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La letteratura di direzione spirituale: la testimonianza del Poslanie Vladimiru Monomachu o poste del metropolita Nikifor I
No full textThe article focuses on the Epistle to Vladimir Monomach on fasting (Poslanie Vladimiru Monomachu o poste) written by metropolitan Nikifor I († 1121). The author aims at further investigating the hypothesis concerning the literary form employed for spiritual teachings. As she demonstrated in previous articles, both the Teaching to the spiritual son (Poučenie k duchovnomu čadu) of Georgij Zarubskij (12th century?) and the Epistle to Vladimir Monomach (Poslanie k Vladimiru Monomachu) of bishop Daniil († 1121) belong to this literary genre. Here she offers an analysis of Nikifor's Epistle based on the use of biblical quotations and rhetorical devices. Through them, she establishes that his Epistle also belongs to spiritual teachings. When compared with previously examined texts, however, the Epistle shows some peculiarities. In particular, its structure and contents are considerably more complex. The high level of elaboration throughout the text, as the author suggests, may depend on the fact that both the writer and the recipient were well-read men. Moreover, the presence of two liturgically meaningful quotations and different pragmatic levels in the use of biblical quotations can be established. As a result, the author more precisely defines the stylistic and functional features of spiritual teachings
Polemika protiv astrologii Maksima Greka i ee zapadnye istočniki/ The Controversy against Astrology of Maxim the Greek and its Western Sources
No full textTh e article focuses on the infl uence that Savonarola’s works against astrology
possibly had on ones by Maxim the Greek. On the basis of concrete analogies, the
author formulates the conclusion that Trattato contra li astrologi served as model
for Slovo protivu tščaščichsja zvezdozreniem predricati o buduščich i o samovlastii
čelovekom
“Trattato contra gli astrologi” Džirolamo Savonaroly i “Slovo protivu tščaščichsja zvezdozreniem predricati o buduščich i o samovlastii čelovekom” Maksima Greka. Opyt sopostavitel'nogo analiza
No full textThe article focuses on the influence that Savonarola’s works against astrology possibly had on ones by Maxim the Greek. Both Savonarola and Maxim developed their criticism of astrology in several texts. Among them, Trattato contra li astrologi and Slovo protivu tščaščichsja zvezdozreniem... show the most remarkable similarities. Analogies can be pointed out at different levels. In particular, comparative analysis uncovered the following: strictly corresponding text structures, use of the same biblical passages and in the same argumentative context; both authors refer to the same Fathers of the Church and quote the same passage from St. Augustine’s De Genesi ad litteram libri duodecim, they recall the philosophy of Aristotle, advance the same arguments, and make use of comparable stylistic devices. On this basis the author formulates the conclusion that Trattato contra li astrologi served as model for Slovo protivu tščaščichsja zvezdozreniem...
La predicazione esegetica di Kirill Turovskij: lo Slovo o rasslablennom
Full text linkСтатья посвящена исследованию функций библейских цитат в Слове о расслабленном Кирилла Туровского (1130-1182) с целью проверить основательность и стабильность ‘функциональной модели’, выведенной из Слова на вербное воскресенье того же автора. Анализ показывает, что обе этих проповеди отталкиваются от ‘функциональной модели’, характерной для проповедей епископа Луки Жидяты († 1059), митрополита Никифора I († 1121), игумена Моисея († 1187) и епископа Серапиона Владимирского († 1275), по причине их основной экзегетической цели. Такая цель, осуществляемая особой ‘литургической-экзегетической’ функцией библейских цитат, приближает данные проповеди к патристической экзегетической модели. Учитывая посредническую роль литургии и литургических книг, автор обнаруживает конкретный пример такой модели в Беседе 36 на Евангелие от Иоанна Иоанна Златоуста.Scopo del presente saggio è la disamina delle funzioni delle citazioni bibliche nello Slovo o rasslablennom (Sermone sul paralitico) di Kirill Turovskij (1130-1182) finalizzata alla verifica della validità e stabilità del ‘modello funzionale’ esemplato dallo Slovo na verbnoe voskresen'e (Sermone nella domenica delle palme) dello stesso autore. L'analisi del testo mostra che entrambe queste prediche si discostano dal ‘modello funzionale’ condiviso dalle prediche del vescovo Luka Židjata († 1059), del metropolita Nikifor I († 1121), dell'igumeno Moisej († 1187) e del vescovo Serapion Vladimirskij († 1275) in ragione della loro finalità esegetica prevalente. Per la suddetta finalità, che si esprime in una particolare funzione ‘esegetico-liturgica’ delle citazioni bibliche, queste prediche richiamano piuttosto il modello esegetico patristico. Posta la mediazione liturgica della tradizione patristica, l'autrice individua un esempio concreto di tale modello nell'Omelia 36 sul Vangelo di Giovanni di Giovanni Crisostomo.Through the analysis of how biblical quotations function within the Slovo o rasslablennom (Sermon on the Paralytic) by Kirill Turovskij (1130-1182), the author aims at verifying the validity and stability of the ‘functional model’ she previously deduced from the analysis of the same author's Slovo na verbnoe voskresen'e (Sermon for Palm Sunday). Textual analysis demonstrates that both writings differ from the ‘functional model’ shared by sermons of bishop Luka Židjata († 1059), mitropolitan Nikifor I († 1121), hegumen Moisej († 1187) and bishop Serapion Vladimirskij († 1275) in that they pursue a chiefly exegetical aim. This aim, achieved through a particular ‘liturgical-exegetical’ function of biblical quotations, recalls the patristic exegetical model. Given the liturgical mediation of Patristic literature, the author identifies a concrete example of such a model in the Homily 36 on the Gospel by John by John Chrysostom
Lo Zitie Ioanna Novgorodskogo e lo Zitie Antonija Rimljanina. Indizi di un percorso regionale nello sviluppo della letteratura agiografica slava orientale?
