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This document provides a critical edition and analysis of an anonymous ascetic text found in two manuscripts from Mount Athos monasteries. The text contains recommendations for Athonite monks organized alphabetically up to the letter gamma. Though the author is unknown, the contents suggest it may be related to monastic foundation documents. The document analyzes the text and manuscripts, noting they are from the 15th-16th centuries and preserved in Dionysiou and Lavra monasteries. It hypothesizes the text is of Athonite origin based on its contents and manuscript context.
This document provides a critical edition and analysis of an anonymous ascetic text found in two manuscripts from Mount Athos monasteries. The text contains recommendations for Athonite monks organized alphabetically up to the letter gamma. Though the author is unknown, the contents suggest it may be related to monastic foundation documents. The document analyzes the text and manuscripts, noting they are from the 15th-16th centuries and preserved in Dionysiou and Lavra monasteries. It hypothesizes the text is of Athonite origin based on its contents and manuscript context.
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This document provides a critical edition and analysis of an anonymous ascetic text found in two manuscripts from Mount Athos monasteries. The text contains recommendations for Athonite monks organized alphabetically up to the letter gamma. Though the author is unknown, the contents suggest it may be related to monastic foundation documents. The document analyzes the text and manuscripts, noting they are from the 15th-16th centuries and preserved in Dionysiou and Lavra monasteries. It hypothesizes the text is of Athonite origin based on its contents and manuscript context.
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Attribution Non-Commercial (BY-NC)
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Descărcați ca PDF, TXT sau citiți online pe Scribd
Peter VAN DEUN, full professor of Byzantine Studies at the Katholieke Universiteit Leuven, Belgium Marieke DHONT, Master Student Byzantine Studies at the Katholieke Universiteit Leuven, Belgium
This article focuses on an anonymous ascetic text which is unpublished until now, and offers the critical edition of this short work containing a series of recommendations to Athonite monks, alphabetically organized and ending with the letter gamma; the text is preserved in two manuscripts: Athous, Dionysiou 269, of the XVth c., and Athous, Lavra K 116, of the XVIth c.
In this article we want to present an ascetic text which is untitled and written by an unidentified author; it is a series of recommendations to monks, alphabetically organized and ending with the letter gamma. The contents leads to the hypothesis this text could be related to the monastic foundation documents, but we cannot find clear parallels in any of the known typika ( 1 ). Giving its ascetic contents and the actual place of conservation of the manuscript witnesses on Mount Athos, and considering the fact that these two manuscripts are closely related to other Athonite manuscripts, actually preserved in the monasteries of the Great Lavra and of Iviron, an Athonite origin of the text is very plausible. The text is as far as we know unpublished until now. It was brought to us via two, rather recent, manuscripts. The first manuscript is Athous, Dionysiou 269 ( 2 ) (which now onwards will be referred to as codex A), a big miscellany. Both the sole scribe and the exact place of production of the manuscript are unknown, nor is there any information available about its later history; the codex probably dates from the fifteenth century; a note of the 17 th century says the manuscript is the property of the monastery of Dionysiou at that time.
