Marcel Martin | Charles University, Prague (original) (raw)

Papers by Marcel Martin

Historica Olomucensia, 2018

The aim of the present paper is to delineate the translation and editorial activities of Maximos ... more The aim of the present paper is to delineate the translation and editorial activities of Maximos Planudes (Manuel Planoudes, ca. 1255-1305), important figure of the Early Palaeologan Renaissance, with an emphasis on the mapping of motivations for such projects. Translations of Maximos Planudes were mainly concentrated on Roman ancient texts with strong ties to moral philosophy: Catonis Disticha, Cicero, Macrobius. Reflecting Planudes' editorial and translation activities relating to ancient Greek and Roman literature (among philological and theological works of his own) one must consider him as the most important representative of the Byzantine humanism of an early Palaeologan Renaissance in its most genuine form. Planudes' philological approach represents a humanist attitude par excellence looking forward, toward an Italian Renaissance. The study provides a description of the reception of Planudes' translated or edited works both within the Byzantine intellectual milieu and the Italian Renaissance. The translations of Latin works into Greek were probably undertook in the sense of the broader cultural mission. Planudes' editorial and translation projects tries to consider common intellectual and spiritual roots of Latins and Greeks. Such a knowledge tends to delineate culture patterns of that other one. It could be traced the phenomenon previously unprecedented: a more intense effort to understand the Latin world, toward which the Byzantine attitude was defined at a certain distance in earlier stages. In the context of cultural cognition of the second world, a higher imperative is emerging, and that is: the need to preserve the living traditions of both cultures for the contemporaries as well as for the next generations. / Záměrem předkládaného příspěvku bylo přiblížit významného učence raného palaiologovského období, Maxima Planúda (kol. 1255-1305), se zvýšeným zřetelem na jeho činnost překladatelskou a editorskou, přičemž byl kladen důraz na zmapování motivačních pohnutek. Planúdův filologický přístup představuje humanistický postoj par excellence hledící vpřed, k velké italské renesanci. Studie přináší popis působení Planúdem přeložených či editovaných děl jak v rámci byzantského intelektuálního prostoru, tak se snaží o zmapování radiace těchto spisů do prostoru italské renesance. Překlady latinských děl latinských autorů do řečtiny pravděpodobně měly za cíl širší kulturní osvětovou misi v byzantském prostředí, ať již se jednalo o recepci mravních ponaučení anonymní sbírky Catonis Disticha či díla Ciceronova, Macrobiova a Boëthiova. Po období níkajského exilu lze tak sledovat jev do té doby nevídaný: výraznější snahu pochopit svět Latinů, vzhledem k němuž se v předchozích etapách byzantský postoj vymezoval s notnou dávkou distance. V podtextu kulturního poznávání druhého světa se zračí vyšší imperativ, a tím je: nutnost uchování živých tradic obou kultur jak pro současníky, tak pro příští generace.

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Antica Slavica, 2018

This paper tries to outline the relationship between Constantinople and Rome, between Greek East ... more This paper tries to outline the relationship between Constantinople and Rome, between Greek East and Latin West in terms of political and church history since 324 until 1453 and delineate the causes and consequences of cardinal events that caused the gradual mutual estrangement and the formation of two specific civilization spheres. These two entities (of once united Roman Empire) were results of: the migration of barbarian nations between 4th and 7th century A.D. (German tribes, Slavs and Avars, Arabs); the iconoclasm and the Photian Schism, which broadened the differences between the Roman Catholic Church and the Eastern Orthodox Church; the Great Schism of 1054 and its consequences; the crusades, that strongly deepened mutual animosity between the Christian East and West, especially the sack of Constantinople in 1204 and subsequent establishing of the Latin Empire; the role of the Empire of Nicaea for the creation of a new Hellenic identity; a pro-union efforts and anti-union reaction of the Palaeologan period.

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Beside the main aim of present paper, i.e. to delineate life and work of George Sarton (1884–1956... more Beside the main aim of present paper, i.e. to delineate life and work of
George Sarton (1884–1956), was to determine (according to George Sarton) the relations between history of science and other spheres of human spiritual and intellectual world (religion, technology, visual and decorative art) and between above mentioned discipline and civilization as such. Science as “systematized positive knowledge” – in Sarton’s view – has the power to be indefinitely open to changes as well as to be truly cumulative and progressive as the only human activity. Th erefore its place within the civilization is of high importance. According to that position a history of science is relevant as well. From this point of view fate of civilization is depended on the development of science or onto her stagnation or decline. History of science helps to understand the human position within the world and “to increase our part in the cosmic evolution”. Th is paper was focused also on Sarton’s concept of “new humanism” bridging the gap between the exact and natural sciences
on one side and humanities on the other one. Sarton’s aim was to make
a place for a mutual understanding and co-operation of diff erent scientific approaches. It is the history of science, which has a task to fulfill this mission.

