John of Damascus' Marian Homilies in Mediaeval South Slavic Literatures
under the scholarly editorship of Lora Taseva
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Translator: © Katerina Popova
Printed by CPI books GmbH, Leck
ISSN 1868-2936
ISBN 978-3-631-83390-2 (Print)
E-ISBN 978-3-631-83491-6 (E-PDF)
E-ISBN 978-3-631-83492-3 (EPUB)
E-ISBN 978-3-631-83493-0 (MOBI) DOI 10.3726/b17566
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INTRODUCTION
The Life and Works of John of Damascus ....... ................. .......
Reception of John of Damascus’ Works in Mediaeval South Slavic Literatures .................. ................. ................ ...............
The Homilies on the Mother of God in Mediaeval South Slavic Literatures: Prefatory Remarks ................ ................ ............
CHAPTER I: JOHN OF DAMASCUS’ FIRST AND THIRD HOMILIES ON THE DORMITION OF THE MOTHER OF GOD IN THE SOUTH SLAVIC MANUSCRIPT TRADITION
The Feast of the Dormition of the Mother of God, and John of Damascus’ Homilies on It ..................... ............... ............. 27
I.1. The Third Homily on the Dormition of the Mother of God
Sources .................................................. ............. .......
Textological Analysis
Comparison of the Slavonic Text with the Greek Tradition ..........
Textual History of the Slavonic Translation ............... ............
Linguistic Peculiarities and Translation Technique of DormIII-sl ......
Lexical Characteristics of DormIII-sl ...
I.2. The First Homily on the Dormition of the Mother of God
Sources ..........................
Textological Analysis
Comparison of the Slavonic Text with the Greek Tradition Textual History of the Slavonic Translation ............... ............
Linguistic Peculiarities and Translation Technique of DormІ-sl ........
Lexical Characteristics of DormІ-sl ......... ..................
in DormІ-sl
CHAPTER II: THE SLAVONIC TRANSLATIONS OF JOHN OF DAMASCUS’ HOMILY ON THE NATIVITY OF THE MOTHER OF GOD IN THE SOUTH SLAVIC MANUSCRIPT TRADITION
The Feast of the Nativity of the Mother of God, and John of Damascus’ Homily on It ................ .................................. ...............
II.1. Translation A of the Homily on the Nativity of the Mother of God in the South Slavic Manuscript Tradition
Sources .......................... ................ ............. ...............
Textological Analysis
Comparison of the Slavonic Text with the Greek Tradition ..........
Textual History of the Slavonic Translation ............... ............
Linguistic Peculiarities and Translation Technique of NativA-sl
Lexical Characteristics of NativA-sl ......... ................. ............
in NativA-sl
II.2. Translation B of the Homily on the Nativity of the Mother of God in the South Slavic Manuscript Tradition
Sources .......................... ................ ............. ...............
Textological Analysis ....... .................................. .............
Comparison of the Slavonic Text with the Greek Tradition ...........
Textual History of the Slavonic Translation ............... ............
Linguistic Peculiarities and Translation Technique of NativB-sl .......
Lexical Characteristics of NativB-sl .........
I. Index of Manuscripts as Listed in BHBS ..................... ............
TEXTS
Editorial Principles ........
Third Homily on the Dormition of the Mother of God ............ ......
First Homily on the Dormition of the Mother of God ............
Homily on the Nativity of the Mother of God – Translation A ... .......
Homily on the Nativity of the Mother of God – Translation B ... .......
SLAVONIC-GREEK AND GREEK-SLAVONIC LIST OF CONTENT WORDS
Acknowledgements
This book is an expanded and revised version of my PhD dissertation, defended in 2014 at the Cyrillo-Methodian Research Centre at the Bulgarian Academy of Sciences. I am deeply grateful to my supervisor, Prof. Dr. Klimentina Ivanova, for introducing me to the problematics of Palaeoslavistics, for suggesting the subject, for her advice and patience, for providing me with copies of the relevant manuscripts and for all her other help. I would also like to thank the management and my colleagues from the Cyrillo-Methodian Research Centre for the opportunity to conduct this study as well as for their assistance and support. I am particularly indebted to Assoc. Prof. Dr. Tatyana Ilieva for her consultations on Ancient Greek and on various questions related to the Ancient Greek and Old Bulgarian text, which arose in the process of research and publication of the homilies.
The transformation of my dissertation into the present book, however, would have been impossible without the opportunity provided to me by the Alexander von Humboldt Foundation for a three-month research stay in Germany as a junior researcher accompanying Prof. Dr. Lora Taseva. This opportunity enabled me not only to work in Berlin’s rich libraries but also to meet and interact with Prof. Dr. Christian Voss of Humboldt University. It was he who suggested that I publish my dissertation in book form and, moreover, proposed its inclusion in the authoritative series Studies on Language and Culture in Central and Eastern Europe (SLCCEE) – an exceptional privilege for a young scholar. I am sincerely and profoundly grateful for his trust, support, patience and understanding.
This book would not have been completed without the encouragement and scholarly assistance of Prof. Dr. Lora Taseva of the Institute of Balkan Studies & Centre of Thracology at the Bulgarian Academy of Sciences. Her professional and moral support contributed greatly to the completion of this study in its present form.