No full textThe article focuses on the Vita of Ioann from Novgorod (Žitie Ioanna Novgorodskogo) and on the Vita of Antonij the Roman (Žitie Antonija Rimljanina). Both texts were composed in Novgorod, the former at the end of the 15th century, the latter at the end of 16th century. The author considers them within the historical context of their genesis and analyzes their literary form and function. The Vita of Ioann was collected just before the Muscovite State annexed Novgorod; the text became the symbol of the political independence of the town. The Vita of Antonij was written after the loss of independence, to defend Novgorodian cultural identity. These two vitae were thus created in different historical contexts but with similar ideological intentions. From the literary point of view, they resulted from the gathering and (re-)elaboration of pre-existing materials. Their inclusion in the biographies created apparently anomalous vitae. Textual analysis shows the repetition and the unifying role of some topics (i.e. miracles) and the lack of others. It also shows the presence in each text of three autonomous and well-defined narrative units. The hypothesis of a regional path in the development of Eastern Slavic hagiography seems thus possible. Before their inclusion in the Pan-Russian hagiographic tradition, the texts were partially rearranged to make their structures more regular
Lo Zitie Avraamija Rostovskogo: specificità locali e processi di standardizzazione della prima redazione del testo
No full textThe article focuses on the Vita of Avraamij of Rostov (Žitie Avraamija Rostovskogo, first version). The text was composed in Rostov in the 15th century, possibly in the period when the Muscovite State annexed Rostov (1463, 1474). From a literary point of view, it possibly resulted from gathering and (re-)elaborating pre-existing materials. The author considers the text in comparison with other vitae written in the areas of Novgorod and Rostov between the 15th and the 16th century (Vita of Ioann of Novgorod, Vita of Antonij the Roman, Vita of Isaia of Rostov). The textual analysis aims to ascertain whether texts created in different historical contexts and regions but with similar
ideological intentions, and by means of similar literary processes, show analogous literary features. The analysis confirms the presence within the Vita of Avraamij of two autonomous, well-defined narrative units, and the centrality of the topic of a “miraculous journey”. By comparing the first version
of the Vita of Avraamij and the version rearranged to make its structures more regular after the subject's canonization, we were able to identify the literary processes through which standardization was achieved. The inclusion of the Vita of Avraamij (and of the other vitae previously examined) in the Pan-Russian hagiographic tradition entailed textual changes in the initial and final part of the text, while the central body, with all its structurally, formally and thematically distinctive features, was kept unchanged
La letteratura di direzione spirituale: invarianti e variabili. La testimonianza del Poslanie Jakova-černorizca k knjazju Dmitriju Borisoviču
Full text linkSpiritual Teachings: Unvarying and Varying Features. The Evidence of the Epistle of the Monk Jakov to the Prince Dmitrij Borisovič
The article focuses on the Epistle of the Monk Jakov to the Prince Dmitrij Borisovič (Poslanie Jakova-černorizca k knjazju Dmitriju Borisoviču), an East-Slavic text dating from the second half of the 13th century. The author aims to further investigate the hypothesis concerning the literary form used for spiritual teachings. As she demonstrated in previous articles, the Teaching to the Spiritual Son (Poučenie k duchovnomu čadu) by Georgij Zarubskij, the Epistle to Vladimir Monomach on Fasting (Poslanie Vladimiru Monomachu o poste) by mitropolit Nikifor i and the Epistle to Vladimir Monomach (Poslanie k Vladimiru Monomachu) by bishop Daniil (all texts possibly dating from the 12th century) belong to this literary genre. Here she assumes that these texts each represent a different textual sub-type. Textual analysis based on the functions of biblical quotations, together with data concerning the structure of the text, the social status and the cultural level of the sender and
the addressee, allow the author to establish that Jakov’s Epistle belongs to the same textual sub-type represented by Georgij Zarubskij’s Teaching
La Vie de Jean de Novgorod: genèse du texte et fonction hagiographique
No full textThe article focuses on the Vita of Ioann from Novgorod (Žitie Ioanna Novgorodskogo), a document composed in Novgorod at the end of the 15th century. The author considers the text within the historical context of its gene¬sis and analyzes its literary form and function. In the middle of the 15th century Archbishop Ioann (1165-1186) became the symbol of Novgorod independence in the face of the centralizing policy of the Muscovite State. Evfimij II (1428 [1434]-1458) founded the local cult and ordered Paxomij the Serb to compose a liturgical office in celebration of the Ioann’s memory. The gathering and literary (re-)elaboration of some ancient, pre-existing tales about Ioann began then, and these materials were included in the Vita. The Vita of Ioann (in its main redaction) is composed of three different parts : the Story about the sign of the Mother of God (Skazanie o Znamenii Bogorodicy), the Narration of Ioann’s journey from Novgorod riding the devil (Povest ́ o putešestvii Ioanna Novgorodskogo na bese), and the Sermon on the discovery of the relics of the Saint (Slovo o projavlenii moščej svjatogo). Their inclusion in the biography created an apparently anomalous vita. Textual analysis shows the repetition and the unifying role of some topics (i.e. miracles) and the lack of others. Above all, however, the analysis of the Vita of Ioann establishes its substantial regularity, accurate elaboration, and conformity to the paradigms of traditional hagiography. In the 16th century the Vita of Ioann was included in metropolitan Makarij’s Velikie minei chetii.
