The 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 12th century.
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 voskresenʹe (Sermon for Palm Sunday). Textual analysis demonstrates that both writings differ from the functional model shared by sermons of Bishop Luka Židjata († 1059), Metropolitan 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 Homily 36 on the Gospel by John Chrysostom.
Maximus the Greek (c.1470-1556), born Michael Trivolis, is a complex figure. As a copyist and Dominican novice, Orthodox monk and humanist, he stands at the crossroads of different worlds, cultures ...and creeds. His life path unwound between his besieged homeland, humanist Italy – in the Republics of Florence and Venice and in the Papal States – Mount Athos and the Moscow of Vasili III and Ivan IV. This path brought him exceptionally into contact with both Latin and vernacular humanism and Latin Christianity, with the Greek and Slavic Byzantine tradition, with Orthodoxy and Islam, in a cultural, linguistic and religious polyphony that is at once his hallmark and the key to his literary legacy. The subject of this book is Maximus the Greek’s testimony regarding the Western religious orders contained in the Terrible and Memorable Narration, and the Perfect Form of Monastic Life and the Letter on the Franciscans and the Dominicans. The comparison with documentary evidence, made here for the first time, demonstrates the reliability of these works, casting light on the author’s life and the sources, places and people involved in it.
Mosty mostite Francesca Romoli; Maria Chiara Ferro; Alberto Alberti
2016, Volume:
34
eBook
Open access
This volume intends to pay homage to Marcello Garzaniti on the occasion of his 60th birthday and thirtieth anniversary of his career, in recognition of his generous commitment in the field of ...research, popularisation of science and teaching. The heterogeneity of the contributions offered by colleagues, students and friends testifies to the scholar’s erudition and multifaceted interests. The five sections composing the volume range from the history of culture to the history of the Slavic ecclesiastical literary civilisation, from linguistics to Slavic literature, without neglecting the history of Slavistics. The volume is completed by the bibliography of the scientific production of Marcello Garzaniti.
This article investigates the sources of the Terrible and Memorable Narrative, and about the Perfect Monastic Lifestyle (Повѣсть 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 премудростию 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.
Girolamo Savonarola in the eyes of Maximus the GreekThe article concerns the first Slavonic document composed in the Muscovite State about the life of Girolamo Savonarola (1452‐1498). The document, a ...literary account belonging to the first half of the
sixteenth century, was written by Maximus the Greek, a Byzantine émigré who spent his youth in Italy. It is included in the
Povest’ strašna i dostopamjatna i o soveršennom inočeskom žitel’stve
(
Terrible and Memorable Story and
about the Perfect Monastic Lifestyle
), where it represents the second narrative, which concerns Florence (the first narrative being about the Kingdom of France). The present article describes the content of the document and compares it with Italian (Latin and vernacular) sources. In doing
so, the author’s aim is to verify its reliability – trying to establish which contents are due to the direct memory of the author and which to indirect sources – so as to define better the period of Maximus the Greek’s stay in Florence.
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Girolamo Savonarola in the eyes of Maximus the GreekThe article concerns the first Slavonic document composed in the Muscovite State about the life of Girolamo Savonarola (1452-1498). The document, a ...literary account belonging to the first half of the
sixteenth century, was written by Maximus the Greek, a Byzantine émigré who spent his youth in Italy. It is included in the Povest' strašna i dostopamjatna i o soveršennom inočeskom žitel'stve (Terrible and Memorable Story and
about the Perfect Monastic Lifestyle), where it represents the second narrative, which concerns Florence (the first narrative being about the Kingdom of France). The present article describes the content of the document and compares it with Italian (Latin and vernacular) sources. In doing
so, the author's aim is to verify its reliability - trying to establish which contents are due to the direct memory of the author and which to indirect sources - so as to define better the period of Maximus the Greek's stay in Florence.
Full text
Available for:
BFBNIB, NMLJ, NUK, PNG, UL, UM, UPUK, ZRSKP
This article investigates the sources of the Terrible and Memorable Narrative, and about the Perfect Monastic Lifestyle (phrase omitted) 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--phrase omitted--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. Keywords Maximus the Greek; Povest'strasna; Sources.
This article investigates the sources of the Terrible and Memorable Narrative, and about the Perfect Monastic Lifestyle (Повесть страшна и достопамятна, и о съвръшеном иночьсκомъ жительства) 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 видЬх и прочтохъ, но и слухом прияхъ от мужеи достовЬрных, сирЬчь добродЬтелию жития и премудростию многою уκрашеных, у них же азъ, зЬло юнъ сыи, пожих лЬта 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.
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