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Alle fonti orali della Povest’ strašna: un contributo alla ricostruzione dell’itinerario di Massimo il Greco in Occidente
No full textThe article aims at completing the investigation into the sources of the Povest’ strašna i dostopamjatna i o soveršennom inočeskom žitel’stve (Terrible and memorable narrative, and about the perfect monastic lifestyle) by Maximus the Greek. The Povest’, which probably belongs to the first Slavic period of the author’s production, consists of two narratives; the first concerns the Kingdom of France, the University of Paris, the Grande Chartreuse, and the Carthusian order, and the second Italy, Girolamo Savonarola and the Dominican order. A philological study of the first narrative led to a typology of the sources the author used: direct eye-witness, written, and oral.
The eye-witness and written testimony were recovered independently and relate to all the contents of the Povest’ except the Kingdom of France and the University of Paris. Maximus’s source for them must be oral accounts. The present author strives to identify the sources using authoritative biographies of Maximus, the results of recent studies in the fields of paleography and philology, and relevant Slavic material. The findings are additionally expected to cast light on Maximus the Greek’s Italian period, leading to a better knowledge of his journey in the West
Lo Slovo na voznesenie di Kirill Turovskij: esegesi, celebrazione, parenesi
Full text linkIl presente saggio si pone come obiettivo la verifica dell’ipotesi sulla specificità dell’omiletica
di Kirill Turovskij nel confronto con i sermoni comuni di epoca kieviana (XI-XIII sec.) attraverso l’analisi
dello Slovo na voznesenie (Omelia per l’ascensione). Recenti studi sullo Slovo na verbnoe voskresen’e
(Omelia per la domenica delle palme) e sullo Slovo o rasslablennom (Omelia sul paralitico) mi hanno
permesso di scorgere un nesso fra tale specificità e la finalità esegetica di queste omelie, al cui interno
prevalgono procedimenti esegetici. L’analisi delle funzioni delle citazioni bibliche nello Slovo na voznesenie,
condotta in questa sede, mostra però la finalità in primo luogo celebrativa del discorso, realizzata di
preferenza da procedimenti di drammatizzazione. Questo dato mi ha allora indotto a riconsiderare l’ipotesi
di partenza, individuando le ragioni della specificità dell’omiletica di Kirill Turovskij nell’imitatio ricreativa
dei testi della tradizione patristica nelle loro varietà funzionali: la varietà esegetica, esemplificata
dai commentari ai libri biblici, e quella celebrativa, esemplificata dalle omelie festive. In questo modo
l’omiletica di Kirill Turovskij fonda nella predicazione slava orientale dei primi secoli la distinzione (già
bizantina e occidentale) fra omelie esegetiche e omelie festive.The present article aims at verifying an hypothesis about the significance of Kirill Turovskij’s
homiletics within medieval East Slavic preaching of Kievan period (11th-13th centuries), doing so through
the analysis of his Slovo na voznensenie (Homily for ascension). In recent studies of his Slovo na verbnoe
voskresen’e (Homily for Palm Sunday) and Slovo o rasslablennom (Homily about the sick man), I explained
their difference from Kievan common sermons by the chiefly exegetical aim the author pursued (and the
prevalence of exegetical devices within the texts). The analysis of how biblical quotations function in
the Slovo na vosnesenie shows that this homily differs from the others in that it has a chiefly celebratory
purpose, fulfilled through dramatizing devices. This insight leads me to reassess the previous hypothesis,
tracing the innovation of Kirill Turovskij’s homiletics back to his cultured approach to Patristic tradition.
The author plainly perceived and accepted Patristic writings as theoretical models, and was able to re-create
their functional varieties – the exegetical variety, exemplified by Patristic homilies in the Bible, and the
celebratory one, exemplified by Patristic festal homilies – thus establishing within his homiletics, as well
as medieval East Slavic preaching, the Byzantine division between exegetical and festal homilies and the
Western one between homily and sermon
La forma di vita domenicana nella testimonianza di Massimo il Greco e le sue fonti
No full textThe article aims at gathering together Maximus the Greek’s descriptions of the Dominican lifestyle and investigating their sources. He depicts the Dominican Order in different works and on different occasions: the Poslanie o franciskancach i dominikancach (Epistle about the Franciscans and Dominicans), possibly addressed, between 1531 and 1547, to Bishop Akakij of Tver’, and the Povest’ strašna i dostopamjatna i o soveršennom inočeskom žitel’stve (Terrible and memorable narrative, and about the perfect monastic lifestyle), likely written in 1518-1525, reworked after 1531 and again between the end of 1540s and the beginning of the 1550s. In these works, the author points to written and oral sources, and his role as witness. He reports Dominican customs from the Order’s inspiration and government to the friars’ virtue and activities. The bird’s eye view he offers conforms to Dominican normative and documentary sources: the Constitutiones antique Ordinis Fratrum Praedicatorum, Humbert of Romans’ Opera de vita regulari, the Acta canonizationis sancti Dominici, the Modi orandi sancti Dominici and the Vitae fratrum by Gerard of Frachet. Given the novitiate Maximus the Greek spent in the convent of Saint Mark at Florence, his knowledge of the Dominican sources is undeniable. This very fact, which he carefully conceals, together with several tiny details missing in the Dominican sources, allow to consider Maximus the Greek’s witness to be grounded in his experience of the Dominican lifestyle
