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De Gruyter eBooks, Jun 19, 2023
Byzantinische Zeitschrift, 2005
Byzantine authors frequently used the well-known topos of modesty in the opening lines of their l... more Byzantine authors frequently used the well-known topos of modesty in the opening lines of their literary works. This common introduction, usually served two purposes: The authors expressed a genuine, or, perhaps, feigned concern about their ability to deal adequately with their subject both in terms of form and substance, and they preemptively tried to thwart any possible criticism on the part of the audience for any shortcomings in their work by beginning with this sort of captatio benevolentiae. Typical examples of this topos are not only numerous among hagiographers throughout the Byzantine millennium, but even in such writers as Theophanes Confessor, as one can see from the preamble to his Chronography. It is only after the 11th century that “we sometimes encounter the author's frank appraisal of his talent, for example in Psellos and Tzetzes.” As early an author as John of Damascus, however, also displayed his self-appreciation for his talent and this will be the subject of this short article. Here, I shall examine John of Damascus' own personal stance to the topos of modesty/humility and, in one particular case, his rather interesting variation on it.
Byzantinische Zeitschrift, 2001
Byzantinische Zeitschrift, 2009
Dumbarton Oaks Papers, 2001
Dumbarton Oaks Papers, 1994
Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies ... more Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies XXXIV - v ^^u^a^.^ajr Kauri-THO* m^;^ ,' J"' ... V -V . v , 3 a v : ?v." A fIT^ ^ wv<u 7,; - Page 2. Page 3. Page 4. Codex Parisinus ...
The Catholic Historical Review, 2002
Byzantine Monastic Foundation Documents: A Complete Translation of the Surviving Founders' Ty... more Byzantine Monastic Foundation Documents: A Complete Translation of the Surviving Founders' Typika and Testaments. Edited by John Thomas and Angela Constantinides Hero with the assistance of Giles Constable. 5 vols. [Dumbarton Oaks Studies, XXXV] (Washington, D.C.: Dumbarton Oaks Research Library and Collection. 2000. Pp. xlix, 439; xiii, 441-858; xiii, 859-1294; xiii, 1295-1678; xiii, 1679-2021.) Byzantine Monasticism is one of the rather well documented segments of Byzantine life. Hagiography provides abundant information concerning the lifestyles of particular mate and female monks from the early years of monasticism. Acts of monasteries and, to a lesser extent, Byzantine canon law, are other sources that illuminate the more practical aspects of monastic life. Despite the extensive research and literature on the subject, it is still difficult to form a clear understanding of monastic life in the Byzantine world. Before the appearance of the present work, it was not possible to write a definitive history of Byzantine monasticism. The five-volume work under review represents a giant step toward addressing a number of the difficulties surrounding the understanding of Byzantine monastic life. In the volumes edited by John Thomas and Angela Constatinides Hero we have the final fruit of an ambitious project that was conceived some twenty years ago at Dumbarton Oaks. The first four volumes contain the complete translation into English of the sixty-one surviving monastic foundation documents together with extensive introductions and detailed annotation. The project concludes with painstakingly detailed indexes that fill all of Volume V Each of these documents (most of which are better known as typika) was written for a specific monastery and its dependencies. Many of the later extant typika copied earlier ones. Despite that, a number of differences among them are evident, differences that reflect both the individual character of each monastery and the changes in Byzantine monasticism across the centuries. Briefly said, a typikon usually contained the rules, by which the monastic community for which it was written was organized, the legal and economic status of the monastery, and a number of binding statutes that prescribed the details of the daily life of the monks and nuns. These typika were, on occasion, confirmed by the emperor, and this confirmation invested them with legal authority on which the protection of the monastic community and of its rights rested. This brief description of the nature of the typika makes apparent their paramount importance not only for the life of the monks (in this respect one could possibly compare them to the modem constitutions of the sovereign states) but also for the study of the history of monasticism. The earliest surviving document comes from seventh-century Egypt and is the testament of Apa Abraham, while the latest one, tentatively dated to 1449, is an Inventory of the Monastery of the Mother of God Eleousa in Stroumitza. The eight centuries that these documents span occupy the most significant period of Byzantine monasticism, a period that witnessed-among others-the appearance of Athonite Monasticism, the development of the Protectorate (Ephoreia-some sort of protective patronage of the monasteries, known also in the West as advocacy), the development of the Cbaristike (a controversial public program that transferred private religious foundations to concessionaires unrelated to the founders, practically antagonizing the Epboreia), and, finally, the monastic reforms of the eleventh and twelfth centuries that promoted the inviolability of sacred property. All these developments were initiated or facilitated by influential individuals who left their indelible mark on monasticism, not only with their acts, but also with their writings, among which typika figure prominently. …
The present paper investigates, using the indexing facilities of the TLG, the genuineness of the ... more The present paper investigates, using the indexing facilities of the TLG, the genuineness of the little fragment titled testamentum ad cives attributed to Epiphanios of Salamis. With the help of the TLG, words and expressions occurring in the testamentum are compared to the contents of other works written by or attributed to Epiphanios. The conclusion is that this particular text does not seem be a product of the pen of Epiphanios. On the basis of the testimony of John of Damaskos, it is tentatively suggested that the testamentum is a forgery of the early Iconoclasm (726 - c. 750).