( 1 ) We searched, however without any success, the five volumes of J. Thomas and Angela Constantinides Hero, Byzantine Monastic Foundation Documents. A Complete Translation of the Surviving Founders Typika and Testaments (Dumbarton Oaks Studies, 35) (Washington 2000). ( 2 ) For a short description of the manuscript, see S.P. Lambros, Katavlogo" twn ejn tai" biblioqhvkai" tou' JAgivou [Orou" JEllhnikw'n kwdivkwn, I (Cambridge 1895) 391-2. More information can be found in the PhD of B. Roosen, Epifanovitch Revisited. (Pseudo-) Maximi Confessoris Opuscula varia: a critical edition with extensive notes on manuscript tradition and authenticity (Leuven 2001) 61-2 and 569-87. 2 Our text is situated on folio 238 recto and verso; at the beginning of each new letter, the letter is indicated in the margin; whether this was done by the original scribe or added later by someone else is not clear. Especially in the section gamma, the manuscript is somewhat damaged, which sometimes makes reading difficult. The text is preceded by small fragments of different authors (folios 236-238): the first fragment, unidentified and acephalous (folio 236 r ) ( 3 ), is followed by an extract taken from the Asceticon of abbot Isaias (CPG 5555; folio 236 r ) ( 4 ), by a part of chapter sixteen of the Capita centum de perfectione spirituali by Diadochus of Photice (CPG 6106; folio 236 r ) ( 5 ), by another unidentified fragment (folio 236 r ) ( 6 ), by an apophthegm being a part of the same Asceticon of Isaias (folio 236 r-v ) ( 7 ), by a fragment from Barsanuphius and John (CPG 7350) (folio 236 v ) ( 8 ), by several more unidentified fragments (folio 236 v ) ( 9 ), by an extract from the Oijakistikh; yucw'n uJpotuvpwsi" of Leo the Philosopher (folio 236 v ) ( 10 ), by two fragments from Basil of Caesarea (folios 236 v -237 r ), taken from his Constitutiones asceticae (CPG 2895) ( 11 ) and from his Homilia I, De ieiunio (CPG 2845) ( 12 ), and, finally, by an apophthegm of abbot Cyrus (folio 237 r ) ( 13 ) and a fragment attributed to abbas Zosimas (folio 237 r-v ) ( 14 ).
( 3 ) After some illegible words (there is a lacuna between the actual folios 235 and 236), one can read: vi... .. ... i.c).. . -i. ... uv.i.. .i).c.. ,....)i, -i. u.. -ii ,... v; cu....i. ).. . -ii)uc.. iv..,iv. vi..\.; uv ; )uc.-; v..,i); ..)c.)i; these are the ultimate lines of the fifteenth caput of the Capita XV of Maximus the Confessor (CPG 7695), PG 90, 1185B11 (vi...) - C4/5 (..)c.)i). ( 4 ) See R. Draguet, Les cinq recensions de l'Ascticon syriaque d'Abba Isae, I, Introduction au problme isaen. Version des logoi I-XIII avec des parallles grecs et latins [Corpus Scriptorum Christianorum Orientalium, 293, Scriptores Syri, 122] (Louvain 1968), logos XIII, 23 (p. 237) (inc. 1..; ..c.. iui. i. i.i. i; uc-\.; -ii. i.).v;; des. v ))i\.. . )i.i.) followed by XIII, 25-26 (p. 239-241) (inc. 1.