I am also indebted to a number of institutions and colleagues for their help and cooperation. For providing me with microfilms or digital copies of the relevant manuscripts I am particularly grateful to the brotherhood of the Zographou Monastery, the Zographou Electronic Research Library at Sofia University, the brotherhood of the Rila Monastery, my colleagues from the Digital Archive ‘Bulgarian Manuscript Book’ of the Faculty of Slavic Studies of Sofia University, the brotherhood of the Hilandar Monastery on Mount
Athos, the staff of the Hilandar Research Library and the Resource Center for Medieval Slavic Studies at the Ohio State University, and the Centre for SlavoByzantine Studies ‘Prof. Ivan Dujčev’ in Sofia. For assisting me in examining manuscripts de visu I would like to thank my colleagues from the Department of Manuscripts and Early Printed Books of the SS Cyril and Methodius National Library and from the Church-Historical and Archival Institute at the Bulgarian Patriarchate in Sofia, the Department of Manuscripts and Rare Books of the Romanian Academy Library in Bucharest, Dr. Zoran Nedeljković, Director of the Library of the Serbian Patriarchate, and Deacon Vladimir Radovanović, Director of the Museum of the Serbian Orthodox Church in Belgrade. I would also like to thank Prof. Ralph Cleminson, and my colleagues from the Institute for Literature and the Institute for Bulgarian Language at the Bulgarian Academy of Sciences as well as from the Department of CyrilloMethodian Studies at Sofia University, who helped me with information, advice or discussions in the course of my work.
I also wish to express my gratitude to Katerina Popova for the time and effort she put into translating this text into English.
Finally, I thank my family for their understanding and warm support throughout the writing of this book.
ABBREVIATIONS
South Slavic Manuscripts
B1 Bucharest, Romanian Academy Library, MS Sl. 151
B2 Bucharest, Romanian Academy Library, MS Sl. 152
B3 Bucharest, Romanian Academy Library, MS Sl. 301
B4 Bucharest, Romanian Academy Library, MS Sl. 302
B5 Bucharest, Romanian Academy Library, MS Sl. 305
B6 Bucharest, Romanian Academy Library, MS Sl. 678
Bel1 Belgrade, Svetozar Marković University Library, MS 1
Bеl2 Belgrade, Svetozar Marković University Library, MS Ћоровић 30
Bel3 Belgrade, Museum of the Serbian Orthodox Church, MS 106
Bеl4 Belgrade, Museum of the Serbian Orthodox Church, MS 139
Bel5 Belgrade, Museum of the Serbian Orthodox Church, MS 140
Bеl6 Belgrade, National Library of Serbia, MS Рс 59
Bеl7 Belgrade, Library of the Serbian Patriarchate, MS 281
C1 Cetinje Monastery, MS 50
C2 Cetinje Monastery, MS 64
D1 Dragomirna Monastery, MS 1789/700
D2 Dragomirna Monastery, MS 1880/791
H1 Hilandar Monastery, MS 439
H2 Hilandar Monastery, MS 446
H3 Hilandar Monastery, MS 457
H4 Hilandar Monastery, MS 473
H5 Hilandar Monastery, MS 489
H6 Hilandar Monastery, MS 496
H7 Hilandar Monastery, MS 649
Pl Monastery of the Holy Trinity at Pljevlja, MS 104
R1 Rila Monastery, MS 4/5
R2 Rila Monastery, MS 4/8 (61)
R3 Rila Monastery, MS 4/11 (83)
S1 Sofia, Church-Historical and Archival Institute, MS 182
S2 Sofia, SS Cyril and Methodius National Library, MS 307
SP1 St. Petersburg, National Library of Russia, MS Гильф. 53
SP2 St. Petersburg, National Library of Russia, MS Гильф. 56
SP3 St. Petersburg, National Library of Russia, MS ОЛДП F. 421
SP4 St. Petersburg, National Library of Russia, MS Погод. 873
Vr Metropolitanate of Vratsa, MS 4
Z1 Zagreb, Archives of the Croatian Academy of Sciences and Arts, MS IIIb20
Z2 Zagreb, Archives of the Croatian Academy of Sciences and Arts, MS IIIc24
Z3 Zagreb, Croatian History Museum, MS P-72 (Орах. 55)
Zog Zographou Monastery, MS 107
Dictionaries, Reference Books, and Editions
Argir Rečnik na grčko-crkovnoslovenski leksički paraleli (see Аргировски 2003)
BHBS Bibliotheca Hagiographica Balcano-Slavica (see Иванова 2008)
BHG Bibliotheca Hagiographica Graeca (see Halkin 1957)
Bonč Rečnik na cărkovnoslavjanskija ezik (see Бончев 2002–2012)
CPG Clavis Patrum Graecorum (see Geerard 1974–2003)
Dan Rječnik iz književnih starina srpskih (see Даничић 1863–1864)
Djač Polnyj cerkovno-slavjanskij slovar’ (see Дьяченко 2009)
Mikl Lexicon Palaeoslovenico-Graeco-Latinum (see Miklosich 1977)
NA27 Nestle / Aland 27th edition of the Greek New Testament (see Nestle / Aland 1993)
PG Patrologia Graeca (see Migne 1857–1866)
ŘSI Řecko-staroslověnský index (see Bláhová 2008–2014)
SbR Starobălgarski rečnik (see Иванова-Мирчева 1999–2009)
SCsRJ Slovar’ cerkovno-slavjanskogo i russkogo jazyka (see Поленов 1847)
SDrJ Slovar’ drevnerusskogo jazyka (XI–XIV vv.) (see Аванесов / Улуханов / Крысько 1988–2013)
Sept Septuagint (see Rahlfs 1950)
SJS Slovník jazyka staroslověnského (see Kurz / Hauptová 1958–1997)
