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St. Tikhon’s University Review . Series III: Philology

St. Tikhon’s University Review III :61

ARTICLES

Arutyunova-Fidanyan Viada

Contacts between Ancient Rus’ and Armenia. Beginning

Arutyunova-Fidanyan Viada (2019) "Contacts between Ancient Rus’ and Armenia. Beginning ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 11-27 (in Russian).

DOI of the paper: 10.15382/sturIII201961.11-27
The sources that shed light on military and commercial, information-related and cultural contacts between mediaeval Armenia and Kievan Rus’, in spite of their sparseness, give an opportunity for an insight into the views of Armenians about Rus’. Armenians had links with Rus’ and its inhabitants through merchants, soldiers and diplomats on the paths of migration, trade and war, through the Byzantine Empire and Russian and Armenian communities. Initially, the immediate contacts turned into military clashes (the battle at Partav, battles in the Balkans). And at fi rst we encounter the image of the “unfamiliar and alien people of the Ruziks”. Russian trading soldiers found their way far into the East, particularly during the period of military expeditions to the regions around the Caspian Sea. Since the 10th century, the Russian detachment that had been sent by Prince Vladimir to Basil II was incorporated into the Byzantine army, and during the 11th century we fi nd Russian troops in the imperial service in a number of places, “anywhere a military action took place” (by V.G. Vasil’yevskiy’s expression), including Transcaucasia. The turning point in the evolution of the image of the “Ruzes” in Armenia came to be the inclusion of Rus’ in the family of Christian peoples. The spiritual affi nity of the Orthodox Armenians and Orthodox Russians is expressed in the similarity between the decor and iconographic programmes of the churches of North-Eastern Rus’ and Armenian Chalcedonian churches. The most significant phenomena in the confessional contacts between Armenia and Rus’ became the veneration in Rus’ of St. Gregory the Illuminator and veneration of Saints Boris and Gleb in Armenia.
Ancient Rus’, mediaeval Armenia, images of Ruzes in Armenian historiography, Christianisation, spiritual affi nity of Orthodox Armenians and Russians, confessional contacts, St. Gregory the Illuminator, St. Boris, St. Gleb
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  3. Aivazian K. (1982) “Kul’t Grigoriia Armianskogo, «armenskaia vera» i «armenskaia eres’» v Novgorode (XIII–XVI vv.)” [Veneration of Gregory of Armenia, “Armenian Faith” and “Armenian Heresy” in Novgorod (13th — 16th Centuries)], in Russkaia i armianskaia srednevekovye literatury [Russian and Armenian Mediaeval Literatures]. Leningrad. Pp. 255–332 (in Russian).