Писану видѣх / писано и вѣдах. Sulle fonti della Povest’ strašna di Massimo il Greco
Full text linkПисану видѣ х / писано и вѣ дах. About the Sources of Maximus the Greek’s Povest’ strašna This article investigates the sources of the Terrible and Memorable Narrative, and about the Perfect Monastic Lifestyle (Повѣ сть страшна и достопамятна, и о съвръшеном иночьскомъ жительствѣ ) by Maximus the Greek. To the Muscovite reader, the narrative represents the first account of the University of Paris, the Grande Chartreuse, the Carthusian monastic order, Girolamo Savonarola’s Florentine preaching and the Dominican monastic order. In the form we have it, the narrative results from the union of two different parts, the first being about the Kingdom of France and the second about Florence. The title refers to the first part, where the ‘terrible and memorable narrative’ concerns the story of the particular judgment of a doctor of the University of Paris, while ‘the perfect monastic lifestyle’ refers to the foundation of the first Carthusian monastery and the Carthusian order. In order to reassure his readers that he intends to tell the truth, Maximus states that the first part of his narrative is based on indirect sources and the second part on direct ones. The statement about the sources of the first part – истину пишу, юже самъ не точию писану видѣх и прочтохъ, но и слухом прияхъ от мужеи достовѣрных, сирѣчь добродѣтелию жития и прему- дростию многою украшеных, у них же азъ, зѣло юнъ сыи, пожих лѣта доволна – is unusual and seemingly misleading. In this paper the author seeks to recover the sense of the sentence, advancing two different hypotheses and testing them
Об источниках пророческих цитат в сочинениях Максима Грека
No full textMaximus the Greek’s († 1556) use of biblical quotation
is a current issue in the study of his literary heritage. This
paper focuses on the quotations from the Prophets found
in his «Speech against those who try to predict things to
come by observing the stars, and on man’s free will» («Slovo
protivu tščaščichsja zvezdozreniem predricati o buduščich
i o samovlastii čelovekom»). Given the actual sources
of this writing, the present author seeks to identify the
possible sources of the quotations from Isaiah and Jeremiah
within it
Scrittura e Scritture per Massimo il Greco. A cinquecento anni dall’arrivo in Moscovia
Full text linkIl Padre nostro commentato nell’esemplare RNB OLDP nr. 176 della raccolta delle opere di Massimo il Greco
No full textThe essay investigates the origin and sources of the Pater noster Commentary (Otče naš tolkovo), attested in some collections of Maximus the Greek’s writings
Житие Антония Римлянина и средневековая восточнославянская агиографическая традиция
No full textРабота посвящена исследованию Жития Антония Римлянина в контексте средневековой восточнославянской агиографической традиции. Исследование проводится на уровне морфологии текста, метода его создания, его идеологического замысла, культурно-исторических условий его появления и последующего развития
Massimo il Greco, Venezia e l’editoria umanistica: tra esperienza e retaggio
No full textIl saggio si propone di indagare l’esperienza veneziana di Massimo il Greco e il retaggio di tale esperienza nella sua opera slava. L’esperienza di Massimo a Venezia è documentata complessivamente dalla sua opera, che permette di risalire alle figure con cui egli entrò in contatto e alle attività che svolse, e di fissare i termini dei suoi soggiorni in città. Indizi del retaggio di tale esperienza affiorano dalla conoscenza delle edizioni veneziane testimoniata dalla sua opera slava, sulla cui base si può tentare di ricomporre la biblioteca greca e latina che Massimo doveva aver allestito nella sua cella all’interno del monastero del Miracolo
nel Cremlino di Mosca.Maximus the Greek and Venice : Between Experience and Legacy · The essay aims at investigating the Venetian experience of Maximus the Greek and the legacy it left in his Slavic work. As for his experience, evidence demonstrating Maximus’s presence in Venice consists of recollections ; from them we can recover the figures with whom he came into contact, the activities he pursued and the terms of his stays in the city. Clues to the legacy are found in the evidence of Venetian editions that occurs in his Slavic writings ; this evidence contributes to a restoration of the Greek and Latin library that Maximus would have assembled in his cell in the Chudov monastery within the Moscow Kremlin
La Vita di Antonij il Romano: (ri-)creazione della memoria, (ri-)costruzione di un’identità
No full textThe article aims to show how the sixteenth-century Life of Antony the Roman engages in the process of re-codification of memory; it does so, following the loss of independence in 1478, to express Novgorod’s claim to an identity then eclipsed by that of Moscow. The Life borrows arguments from the Epistle of the monk Filofej, reiterated in the later Tale of the white klobuk. Both the Epistle and Tale rely on the translatio imperii, the first from Rome to Constantinople and Moscow, the latter from Rome, to Constantinople and Novgorod; in the Life the same argument affirms Novgorod’s role as the unique depository of the Orthodox faith since the twelfth century. The evidence was the itinerary of Antony, which put Novgorod in direct connection with Rome and excluded both Constantinople and Moscow
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