Srezn Materialy dlja slovarja drevne-russkogo jazyka po pis’mennym pamjatnikam (see Срезневский 1893–1912)
SRJ Slovar’ russkogo jazyka XI–XVII vv. (see Бархударов 1975–2015)
SS Staroslavjanskiy slovar’ (po rukopisjam X–XI vv.) (see Цейтлин / Вечеркa / Благовa 1994)
Mediaeval Authors, Works, and Monuments
Areop Pseudo-Dionysios the Areopagite (Goltz / Prochorov 2010–2013)
Cloz Glagolita Clozianus, 11th century (Dostál 1959)
Dial John of Damascus, Dialectica (Weiher 1969)
Dogm John of Damascus, Expositio fidei (Weiher 1987)
Doroth Dorotheos of Gaza, Didaskaliai (Димитров 2010; Димитров 2013)
EphS Ephrem the Syrian, Paraeneses (Bojkovsky / Aitzetmüller 1984–1990)
Euch Euchologium Sinaiticum, 11th century (Nachtigal 1941–1942; Пенкова 2008)
EzFI461 The Book of the Prophet Ezekiel according to MS F.I.461 of the National Library of Russia, St. Petersburg (Тасева / Йовчева 2003; Илиева 2013a)
GrNaz13 Gregory of Nazianzos, Thirteen Homilies of St. Gregory of Nazianzos (Будилович 1871; 1875)
GrNyss Gregory of Nyssa, De hominis opificio (Sels 2009a, 2009b)
HamChr George Hamartolos, Chronicle (Истрин 1920–1930)
HilF Hilandar Folia, 11th century (Минчева 1978a)
Ilina Il’ina kniga (Крысько 2005; Крысько и др. 2015)
Izb1073 Izbornik of 1073. Florilegium of 1073 (Динеков 1991–2015)
JoKlim John Klimax, Scala Paradisi
KlimHom Kliment of Ohrid, Homilies (Христова 1994)
KosmPr Kosmas the Priest, Homily Against the Bogomils (Попруженко 1936; Давидов 1976)
Men1096 Menaia for September and October of 1096 (Ягич 1886)
Men1097 Menaion for November of 1097 (Ягич 1886)
MenDec Menaion for December (Christians 2001)
MenDubr Menaion of Dubrovsky (Mur’janov 1999)
MenPut Menaion of Putjata (Баранов / Марков 2003)
MihHom Mihanović Homiliary, 13th century (Aitzetmüller 1957)
Nebes Nebesa. John the Exarch᾿s translation of John of Damascus’ De fide Orthodoxa (Sadnik 1967–1983)
PandAnt Antiochos, Pandectes (Popovsky 1999)
PsK Erotapokriseis of Pseudo-Kaisarios (Милтенов 2006)
RilF Rila Folia, 11th century (Гошев 1956)
Supr Codex Suprasliensis, 10th century (Заимов / Капалдо 1982–1983; Meyer 1935)
SynkChr George the Synkellos, Ekloge chronographias (Тотоманова 2008)
SynTrP Nikephoros Kallistos Xanthopoulos, Synaxaria in triodium et pentecostarium (Тасева 2010)
Šest Šestodnev. John the Exarch, Hexaemeron (Aitzetmüller 1958–1975)
Biblical Manuscripts and Print Editions
Arkh Arkhangelsk Gospel of 1092 (Moscow, Russian State Library, MS 1666; Жуковская / Миронова 1997)
As Codex Assemanianus, 11th century (Rome, Vatican Library, MS Vat. Slav. 3; Vajs / Kurz 1955)
At Athens Gospel, 13th century (Athens, National Library of Greece, MS 1796)
Ban Banica Gospel, 13th century (Sofia, SS Cyril and Methodius National Library, MS 847; Дограмаджиева / Райков 1981)
Bars3 Octateuch, 15th century (Moscow, State Historical Museum, Barsov Collection, MS 3)
Bol Bologna Psalter, 13th century (Bologna University Library, MS 2499; Jagić 1907; Дуйчев 1968)
Chr Apostolos Christinopolitanus, 12th century (Lviv Historical Museum, MS Рук. 39; Kałužniacki 1896)
ČudNT Čudov New Testament of 1355 (lost, phototype ed. 1892; Леонтий 1892)
ČudPs Čudov Psalter, 11th century (Moscow, State History Museum, MS Чуд. 7; Погорелов 1910a)
Dbrš Dobrejšo Gospel, 13th century (Sofia, SS Cyril and Methodius National Library, MS 17; Цонев 1906)
Dobr Dobromir Gospel, 12th century (St. Petersburg, National Library of Russia, MS Q.п.I.55 + Sinai, St. Catherine Monastery, MS Sin slav. 43 + Paris, National Library of France, Slav. 65; Велчева 1975)
En Enina Apostolos, 10th century (Sofia, SS Cyril and Methodius National Library, MS 1144; Мирчев / Кодов 1965)
FI3 Biblical books, 15th century (St. Petersburg, National Library of Russia, MS F.I.3)
FI461 Biblical books, 14th century (St. Petersburg, National Library of Russia, MS F.I.461)
GB Gennadij Bible of 1499 (Moscow, State History Museum, MS Sin 915)
Gl Galič Gospel of 1144 (Moscow, State History Museum, MS Sin. 404; Амфилохий 1882–1883)
Gr Grigorovič Paremejnik, 12th–13th century (Moscow, Russian State Library, MS Григ. 2; Брандт 1894; Рибарова / Хауптова 1998)
Iak Metropolite Iakov Gospel (Serres Gospel) of 1354 (London, British Library, Add. Ms. 39626)
IvAl Ivan Aleksandăr Gospel of 1356 (London, British Library, Add. Ms. 39627; Popova / Miklas 2017)
Karp Karpinsky Apostolos, 13th century (Moscow, State History Museum, MS Хлуд. 28; Амфилохий 1885–1888)
Mar Codex Marianus, 11th century (Moscow, Russian State Library, MS Григ. 6; Jagić 1883)
Mat Apostolos of Matica Srpska, 13th century (Novi Sad, Matica Srpska Library, MS PP III 4; Богдановиħ 1981)
Nik Nikolja Gospel, 14th–15th c. (Dublin, Chester Beatty, MS W 147; Даничић 1864)
Nor Norov Psalter, 14th century (Moscow, State History Museum, MS Увар. 285; Чешко и др. 1989)