Byzantinische Zeitschrift, 2001
Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies ... more Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies XXXIV - v ^^u^a^.^ajr Kauri-THO* m^;^ ,' J"' ... V -V . v , 3 a v : ?v." A fIT^ ^ wv<u 7,; - Page 2. Page 3. Page 4. Codex Parisinus ...
Annarium Historiae Conciliorum
Annarium Historiae Conciliorum
Annuarium Historiae Conciliorum
De Gruyter eBooks, Jun 19, 2023
Byzantinische Zeitschrift, 2005
Byzantine authors frequently used the well-known topos of modesty in the opening lines of their l... more Byzantine authors frequently used the well-known topos of modesty in the opening lines of their literary works. This common introduction, usually served two purposes: The authors expressed a genuine, or, perhaps, feigned concern about their ability to deal adequately with their subject both in terms of form and substance, and they preemptively tried to thwart any possible criticism on the part of the audience for any shortcomings in their work by beginning with this sort of captatio benevolentiae. Typical examples of this topos are not only numerous among hagiographers throughout the Byzantine millennium, but even in such writers as Theophanes Confessor, as one can see from the preamble to his Chronography. It is only after the 11th century that “we sometimes encounter the author's frank appraisal of his talent, for example in Psellos and Tzetzes.” As early an author as John of Damascus, however, also displayed his self-appreciation for his talent and this will be the subject of this short article. Here, I shall examine John of Damascus' own personal stance to the topos of modesty/humility and, in one particular case, his rather interesting variation on it.
Byzantinische Zeitschrift, 2001
Byzantinische Zeitschrift, 2009
Dumbarton Oaks Papers, 2001
Dumbarton Oaks Papers, 1994
Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies ... more Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies XXXIV - v ^^u^a^.^ajr Kauri-THO* m^;^ ,' J"' ... V -V . v , 3 a v : ?v." A fIT^ ^ wv<u 7,; - Page 2. Page 3. Page 4. Codex Parisinus ...
The Catholic Historical Review, 2002
Byzantine Monastic Foundation Documents: A Complete Translation of the Surviving Founders' Ty... more Byzantine Monastic Foundation Documents: A Complete Translation of the Surviving Founders' Typika and Testaments. Edited by John Thomas and Angela Constantinides Hero with the assistance of Giles Constable. 5 vols. [Dumbarton Oaks Studies, XXXV] (Washington, D.C.: Dumbarton Oaks Research Library and Collection. 2000. Pp. xlix, 439; xiii, 441-858; xiii, 859-1294; xiii, 1295-1678; xiii, 1679-2021.) Byzantine Monasticism is one of the rather well documented segments of Byzantine life. Hagiography provides abundant information concerning the lifestyles of particular mate and female monks from the early years of monasticism. Acts of monasteries and, to a lesser extent, Byzantine canon law, are other sources that illuminate the more practical aspects of monastic life. Despite the extensive research and literature on the subject, it is still difficult to form a clear understanding of monastic life in the Byzantine world. Before the appearance of the present work, it was not possible to write a definitive history of Byzantine monasticism. The five-volume work under review represents a giant step toward addressing a number of the difficulties surrounding the understanding of Byzantine monastic life. In the volumes edited by John Thomas and Angela Constatinides Hero we have the final fruit of an ambitious project that was conceived some twenty years ago at Dumbarton Oaks. The first four volumes contain the complete translation into English of the sixty-one surviving monastic foundation documents together with extensive introductions and detailed annotation. The project concludes with painstakingly detailed indexes that fill all of Volume V Each of these documents (most of which are better known as typika) was written for a specific monastery and its dependencies. Many of the later extant typika copied earlier ones. Despite that, a number of differences among them are evident, differences that reflect both the individual character of each monastery and the changes in Byzantine monasticism across the centuries. Briefly said, a typikon usually contained the rules, by which the monastic community for which it was written was organized, the legal and economic status of the monastery, and a number of binding statutes that prescribed the details of the daily life of