  4. Aivazian K. (1989) Istoriia otnoshenii russkoi i armianskoi tserkvei v Srednie veka [History of Relations between the Russian and Armenian Churches in the Middle Ages]. Erevan (in Russian).
  5. Akopian A. (1987) Albaniia — Aluank v greko-latinskikh i drevnearmianskikh istochnikakh [Albania — Aluank in Greek-Latin and Old Armenian Sources]. Erevan (in Russian).
  6. Akopian Z. (2009) “Osobennosti ikonografi i armiano-khalkidonitskikh pamiatnikov (X– XIII vv.)” [Features of Iconography of Armenian Chalcedonian Monuments (10th — 13th Centuries)]. Istoriko-filologicheskii zhurnal, 2–3, pp. 167–185 (in Russian).
  7. Arutyunova-Fidanyan V. (1995) “Pravoslavnye armiane v Severo-Vostochnoi Rusi” [Orthodox Armenians in North-Eastern Rus’]. Drevneishie gosudarstva Vostochnoi Evropy. Moscow. Pp. 196–208 (in Russian).
  8. Arutyunova-Fidanyan V., Shchavelev A. (2011) “Ocherk istorii izucheniia legend ob osnovaniiakh gorodov v drevnerusskoi «Povesti vremennykh let» i armianskoi «Istorii Tarona»: Kii i Kuar” [Outline of Studies of the Legends of Foundations of the Cities in the Old Russian “Tale of Bygone Years” and Armenian “History of Taron”]. Drevneishie gosudarstva Vostochnoi Evropy. Moscow. Pp. 7–33 (in Russian).
  9. Arutyunova-Fidanyan V. (2012) “Bozhestvo Kuar i «severnye plemena»” [The Deity of Kuar and the “Northern Tribes”], in Tsivilizatsiia i varvarstvo [Civilisation and Barbarity]. Moscow. Pp. 266–296 (in Russian).
  10. Atadzhanian I. (1969) Russkoe «Skazanie o Borise i Glebe» i armianskie Chet’i-Minei [Russian “Story of Boris and Gleb” and the Armenian Menaia]. Erevan (in Russian).
  11. Dachkévytch Ya. (1973‒1974; 1975‒1976) “Les Arméniens à Kiev (jusqu’à 1240). Partie I; Partie II”. Revue des études arméniénnes, X, pp. 305–358; XI, pp. 327–375.
  12. Dashkevich Ia. (1982) “Drevniaia Rus’ i Armeniia v obshchestvenno-politicheskikh sviaziakh XI–XIII vv. (Istochniki, issledovaniia, temy)” [Ancient Rus’ and Armenia in Social and Political Relations of the 11th — 13th Centuries]. Drevneishie gosudarstva Vostochnoi Evropy. Moscow. Pp. 179–194 (in Russian).
  13. Grigor’ian K. (1954) “Iz istorii russko-armianskikh otnoshenii” [From the History of Russian- Armenian Relations]. Izvestiia AN Armianskoi SSR, 4, pp. 19–29 (in Russian).
  14. Iuzbashian K. (ed.) (1963) Povestvovanie Aristakesa Lastiverttsi [The Narrative of Aristakes Lastiverttsi]. Erevan (in Old Armenian).
  15. Iuzhbashian K. (ed.) (1968) Povestvovanie vardapeta Aristakesa Lastiverttsi [The Narrative of Vardapet Aristakes Lastiverttsi]. Moscow (in Russian).
  16. Kakovkin A. (1976) “Ob izobrazhenii Grigoriia Prosvetitelia na relikvarii 1293 g.” [The Image of Gregory the Illuminator on the Reliquary of 1293]. Vestnik obshchestvennykh nauk AN Armianskoi SSR, 11 (37), pp. 84–88 (in Russian).
  17. Khalpakhch’ian O. (1957) Armiano-russkie kul’turnye otnosheniia i ikh otrazhenie v arkhitekture [Armenian-Russian Cultural Relations and their Refl ection in Architecture]. Erevan (in Russian).