OB Ostrog Bible of 1581 (Острожская библия 1581. Фототипическое переиздание текста с издания 1581. Москва–Ленинград, 1988)
Ohr Ohrid Apostolos, 13th century (Moscow, Russian State Library, MS Григ. 13/М. 1695; Кульбакин 1907)
Ostr Ostromir Gospel of 1056–1057 (St. Petersburg, National Library of Russia, MS F.p.I.5; Востоков 1843)
Pog Pogodin Psalter, 13th century (St. Petersburg, National Library of Russia, MS Погод. 8; Jagić 1907)
RilЕ Rila Gospel of 1361 (Sofia, SS Cyril and Methodius National Library, MS 31
RM 2/24 Song of Songs, 15th century (Rila Monastery, MS 2/24; Димитрова 2012)
Sav Sava᾿s Book, 11th century (Moscow, Russian State Archive of Ancient Acts, MS 14; Князевская / Коробенко / Дограмаджиева
1999)
Sin Sinai Psalter, 11th century (Sinai, St. Catherine Monastery, MS Sin. slav. 38; Северьянов 1922; Mareš 1997)
SinB Sinai-Byčkov Psalter, 11th century (Sinai, St. Catherine Monastery, MS Sin. slav. 6 + Sin. slav. 6/N + St. Petersburg, National Library of Russia, MS Q.п.I.73; Altbauer / Lunt 1978)
Slepč Slepče Apostolos, 10th century (St. Petersburg, National Library of Russia, MS F.P. I. 101 + 101A + Q.I.1186 + Plovdiv, Ivan Vazov National Library, MS 25; Ильинский 1912)
Strum Strumica Apostolos, 13th century (Prague, National Museum, MS IX E 25; Блахова / Хауптова 1990)
Šiš Šišatovac Apostolos of 1324 (Belgrade, Library of the Serbian Patriarchate, MS 322; Miklosich 1853)
Tărg Tărgovište Gospel of 1512 (Sofia, SS Cyril and Methodius National Library, MS 466 (260), MS 467 (107)
Тărn Tărnovo Gospel of 1273 (Zagreb, Archives of the Croatian Academy of Sciences and Arts, MS III a 30)
Tert Terter Gospel of 1322 (Hilendar Monastery, MS 18)
Тom Tomič Psalter, 14th century (Moscow, State History Museum, MS Муз. 2752; Джурова 1990)
Zogr Codex Zographensis, 11th century (St. Petersburg, National Library of Russia, MS Глаг. 1; Jagić 1879)
1342 Gospel of 1342 (Sofia, SS Cyril and Methodius National Library, MS 470;
Books of the Bible
Old Testament
Gn Genesis
Ex Exodus
Dt Deuteronomy
Jg Judges
1 Rg 1 Kings (1 Samuel)
Ps Psalms
Prv Proverbs
Eccl Ecclesiastes
Ct Song of Songs
Is Isaiah
Dn Daniel Zech Zechariah
New Testament
Mt Matthew
Lk Luke
Jn John
1 Pt 1 Peter
2 Pt 2 Peter
1 Jn 1 John
Rom Romans
1 Cor 1 Corinthians
2 Cor 2 Corinthians
Gal Galatians
Eph Ephesians
Phil Philippians
Col Colossians
1 Tim 1 Timothy
2 Tim 2 Timothy
Hebr Hebrews
INTRODUCTION
The Life and Works of John of Damascus
John of Damascus is one of the most remarkable figures in Byzantine culture. His works occupy an important place in the history of mediaeval theology, philosophy and literature. His talents as a theologian, writer, poet, inspired preacher and polemicist are universally recognized. A synthesis of the classical patristic tradition, the theology and philosophy of John of Damascus had a strong influence on the development both of the Christian East and the Christian West. His rhetorical and hymnographic works are a brilliant example of the marriage of philosophical-theological thought and poetic talent. By his three famous treatises in defence of the images, he succeeded ‘in uniting Orthodox opinion in the Byzantine world’1 with regard to Iconoclasm and in creating ‘an elaborate theory of the image’.2 That is why the interest in his oeuvre, personality, and the era in which he developed and realized his creative potential has never slackened.3
The main primary sources4 of information about the life of John of Damascus are the following: the Synaxarium Ecclesiae Constantinopolitanae of the 10th century;5 the Arabic vita written by the monk Michael in 1085;6 the Greek vita (BHG 884; PG 94, col. 429–489)7 written on the basis of an Arabic source8 by John, patriarch of Jerusalem;9 the so-called Vita Marciana10 (anonymous); Sermon on St John of Damascus by Constantine Akropolites (PG
1 Meyendorff 1983: 45.
2 Бычков 1991: 162.
3 For a detailed bibliography, see Conticello 2000: 989–1012; Лаут 2010: 27–66.
4 For details about all sources, see Conticello 2000: 989–1001.
5 Delehaye 1902, col. 278–279.
6 Published by Bacha 1912; available in a modern translation into German (Graf 1913: 164–190, 320–331), Russian (Васильев 1913), and English (Portillo 1996: 171–188).
7 Translated into Slavonic (BHBS: 335–336).
8 PG 94, col. 433, 489.
9 This John of Jerusalem is difficult to identify, and different opinions have been expressed as to who he was: John VI (838–842) – Sahas 1972: 34 – note 1, 35; John VII (964–966/969) –Sahas 1972: 34 – note 1, 35; Louth 2002: 16 – note 2; John VIII (1106–1156) – Jugie 1929: 35, Nasrallah 1950: 3, Kazhdan 1991: 1063, Louth 2002: 16 – note 2; John IХ (1156–1166) – Kazhdan 1991: 1063; John III of Antioch (996–1021) – Kontouma 2010; John IV (V) Oxeites, patriarch of Antioch (1089–1100) – Nasrallah 1950: 3.
