P\u00e1t\u00e9ho \u010dervence si p\u0159ipom\u00edn\u00e1me svat\u00e9 Cyrila a\u00a0Metod\u011bje, dva bratry ze Solun\u011b, kte\u0159\u00ed roku 863\u00a0p\u0159i\u0161li na Velkou Moravu. V\u00a0\u0159\u00edmskokatolick\u00e9 c\u00edrkvi v\u00a0\u010cesku m\u00e1 jejich liturgick\u00e1 oslava stupe\u0148 slavnosti a\u00a0v ob\u010dansk\u00e9m kalend\u00e1\u0159i jde o\u00a0st\u00e1tn\u00ed sv\u00e1tek. \u0160koln\u00ed d\u011bjepis jejich d\u00edlo obvykle shrne v\u011btou, \u017ee p\u0159inesli k\u0159es\u0165anstv\u00ed a\u00a0p\u00edsmo, potom zazvon\u00ed a\u00a0slovansk\u00e1 vzd\u011blanost mus\u00ed uvolnit t\u0159\u00eddu P\u0159emyslovc\u016fm.<\/p>\n
Jen\u017ee k\u0159es\u0165anstv\u00ed na Morav\u011b existovalo u\u017e p\u0159ed nimi. Archeologick\u00e9 n\u00e1lezy dokl\u00e1daj\u00ed kostely a\u00a0k\u0159es\u0165ansk\u00e9 prost\u0159ed\u00ed p\u0159ed p\u0159\u00edchodem byzantsk\u00e9 misie, t\u0159eba\u017ee p\u0159esn\u00e9 datov\u00e1n\u00ed n\u011bkter\u00fdch staveb z\u016fst\u00e1v\u00e1 p\u0159edm\u011btem odborn\u00fdch spor\u016f. Z\u00e1padn\u00ed mision\u00e1\u0159i zde k\u00e1zali, k\u0159tili a\u00a0z\u00e1kladn\u00ed pravdy v\u00edry museli lidem vysv\u011btlovat m\u00edstn\u00ed \u0159e\u010d\u00ed nebo prost\u0159ednictv\u00edm tlumo\u010dn\u00edk\u016f. Nikdo rozumn\u00fd toti\u017e neza\u010d\u00edn\u00e1 misii t\u00edm, \u017ee lidem v\u00a0ciz\u00edm jazyce ozn\u00e1m\u00ed, \u017ee od t\u00e9to chv\u00edle u\u017e maj\u00ed v\u0161emu rozum\u011bt.<\/p>\n
Cyril a\u00a0Metod\u011bj tedy nep\u0159inesli Krista do duchovn\u00ed pr\u00e1zdnoty. Vytvo\u0159ili hlaholici, utv\u00e1\u0159eli slovansk\u00fd liter\u00e1rn\u00ed a\u00a0liturgick\u00fd jazyk, po\u0159izovali p\u0159eklady, vychov\u00e1vali dom\u00e1c\u00ed \u017e\u00e1ky a\u00a0usilovali o\u00a0sv\u00e9bytn\u011bj\u0161\u00ed c\u00edrkevn\u00ed strukturu.<\/p>\n
Co kdyby v\u0161ak roku 863\u00a0v\u016fbec nedorazili?<\/p>\n
Kontrafaktu\u00e1ln\u00ed historie nen\u00ed v\u011b\u0161t\u011bn\u00ed, ale my\u0161lenkov\u00fd experiment. Z\u00a0d\u011bjin odstran\u00edme jednu ud\u00e1lost a\u00a0sledujeme, kter\u00e9 n\u00e1sledky by pravd\u011bpodobn\u011b nenastaly. \u010c\u00edm d\u00e1le postupujeme, t\u00edm v\u00edce mus\u00edme pou\u017e\u00edvat slova \u201epatrn\u011b\u201c a \u201emo\u017en\u00e1\u201c, jinak se z\u00a0populariza\u010dn\u00edho \u010dl\u00e1nku rychle stane historick\u00fd rom\u00e1n.<\/p>\n
Morava by nejsp\u00ed\u0161 z\u016fstala k\u0159es\u0165ansk\u00e1<\/p>\n