\; . vi...; des. u.ii. c.).i.). ( 5 ) See the edition of . des Places, Diadoque de Photic. uvres spirituelles [Sources Chrtiennes, 5ter] (Paris 1966 2 ) p. 92, 18 (0u- i. . .; ..; )3.) p. 93, 1 (,..u; viu;). ( 6 ) Inc. 0 . .i .. i... -i. i,.... cu.i. -ii\i3.., . i; ii.i; v\u.uci. -i. . ,u. )..uci., .. ,\.cc i\\i -i. -i.i cuic; des. cu.i.i.,.uc)i. \.. ( 7 ) Section VIII, 6, a little bit reworked; see the edition of the monk Augoustinos, Tou' oJsivou patro;" hJmw'n ajbba' JHsaivou lovgoi kq v, 2nd edn by S.N. Schoina (Volos 1962) p. 76, 20 (|.v. vi\.., v... i; \..u,.i; cu) - 22 (-v; cu). ( 8 ) 23, l. 19 (A.i-.c.. -i.. .; -u3..;) 22 (v; iu) (p. 212 of the edition of F. Neyt, Paula de Angelis and L. Regnault, Barsanuphe et Jean de Gaza. Correspondance, I, I, Lettres 1-71 [Sources Chrtiennes, 426] (Paris 1997). ( 9 ) These three fragments are: 1) inc. .. . -i.. .. . .i..i cu .c-v.c.. .c., v\.. ; .u; .. i.i,..c.. vii.... .c. . i.i,..c.. .. u.i. v\..; des. . -v. u c.i;; 2) .cv. vic; i..c..; -i. ...; uvi.. i..ic)i. .-ic; .iu. .. i\)..i -i. ..c)i. .; ..i i \uvi; 3) u c.i.-. i)\. -i. v.. -i. -i-vi)..i cu. .-...ci. ).. u.i.i.. ( 10 ) III, 21, edited by A. Papadopoulos-Kerameus, Varia Graeca Sacra. Sbornik greceskich neizdannych bogoslovskich tekstov IV-XV vekov (St. Petersburg 1909, reprint in Subsidia byzantina, 6 [Leipzig 1975]), p. 236, 19 (;) 25 (i..i.). This text of Leo is probably written between 890 and 907. ( 11 ) PG 31, 1333B9 (.i.) - 11 (ii.i.). ( 12 ) PG 31, 180C5 ( |-) - 8 (.i-vuc..). ( 13 ) PG 65, 253A4 (.i. 2 ) - 8 (\..i.). ( 14 ) From his Alloquia (CPG 7361), edited by the monk Augoustinos, '1u c.u vi; .. i33i Z.c.i -.)i\i.i vi.u .).\.i', Neva Siwvn 12 (1912) p. 861, l. 11 (1 .i 3.i; vc.uic)i. -i. uv.....) - l. 3 ab imo (v....). 3 The text studied in this article is followed by an anthology mostly compiled from the opuscula of Marc the Monk (folios 238 v -242 v ) ( 15 ). The second manuscript containing the same text, is Athous, Lavra K 116 ( 16 ), on folio 285 r
(we will from now on refer to this manuscript as B). This paper manuscript from the sixteenth century is written by different scribes, most of them unknown just like the person who copied our text . B was probably achieved in the monastery of the Great Lavra, because another text present in B, the Liber Asceticus of Maximus the Confessor (CPG 7692; folios 373 r -438 r ), was copied from Mosquensis, Bibliothecae Synodalis 439, a manuscript which has been situated in the library of Lavra ever since the fourteenth century ( 17 ); there is still another