10 Published by Gordillo 1926: 45–103.
140, col. 812–885); Vita by John Merkouropoulos, patriarch of Jerusalem;11 and another anonymous vita. 12 Owing to the large number and complexity of the sources, the actual biography of John of Damascus has been the subject of lengthy debate among experts in patristic, Byzantine, and Oriental studies.13
Despite the large number of sources, the evidence about the life of John of Damascus is sparse because the surviving vitae are late and not particularly reliable. Scholars define them as typical examples of hagiographical literature and point out the absence of historical facts and the abundance of topoi typical of the hagiographical genre.14 The events of his life can be outlined most generally but cannot be dated exactly.15 It is assumed that John of Damascus, whose secular name was Mansur ibn Sarjun, was born in the second half of the 7th century (650–675) and died most probably before the Iconoclastic Council of Hieria convened by the emperor Constantine V in 754, at which he was condemned.16 The sources reveal the following main events of the life of John of Damascus. According to the extant vitae, he came from an eminent, noble and devout Christian family from Damascus. His grandfather, Mansur ibn Sarjun, and his father, Sarjun ibn Mansur, held a high position in the administration of the Caliphate. John also served in the administration for some time. He received his education in Damascus from a captive monk called Kosmas. With his treatises in defence of the veneration of icons, John attracted the attention of the Byzantine Iconoclast emperor Leo III the Isaurian who, as the vitae attest, managed to compromise him in the eyes of the caliph through a series of intrigues. The vitae of John of Damascus describe in detail the plot and slander against him, his punishment (amputation of the right hand) and miraculous cure.17 After those events, John retired to a monastery, which is traditionally believed to have been the monastery of St Sabas in Palestine. It seems he was ordained as a priest by John V, patriarch of Jerusalem (705–735). John of Damascus mentions that he knew him personally in his Letter on the
11 Published by Παπαδόπουλος-Κεραμεύς 1897: 303–350.
12 Published by Παπαδόπουλος-Κεραμεύς 1897: 271–302.
13 Conticello 2000: 989.
14 See Sahas 1972: 32, 35; Флоровский 1992: 228; Louth 2002: 3, 19; Каждан 2002: 108.
15 Le Coz 1992: 43; Louth 2002: 7.
16 Mansi 1767: 356.
17 The hagiographical tale of the amputation of the right hand of John of Damascus and his cure by the Mother of God gave rise to the iconographic type of the Three-Handed Theotokos (Panagia Tricherousa).
Thrice-Holy Hymn (Epistula de hymno Trisagio).18 At the monastery, he devoted himself both to strict monastic practice and writing.19
The historical, cultural, and religious context of the times in which John of Damascus lived is interesting and complex. The Umayyad era (661–750) was characterized by Arabization and Islamization of the Middle East (Syria/Palestine), posing new challenges to Christians. This was also an era of unceasing Christological disputes after the Council of Chalcedon (451), as well as of an emergent debate on the veneration of icons. Undoubtedly, this ‘unique situation’, as Sergej Averincev20 puts it, had an impact on the life of John of Damascus and found expression in his works. ‘The process of refining, defining, and celebrating Orthodoxy’21 is clearly represented in his works, which fall into roughly three categories: exposition and defence of Orthodoxy, sermons, and liturgical poetry.22
The seminal work which synthesized the Eastern patristic tradition and earned John of Damascus an important place in the history of theology and Byzantine literature is his opus magnum, The Fountain Head of Knowledge (Pege Gnoseos). This dogmatic work consists of three parts: Philosophical Chapters (Capita philosophica), also known as Dialectica (CPG 8041; Kotter 1969: 47–146), On Heresies (De haeresibus) (CPG 8044; Kotter 1981: 19–67), and Exact Exposition of the Orthodox Faith (Expositio fidei) (CPG 8043; Kotter 1973: 7–239). Two other works are also devoted to the exposition of the Orthodox faith: Elementary Introduction (Institutio elementaris (CPG 8040; Kotter 1969: 19–26) and On Right Thinking (De recta sententia liber) (CPG, 8046; PG 94, col. 1421–1432).
In his works in defence of Orthodoxy, John of Damascus engages in a polemic with all major heresies. Because of his opposition to Iconoclasm, he was condemned by the Council of Hieria (754). In addition to his On Heresies (De haeresibus) and Three Treatises against Those Who Attack the Icons (Orationеs de imaginibus tres) (CPG 8045; BHG 1391e-g; Kotter 1975: 65–
18 Kotter 1981: 329.
19 For a more detailed account of the life and times of John of Damascus, see Jugie 1924; Nasrallah 1950: 9–136; Sahas 1972: 17–48; Richter 1982: 2–24; Le Coz 1992: 23–58; Louth 2002: 3–14; Kontouma-Conticello 2010: 11–30; Griffith 2011; Auzépy 2015; Anthony 2015; etc.
20 Аверинцев 1989: 39.
21 Louth 2002: 14.
22 Almost all of John’s prose works are now available in a critical edition: Kotter 1969–1988; Volk 2006–2009, 2013; Thum 2018a, 2018b; Declerck 2018a, 2018b; Declerck / Thum 2018.
200), John wrote a number of other polemical works against various heretical doctrines. Among them are three treatises against the Monophysites: On the Composite Nature, against the Acephali (De natura composita contra acephalos) (CPG 8051; Kotter 1981: 409–418), Against the Jacobites (Contra Jacobitas) (CPG 8047; Kotter 1981: 109–154), and Letter on the Thrice-Holy Hymn (Epistula de hymno Trisagio) (CPG 8049; Kotter 1981: 304–332); one against the Monothelites: On the Two Wills in Christ (De duabus in Christo voluntatibus) (CPG 8052; Kotter 1981: 173–231); and two against the Nestorians: On the Faith, against the Nestorians (De fide contra Nestorianos) (CPG 8054; Kotter 1981: 238–254) and Against the Nestorians (Adversus Nestorianos) (CPG 8053; Kotter 1981: 263–288). John also wrote polemical works against Manichaeism and Islam:23 Dialogue against the Manichees (Dialogus contra Manichaeos) (CPG 8048; Kotter 1981: 351–398); Dispute between a Christian and a Saracen (Disceptatio Christiani et Saraceni) (CPG 8075; Kotter 1981: 427–438).