Bez solu\u0148sk\u00fdch brat\u0159\u00ed by se Moravan\u00e9 hromadn\u011b nevr\u00e1tili k\u00a0pohansk\u00fdm boh\u016fm. K\u0159es\u0165anstv\u00ed u\u017e bylo sou\u010d\u00e1st\u00ed v\u00fdvoje st\u0159edn\u00ed Evropy a\u00a0d\u00e1l by se \u0161\u00ed\u0159ilo p\u0159edev\u0161\u00edm ze z\u00e1padu. Stav\u011bly by se kostely, ud\u011blovaly sv\u00e1tosti a\u00a0postupn\u011b by vznikalo tak\u00e9 dom\u00e1c\u00ed duchovenstvo.<\/p>\n
Morava by se v\u0161ak pravd\u011bpodobn\u011b t\u011bsn\u011bji za\u010dlenila do latinsk\u00e9 c\u00edrkevn\u00ed tradice pod siln\u011bj\u0161\u00edm vlivem bavorsk\u00fdch biskupstv\u00ed. Liturgie by z\u016fst\u00e1vala latinsk\u00e1 a\u00a0v\u011bt\u0161ina psan\u00e9 c\u00edrkevn\u00ed kultury by p\u0159ich\u00e1zela ze zahrani\u010dn\u00edch center.<\/p>\n
Lid\u00e9 by k\u0159es\u0165anstv\u00ed nep\u0159ij\u00edmali \u00fapln\u011b bez porozum\u011bn\u00ed. K\u00e1z\u00e1n\u00ed, p\u0159\u00edprava ke k\u0159tu a\u00a0z\u00e1kladn\u00ed modlitby se musely n\u011bjak p\u0159ev\u00e1d\u011bt do jejich \u0159e\u010di u\u017e p\u0159ed cyrilometod\u011bjskou misi\u00ed. Nevznikl by tehdy pr\u00e1v\u011b tento soustavn\u00fd slovansk\u00fd liter\u00e1rn\u00ed jazyk ani soubor biblick\u00fdch, liturgick\u00fdch, pr\u00e1vn\u00edch a\u00a0vzd\u011bl\u00e1vac\u00edch text\u016f spojen\u00fd s\u00a0cyrilometod\u011bjskou misi\u00ed.<\/p>\n
Rozd\u00edl tedy nele\u017eel mezi v\u00edrou nesrozumitelnou a\u00a0v\u00edrou n\u00e1hle pochopenou. Le\u017eel mezi \u00fastn\u00edm vysv\u011btlov\u00e1n\u00edm k\u0159es\u0165anstv\u00ed a\u00a0vznikem dom\u00e1c\u00ed p\u00edsemn\u00e9 kultury, kter\u00e1 dok\u00e1zala sama vzd\u011bl\u00e1vat dal\u0161\u00ed generace.<\/p>\n
Konstantin, pozd\u011bji nazvan\u00fd Cyril, pro tento \u00fa\u010del vytvo\u0159il hlaholici. Staroslov\u011bn\u0161tina nebyla b\u011b\u017en\u00e1 moravsk\u00e1 \u0159e\u010d pouze zapsan\u00e1 nov\u00fdmi p\u00edsmeny, ale kultivovan\u00fd liter\u00e1rn\u00ed jazyk zalo\u017een\u00fd p\u0159ev\u00e1\u017en\u011b na slovansk\u00e9m n\u00e1\u0159e\u010d\u00ed z\u00a0okol\u00ed Solun\u011b. Moravan\u016fm v\u0161ak byla d\u00edky p\u0159\u00edbuznosti slovansk\u00fdch jazyk\u016f podstatn\u011b bli\u017e\u0161\u00ed ne\u017e latina.<\/p>\n
Bez Cyrila a\u00a0Metod\u011bje by mo\u017en\u00e1 \u010dasem vznikl jin\u00fd p\u0159ekladatelsk\u00fd projekt. N\u011bkter\u00fd vzd\u011blan\u00fd duchovn\u00ed mohl za\u010d\u00edt zapisovat slovanskou \u0159e\u010d latinsk\u00fdmi p\u00edsmeny a\u00a0Bulharsko nebo Byzanc mohly vytvo\u0159it vlastn\u00ed slovanskou liter\u00e1rn\u00ed tradici jinou cestou. Nev\u00edme v\u0161ak kdy, v\u00a0jak\u00e9m rozsahu a\u00a0zda by takov\u00fd projekt z\u00edskal podporu sv\u011btsk\u00e9 i\u00a0c\u00edrkevn\u00ed moci.<\/p>\n
Morava by tedy patrn\u011b z\u016fstala k\u0159es\u0165ansk\u00e1. Jej\u00ed k\u0159es\u0165anstv\u00ed by v\u0161ak m\u011blo jin\u00fd kulturn\u00ed hlas.<\/p>\n