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Parrésia: Revue pro východní křesťanství / A Journal of Eastern Christian Studies, 2017

This paper is focused on Georgios Gemistos Plethon’s (c. 1360–1452 or 1454) spiritual and intelle... more This paper is focused on Georgios Gemistos Plethon’s (c. 1360–1452 or 1454) spiritual and intellectual development from his alleged studies in Andrianople (the present Edirne) as they are conceived in general, pedagogical activities in Constantinople and his later philosophical and scientific activities in Peloponnesian Mistra, the capital of the Despotate of Morea, since the end of the first decade of the 15th century (i.e. since c. 1409) until his death (presumably in 1454 and not in 1452 as is thought in general). Concerning Plethon’s studies in Andrianople under mysterious Jewish teacher Elissaios, when the former was influenced by dangerous Averroistic and Zoroastrian opinions of his alleged teacher, author of this paper is trying to prove that all this legend fabricated by Plethon’s main sworn adversary, Georgios-Gennadios Scholarios (c. 1400–c. 1472), is a half-true story. Subsequently, author tries on the basis of given information to find common features between enigmatic Elissaios and another Jewish scholars in the period under circumspection. It is welcome to take into account Judeo-Greek scholar
Joseph ben Moses ha-Kilti, a mathematician and philosopher, who composed the Aristotelian Organon in the form of Hippocrates’ Aphorism. We can add to Judeo-Byzantine intellectual tradition also an astronomer and translator from Greek and Arabic into Hebrew, Solomon ben Elijah, who flourished in Salonica and Ephesus in the second half of the 14th century (respectively between c. 1378–1386). Another person, who could serve to Gennadios as a model for his legendary Elissaios, might be a Turkish Qaraite polymath Mordecai ben Eliezer Khomatiano (Comtino, 1402–1482), leading personality in Andrianople. We suppose that persona of mysterious Gemistos’ teacher, Ellisaios, is a compound mixture of different features of Jewish scholars of this time and Plethon’s own intellectual activities plus Gennadios’ fancy half-true elements.
Plethon’s inspirational philosophical impact occurred during the first phase of the current Council of Ferrara and Florence (1438–1439) concerning the union of churches. Plethon’s treatise On Difference between Plato and Aristotle triggered Plato-Aristotle controversy significant for the philosophical thought of the 15th century.
George Gemistos Plethon was the most original and influential thinker
of the Late Palaeologan Renaissance, which helped to introduce Platonic
philosophy in the Renaissance Italy, and thus indirectly to the whole Western thought. Potential inspirational influence of his “philosophical school” in Mistra is considered in relation to the establishment of Cosimo’s and Ficino’s Platonic Academy in Careggi.

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The article brings the issue of relationships between mimesis and innovation (kainotomia), contin... more The article brings the issue of relationships between mimesis and innovation (kainotomia), continuity (in the sense of stasis) and change how they were perceived within the Byzantine mental milieu. Question of different approaches to ancient intellectual legacy is discussed in detail. Stress is put partly on the period of Palaeologan Renaissance.