( 15 ) The lemma in the text reads u c.u vi; .. i-u; in the margins we also find .-\, (sic) vi.u .).\.;. These fragments, which have sometimes reworked the souce, are (for Marc the Monk, we used the edition of G.- M. de Durand, Marc le Moine. Traits, I et II [Sources Chrtiennes, 445 and 455] [Paris 1999 and 2000]: Marc the Monk, Opusculum V, Ad Nicolaum praecepta animae salutaria (CPG 6094): II, 34 (1.; . cu.... [.; cu.. cod.]) - 38 (i.i\i3) et 43 ( |i.) - 46 (-ii..c.. [i..c.. cod.]) (II, p. 112); III, 29 ( .iu. .\...;) - 36 (u.ii. ,...c)i.) (II, p. 116); IV, 14 ( |.; v. u.) - 23 (iv-i\uv..), 26 ( ci) - 28 (i,...ci;), 29 (c.)i...) - 32 (c...u;) et 34 ().i3.u..) - 37 (.)u\ii. [.cici. cod.]) (II, p. 118); V, 13 (|..c..;) - 16 (..u.;, -i.), 17 (..c..;) - 18 (u ).u) et 20 ( 0 ,i) - 23 (.v.v..) (II, p. 124); VII, 56 ( vu.c.. ...), 54 (ci-.; v.v.ic..i. [v.v.i..i. cod.]), 54 (`.;), 56 ( ,u) - 57 (-iic)i.i. [-iic)i.i. cod.]) and 59 (..c) - 59/60 (iv.,i.i.) (II, p. 132); VIII, 6 (uv.)i..i) - 7 (-ii.ui.), 14 (|. ) - 16 (,...c)i.) et 25 (..) - 26 (i;) (II, p. 134-136); IX, 13 ( ...)) - 19 ())i...) (II, p. 138); X, 25 (|.-i\u..;) - 29 (.u;) (II, p. 142-144); XIII, 1 (|. ) - 9 (,ui.;), 13 (.;) - 14 (i..i;), 24 (.) - 29 (..\iu...) et 30 (.- u.i..;) - 38 (iu) (II, p. 150- 154). Marc the Monk, Opusculum III, De paenitentia (CPG 6092): XI, 18 (`u;) - 26 ( .i..i) (I, p. 250). Marc the Monk, Opusculum II, De his qui putant se ex operibus iustificari (CPG 6091): 135, 6 (|. ) - 13 (u... c.) (I, p. 170- 172); 211, 3 ( |u.;) - 33 ( viuc..)i) (I, p. 198-200). Marc the Monk, Opusculum IV, De baptismo (CPG 6093): XIII, 11 (|i. u) - 21 (.).\..) (I, p. 374). Three unidentified pieces: 1) 0. v\..c. .. i.).v.. .. ).\... .ui.c... . ).., .i uc.c.. ,..c..; i\)u;, ci-. .. -i.uc.., -i. .i..i -i. .; \,.c.; -i. ... -uv .,ic.i .. i,....c)i. -i. i)\... . u ).u i.).v., .c.. i\)..; i,.. vii ).u ,u; v; u; iiu; .. v... u.i... \,.cu;; 2) c.; ..u. .u; -i. .i..i v.. .ic.. ..; ..i., ii.i u.; ivi.i ci ..; i. ).u vi... -.i; 3) c.; .c.. .i..i i..i;, u v.. -c.i. -i i,....c).ci. u ,i .c.. .\ic; -i. .i-.c.; u .c.u, -i. u .c.. i))ic.i -i. i....; ., -i. v; i.).vu; u ).u -ii\\i, -i. v.; . v..ui. -i. -i)i; -i.i, . iu; ,.i. . -u.. (this final phrase is Mt. 5, 3 and 8). A part of chapter 97 from the Capita centum de perfectione spirituali by Diadochus of Photice, p. 159, 19 ( 0 ..u. ).\.. . .iuu -i)i.ci. -i.i. .) - 21 (iviuc. ...). Marc the Monk, Opusculum II, De his qui putant se ex operibus iustificari (CPG 6091): 55, 2 (. ) - 4 (u.i..) et 1 (\.,uc..) - 2 (l..ui;) (I, p. 146); 72, 1 (l\\.) - 2 (-ii..)i) (I, p. 150); 114, 1 (0u- .c.) - 5 (vii..i.) (I, p. 164); 197, 1 ( |-; cu..u) - 5 (vii..i.) (I, p. 192). Maximus the Confessor, Capita de caritate (CPG 7693), the totality of II, 20, from l. 1 (0. . ,u. .. i.. u..;) to 5 (c)i .i iu;) (edition of A. Ceresa-Gastaldo, Capitoli sulla carit [Verba seniorum. Collana di testi e studi patristici, N.S. 3] [Rome 1963] 100). Marc the Monk, Opusculum II, De his qui putant se ex operibus iustificari (CPG 6091): 39, 1 (0u- .c.. .,-i;) - 2 (.).