Chyb\u011bla by tak\u00e9 cesta k\u00a0samostatnosti<\/p>\n
Historici Rostislavovu \u017e\u00e1dost o\u00a0u\u010ditele z\u00a0Byzance vykl\u00e1daj\u00ed tak\u00e9 jako pokus omezit z\u00e1vislost na v\u00fdchodofransk\u00fdch c\u00edrkevn\u00edch centrech. Duchovn\u00ed spr\u00e1va tehdy nebyla pouze ot\u00e1zkou toho, kdo odslou\u017e\u00ed ned\u011bln\u00ed bohoslu\u017ebu. Znamenala vzd\u011bl\u00e1n\u00ed, p\u00edsemnictv\u00ed, pr\u00e1vo, spr\u00e1vu i\u00a0politick\u00fd vliv.<\/p>\n
Kdo musel pro ka\u017ed\u00fd d\u016fle\u017eit\u00fd c\u00edrkevn\u00ed \u00fakon spol\u00e9hat na lidi p\u0159ich\u00e1zej\u00edc\u00ed z\u00a0mocensk\u00e9ho prost\u0159ed\u00ed sousedn\u00ed \u0159\u00ed\u0161e, nebyl \u00fapln\u011b samostatn\u00fd. Z\u00e1vislost toti\u017e z\u016fst\u00e1v\u00e1 z\u00e1vislost\u00ed tak\u00e9 tehdy, kdy\u017e m\u00e1 laskav\u00fd hlas a\u00a0pe\u010dliv\u011b vy\u017eehlen\u00e9 liturgick\u00e9 roucho.<\/p>\n
Brat\u0159i nav\u00edc nep\u0159inesli pouze abecedu. Vychov\u00e1vali \u017e\u00e1ky a\u00a0\u010d\u00e1st z\u00a0nich doprovodili do \u0158\u00edma. Podle staroslov\u011bnsk\u00fdch \u017eivotopis\u016f tam byly slovansk\u00e9 knihy polo\u017eeny na olt\u00e1\u0159 a\u00a0n\u011bkte\u0159\u00ed z\u00a0jejich \u017e\u00e1k\u016f p\u0159ijali j\u00e1hensk\u00e9 nebo kn\u011b\u017esk\u00e9 sv\u011bcen\u00ed. Rodilo se t\u00edm dom\u00e1c\u00ed duchovenstvo, kter\u00e9 mohlo v\u00a0misii pokra\u010dovat bez trval\u00e9ho dovozu kn\u011b\u017e\u00ed ze zahrani\u010d\u00ed.<\/p>\n
Do \u0158\u00edma brat\u0159i p\u0159inesli tak\u00e9 ostatky svat\u00e9ho Klementa, kter\u00e9 podle staroslov\u011bnsk\u00e9 \u017eivotopisn\u00e9 tradice nalezli b\u011bhem p\u0159edchoz\u00ed mise na Krymu. \u0160lo o\u00a0uct\u00edvanou relikvii i\u00a0diplomatickou vizitku v\u00a0jednom. Pape\u017e Hadri\u00e1n II. slovansk\u00e9 liturgick\u00e9 knihy schv\u00e1lil a\u00a0podle \u017eivotopisn\u00e9 tradice je nechal polo\u017eit na olt\u00e1\u0159. Roku 880\u00a0pak pape\u017e Jan VIII. v\u00a0listu Industriae tuae v\u00fdslovn\u011b potvrdil pou\u017e\u00edv\u00e1n\u00ed slovan\u0161tiny p\u0159i liturgii.<\/p>\n
V \u0158\u00edm\u011b se v\u0161ak spole\u010dn\u00e1 cesta bratr\u016f rozd\u011blila. Konstantin vstoupil do kl\u00e1\u0161tera, p\u0159ijal jm\u00e9no Cyril a\u00a0roku 869\u00a0zem\u0159el. Metod\u011bj se vr\u00e1til jako arcibiskup obnoven\u00e9ho sirmijsk\u00e9ho stolce a\u00a0pape\u017esk\u00fd leg\u00e1t s\u00a0p\u016fsobnost\u00ed v\u00a0Panonii a\u00a0na Morav\u011b.<\/p>\n