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At the beginning of the 1340s Barlaam of Seminara (ca. 1290–1348), a Calabrian monk, theologian a... more At the beginning of the 1340s Barlaam of Seminara (ca. 1290–1348), a Calabrian monk, theologian and philosopher met Francesco Petrarch (1304–1374) at the court of pope Benedict XII (1334–1342) in Avignon. This encounter meant the very first step in the revival of Greek studies within the Early Renaissance Italian milieu. Th is paper tries to delineate the ideological
presuppositions of Petrarch’s motives for reviving the knowledge of Greek language and literature. Leaving aside the Petrarch’s own meagre progress in learning Greek it is necessary to point out his inspirational influence on his
younger friend Giovanni Boccaccio (1313–1375) who was able to organize public lectures of Greek language in Florence around 1360 for another Calabrian, Leontios Pilatos (ca.1300–1366), former Barlaam’s pupil. Apart from the pedagogical work Pilato’s tasks included translations of selected ancient Greek classical texts: Homer’s poems Odyssey and Iliad, entering
parts of Euripides’ Hecube (Hecabe), fragments from Plutarch’s Lives, Pseudo-Aristotelean corpus De mirabilibus auscultationibus (On Marvelous Things Heard). Pilatos also tried to translate the Greek parts of the so-called Pandectae, the digest of Roman law promulgated by Justinian in 530–533.
Despite a short time span (from 1359 until 1362) Pilatos’ multiple Florentine activities, largely supported by both Petrarch and Boccaccio, were a turning point in the reception of the legacy of Ancient Greece within the intellectual Italian milieu of the Early Renaissance. Except for Giovanni Boccaccio and
Domenico Silvestri (ca. 1335–1411), identity of Pilatos’ other students (if there have been any) is surrounded by silence. Although the continuity of Greek studies was interrupted for another three decades, Pilatos’ pedagogical
and translation work laid the intellectual and mental groundwork for the cultural mission of Manuel Chrysoloras in 1397. As to the revival of Greek studies in Italy the concerned period (from 1358 until 1363) was fruitful, though timely limited, and raised interest among Italian humanists in
original texts of the period of Ancient Greece. Despite being clumsy and inadequate the word-for-word translations by Pilatos did not lack stimulating power and inspired the next generation of Italian humanists to produce more
proper Latin versions. Homeric poems were translated into Latin after many centuries of oblivion in Western Europe. Copies of Pilatos’ Latin translations (written by Donato Degli Albanzani or Giovanni Malpaghini da Ravenna) spread very quickly in a relatively short time span. This fact proves a high
degree of impatience with which Early Italian humanists expected translation of Homeric work. We can easily trace Pilatos’ influence in another earlier Latin version of Odyssey written by Francesco Zabarella (1360–1417), which
was created before the end of the 14th century (in 1398). Almost at the same time (about 1392) Coluccio Salutati (1331–1406) tried to persuade the poet Antonio Loschi (1365–1441) to use Pilatos’ prosaic version to transform the text into a more appropriate poetic version closer to Homeric poems. In
the next century Lorenzo Valla (1407–1457) probably secretly used Pilatos’ translation when composing his own prosaic version of Iliad (Books I–XVI) between 1442–1444.

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The main aim of the present essay is to focus, from cultural and political point of view, on thre... more The main aim of the present essay is to focus, from cultural and political point of view, on three different periods in European history – firstly, the birth and nature of Greek civilization and its heritage, secondly, point-counter-point relation between Roman empire and penetrating barbarians, and thirdly, turn of the 10th and 11th century in Latin west – and to show that European history is more or less the continuous process, however, full of contradictory moments, which contain in themselves very fruitful seeds for further development. Periods are scrutinized at their critical points of turn. At the foreground of the essay is to describe what had been politically, intellectually and spiritually vivid in the periods in question and what remained after social and cultural changes as the most propitious and progressive within the certain time and place.

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This study tries to delineate the reception of Eastern Patristics within the milieu of Italian hu... more This study tries to delineate the reception of Eastern Patristics within the milieu of Italian humanism in the first half of the fifteenth century. Emphasis is put eminently on the translation activities of Camaldolese monk Ambrogio Traversari (1386–1439) and to a lesser extent on the Latin versions of the Greek texts of the Holy Fathers by George of Trebizond (1394 or 1396–about 1472/3 or 1484) and Leonardo Bruni (1370–1444). Topic is mainly reflected from the viewpoint of the former development during the so called Renaissance of the twelfth century (focus is put on the translation activity of Cerbanus Cerbani and Burgundio of Pisa).
Considering ancient Greek and Latin legacy Italian humanists were curious men. Nevertheless at the same time they were Catholic Christians. Beside the philosophical and literary approach there was also theological tendency ad fontes leading towards the roots of Christianity and from this view-point writings of Greek Holy Fathers represented valuable source of knowledge. Their works contained the rules of proper Christian conduct of life so much deserved in Traversari’s times facing the problems of the corrupted Church and Christian society in general. Christian humanism intended to pure the letters of Holy Fathers and Holy Scripture, disclosure them in their original version and create adequate Latin translations. Renaissance is still before all perceived as a revival of pagan ancient wisdom. This perception is of half-true value. It is important to be conscious of pervasive osmosis of different spiritual and cultural ideas at the Renaissance times. Pagan elements represent just lesser (but undoubtedly relevant) part of the whole Renaissance movement. Another part is represented by renewed Christian ideas. Humanists did not want to stand on the side of the pagan ideas and in the opposition to contemporary Christian society (not to mention that some of them prospered from an acquired clerical posts). However proponents of humanistic ideas strongly felt the necessity to be inspired by both ancient pagan writings and Early Christian sources. In this light it is helpful to perceive Italian humanists as a moralists of contemporary manners.