\....) (I, p. 142). Marc the Monk, Opusculum I, De lege spirituali (CPG 6090): 136, 1 (A,.ci. .) - 3 (...-i) (I, p. 108); 148, 1 (\..;) - 2 (uvi..) (I, p. 114); 190, 1 ( 0) - 2/3 (.v\i-c.i.) (I, p. 122); 192, 1 (M ) - 193, 3 (.u.c-.i.) (I, p. 124). Marc the Monk, Opusculum II, De his qui putant se ex operibus iustificari (CPG 6091): 29, 1 (0u-) - 2 (vc.u;) (I, p. 138); 38, 1 (0u..i) - 2 (..i.) (I, p. 142). ( 16 ) For a description of this manuscript: Spyridon of Lavra AND S. Eustratiades, Catalogue of the Greek Manuscripts in the Library of the Laura on Mount Athos with Notices from other Libraries [Harvard Theological Studies, 12] (Cambridge [MA] - Paris - London 1925) 242-3. There can be found some supplementary elements in father . Sargologos, Un trait de vie spirituelle et morale du XI e sicle: le florilge sacro-profane du manuscrit 6 de Patmos (Thessalonica 1990) 89-90, and in Sibylle Ihm, Ps.-Maximus Confessor. Erste kritische Edition einer Redaktion des sacro-profanen Florilegiums Loci Communes nebst einer vollstndigen Kollation einer zweiten Redaktion und weiterem Material [Palingenesia, 73] (Stuttgart 2001) XXXVIII-XL. ( 17 ) P. Van Deun, Maximi Confessoris Liber Asceticus [Corpus Christianorum, Series Graeca, 40] (Turnhout-Leuven 2000) 195-7. 4 argument: one of the scribes of B, a certain Neophytos (who died in february 1520), can be related to the monastery of the Great Lavra (e.g. as hgoumenos) ( 18 ). The Lavra codex is written more clearly than codex A, but, unfortunately, it only contains the alpha and beta sections of our text; we should also note that the scribe of B made some phonetic errors that are not found in A, like .\... instead of ..\.... Our text is preceded by Sermo XII, De ascetica disciplina, of S. Basil (CPG 2890; folio 284 r-v ) ( 19 ) and by Letter 43 attributed, wrongly, to the same author (CPG 2900; folio 284 v ), and is followed by two extracts from the Syntagma ad quendam politicum by Pseudo- Athanasius (CPG 2286; olio 285 r ) ( 20 ) and by a fragment taken from the Sermones LXIV of Macarius/Symeon (CPG 2410; folio 285 r-v ) ( 21 ).
The text reads as follows: A .i.-; v\...i;, uvi- -i. iv....c.; i vi-.-;, .,-i..i -i. .\,c.; i cu.i;, c..v ..\... -i. -i.i; iv....c.; i vc.u;, .,.; -i. vc, -i. .. u i, i.).v.. )u, i iv....c..; i\)..;, v..);, -i. i v..)u;, i-ui .i -ii.u..; i c).i;, )3; -u.u, -i. i )3u -u.u, )3; -\ic... i i,iv; ).u, c.i.-; -v;, -i. i c.i.-u -vu .i -u.., .c; i..c..; -i. vi\.. i i,iv; ).u, )3; ).u ( 22 ), .\; ., i)3.i . i.u; i i-cu., i.i.c.; -cu, -i. i i.i.c..;, .c; v; iu. i )...i;, vi.; ( 23 ), -i. i vi..;, ..-.c.; c.i; i ,u;, c.i, -i. i c.i;, -c; i . vi..., ).;. 3ic.\.u; vic; -.c..;, ).; 3ic.\.u; i; -.c..;, i.).v; 3ic.\.u; vi).., .i; 3i; .i., ... ).\i 3i; vi-.-., i,.i 3i; )...-., v..cvic; -i. cu,uc.; 3i; cuic, i- -i. . -uv. ( 24 ) 3i; . uvi-.-., vii-u... u ..u vi; ( 25 ).