В статье рассматривается вопрос о происхождении и литературной функции Жития Иоанна Новгородского. Произведение было составлено в Новгороде в конце XV века. Процесс его возникновения тесно связан с культурно-политической обстановкой города в середине XV века, когда архиепископ Иоанн (1165-1186) стал символом независимости от Москвы. Тогда Евфимий II (1428[1434]-1458) установил Иоанну празднование и поручил логофету Пахомию сочинить слово похвальное в честь его. В тот же период начали собирать и обрабатывать уже существующие рассказы о Иоанне, которые потом стали частями его Жития. Житие Иоанна (основная редакция) состоит поэтому из некоторых раньше независимых частей : Сказание о Знамении Богородицы, Повесть о путешествии Иоанна Новгородского на бесе и Слово о проявлении мощей святого. Включение этих рассказов в житийное повествование могло оказывать влияние на структуру произведения. Анализ текста показывает, однако, что Житие является типичным в своём роде произведением, так как в нём представлены почти все темы традиционной агиографической схемы. В XVI веке Житие Иоанна было включено в Великие минеи четии митрополита Макария
L'immagine di Roma nelle fonti del medioevo slavo orientale
No full textIl saggio è incentrato sulla disamina di una selezione di fonti del medioevo slavo orientale che documentano
il viaggio, ordinario e «prodigioso», dalle terre slave orientali verso Roma e l'itinerario
contrario. L'autrice si sofferma inoltre sulla prima descrizione documentaria di Roma offerta da un
viaggiatore del XV sec.The article focuses on a selection of medieval Eastern Slavic sources documenting the journey from
the Eastern Slavic region to Rome and from Rome to the Eastern Slavic region. The author takes
into account both ordinary and «prodigious» journeys. She also lingers over the first description of
Rome produced by a traveller in the 15th century.L'article examine une sélection de fontes du Moyen Âge slave oriental qui documentent le voyage,
ordinaire et «prodigieux», des terres slaves orientales vers Rome et l'itinéraire contraire. L'auteur
prend aussi en considération la première description de Rome produite par un voyageur du XV
siècle
Il poslanie K Vladimiru monomachu del vescovo Daniil. Ancora a propositio della letteratura di direzione spirituale
Full text linkThe article focuses on the Epistle to Vladimir Monomach (Poslanie k Vladimiru Monomachu) written by bishop Daniil († 1121). The author offers an analysis based on the literary and pragmatic function of biblical quotations within the text. Through it, she establishes that the Epistle belongs to the literary form of spiritual teachings. She then considers the liturgical and historical circumstances surrounding the genesis of the text by comparing it with the Epistle to Vladimir Monomach on fasting (Poslanie Vladimiru Monomachu o poste) written by mitropolit Nikifor I († 1121). The results of the comparison allow her to formulate the hypothesis that Daniil and Nikifor wrote their Epistles shortly before Easter in 1114.Oggetto del saggio è il Poslanie k Vladimiru Monomachu (Epistola a Vladimir Monomach) del vescovo Daniil († 1121). Attraverso un'analisi incentrata sulla funzione letteraria e pragmatica delle citazioni bibliche presenti nel testo, l'autrice ne dimostra l'appartenenza alla forma letteraria degli insegnamenti spirituali. Esamina quindi la motivazione liturgica e le circostanze storiche della sua genesi nel confronto con il Poslanie Vladimiru Monomachu o poste (Epistola a Vladimir Monomah sul digiuno) del metropolita Nikifor I († 1121), avanzando l'ipotesi che le due opere possano essere stata scritte nell'imminenza della Pasqua del 1114
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