  18. Khalpakhch’ian O. (1977) Kul’turnye sviazi Vladimiro-Suzdal’skoi Rusi i Armenii [Cultural Links between Rus’ of Vladimir and Suzdal’ and Armenia]. Moscow (in Russian).
  19. Kripiakevich I. (1965) “K voprosu o nachale armianskoi kolonii vo L’vove” [On the Beginning of the Armenian Colony in Lvov], in: Istoricheskie sviazi i druzhba ukrainskogo i armianskogo narodov [Historical Relations and Friendship of the Ukrainian and Armenian Peoples]. Kiev. Pp. 122–127 (in Russian).
  20. Lazarev V. (1947) Iskusstvo Novgoroda [The Art of Novgorod]. Moscow; Leningrad (in Russian).
  21. Lazarev V. (1955) “Skul’ptura Vladimiro-Suzdal’skoi Rusi” [Sculptures of Rus’ of Vladimir and Suzdal’], in Istoriia russkogo iskusstva [History of Russian Art], vol. 1. Moscow. Pp. 396–441 (in Russian).
  22. Lazarev V. (1986) Istoriia vizantiiskoi zhivopisi [History of Byzantine Painting]. Moscow (in Russian).
  23. Lelekov L. (1973) “Iskusstvo Drevnei Rusi v ego sviaziakh s Vostokom” [The Art of Ancient Rus’ in its Links with the East], in Drevnerusskoe iskusstvo [Old Russian Art]. Moscow. Pp. 55–80 (in Russian).
  24. Lidov A. (1991) The Mural Painting of Akhtala. Moscow.
  25. Marr N. (1935) Izbrannye raboty [Selected Works], vol. 1. Leningrad (in Russian).
  26. Melikset-Bek L. (1946) “Drevniaia Rus’ i Armeniia (Vzaimootnosheniia i mifoslovotvorcheskie sviazi)” [Ancient Rus’ and Armenia (Relationships and Links in Mythology and in Creation of Words)]. Trudy instituta im. N. Ia. Marra AN Arm. SSR, 1, pp. 108–128 (in Russian).
  27. Muradian P. (2012) Kavkazskii kul’turnyi mir i kul’t Grigoriia Prosvetitelia [Caucasian Culture and the Veneration of Gregory the Illuminator], in Kavkazskii kul’turnyi mir i Armeniia [Caucasian Culture and Armenia], 2. Erevan. Pp. 5–20 (in Russian).
  28. Oleš M. (1966) The Armenian Law in the Polish Kingdom (1356–1519). Roma.
  29. Orbeli I. (1963) Izbrannye trudy [Selected Works]. Erevan (in Russian).
  30. Polovoi N. (1958) “O date vtorogo pokhoda Igoria na grekov i pokhoda russkikh na Berdaa” [On the Date of the Second March of Igor to the Greeks and the March of the Russians into Barda]. Vizantiiskii vremennik, XIV, pp. 138–147 (in Russian).
  31. Rozov N. (1970) “K izucheniiu russko-armianskikh kul’turnykh sviazei drevneishego perioda (Russkii mitropolit Ilarion i katolikos Nerses)” [On the Study of Russian-Armenian Cultural Links of the Earliest Period (Russian Metropolitan Ilarion and Catholicos Nerses)]. Vestnik Erevanskogo universiteta, 2, pp. 197–203 (in Russian).
  32. Smbatian V. (ed.) (1984) Movses Kalankatuatsi. Istoriia strany Aluank [Movses Kalankatuatsi. History of the Country of Aluank]. Erevan (in Russian).
  33. Ter-Nersessian S. (1964) “La reliquire de Skevra et l’orfevrerie cilicienne aux XIIIe et XIVe siècles”. Revue des études arméniénnes, 1, pp. 121–148.