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As it is well known the growing interest at Greek studies is more manifest about the turn of the ... more As it is well known the growing interest at Greek studies is more manifest about the turn of the fourteenth and fifteenth century. The intellectual (and if we dare to say spiritual) core of this tendency is necessary to search in Tuscany, especially in Florence. This story has an prologue three decades earlier when Giovanni Boccaccio (1313–1375) was about 1360 able to organize in Florence public lectures of Greek language for a Calabrian scholar Leontios Pilatos (ca. 1300–1366), former pupil of Calabrian monk, theologian and philosopher Barlaam of Seminara (ca. 1290–1348). Pilatos’ Florentine multiple activities, supported by both agile Francesco Petrarch (1304–1374) and Giovanni Boccaccio, meant, despite of a shortness of time span (since 1359 until 1362), a turning point in the reception the ancient Greek classical legacy within the intelectual Italian milieu of the Early Renaissance. In the result Pilatos’ pedagogical and translation work prepared, intellectually and mentally, the soil for coming of Manuel Chrysoloras’ cultural mission in 1397. Since the last decade of Trecento raising interest among the Italian humanists in mastering the Greek language and obtaining the original text of Greek classical past was two-side process, symbiotically linked. The present article is focused on the Italian scholars, collectors, and book-dealers, who were active within Byzantine milieu since 1390 until 1453 in this cultural transmission. From this point of view the most important personalities were: Jacopo (Iacopo) Angeli da Scarperia (ca. 1360–1410/11), Guarino Guarini da Verona (Guarino Veronese) (1374–1460), Giovanni Aurispa di Noto (1376–1459), Rinuccio Aretino da Castiglione (ca. 1395–ca. 1456), Francesco Filelfo (1398–1481), Cyriac of Ancona (1391–1452), Cristoforo da Buondelmonti (ca. 1380–ca. 1430), Bartolomeo Aragazzi da Montepulciano (ca. 1385–1429), Antonio Cassarino (ca. 1400–1447), Giovanni Tortelli (ca. 1400–1466), Cristoforo Garatone (ca. 1398–1448). The aim of this papers was mainly to delineate the character of an acquisitions of the Greek manuscripts, their content, and their subsequent peregrinations within the Italian culture sphere of the first half of Quattrocento. In case of Guarino Guarini da Verona and Francesco Filelfo we focused more on their pedagogical activities as a tutors of Greek literature and language.

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Démétrios Chalkondyles: život a dílo. Post scriptum: Dva inaugurační proslovy k založení katedry řeckých studií při univerzitě v Padově roku 1463, 2012

Paper brings an outline of life of post-Byzantine émigré scholar, celebrated Athenian, Demetrius ... more Paper brings an outline of life of post-Byzantine émigré scholar, celebrated Athenian, Demetrius Chalcondyles (1423–1511), with respect to his professional career as a teacher of ancient Greek language and literature and as editor of the first prints in Greek (Homer, 1488; Isokrates, 1493; Greek grammar, 1493; Suidas, 1499). Article is focused mainly on his “Paduan period” (1463– 1472). In 1463 he was appointed as a first occupant of the Department of Greek Studies at the University at Padua. The chair of Greek letters was established under the aegis of Venetian Signoria. By his broad erudition, proper pedagogical skills, and professional excellence of his instruction, Chalcondyles soon became the centre of group of enthusiastic adepts longing to master ancient Greek and to get a deeper knowledge of ancient Greek literature. Among the Chalcondyles’ students of this “Paduan period” being Giovanni Lorenzi, Janus Laskaris, Nicolas Laonicus (Leonicos) Thomaeus, Varinus Favorinus of Camerino, Agostino Baldo or Andrea Brenta. Two inaugural speeches, which Demetrius Chalcondyles delivered in 1463 and 1464, expressed the importance and advantages of studying ancient Greek for contemporary Italian Renaissance society. Speeches had also clear political aspect: to stress the necessity of recovery and liberation of Chalcondyles’ prostrate homeland from the occupying Ottoman Turks with the help of Venice and “all of the Latins”. Post-Byzantine humanist reminded the Italians Justinian’s aid against the Goths (535–553 C.E.). This vice versa analogy – bridging the time gap of one thousand years – to situation at that time was thus conceived as overdue debt of the Italians. Paper presents the complete original version of both speeches followed by the translation into Czech language.