Jeho \u00fa\u0159ad nebyl \u010destnou funkc\u00ed vhodnou na vizitku. Kv\u016fli sporu o\u00a0c\u00edrkevn\u00ed pravomoc jej v\u00fdchodofran\u0161t\u00ed biskupov\u00e9 nechali v\u00edce ne\u017e dva roky v\u011bznit. Po propu\u0161t\u011bn\u00ed se vr\u00e1til na Moravu, pokra\u010doval v\u00a0p\u0159ekl\u00e1d\u00e1n\u00ed a\u00a0h\u00e1jil slovanskou liturgii proti dal\u0161\u00edm obvin\u011bn\u00edm.<\/p>\n
Bez p\u0159\u00edchodu obou brat\u0159\u00ed by se tento z\u00e1pas v\u016fbec neodehr\u00e1l. Morava by mo\u017en\u00e1 z\u00edskala c\u00edrkevn\u00ed organizaci jin\u00fdm zp\u016fsobem, pravd\u011bpodobn\u011b by v\u0161ak z\u016fstala v\u00fdrazn\u011bji z\u00e1visl\u00e1 na z\u00e1padn\u00edch c\u00edrkevn\u00edch centrech.<\/p>\n
Velkou Moravu by to samo o\u00a0sob\u011b nezachr\u00e1nilo ani nezni\u010dilo. Jej\u00ed z\u00e1nik souvisel s\u00a0vn\u011bj\u0161\u00edmi \u00fatoky, prom\u011bnou mocensk\u00fdch pom\u011br\u016f i\u00a0vnit\u0159n\u00edm oslaben\u00edm. Hlaholice je v\u00fdborn\u00e1 pro p\u0159eklad evangelia, ale proti ozbrojen\u00e9mu n\u00e1jezdu m\u00e1 omezen\u00e9 vyu\u017eit\u00ed.<\/p>\n
Nejv\u011bt\u0161\u00ed zm\u011bna by mo\u017en\u00e1 nastala jinde<\/p>\n
Po Metod\u011bjov\u011b smrti roku 885\u00a0byli jeho \u017e\u00e1ci pron\u00e1sledov\u00e1ni a\u00a0vypov\u00edd\u00e1ni. \u010c\u00e1st z\u00a0nich na\u0161la \u00fato\u010di\u0161t\u011b v\u00a0Bulharsku, kde vyu\u017eila p\u0159eklady, vzd\u011bl\u00e1n\u00ed i\u00a0zku\u0161enosti z\u00edskan\u00e9 b\u011bhem moravsk\u00e9 misie. Ne\u00fasp\u011bch na Morav\u011b se tak stal po\u010d\u00e1tkem velk\u00e9ho kulturn\u00edho \u00fasp\u011bchu jinde.<\/p>\n
V bulharsk\u00e9m prost\u0159ed\u00ed se slovansk\u00e9 p\u00edsemnictv\u00ed d\u00e1le rozv\u00edjelo a\u00a0pozd\u011bji tam vznikla tak\u00e9 cyrilice, patrn\u011b v\u00a0okruhu Preslavsk\u00e9 liter\u00e1rn\u00ed \u0161koly. Cyril ji nevytvo\u0159il. Jeho d\u00edlem byla hlaholice a\u00a0konkr\u00e9tn\u00edho autora cyrilice nezn\u00e1me.<\/p>\n
Bez moravsk\u00e9 misie by neexistovala pr\u00e1v\u011b tato skupina vzd\u011blan\u00fdch \u017e\u00e1k\u016f vybaven\u00e1 ji\u017e po\u0159\u00edzen\u00fdmi p\u0159eklady a\u00a0vlastn\u00ed p\u0159ekladatelskou zku\u0161enost\u00ed. Nelze v\u0161ak tvrdit, \u017ee by Bulharsko nikdy nevytvo\u0159ilo vlastn\u00ed slovansk\u00fd liter\u00e1rn\u00ed jazyk. V\u00fdvoj by byl jin\u00fd, nikoli nutn\u011b o\u00a0stalet\u00ed opo\u017ed\u011bn\u00fd.<\/p>\n
Pr\u00e1v\u011b z\u00a0bulharsk\u00e9ho prost\u0159ed\u00ed se slovansk\u00e1 c\u00edrkevn\u00ed a\u00a0liter\u00e1rn\u00ed tradice \u0161\u00ed\u0159ila do Srbska, Kyjevsk\u00e9 Rusi a\u00a0dal\u0161\u00edch oblast\u00ed. Bez Cyrila a\u00a0Metod\u011bje by proto kulturn\u00ed mapa v\u00fdchodn\u00ed a\u00a0jihov\u00fdchodn\u00ed Evropy mohla vypadat jinak. Jinak se mohl vyv\u00edjet tak\u00e9 pozd\u011bj\u0161\u00ed pom\u011br mezi latinkou, cyrilic\u00ed a\u00a0p\u0159\u00edpadn\u00fdmi dal\u0161\u00edmi zp\u016fsoby z\u00e1pisu slovansk\u00fdch jazyk\u016f.<\/p>\n