Arutyunova-Fidanyan Viada


Academic Degree: Doctor of Sciences* in History;
Place of work: Institute of World History, Russian Academy of Sciences; 32A Leninsky Prospekt, 119334, Moscow, Russian Federation;
ORCID: 0000-0003-4900-1736;
Email: nikitatal@mail.ru.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Gusarova Ekaterina

Psatir’ Sledovannaya (MS or. 133) from E. Rüppell’s collection: specifics of the content

Gusarova Ekaterina (2019) "Psatir’ Sledovannaya (MS or. 133) from E. Rüppell’s collection: specifics of the content ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 28-37 (in Russian).

DOI of the paper: 10.15382/sturIII201961.28-37
Psatir’ Sledovannaya (Church Slavonic Псалтирь следованная) is a valuable source for the history of Ethiopia, particularly of the initial period of feudal decentralisation in this region, its literary and church-related traditions and the adjacent disciplines. It has a parallel “rendering” in the Amharic language, termed Andəmta in the Ethiopian tradition (MS or. 133), from the library of the Gondar kings. This MS is kept in the University Library of Johann Christian Senckenberg of Frankfurt University as part of the collection of the German scholar and traveller Edward Rüppell, whose scientific activity took place in the mid-19th century. The manuscript in question, copied not later than 1755 (the last year of the reign of the fi rst of the monarchs mentioned in the text), is a rare specimen of a book from the royal library and represents an example of explaining Scripture in the Amharic language that was understandable to the contemporaries (referred to as Old Amharic, a variety of Amharic typical of Ethiopia in the 17th — 18th centuries). The text is arranged in two columns, which is unusual for the manuscripts of the Psalter, but makes it possible to give parallel texts in Ge’ez (left column) and Amharic (right column). This manuscript belonged to several representatives of the ruling dynasty, whose names are mentioned in the text. Manuscripts of such content are extremely rare (which, in particular, is shown through the analysis of printed catalogues of Ethiopian MSs) and deserve a separate study.
Ethiopian monarchy, history of Ethiopia, Ethiopian church, Psatir’ Sledovannaya, explanation of Psalter, Old Amharic, translation of Scripture, Andəmta
  1. Getatchew Haile (ed.) (1993) A Catalogue of Ethiopian Manuscripts Microfi lmed for the Ethiopian Manuscript Microfi lm Library, Addis Ababa, and for the Hill Monastic Manuscript Library, Collegeville. Vol. X: Project Numbers 4001–5000. Collegeville (Minn.): Hill Monastic Manuscript Library.
  2. Angel Garcia M. (2010) “Tərgwame”. Encyclopaedia Aethiopica, vol. 4, pp. 921–923.
  3. Da Bassano F. (ed.) (1915–18 A.M. (1922/23–25/26 A.D.)) Bəluy kidan. Zatasanaʼawa məsla mạṣaḥəft qaddamt zabərana waməsla mạṣaḥəfta sorya wạṣərʼ waʻarab [Old Testament, compared with ancient manuscripts, with Syrian, Greek and Arabic books]. Asmara (in Geez).
  4. Devens M. (2007) “Maḥaləya nabiyat”. Encyclopaedia Aethiopica, vol. 3, pp. 646.
  5. Heldman E. M. (2010) “Psalter”. Encyclopaedia Aethiopica, vol. 4, pp. 231–233.
  6. Leslau W. (1987) Comparative Dictionary of Geʻez (Classical Ethiopic). Wiesbaden: Harrassowitz Verlag.
  7. Stoff regen-Pedersen K., Tedros Abraha (2003) “Andəmta”. Encyclopaedia Aethiopica, vol. 1, pp. 258–259.
  8. Stoff regen-Pedersen K. (1995) Traditional Ethiopian Exegesis of the Book of Psalms. Wiesbaden: Harrassowitz Verlag.
  9. Tewofl os (ed.) (1950 A.M. (1957–1958 A.D.)) Mazmura Dawit nəbabunna tərgwamewu [Reading and Commentary of the Psalter], Addis Ababa (in Geez and Amharic).
  10. Tönnies B. (2012) “Verlust und Wiederauffi ndung äthiopischer Handschriften aus Sammlung Rüppell”. Aethiopica, vol. 15, pp. 228–232.
  11. Weninger S. (2010) “Weddase Maryam”. Encyclopaedia Aethiopica, vol. 4, pp. 1173–1174.
  12. URL: http: //18.235.151.129/index.php?HMMLNum=&shelfMark=&country=Ethiopia&author=&city=&title=Psalter&library=&language=Amharic&incipit=&searchType=1 (24.05.2019).

Gusarova Ekaterina


Academic Degree: Candidate of Sciences* in History;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-2170-024;
Email: ekater-ina@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Zabolotnyi Evgenii

Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools

Zabolotnyi Evgenii (2019) "Reception to the Antiochene tradition by East Syrians: monasteries vs. Schools ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 38-52 (in Russian).