Among John’s other major writings are his hymnographic works.24 He is regarded as one of the founders of the genre of the kanon. Tradition ascribes to him the composition of the Oktoechos and the authorship of multiple kanones –for Pascha,25 the Nativity of Christ,26 the Theophany, the Ascension, the Transfiguration of the Lord, the Annunciation, the Dormition of the Mother of God, etc. – as well as of heirmoi and stichera.
In the Byzantine manuscript tradition, a huge number of homiletic and hagiographic works are ascribed to John of Damascus – as many as fortynine.27 However, only sixteen are included in the critical edition of his works (Kotter 1988; Volk 2006–2009). Ten homiletic works are recognized as authentic: Homily on the (Cursed) Fig-Tree (Homilia in ficum arefactam) (CPG 8058; Kotter 1988: 102–110); Homily on Holy Saturday (Homilia in sabbatum sanctum) (CPG 8059; Kotter 1988: 121–146); Praise of St Barbara (Laudatio s. Barbarae) (CPG 8065; BHG 217; Kotter 1988: 256–278); Homily on the Nativity of the Lord (Sermo in nativitatem domini) (CPG 8067; BHG 1912; Kotter 1988: 324–348); Praise of St John Chrysostom (Encomium in s. Johannem Chrysostomum) (CPG 8064; BHG 879; Kotter 1988: 359–370);
23 For a study, edition, and translation of John’s works on Islam, see also Sahas 1972; Le Coz 1992.
24 See Εὐστρατιάδης 1931–1933; Nasrallah 1950: 150–157; Hoeсk 1951: 53–54; Каждан 2002: 121–126; Louth 2002: 252–282; Petrynko 2010: 85–106; etc.
25 For an edition, commentary, and translation, see Gahbauer 1995.
26 For an edition, commentary, and translation, see Petrynko 2010.
27 Hoeck 1951: 31–45.
Homily on the Transfiguration of the Lord (Homilia in transfigurationem domini) (CPG 8057; BHG 1979; Kotter 1988: 436–460); three homilies on the Dormition of the Blessed Virgin Mary (Homiliae I–III in dormitionem b. v. Mariae) (CPG 8061, 8062, 8063; BHG 1114, 1097, 1089; Kotter 1988: 483–500, 516–540, 548–555); and Passion of St Artemios (Passio s. Artemii) (CPG 8082; BHG 170–171c; Kotter 1988: 202–245). Among the hagiographic and homiletic works whose authorship is disputed are the romance Barlaam and Ioasaph (Vita Barlaam et Ioasaph) (CPG 8120; BHG 224; Volk 2006–2009) and some of his homilies: Homily for Palm Sunday (Homilia in dominicam palmarum) (CPG 8086; Kotter 1988: 72–90); Homily on the Nativity of the Blessed Virgin Mary (Homilia in nativitatem b. v. Mariae) (CPG 8060; BHG 1087; Kotter 1988: 169–182); Praise of St Anastasia (Laudatio s. Anastasiae) (CPG 8068; BHG 83b; Kotter 1988: 289–303); Homily on the Meeting of the Lord (Sermo in hypapanten domini) (CPG 8066; BHG 1953; Kotter 1988: 381–395); and Commentary on the Prophet Elias (Commentarius in magnum prophetam Eliam) (CPG 8083; BHG 573; Kotter 1988: 406–418).
The name of John of Damascus is also associated with the following ascetic, ethical, and exegetical works: Sacred Parallels (Sacra parallela) (CPG 8056); On the Holy Fasts (De sacris ieiuniis) (CPG 8050; PG 95, col. 64–77); On the Eight Spirits of Evil (De octo spiritibus nequitiae) (CPG 8110; PG 95, col. 80–84); On Virtues and Vices (De virtutibus et vitiis) (CPG 8111; PG 95, col. 85–96); and Commentaries on the Epistles of St Paul (Commentarii in epistulas Pauli) (CPG 8079; Volk 2013).
In the Byzantine manuscript tradition, many other works and fragments are also ascribed to John of Damascus. For example: On Sacred Images against Constantine Caballinus (De sacris imaginibus contra Constantinum Cabalinum) (CPG 8114; PG 95, col. 309–344); Sermon for Those Who Have Departed in the Faith (Oratio de his qui in fide dormierunt) (CPG 8112; BHG 2103t; PG 95, col. 248–278), Exposition and Profession of Faith (Expositio et declaratio fidei) (PG 95, col. 417–436); On Confession (Epistula de confessione) (CPG 8113; PG 95, col. 283–304); On the Macedonian Months (De mensibus Macedonicis; CPG 8087 (11); PG 95, col. 236–237), etc.28