Ani \u010desk\u00e9 zem\u011b by se v\u0161ak automaticky nepon\u011bm\u010dily. P\u0159emyslovsk\u00fd st\u00e1t se pozd\u011bji pevn\u011b za\u0159adil do z\u00e1padn\u00edho latinsk\u00e9ho prost\u0159ed\u00ed a\u00a0\u010de\u0161tina se za\u010dala zapisovat latinkou. Tvrdit, \u017ee bez Cyrila a\u00a0Metod\u011bje bychom dnes v\u0161ichni mluvili n\u011bmecky, je asi stejn\u011b p\u0159esn\u00e9 jako tvrdit, \u017ee bez Karla IV. bychom neum\u011bli postavit most.<\/p>\n
Zm\u011bnila by se v\u0161ak na\u0161e kulturn\u00ed pam\u011b\u0165. Chyb\u011bla by zku\u0161enost, \u017ee slovansk\u00fd jazyk dok\u00e1zal u\u017e v\u00a09.\u00a0stolet\u00ed n\u00e9st biblick\u00e9 p\u0159eklady, liturgii, teologick\u00e9 pojmy i\u00a0pr\u00e1vn\u00ed texty. Staroslov\u011bn\u0161tina otev\u0159ela slovansk\u00e9mu sv\u011btu nejen kostel, ale tak\u00e9 \u0161kolu, knihovnu a\u00a0archiv.<\/p>\n
Pr\u00e1v\u011b zde se historick\u00e1 hypot\u00e9za dot\u00fdk\u00e1 teologie. K\u0159es\u0165an m\u016f\u017ee v\u011b\u0159it, \u017ee B\u016fh by na Morav\u011b p\u016fsobil i\u00a0bez Konstantina a\u00a0Metod\u011bje. Bo\u017e\u00ed milost nen\u00ed z\u00e1visl\u00e1 na tom, zda se dva mision\u00e1\u0159i vydaj\u00ed spr\u00e1vn\u00fdm sm\u011brem a\u00a0doraz\u00ed v\u00a0pl\u00e1novan\u00e9m roce.<\/p>\n
Solu\u0148\u0161t\u00ed brat\u0159i v\u0161ak pochopili, \u017ee pravdu nesta\u010d\u00ed p\u0159in\u00e9st. Je t\u0159eba ji sd\u011blit zp\u016fsobem, kter\u00fd \u010dlov\u011bku dovol\u00ed p\u0159ijmout ji za vlastn\u00ed. P\u0159ekl\u00e1dat evangelium neznamen\u00e1 sni\u017eovat jeho posv\u00e1tnost, ale pokra\u010dovat v\u00a0logice vt\u011blen\u00ed, v\u00a0n\u00ed\u017e se Bo\u017e\u00ed Slovo nestalo pou\u010dkou ani \u00fa\u0159edn\u00edm ob\u011b\u017en\u00edkem, n\u00fdbr\u017e \u010dlov\u011bkem.<\/p>\n
Kdyby Cyril a\u00a0Metod\u011bj nikdy nep\u0159i\u0161li, nejsp\u00ed\u0161 bychom byli k\u0159es\u0165an\u00e9. Jinak by v\u0161ak vypadala cesta, kterou se slovansk\u00fd sv\u011bt dostal ke knih\u00e1m, liturgii a\u00a0vzd\u011blanosti, a\u00a0jinak by mo\u017en\u00e1 vypadala tak\u00e9 kulturn\u00ed mapa Evropy.<\/p>\n
P\u00e1t\u00e9ho \u010dervence si proto nep\u0159ipom\u00edn\u00e1me dva mu\u017ee, bez nich\u017e by se B\u016fh na Moravu nedostal. P\u0159ipom\u00edn\u00e1me dva mu\u017ee, kte\u0159\u00ed pochopili, \u017ee evangelium m\u016f\u017ee p\u0159ekro\u010dit hranice, ale do lidsk\u00e9ho srdce vstoup\u00ed teprve tehdy, kdy\u017e p\u0159estane zn\u00edt jako \u00fa\u0159edn\u00ed sd\u011blen\u00ed z\u00a0ciziny.<\/p>\n