DOI of the paper: 10.15382/sturIII201961.38-52
As is known, from the 5th to early 7th centuries, the Church of the East, which existed in Sasanian Iran, was adopting the Christological teaching of the School of Antioch. A study of the Syriac and Greek sources allows one to divide this process into two parts, i.e. the reception of Christology of Theodore of Mopsuestia and the reception of the doctrine of Nestorius which were carried out by Narsai († not earlier than 502) and Babai the Great († between 628 and 630) respectively. In this connection, it is important to study the problem of institutions which furthered the perception of Theodorianism and Nestorianism among the East Syrians. This article shows that up to the mid-6th century, the reception of the Antiochene tradition was carried out through the schools of Edessa and Nisibis, rather than through monasteries. Moreover, at the beginning of this period the monastic tradition was not particularly strong. This situation already started to be changed by Catholicos Mar Aba I (537/40– 552). However, it is Babai the Great who united the two traditions, i.e. the academic tradition, which had its origin in the activity of Narsai and his relative Abraham of Beth-Rabban († 569), and the monastic tradition, associated with Abraham of Kashkar († 588), the founder of the Great Monastery on Mount Izla. It was Babai who was the third abbot of this monastery and later the actual locum tenens of the see of Seleucia- Ctesiphon, who turned East Syrian monasteries into centres of the Nestorianisation of the Church of the East.
schools of Edessa and Nisibis, Syriac Christianity, East Syrian tradition, Nestorianism, monasticism, intellectual history, Church of the East, Persia, Byzantium, Syria, Narsai, Mar Aba Ι, Babai the Great, Nestorius, Theodore of Mopsuestia
  1. Becker A. (2006) Fear of God and the Beginnig of Wisdom: The School of Nisibis and Christian Scholastic Culture in Late Antique Mesopotamia. Philadelphia.
  2. Brock S. (1992) “The Christology of the Church of the East in the Synods of the 5th to Early 7th Centuries: Preliminary Considerations and Materials”, in S. Brock, Studies in Syriac Christianity: History, Literature and Theology, 12, pp. 125–142.
  3. Brock S. (1995) “Christologiia Tserkvi Vostoka” [The Christology of the Church of the East]. Vestnik drevnei istorii, 2 (213), pp. 39–53 (Russian translation).
  4. Chediath G. (1982) The Christology of Mar Babai the Great. Kottayam.
  5. Chialà S. (2005) Abramo di Kashkar e la sua comunità: La rinascita del monachesimo siro-orientale. Comunità di Bose (Magnano).
  6. Gero S. (1981) Barsauma of Nisibis and Persian Christianity in the 4th Century. Louvain.
  7. Guillamont A. (1969/70) “Justinien et l’Eglise de Perse”. Dumbarton Oaks Papers, 23/4, pp. 41–66.
  8. Hutter M. (2003) “Mār Abā and the Impact of Zoroastrianism on Christianity in the 6th Century”, in C. Cereti (ed.), Religious Themes and Texts of Pre-Islamic Iran and Central Asia. Wiesbaden. Pp. 167–173.
  9. McLeod F. (ed., transl.) (1979) Narsai. Metrical Homilies on the Nativity, Epiphany, Passion, Resurrection and Ascension. Turnhout.
  10. Mingana A. (ed., transl.) (1934) Early Christian Mystics. Cambridge.
  11. Mishin D. (2014) Khosrov I Anushirvan (531–579), ego epokha i ego zhizneopisanie i pouchenie v istorii Miskaveikha [Chosroes I Anushirwan (531–579), his Epoch, his Biography and Teaching in the History of Miskawayh]. Moscow (in Russian).
  12. Payne R. (2015) A State of Mixture: Christians, Zoroastrians, and Iranian Political Culture in Late Antiquity. Oakland.
  13. Selezniov N. (2002) Christologiia Assiriiskoi Tserkvi Vostoka: Analiz osnovnykh materialov v kontekste istorii formirovaniya veroucheniia [The Christology of the Assyrian Church of the East: The Main Documents in the Context of Development of the Doctrine]. Moscow (in Russian).
  14. Selezniov N. (2005) Nestorii i Tserkov’ Vostoka [Nestorius and the Church of the East]. Moscow (in Russian).
  15. Vööbus A. (1958–1988) History of Asceticism in the Syrian Orient: A Contribution to the History of Culture, vols 1–3. Louvain.
  16. Vööbus A. (1965) History of the School of Nisibis. Louvain.
  17. Wolska-Conus W., Lemerle P. (eds) (1968) Cosmas Indicopleustès. Topographie chrétienne, vol. 1, Paris.
  18. Zabolotnyi E. (2014) “Khristologiia Tserkvi Vostoka: Osnovnye napravleniia razvitiia v V — nachale VII veka” [The Christology of the Church of the East: The Main Trends of Development from the 5th to Early 7th Centuries]. Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III: Filologiia, 5 (40), pp. 33–44 (in Russian).
  19. Zabolotnyi E. (2015) “Tserkov’ Vostoka i religioznaia politika imperatora Iustiniana” [“The Church of the East and the Religious Policy of Emperor Justinian I”]. Vizantiyskiy Vremennik, 74 (99), pp. 47–60 (in Russian).
  20. Zabolotnyi E. (2016) “Mar Aba Ι”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 43, pp. 421–424 (in Russian).
  21. Zabolotnyi E. (2017) Messaliane [Messalians], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 45, pp. 30–35 (in Russian).
  22. Zabolotnyi E. (2017) Narsai, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 48, pp. 402–412 (in Russian).
  23. Zabolotnyi E. (2018) Nestorianstvo [Nestorianism], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 49, pp. 110–127 (in Russian).