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The study aims to delineate the translation activities focused on the translations of Greek works... more The study aims to delineate the translation activities focused on the translations of Greek works into Latin language within a time span from 11th until 14th century, while the primary emphasis is put on the so-called renaissance of the twelfth century (roughly defined as a period between the years 1050 – 1210). The authors of these Latin versions were Italians living for some time in Constantinople (Burgundio of Pisa, Moses of Bergamo, Cerbanus Cerbani, Leo Tuscus, Hugo Etherianus, Paschalis Romanus and maybe also James of Venice) or were Greeks by birth, who were linked to the area of the Apennine peninsula and Sicily. In this context we are relatively sure in case of Henricus Aristippus and Eugenius of Palermo, the main figures of intellectual life at the Panormitan court of William II., but in case of James of Venice there is unconfirmed hypothesis considering his Greek origin. It is a matter of fact that not all the ways of this pioneer period of exploring the ancient Greek unknown wisdom by Middle Age scholars are entirely clear. In this context we must not omit an anonymous Salernitan student, who arrived as soon as possible to Sicily (when he found out the new information on arriving Greek manuscript) with a strong intent to translate from Greek famous Almagest of Ptolemy into Latin, or a translator, whom we know just by his first name, Ioannes, who decided to make a Latin version of one of Aristotle's treatises. Undercurrent of this study is represented by the comparison of translation activities of the so-called Toledo translation school (focusing eminently on ancient Greek authorities) with the translation achievements in Italy, Sicily and Constantinople. Notwithstanding, the relevant amount of information is hidden or is entirely lost for us, we are able to make a picture of a great thirst for ancient Greek knowledge, deep commitment, persistent efforts and considerable achievements of the scholars in question, who prepared a solid soil for philosophical, scientific and theological development in the 13th century in Western Europe. Culture development was maintained at this time in the kingdom of Sicily under Norman's successors, Hohenstaufen rulers, Frederick II. and his son Manfred, whose collection of Greek manuscripts later became an important core of Greek works of the papal library in Vatican. Nevertheless translation activities at the court of above mentioned Hohenstaufen kings is outlined in short, because they are connected mainly with Latin translations based on Arabic versions. In this period the translation work of Flemish Dominican friar William of Moerbeke, archbishop of Corinth, highly dominated in the field of translation activities from Greek into Latin and represents an impressive step ahead considering the reception of Aristotle's work within a contemporary intellectual milieu of Western Europe from this time onward. In the first half of the following century we meet Nicholas da Reggio di Calabria, personality linked with the court of Angevin kings in Naples, who focused on the translation of Greek works relating to the field of medicine.

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Book Reviews by Marcel Martin

Harris, Jonathan. The Lost World of Byzantium. New Haven – London, Yale University Press, 2015. I... more Harris, Jonathan. The Lost World of Byzantium. New Haven – London, Yale University Press, 2015. In: Parrésia: Revue pro východní křesťanství / A Journal of Eastern Christian Studies, 9-10 (2015-2016), pp. 557-560.

