Нифонт, епископ г.Константиана
The recently published "Taktikon" by Nikon of the Black Mount provides new evidence on the Byzantine attitudes towards "holy foolery". The crisis of the whole later Mid-Byzantine hagiography becomes obvious, and the holy fools are mere signifiers thereof
The concept of sacred insanity is widespread among many religions of the world and through many ages and cultures. The present volume collects the contributions of the symposium Holy Fools and Divine Madmen, held in Munich in 2015. Employing interdisciplinary approaches, these studies cover a wide geographical and cultural range, from Byzantium westward to Italy and Ireland, and eastward to Islamic Iran, and to India and Tibet
La présente contribution est consacrée au texte grec du Martyre de Ste Parascève d’Iconium. Ce récit, qu’on croyait jusqu’ici connu exclusivement par la tradition slave, est en réalité partiellement conservé dans un manuscrit grec incluant un éloge de Jean d’Eubée (VIIIe s.) dédié à sainte Parascève de Sicile (BHG 1420p). Il contient quelques épisodes du Martyre, abrégés en vue d’être insérés dans cet encomium. Le fragment retrouvé pose la question de la vénération de Ste Parascève d’Iconium à Byzance, et de l’identification exacte de la sainte figurée dans l’iconographie byzantine.
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.
Through a close reading of Constantine Akropolites' letter collection (mostly cover-letters accompanying his encomia sent to his commissioners, friends, and acquaintaces) we attempt to get insight into his authorial self-consciousness as hagiographer and metaphrastes and, more broadly, shed light on the intellectual atmosphere of the earlt Palaiologan period with its interplay of social networking, ostentatious piety, and rhetorical rivalry.
The Life of st.Onesimus (BHG 2324), which survived partially in one Byzantine manuscript (Patm. 185) an completly in the Old Slavic translation, is published for the first time. The text was written in the 1 half of the 9th century in Lydia. It contains several place-names (Askondia, Kochlias), which are not attested othersiwe, the action develops between Manisa (Magnesia ad Sipylum) and the town which called in Slavic Astochia/Satochia, which could render the Greek Τὰ Τείχη. Side by side with the stereotyped scenes, the Life presents some unique events of real life (the flooding of Gedix river, the enchraochemtn of jelly-fish in this river, the famin which causes grave social conflicts. Yet, even more interesting are unique supernatural events: for exmple, the appearance of demoni creatures resembling the mythological Harpyes.
In recent years Byzantine hagiography has attracted renewed interest of the international community of Byzantine scholars and not only thanks to studies dedicated to this subject and critical editions of individual textes, but also because hagiography has been the main focus of numerous major research projects: databases, new repertories, a new version of the Bibliotheca Hagiographica Graeca and some very useful handbooks dedicated to this literary genre during the Byzantine Empire. These researches have analysed Byzantine hagiography in relation to the hagiograhic writings composed in neighbouring areas, the West, the Syriac and Arabic Middle East, the Southern Slavs, etc. but also the relations between the hagiographical texts and other literary genres. The volume introduces the current developments of hagiographical studies and on-going projects on the subject, and investigate a variety of texts and authours from the Patristic period to the end of Byzantium.