Zabolotnyi Evgenii


Academic Degree: Candidate of Sciences* in History;
Place of work: Lomonosov Moscow State University; Lomonosovsky prospect, 27–4, Moscow 119991, Russian Federation;
Post: Researcher;
ORCID: 0000–0002–0629–747X;
Email: e.zabolotnyj20@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

The reported study was funded by RFBR, project number 19–29–07549.
Kobishchanov Taras

The “Land of Darkness” or the “Earthly Kingdom”: middle easterners’ impression of Rus’ and Moscovia in Early Modern time

Kobishchanov Taras (2019) "The “Land of Darkness” or the “Earthly Kingdom”: middle easterners’ impression of Rus’ and Moscovia in Early Modern time ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 53-66 (in Russian).

DOI of the paper: 10.15382/sturIII201961.53-66
Geography lessons at secondary school and the universal access to mass media provide for most our contemporaries a relatively clear understanding of where other countries and continents are located. It is more problematic to obtain insights as to what is going on in these countries, but even in this case the idea about the way of life in the “different” world is more or less close to reality, despite all ideological myths, political complications and personal fantasies. This was not always the fact. During the most part of the history of mankind, political and geographical boundaries did not unite peoples in such “imaginary communities” as nations. Up to recent times, in the Arabic world and in the most part of Europe as well, the triad of “politics — identity — geography” has not made up a consistent pattern and was secondary with regard to other social parameters, such as place of birth and upbringing, ancestral and tribal affiliation, faith, belonging to a certain religious community, the allegiance to a particular governor. But geography was very important. Even in the absence of state policies and modern technologies of spatial representation, the maintaining of national identity and imagination helped people build and rank the space of the world. These imaginary spaces were very diverse and were inhabited — even if one takes into account the present-day habit to demonise or (more rarely) to idealise others — by rather bizarre communities and individuals. This article aims to describe how the remote northern lands were perceived in the Middle East at the beginning of modern time.
Middle East, impression of Russia, Arab travellers, Russian-Arab contacts, Mediaeval geography, geography in Modern Time
  1. Abras M. (2002).“Le voyage de deux moines Melkites en Italie du Nord en 1775”, Les Européens vus par les Libanais à l’époque ottomane. Beirut.
  2. Brayk, Mīḫā’īl ad-Dimašqī (1982). Ta’rīḫ aš-Šām, 1720–1782 [The History of Damascus, 1720–1782]. Damascus (in Arabic).
  3. Heyberger B. (2002). “Les Européens vus par les Libanais (XVIe — XIXe siècles)”, Les Européens vus par les Libanais à l’époque ottomane. Beirut.
  4. Kirillina S. S. (2010). Ocharovannyie stranniki: arabo-osmanskii mir glazami rossijskih palomnikov XVII–XVIII stoletiy [The Enchanted Wanderers: the Arab-Ottoman Word by the Eyes of Russian Pilgrims of XVII–XVIII Centuries]. Moscow (in Russian).
  5. Kobishchanov T. Y. (2009). “Krest nad Beirutom: rossiiskaya expeditsiya v Vostochnoye Sredizemnomorye 1769–1774 gg. v vospriyatii siriiskih sovremennikov. Chast 1. Ot poyavleniya v Sredizemnomoye rossiiskoi eskadry do pervogo shturma Beiruta” [Cross Hoisting over Beirut: Russian Expedition of 1769–1774 to Eastern Mediterranean in Perception of Syrian Contemporaries], Vestnik Moskovskogo Universiteta, 2009, part 13. Oriental Studies, vol. 1, pp. 3–22, vol. 2, pp. 3–20 (in Russian).
  6. Kobishchanov T. Y. (2017). “‘Gretcheskii project’ Ekateriny II i Siriya [The “Greek Project” of Catherine II and Syria]”, Vestnik Moskovskogo Universiteta, part 13. Oriental Studies, vol. 2, pp. 3–25.
  7. Lewis B. (2000). A Middle East Mosaic: Fragments of Life, Letters and History. New York: Random House.
  8. Novoseltsev A. P. (2000). “Vostochnyie istochniki o vostochnyh slavianah i Rusi VI–IX vv.” [Eastern Sources of VI–IX Centuries about Eastern Slavic Peoples and Rus], Drevneyshie gosudarstva Vostochnoy Evropy. Materialy i Issledovaniya [The Eldest States of Eastern Europe. Materials and Researches]. Moscow (in Russian).
  9. Panchenko K. A. (2012). Blijnevostochnoye pravoslaviye pod osmanskim vladychestvom. Pervyie tri stoletija, 1516–1830 [The Middle Eastern Orthodoxy under Ottoman Rule. The First Three Centuries, 1516–1830]. Moscow (in Russian).
  10. Pelfi tsch A. (2002). “Europe with a Diff erence? Mīkhā’īl Nu‘aymah (1988–1988) and Russia”, Les Européens vus par les Libanais à l’époque ottomane. Beirut.
  11. Sajdi D. (2014).“In Other Worlds? Mapping Out the Spatial Imaginaries of 18th-Century Chroniclers from the Ottoman Levant”, Journal of Ottoman Studies, vol. 44, pp. 357–392.
  12. al-Ṣāliḥī, Muḥammad ibn Kannān (1994). Yawmiyyāt šāmiyya [Syrian Diaries], ed. Akram Aḥmad al-‘Ulabī. Damascus: Dār al-Tabbā’.