the monks and nuns. These typika were, on occasion, confirmed by the emperor, and this confirmation invested them with legal authority on which the protection of the monastic community and of its rights rested. This brief description of the nature of the typika makes apparent their paramount importance not only for the life of the monks (in this respect one could possibly compare them to the modem constitutions of the sovereign states) but also for the study of the history of monasticism. The earliest surviving document comes from seventh-century Egypt and is the testament of Apa Abraham, while the latest one, tentatively dated to 1449, is an Inventory of the Monastery of the Mother of God Eleousa in Stroumitza. The eight centuries that these documents span occupy the most significant period of Byzantine monasticism, a period that witnessed-among others-the appearance of Athonite Monasticism, the development of the Protectorate (Ephoreia-some sort of protective patronage of the monasteries, known also in the West as advocacy), the development of the Cbaristike (a controversial public program that transferred private religious foundations to concessionaires unrelated to the founders, practically antagonizing the Epboreia), and, finally, the monastic reforms of the eleventh and twelfth centuries that promoted the inviolability of sacred property. All these developments were initiated or facilitated by influential individuals who left their indelible mark on monasticism, not only with their acts, but also with their writings, among which typika figure prominently. …
The present paper investigates, using the indexing facilities of the TLG, the genuineness of the ... more The present paper investigates, using the indexing facilities of the TLG, the genuineness of the little fragment titled testamentum ad cives attributed to Epiphanios of Salamis. With the help of the TLG, words and expressions occurring in the testamentum are compared to the contents of other works written by or attributed to Epiphanios. The conclusion is that this particular text does not seem be a product of the pen of Epiphanios. On the basis of the testimony of John of Damaskos, it is tentatively suggested that the testamentum is a forgery of the early Iconoclasm (726 - c. 750).
Byzantinische Zeitschrift, 2001
Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies ... more Page 1. Codex Parisinus Graecus 1115 and Its Archetype Alexander Alexakis Dumbarton Oaks Studies XXXIV - v ^^u^a^.^ajr Kauri-THO* m^;^ ,' J"' ... V -V . v , 3 a v : ?v." A fIT^ ^ wv<u 7,; - Page 2. Page 3. Page 4. Codex Parisinus ...
Annarium Historiae Conciliorum
Annarium Historiae Conciliorum
Annuarium Historiae Conciliorum
Annuarium Historiae Conciliorum
by Foteini Spingou, Charles Barber, Nathan Leidholm, Thomas Carlson, Ivan Drpić, Alexandros (Alexander) Alexakis, elizabeth jeffreys, Theocharis Tsampouras, Mircea G . Duluș, Nikos Zagklas, Ida Toth, Alexander Riehle, Brad Hostetler, Michael Featherstone, Emmanuel C Bourbouhakis, Shannon Steiner, Efthymios Rizos, Divna Manolova, Robert Romanchuk, Maria Tomadaki, Kirsty Stewart, Baukje van den Berg, Katarzyna Warcaba, Florin Leonte, Vasileios Marinis, Ludovic Bender, Linda Safran, Sophia Kalopissi-Verti, Rachele Ricceri, Luisa Andriollo, Alex J Novikoff, Annemarie Carr, Marina Bazzani, Greti Dinkova-Bruun, Renaat Meesters, Daphne (Dafni) / Δάφνη Penna / Πέννα, Annemarie Carr, Alexander Alexakis, Jeremy Johns, Maria Parani, Lisa Mahoney, Irena Spadijer, and Ilias Taxidis
ISBN: 9781108483056 Series: Sources for Byzantine Art History 3 In this book the beauty and m... more ISBN: 9781108483056
Series: Sources for Byzantine Art History 3
In this book the beauty and meaning of Byzantine art and its aesthetics are for the first time made accessible through the original sources. More than 150 medieval texts are translated from nine medieval languages into English, with commentaries from over seventy leading scholars. These include theories of art, discussions of patronage and understandings of iconography, practical recipes for artistic supplies, expressions of devotion, and descriptions of cities. The volume reveals the cultural plurality and the interconnectivity of medieval Europe and the Mediterranean from the late eleventh to the early fourteenth centuries. The first part uncovers salient aspects of Byzantine artistic production and its aesthetic reception, while the second puts a spotlight on particular ways of expressing admiration and of interpreting of the visual.