28 Hoeсk 1951: 18–60.
Reception
of John of Damascus’ Works in Mediaeval South Slavic Literatures
A number of original works and works ascribed to John of Damascus made their way into the realm of Slavia Orthodoxa during the Middle Ages.29
Theological and Philosophical Works
John’s major work, The Fountain Head of Knowledge, became available, albeit in part, to the Slavs as early as in the 10th century thanks to the Old Bulgarian writer and translator John the Exarch. He translated forty-eight of the one hundred chapters of Exact Exposition of the Orthodox Faith (Expositio fidei) (CPG 8043; Kotter 1973: 7–239).30 Brief excerpts from Exact Exposition of the Orthodox Faith, independent of John the Exarch’s translation, were included also in the Izbornik of 1073.31 A later translation of four chapters32 of this work is found in some of the copies of the Nomokanon attributed to St Sava of Serbia.33 During the era of Tsar Simeon (893–927), excerpts from seventeen chapters of John’s Dialectica (CPG 8041; Kotter 1969: 47–146) were also translated into Slavonic; they were included in the article by Theodore of Raithou in the Izbornik of 1073.34 Defined most generally by A. V. Gorskij and K. I. Nevostruev35 as part of the Izbornik of 1073, the excerpts were precisely identified by Eckhard Weiher.36 The 14th century saw the first complete translations of Exact Exposition of the Orthodox Faith37 and Dialectica 38
Homiletic Works
According to BHBS, the following homiletic works of John of Damascus appear in South Slavic hagiographic and homiletic collections
29 For a general review, see Турилов 2010: 60–64; Thomson 2018: 48, 54, 60, 62, 64, 72,79, 83, 91, 105.
30 Published by Бодянский / Попов 1878; Sadnik 1967–1983.
31 Вайер / Миклас 1986: 33; Динеков 2015, Приложение 3, с. 37.
32 Chapters 18, 20, 25 and 26 (Вайер / Миклас 1986: 33).
33 Вайер / Миклас 1986: 33–34. For the entire series of Slavonic translations of the theological chapters of The Fountain Head of Knowledge, see Weiher 1972: 141.
34 Динеков 1991: 639–665.
35 Горский / Невоструев 1859: 316, 385.
36 Weiher 1964; Weiher 1967.
37 Published by Weiher 1987.
38 Published by Weiher 1969.
organizedaccording to the church calendar39 (panegyrika, menologia, and miscellanies): Homily on the Nativity of the Blessed Virgin Mary (Homilia in nativitatem b. v. Mariae) (CPG 8060; BHG 1087; BHBS: 195–196, No. 6); Passion of St Artemios (Passio s. Artemii) (CPG 8082; BHG 170–171c; BHBS: 256–257, No. 1), ascribed also to John of Rhodes; Homily on the Nativity of the Lord (Sermo in nativitatem domini), ascribed also to John of Euboea (CPG 8067; BHG 1912; BHBS: 381–382, No. 2); Homily on the Transfiguration of the Lord (Homilia in transfigurationem domini) (CPG 8057; BHG 1979; BHBS: 603, No. 6); First Homily on the Dormition of the Blessed Virgin Mary (Homilia I in dormitionem b. v. Mariae) (CPG 8061; BHG 1114; BHBS: 612, No. 8); Third Homily on the Dormition of the Blessed Virgin Mary (Homilia III in dormitionem b. v. Mariae) (CPG 8063; BHG 1089; BHBS: 611, No. 6).
To this list we can add also the Second Homily on the Dormition of the Blessed Virgin Mary (Homilia II in dormitionem b. v. Mariae) (CPG 8062; BHG 1097; Kotter 1988: 516–540), a large part of which was discovered recently in an anonymous Old Bulgarian homily (BHBS: 608–609, No. 2).40
Two other homilies ascribed to John of Damascus were also transmitted in the South Slavic manuscript tradition: on the Nativity of the Mother of God, by Theodore of Stoudios (CPG 8119; BHG 1112; BHBS: 197, No. 7), and on the Annunciation, ascribed also to John Chrysostom but actually written by Germanos I, patriarch of Constantinople (715–730) (CPG 8009; BHG 1145n; BHBS: 501, No. 10).
The following works by John of Damascus for feasts of the Triodion cycle were also in circulation among the Balkan Slavs:41 Homily on the (Cursed) FigTree (Homilia in ficum arefactam) (CPG 8058; Kotter 1988: 102–110) for Holy Monday, known in three translations, one redaction, and one contaminated version;42 Homily for Holy Saturday43 (Homilia in sabbatum sanctum) (CPG
39 In this book, ‘South Slavic hagiographic and homiletic collections’ means Slavic Cyrillic manuscripts – panegyrika, menologia (čet’i minei) and miscellanies – which originated in the Balkans and which are structured wholly or partly according to the church calendar (cf. BHBS: 7–9). The term ‘South Slavic’ is used to refer not only to Bulgarian and Serbian Cyrillic manuscripts, but also to codices written in Moldova and Wallachia which contain the same South Slavic texts.
40 Данова 2015b.
41 The information about the translations of homilies of John of Damascus from the Triodion cycle in South Slavic collections was provided to me by Prof. Klimentina Ivanova. For the manuscripts where they appear, see Иванова / Велковска 2014: 236–255. For their transmission in the East Slavic manuscript tradition, see Čertorickaja 1994: 149–150, 257, 266–267.
42 Данова 2018.
8059; Kotter 1988: 121–146); and two texts ascribed to John of Damascus –Sermon for Those Who Have Departed in the Faith (Oratio de his qui in fide dormierunt) (CPG 8112; BHG 2103t; PG 95, col. 248–277), appointed to be read on Meatfare Saturday, and On Sacred Images against Constantine Caballinus (De sacris imaginibus contra Constantinum Cabalinum), read on the First Sunday of Great Lent (CPG 8114; PG 95, col. 309–344).
Hymnography
Hymnographic works of John of Damascus were undoubtedly translated into Slavonic as part of the main liturgical books. Those translations, however, have not been systematically researched to date.44 They have attracted scholarly attention only if they are combined with original Slavic works,45 or if they have directly influenced the latter’s conceptual and aesthetic structure46 (e.g. Kanon for the Nativity of Christ by Konstantin of Preslav; Kanon for Epiphany; Kanon for Pentecost Sunday).