( 18 ) On Neophytos, see e.g. P. Lemerle - A. Guillou - N. Svoronos - Denise Papachryssanthou (collaboration by Sima irkovi), Actes de Lavra, IV [Archives de l'Athos, XI] (Paris 1982) 49-50 and 62. ( 19 ) This text can also be found in our manuscript A, folios 242 v -244 r . ( 20 ) PG 28, 1401B6 ( 0 .;) - C12 (.\i3..) and 1403C12 (..\i;) - 1408A12 (iuu). ( 21 ) 1, 1, 1 (1..) - 8 (-u.;) in the edition of H. Berthold, Makarios/Symeon, Reden und Briefe. Die Sammlung I des Vaticanus Graecus 694 (B), I, Einleitung und Tabellen. Die Logoi B 2-29 [Die Griechischen Christlichen Schriftsteller der ersten (drei) Jahrhunderte] (Berlin 1973). ( 22 ) -u.u B. ( 23 ) vi.; B. ( 24 ) -.-uv. sic B. ( 25 ) Here ends Athous, Lavra K 116. 5 |i..ui. ,u .. )...i, ,iu.i ( 26 ) . \,.c; ( 27 ) .. uv.)i..i , -i\ .).. cv., -i. -i.i i,i) .).. \,. ).u , ivi\ i..; -iv).., -i. -i.i iv... cu..; ).\,.. , c-\i i.... . cv., -i. ,u c-\i u .i... ( 28 ) \,. ,.i; -c.-.., v\u;, ,.i; .i.., v...i ,.)ui )i\icc; v; ,., u\., ,.)ui . -cu v; ui.., .ciu...; 3.; ( 29 ) ,u,; ... ..; i u, v.ii. ( 30 ) -i. .u; )...-; ..; ui..i c-..ii i...i., -i. ).... -i. ).\,.., -i. \.,.. -i. v\.,.., -i. i.iviu.. -i. i.iviu.i. ..)i i,.i .i;, ..; ).; iu. i ..; .\;.
Translation The principle of the monastic way of life is obedience and humiliation. The principle of a virtuous life, is abstinence and confession. The principle of tranquillity is silence of the lips and humiliation of the heart. The principle of prayer, is temperance and attention, and the principle of these two, is the flee of people. The principle of true humiliation, is suffering, and the principle of suffering, are tears with compunction. The principle of wisdom, is fearing the Lord. And the principle of fearing the Lord, is fearing punishment. The principle of love for the Lord, is physical labour; and the principle of physical labour because of the Lord, is hatred against indulgence. And to return to that subject, the principle of love for the Lord, is fearing the Lord. The ultimate goal, is fearlessness paired with shame. The principle of detachment, is withdrawal from the world. The principle of withdrawal, is hatred against the world itself. The principle of contemplation, is a virtuous life; and the principle of the virtuous life, is the mortification of the body. The principle of the soul, is the body; and the principle of the body, is the world. The principle of everything is the Lord.
The ruler of each creation, is the Lord. The ruler of a visible creation, is man. The ruler of passions, is the monk. The burden for the monk, is private will. The burden for someone who lives virtuously, is laziness. The burden for someone contemplating, are distracting circumstances and confusion. The burden for the hesychast, is sense of hearing and the noises. The burden for he who is obedient, is not obeying his own father.
( 26 ) ,i3.i A. ( 27 ) For the expression ,iu.i \,.c;, see also John Climacus, Scala Paradisi, gradus XIV, PG 88, 868A7. ( 28 ) .i. A. ( 29 ) Gal. 6, 14: .. . ,... -iuic)i. .. .. . ciu. u -u.u .. lcu \.cu, . u .. -c; .ciu.i. -i,. -c.. ( 30 ) v.ii. sic A. 6
The soul is happy during contemplation. He who reasons, prides himself on arrogance. The beautiful earth lets seed grow; also a gentle heart lets the word of the Lord grow. The tender earth bears fruit rapidly; and the humble heart comes to a conception of the Lord promptly. The hard earth dries the seed; and the hard soul does not impart reason. A gift of honour for the earthlings is wealth. The bridge over the sea to the land, is wood; the bridge over the world to heaven, is the crucified life. The chalk, the bird, flies high, and the contemplative spirit climbs to heavenly dwellings. And he contemplates, and speculates about the Lord, and he speaks as well as predicts, and he makes to cease as well as makes to cease himself. Where the Holy Trinity is, is the one Lord; to Him is the glory at the end.
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