«Речь тонкословия греческого» как исторический источник
The article analyzes the Russian-Greek phrasebook of the 15th century. For the first time, the text is viewed as a historical source.
When speaking of Cyril and Methodius’s embassy, one must acknowledge its completely unique place in Byzantine history. Constantine firmly believed that all peoples were worthy of baptism; however, this does not mean that the concept of a “barbarian” had no relevance for him. The work of Methodius and his disciples in Moravia can be evaluated using the “Law for Judging the People”. This was especially the case regarding the rules for marriage, and became one of the reasons for the ultimate failure of Cyril and Methodius’ entire endeavour. Half a century later, while converting the Alans, the Byzantines used this experience. The Greeks had apparently learned a great deal from their “Latin” rivals in Bulgaria and Moravia.
The article is devoted to the analysis of the semantics of the word stereoma. The Septuagint as it was understood by a Greek rhetorician: Pseudo-Longinus and στερέωμα. The paper deals with the first (and only) quotation from the Bible in the classical Greek literature: a quotation from the opening chapter of Genesis in a treatise on eloquence, Περὶ Ὕψους, written presumably in the first century CE by an anonymous Greek author, commonly referred to as Pseudo-Longinus. One can see at a gl ance that the wording of the quotation differs considerably from that of the Greek Genesis. We suggest that the difference is due to the wrong understanding of Gen 1:6 by the author of Περὶ Ὕψους. The present paper attempts to reconstruct how a Greek rhetorician, experienced in classical literature but not versed in the Bible, could understand and interpret the biblical account of the creation of the Heavens, especially the word στερέωμα “solid body” used in the Greek Bible (Gen 1:6) in the meaning “heaven”. This meaning is a neologism coined by the authors of the Septuagint. The paper shows, with a reference to the classical literature and Basil the Great (Hexaemeron), that the word στερέωμα would seem to a Greek rhetorician as a much more appropriate designation for the Earth than for the Heaven. It also shows that what was said about the στερέωμα in Gen 1:6 would also point in the same direction. The biblical Στερέωμα ἐν μέσῳ τοῦ ὕδατος – “a solid body in the midst of the waters” – could not have been understood by a Greek philosopher or rhetorician as “the Heaven”. One may rather suppose, it must have been understood as “the Earth”. If we assume that Pseudo-Longinus borrowed the quotation of Gen 1:6 from some source without knowing its wider context, we shall be able to explain how the wording of Περὶ Ὕψους emerged from that of the Septuagint: as a result of misreading caused by linguistic and cultural differences between the world of the Greek-speaking Jews and that of classical antiquity.
This book is simultaneously a history of Constantinopolitan topography and a guide through the Byzantine monuments of Istanbul, both well-known and absolutelu obsure
The versions of the Life of Basil the Younger found in the Greek manuscript Athos Dionysiou 107 and in several copies of the Life’s Slavic translation date back to early stages of the text’s editing. These versions provide a lot of important data that disappeared at a later stage as reflected in the Moscow manuscript, which is reproduced in the Washington edition of 2014. Among other things, Amastrianon and Ox squares can now be located with more precision.
Festschrift for Boris Floria
Dynastic Power And Name-Giving Principles In Kievan And Muscovite Rus’ (10th - 16th Centuries)