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Na půdě Univerzity sv. Cyrila a Metoda v Trnave vznikla pozoruhodná monografie, jež by mohla přit... more Na půdě Univerzity sv. Cyrila a Metoda v Trnave vznikla pozoruhodná monografie, jež by mohla přitáhnout zájem českého čtenáře, a to hned z několika důvodů. Publikace, která je přehledně koncipována jako vysokoškolské skriptum (2. oprav. vyd.), seznamuje se dvěma významnými civilizačními okruhy starověkého světa, které i přes snahy českých badatelů v minulém sto-letí stojí poněkud ve stínu odborného zájmu. Jedná se o civilizace starých Chetitů a Peršanů. Autorem části věnované Chetitům je doc. Pavol Valacho-vič; autorem druhé části je doktor Michal Habaj. Letos uplyne plných stol let od okamžiku, kdy prof. Bedřich Hrozný zásadním způsobem přispěl k rozluštění hieroglyfi ckého písma a jazyka indo-evropských Chetitů. Nicméně původních odborných prací československé provenience věnovaných Chetitům vzniklo poskrovnu. Oblíbenou se stala populárně-odborná knížka Vojtěcha Zamarovského Za tajemstvím říše Chetitů (Praha 1961), která čtenářsky přístupnou formou přiblížila dobrodruž-ství odkrývání věky zasuté civilizace a postupné luštění neznámého písma. Vedle samotných prací prof. Bedřicha Hrozného (např. Nejstarší dějiny Přední Asie, Indie a Kréty, 4. vyd., Praha 1949) představovala VIII. kapitola s názvem Malá Asie v době chetitské říše, která byla obsažena v knize Jana Buriana a Pavla Olivy Civilizace starověkého Středomoří (Praha 1984), další příspěvek k odbornému zpřístupnění chetitské civilizace širšímu okruhu čtenářstva. Zevrubnější monografi e, jež by se plně zaměřila na politické a kulturní dějiny Chetitů, dosud v českém jazyce chybí. Tuto mezeru může do jisté míry doplnit právě text docenta Pavola Valachoviče. Po odborně fundovaném historickém exkurzu přibližuje autor chetitské reálie, týkající se např. politické a náboženské hierarchie společnosti s přihlédnutím k postavení panovnic (tavanana), jež v ní hrály významnou úlohu. Další kapitoly jsou věnovány: celkové společenské stratifi kaci, náboženským představám, písemnictví a umění. Krátká sekce se též zaměřuje vlastnímu objevování chetitské civilizace. Doktor Michal Habaj přibližuje v druhé části knihy politické dějiny achajmenovské Persie (550–330 př. n. l.).

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Books by Marcel Martin

Světlo z Byzance: Řecká studia v renesanční Itálii, 1360-1534, 2018

Appendix to The Light from Byzantium: Greek Studies in the Renaissance Italy, 1360-1534_Greek Man... more Appendix to The Light from Byzantium: Greek Studies in the Renaissance Italy, 1360-1534_Greek Manuscripts in Italy (1400-1535)

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Světlo z Byzance: Řecká studia v renesanční Itálii, 1360-1534, 2018