Other Works
The romance Barlaam and Ioasaph (CPG 8120; Volk 2006–2009) was widely circulated among the Slavs.47 On the Macedonian Months (De mensibus Macedonicis) (CPG 8087 (11); PG 95, col. 236–237), ascribed to John of Damascus, appears in the Izbornik of 1073.48 Fragments from Sacred Parallels (Sacra parallela) (CPG 8056) have also been identified among the sources of the Izbornik of 1073.49 Commentaries on the Epistles of St Paul (Commentarii in epistulas Pauli) (CPG 8079; Volk 2013) are only partially preserved in Slavonic.50
The Homilies on the Mother of God in Mediaeval South Slavic Literatures: Prefatory Remarks
Compared to his philosophical-dogmatic, polemical, and hymnographic works, John of Damascus’ homilies are relatively few in number: ten authentic and
43 This homily is not attested in East Slavic copies (Čertorickaja 1994).
44 Турилов 2010: 62.
45 Турилов / Мошкова 1999; Мошкова 2000; Костадинова 2003, 2004.
46 Верещагин 1997, 1999, 2001: 419–450; Попов 1997, 2005, 2006.
47 See Лебедева 1985, 1988; Николова 2004; Милтенова 2008b: 472–473.
48 Динеков 1991: 694–696.
49 See Динеков 2015, Приложение 3, p. 37.
50 For a study and first publication of the preserved fragments, see Cleminson 2009.
five spurious items.51 But as a sort of synthesis of his philosophical-theological and poetic talent, as an example of a poeticized philosophy in which John of Damascus ‘uses both the language of poetry and images and the language of conventional logic and schematic concepts, equally’,52 his homilies are an extremely interesting subject for research in their own right. Of the fifteen homiletic and hagiographic works by John of Damascus published in Kotter’s critical edition, eight were translated into Slavonic, in addition to the two homilies for the Triodion cycle ascribed to him. John of Damascus’ homiletic works have not been researched in Palaeoslavistics to date. The only exception is an article by Ivan Dobrev analysing the lexicon of the Old Bulgarian translation of John’s homily on the fig-tree (Homilia in ficum arefactam) (CPG 8058; Kotter 1988: 102–110) in the Uspenskij Sbornik. 53
With this book, I hope to lay the beginning of systematic research into the reception of John of Damascus’ homiletic works in the Slav Middle Ages. This study focuses on several thematically united texts devoted to the Mother of God. Writing on the themes of the personality of the Virgin, through whom the miracle of the Incarnation occurred, of her Nativity and Dormition, John of Damascus brilliantly displayed his creative powers and original style. The ‘liminal’ and ‘paradoxical’ themes touched upon in these texts – the divine and human natures united, according to the definition of the Council of Chalcedon (451), ‘without confusion, change, division, or separation’ (ἀσυγχύτως, ἀτρέπτως, ἀδιαιρέτως, ἀχωρίστως)54 in one person; the virgin birth; birth and death, ‘death as a metaphysical transition’55 – fully correspond to John’s imagery, which is on the boundary between poetry and philosophy. These texts –an intersection of John of Damascus’ various talents – enjoyed significant interest and a rich manuscript tradition among the South Slavs, and therefore substantially influenced the South Slavic literary tradition and taste. That is why I believe that research into the Slavonic translations of John of Damascus’ homiletic works should begin with a study precisely of his Marian homilies circulated in South Slavic hagiographic and homiletic collections.
John’s homilies on the Mother of God entered mediaeval Slavonic literature at different times and were transmitted individually: while the Second and Third Homilies on the Dormition of the Mother of God had found their way into the Slavic tradition already in the Old Bulgarian era (end of the 9th –
51 Kotter 1988.
52 Louth 2000: 223.
53 Добрев 1981a.
54 Mansi 1762: 115–116.
55 Каждан 2002: 115.
beginning of the 11th centuries), the First Homily on the Dormition and the Homily on the Nativity of the Mother of God were translated into Slavonic in the 14th century. In this book they are examined in the chronological order of their reception among the South Slavs. The Second Homily on the Dormition, however, is not included in my study not just because I discovered a translation-compilation of this homily only after I had completed this book, but also because the fragmentary/compilatory character of the text requires research approaches that are somewhat different from those applied to the complete translations.
This book examines the reception and textual tradition of three of the four homilies of John of Damascus dedicated to the Mother of God: the First and the Third Homily on the Dormition, and the Homily on the Nativity of the Mother of God known in two Slavonic textual versions. The Slavonic translations are subjected to a complex analysis combining the approaches of different disciplines: linguistic and literary history, textology, archeography. Also analysed are the biblical quotations, for the significance and possibilities for their research in non-biblical books, as well as the importance of the results of such research both with regard to the particular monument in which they appear and to the biblical text, have been pointed out repeatedly.56 The analysis of the translational decisions focuses on the morpho-syntax and lexicon, because ‘the differences in the translators’ approaches are based primarily on syntactical and lexical criteria’.57
This book offers an edition of the four Slavonic translations with parallel Greek text, as well as a Slavonic-Greek and Greek-Slavonic list of content words in the analysed texts.
56 See Bláhová 1982: 67; Алексеев 1985: 74–75, 76; Шиваров 1991; Алексеев 1999: 69–70; Dimitrova 2013; Dimitrova 2016.
57 Минчева 1991: 173–174. I have used as a guide and basis for comparison a number of works in this field – Weiher 1964; Hansack 1975; Минчева 1978b; Keipert 1978; Trost 1978; Минчева 1982; Миклас / Вайер 1986; Keipert 1988; Минчева 1991; Тасева 2005; Тасева / Йовчева 2006; Sels 2009a; Димитрова 2012 – as well as the analyses in the two collections on 14th- and 15th-century translations among the South Slavs published to date (Тасева / Йовчева / Фос / Пентковская 2004; Тасева / Марти / Йовчева / Пентковская 2006).