C\u00edrkev m\u016f\u017ee mluvit dokonale \u010desky, a\u00a0p\u0159esto z\u016fstat lidem ciz\u00ed. Odkaz Cyrila a\u00a0Metod\u011bje proto nele\u017e\u00ed jen v\u00a0ot\u00e1zce, jak\u00fdm jazykem mluv\u00edme, ale zda n\u00e1m druz\u00ed v\u016fbec rozum\u011bj\u00ed.<\/p>\n
Z \u010deho text vych\u00e1z\u00ed:Pavel Kou\u0159il (ed.), Velk\u00e1 Morava a po\u010d\u00e1tky k\u0159es\u0165anstv\u00ed<\/a>, Archeologick\u00fd \u00fastav AV \u010cR, Brno 2014.Dagmar Barto\u0148kov\u00e1, Radoslav Ve\u010derka (eds.), Prameny k d\u011bjin\u00e1m Velk\u00e9 Moravy II: Texty biografick\u00e9, hagiografick\u00e9, liturgick\u00e9, KLP \u2013 Koniasch Latin Press, Praha 2010.Dagmar Barto\u0148kov\u00e1, Radoslav Ve\u010derka (eds.), Prameny k d\u011bjin\u00e1m Velk\u00e9 Moravy III: Listiny, listy, r\u016fzn\u00e9 historick\u00e9 texty, KLP \u2013 Koniasch Latin Press, Praha 2011.Jan Pavel II., Slavorum Apostoli<\/a>, Vatik\u00e1n 1985.Jan Pavel II., Egregiae virtutis<\/a>, Vatik\u00e1n 1980.Henry R. Cooper Jr., The Bible in Slavonic, in Richard Marsden, E. Ann Matter (eds.), The New Cambridge History of the Bible, Volume 2: From 600 to 1450, Cambridge University Press, Cambridge 2012, s. 179\u2013197.<\/p>\n","protected":false},"excerpt":{"rendered":"P\u00e1t\u00e9ho \u010dervence si p\u0159ipom\u00edn\u00e1me svat\u00e9 Cyrila a\u00a0Metod\u011bje, dva bratry ze Solun\u011b, kte\u0159\u00ed roku 863\u00a0p\u0159i\u0161li na Velkou Moravu. V\u00a0\u0159\u00edmskokatolick\u00e9…\n","protected":false},"author":2,"featured_media":139568,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","_share_on_mastodon":"0"},"categories":[7],"tags":[8018,43,42,36979,41,40,36980,441,15858],"class_list":["post-139567","post","type-post","status-publish","format-standard","has-post-thumbnail","category-cesko","tag-ceska-historie","tag-ceska-republika","tag-cesko","tag-cyril-a-metodej","tag-czech-republic","tag-czechia","tag-den-slovanskych-verozvestu-cyrila-a-metodeje","tag-historie","tag-krestanstvi"],"share_on_mastodon":{"url":"https:\/\/pubeurope.com\/@cz\/116871188018886402","error":""},"_links":{"self":[{"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/posts\/139567","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/comments?post=139567"}],"version-history":[{"count":0,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/posts\/139567\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/media\/139568"}],"wp:attachment":[{"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/media?parent=139567"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/categories?post=139567"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.europesays.com\/cz\/wp-json\/wp\/v2\/tags?post=139567"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}