavonic manuscripts. A full apparatus of variant readings is appended to each apophthegm. The Greek text underlying the Slavonic translation is not that reflected in the standard edition of the Systematic Collection of Apophthegmata Patrum by J.-C. Guy (Sources Chrétiennes 387, 474, 498). It is the same text that underlies all Latin translations of the 6th century and which is partially preserved in two Italo-Greek manuscripts as well as in the Alphabetic-Anonymous Collection of Apophthegmata Patrum. It is also the text that underlies the Armenian and Syriac translations of the early 6th century. The Greek text is reconstructed from the available evidence using the criterion of harmony with its 
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