Outlining the patterns of 'contact situation' between Byzantine refugee savants and Italian schol... more Outlining the patterns of 'contact situation' between Byzantine refugee savants and Italian scholars, which had a deep impact on the origins of Italian humanism, creates a core of the book. Teachers and students, translators, philosophers and theologians, grammarians, copyists, editors, collectors, book-hunters - all of them played their own part in the revival of the Greek studies in the Renaissance Italy. Work brings the description of the transmission of ancient Greek heritage in the Renaissance and tries to delineate the extent of Byzantine (and post-Byzantine with consideration to Greek enclave in Italy until 1534) culture legacy within Italian humanism. The great impulse given to the Greek studies was caused, beside the influx of Greek scholars in Italy and voyages of Italian scholars to European Greek East, by the broadening knowledge of classical languages, the foundation of libraries both public and private, and invention of the printing. All these important aspects of this cultural transmission are discussed in the present book.Ancient Greek literature, philosophy, science, as well as a system of religious ideas, brought (post)-Byzantine intellectuals into close contact with Italian Renaissance scholars. They transmitted as well a large body of Eastern theological learning. Rich heritage of Hellenic learning together with specific, important elements of medieval contributions was bequeathed to the Westerners of early modern era. Inspiring relationship of the mingled ideas showed in relatively short span of time its fruitfulness not just for period of Renaissance, but for the whole next centuries up to our time. / Znovuobjevování antického řeckého dědictví v prostředí italského humanismu si nelze představit bez zprostředkovatelské úlohy byzantských učenců pozdní fáze palaiologovské renesance. Obecně bez přispění Byzantinců - těchto "knihovníků středověku" - bychom dnes znali výrazně méně z řeckého filosofického myšlení, z řecké krásné literatury či z vědeckých oborů. Po jedenáct set let písemné dědictví antické minulosti bylo v Byzanci opisováno, studováno, opatřováno komentáři a pečlivě uchováváno v rukopisných sbírkách. Italští humanisté se stali pokračovateli byzantských učenců, od nichž postupně přejímali toto vzácné dědictví. Monografie "Světlo z Byzance: řecká studia v renesanční Itálii, 1360-1534" se primárně zaměřuje na translaci původních řeckých rukopisů z řeckého Východu na latinský Západ ve sledovaném období, na latinské překlady antických řeckých děl, opisování a pozdější publikování tiskem těchto spisů, knihovní sbírky obsahující řecké manuskripty, filosofickou, pedagogickou a editorskou činnost byzantských a italských učenců jako jevů kulturní interakce. "Řecká studia" přitom nejsou posuzována pouze v rovině filologické, nýbrž v širším kulturním rámci. Tento širší rámec představují např. vybrané kapitoly z dějin renesanční filosofie či teologické impulsy, které, třebaže jen okrajově souvisely s obnovou řeckým studií ve smyslu studia humanitatis, přesto sehrály relevantní úlohu v jejich rozvoji. V knize je rovněž zohledněna problematika přelomového "momentu" dějin knižní kultury, jenž souvisí s přechodem z rukopisné fáze do období mechanické knižní produkce. S ohledem k obsahům řeckých děl tvoří důležitou rovinu této translace vybrané úseky z dějin antické řecké literatury a její vlastní recepce v italském humanistickém prostředí. Překladatelé, filosofové, gramatikové, pedagogové a jejich studenti, cestovatelé a sběratelé, hledači a nákupčí rukopisů, kopisté, diplomaté, církevní hodnostáři, mecenáši, editoři a vydavatelé - ti všichni přispěli svým dílem k lepšímu poznání bohatého odkazu starověkého Řecka v duchovním a intelektuálním milieu renesanční Itálie a jejím prostřednictvím se toto antické dědictví šířilo s rozličnou intenzitou dál po celé Evropě. S odkrýváním antické moudrosti se učili italští humanisté, filosofové či teologové nově rozumět způsobu uvažování a vnímání okolního světa a sebe sama. Lze říci, že paralelně s "luštěním" zašlých rukopisů antického dávnověku docházelo k proměně soudobého životního stylu a světonázorových postojů. Nové přehodnocení lidského údělu v rámci universa a uvědomění si možností bytí stálo v základech renesančního myšlení. Nesporný přínos předkládané monografie "Světlo z Byzance" představuje fakt, že mapuje problematiku v české odborné literatuře dosud nezpracovanou (krom dílčích pasáží obsažených v knize "Byzantská vzdělanost" z pera nedávno zesnulé profesorky Růženy Dostálové, 1924-2014).

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Světlo z Byzance : řecká studia v renesanční Itálii, 1360-1534 / The Light from Byzantium : Greek Studies in the Renaissance Italy. Červený Kostelec: Pavel Mervart, 2018, pp. 477. (in Czech), 2018

Outlining the patterns of ʽcontact situation' between Byzantine refugee savants and Italian schol... more Outlining the patterns of ʽcontact situation' between Byzantine refugee savants and Italian scholars, which had a deep impact on the origins of Italian humanism, creates a core of the book. Teachers and students, translators, philosophers and theologians, grammarians, copyists, editors, collectors, book-hunters – all of them played their own part in the revival of the Greek studies in the Renaissance Italy. Work brings the description of the transmission of ancient Greek heritage in the Renaissance and tries to delineate the extent of Byzantine (and post-Byzantine with consideration to Greek enclave in Italy until 1534) culture legacy within Italian humanism. The great impulse given to the Greek studies was caused, beside the influx of Greek scholars in Italy and voyages of Italian scholars to European Greek East, by the broadening knowledge of classical languages, the foundation of libraries both public and private, and invention of the printing. All these important aspects of this cultural transmission are discussed in the present book. Ancient Greek literature, philosophy, science, as well as a system of religious ideas, brought (post)-Byzantine intellectuals into close contact with Italian Renaissance scholars. They transmitted as well a large body of Eastern theological learning. Rich heritage of Hellenic learning together with specific, important elements of medieval contributions was bequeathed to the Westerners of early modern era. Inspiring relationship of the mingled ideas showed in relatively short span of time its fruitfulness not just for period of Renaissance, but for the whole next centuries up to our time.

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Světlo z Byzance: Řecká studia v renesanční Itálii, 1360-1534, 2018

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Světlo z Byzance: Řecká studia v renesanční Itálii, 1360-1534, 2018

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