Editing Glagolitic script (section)

==Versions of authorship and name==
A once common belief was that the Glagolitic was created or used in the 4th century by [[St. Jerome]], hence the alphabet was sometimes named "Hieronymian".<ref>{{Cite book |last=Verkholantsev |first=Julia |title=The Slavic Letters of St. Jerome: The History of the Legend and Its Legacy, or, How the Translator of the Vulgate Became an Apostle of the Slavs |date=2021 |publisher=Cornell University Press |isbn=978-1-5017-5792-1 |series=NIU Series in Orthodox Christian Studies |location=Ithaca, NY}}</ref>

It has also [[Acrophony|acrophonically]] been called ''azbuka'' from the names of its first two letters, on the same model as "alpha" + "beta" (the same name can also refer to [[Cyrillic script#Etymology|Cyrillic]] and in some modern languages it simply means "alphabet" in general). The Slavs of [[Great Moravia]] (present-day [[Slovakia]] and [[Moravia]]), [[Hungary]], [[Slovenia]] and [[Slavonia]] were called ''Slověne'' at that time, which gives rise to the name "Slovenish" for the alphabet. Some other, rarer, names for this alphabet are '''''Bukvitsa''''' (from common Slavic word "bukva" meaning "letter", and a suffix "-itsa") and "Illyrian" (presumably similar to using the same anachronistic name for the [[Illyrian (Slavic)]] language).{{citation needed|date=February 2013}}

In the Middle Ages, Glagolitsa was also known as "St. Jerome's script" due to a popular mediaeval legend (created by Croatian scribes in the 13th century) ascribing its invention to [[St. Jerome]] (342–429). The legend was partly based on the saint's place of birth on the border of [[Dalmatia (Roman province)|Dalmatia]] and [[Pannonia]]. He was viewed as a "compatriot" and anachronistically as belonging to the same ethnic group; this helped the spread of the cult of the saint in Dalmatia and was later used to support the idea of the presence of Slavic communities in the Eastern Adriatic Coast from ancient times, but the legend was probably firstly introduced for other reasons, like giving a more solid religious justification for the use of this script and Slavic liturgy.<ref>{{cite journal |last1=Ivić |first1=Ines |title=The "Making" of a National Saint: Reflections on the Formation of the Cult of Saint Jerome in the Eastern Adriatic |journal=Il Capitale Culturale: Studies on the Value of Cultural Heritage |date=2018 |volume=Supplementi 07/2018 |doi=10.13138/2039-2362/1795 |url=http://riviste.unimc.it/index.php/cap-cult/article/view/1795 |access-date=2021-01-20 |archive-date=2021-04-14 |archive-url=https://web.archive.org/web/20210414134438/http://riviste.unimc.it/index.php/cap-cult/article/view/1795 |url-status=live }}</ref> The theory nevertheless gained much popularity and spread to other countries before being resolutely{{clarify|date=February 2015}} disproven.{{citation needed|date=February 2013}}

{{blockquote|text=Until the end of the 18th century, a strange but widespread opinion dominated that the Glagolitic writing system, which was in use in Dalmatia and Istria along with neighboring islands, including the translation of the Holy Scripture, owe their existence to the famous church father St. Jerome. Knowing him as the author of the Latin [[Vulgate]], considering him – by his own words, born on the border between Dalmatia and Pannonia (remembering that the Dalmatian borders extended well into Istria at that time) – presumed to be an Illyrian, the self-styled Slavic intellectuals in Dalmatia very early began to ascribe to him the invention of ''glagolitsa'', possibly with the intention of more successfully defending both Slavic writing and the Slavic holy service against prosecutions and prohibitions from Rome's hierarchy, thus using the opinion of the famous Latin Father of the Church to protect their church rituals which were inherited not from the Greeks Cyril and Methodius but unknown. We do not know who was the first to put in motion this unscientifically-based tradition about Jerome's authorship of the Glagolitic script and translation of the Holy Scripture, but in 1248 this version came to the knowledge of Pope Innocent IV. <...> The belief in Jerome as an inventor of the Glagolitic lasted many centuries, not only in his homeland, i.e. in Dalmatia and Croatia, not only in Rome, due to Slavs living there... but also in the West. In the 14th century, Croatian monks brought the legend to the Czechs, and even the Emperor Charles IV believed them.<ref>До конца XVIII века господствовало странное, но широко распространенное мнение, что глаголическое письмо, бывшее в употреблении в Далмации и Истрии с прилегающими островами и в приморской Хорватии, вместе с переводом священного писания, обязано своим существованием знаменитому отцу церкви св. Иерониму. Зная о нем как авторе латинской «Вульгаты», считая его же как уроженца Далмации славянином, в частности хорватом, домашняя славянская интеллигенция Далмации стала очень рано присваивать ему изобретение глаголицы, быть может, нарочно, с тем умыслом, чтобы успешнее отстаивать и письмо, и богослужение славянское от преследований и запретов со стороны римской иерархии, прикрывая авторитетным именем знаменитого латинского отца церкви свой от греков Кирилла и Мефодия унаследованный обряд. Кем впервые пущено в ход это ни на чем не основанное ученое предание об авторстве св. Иеронима по части глаголического письма и перевода св. писания, мы не знаем, но в 1248 году оно дошло уже до сведения папы Иннокентия IV. <...> Много столетий продолжалась эта вера в Иеронима как изобретателя глаголического письма, не только дома, т. е. в Далмации и Хорватии, не только в Риме, через проживавших там славян... но также и на западе. В Чехию предание занесено в XIV столетии хорватскими монахами-глаголитами, которым поверил даже император Карл IV. (Jagić 1911, pp. 51–52)</ref>|author=Jagić, Vatroslav|source=Glagolitica. Würdigung neuentdeckter Fragmente. Wien, 1890}}

The epoch of traditional attribution of the script to Jerome ended probably in 1812.<ref>P. Solarić's "Букварь славенскiй трiазбучный" (''Three-alphabet Slavic Primer''), Venice, 1812 mentions the version as a fact of science (see Jagić 1911, p. 52; Vajs 1932, p. 23).</ref> In modern times, only certain marginal authors share this view, usually "re-discovering" one of the already-known mediaeval sources.<ref>For example, [[Kerubin Šegvić|K. Šegvić]] in ''Nastavni vjesnik'', XXXIX, sv. 9–10, 1931, refers to a work of [[Rabanus Maurus]]. (see Vajs 1932, p. 23).</ref>