Kobishchanov Taras


Academic Degree: Candidate of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Asian and African Studies, Moscow State University; 11 Mokhovaia Str., Moscow, 101999, Russian Federation;
ORCID: 0000-0001-8165-0897;
Email: kobischanov@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Kormysheva Eleonora

The ancient egyptian roots of the image of the panther in the alexandrian Physiologus

Kormysheva Eleonora (2019) "The ancient egyptian roots of the image of the panther in the alexandrian Physiologus ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 67-79 (in Russian).

DOI of the paper: 10.15382/sturIII201961.67-79
The purpose of this study is to trace the Old Egyptian roots of the Panther’s figure, symbolising the Saviour in the zoological mystery play Physiologus created in Egyptian Alexandria. Taking into account the opinion expressed in the literature about the loss of the predator’s features in the Panther and its transformation in the Physiologus into a sexless image, this article draws on textual and visual material and traces those characteristic features of the Panther in ancient Egyptian mythology which remained inherent in its image in the Physiologus. In order to accomplish this task, the article demonstrates the following features of its image which, as the author argues, go back to the Old Egyptian tradition. This is the initial unity of the Panther and the Serpent, which is seen in early monuments of the Old Egyptian culture, i.e. the palettes of the Early Dynastic period from Hierakonpolis, where one can observe a combined image depicting the unity of both animals. According to the surviving sources, their rupture and hostility, as well as the transformation of the Panther into a defender of the Sun God, are refl ected in the Pyramids Texts of the Old Kingdom (III millenium B.C.), where the female Panther, Mafdet, acts. She kills the Serpent, who is an enemy of the Sun God. The article also studies the Egyptian roots of the ideas about the Panther’s multicolouredness, refl ected in the Physiologus. The article cites data related to the attitude of the Egyptians to the skin of the Panther as a personalised model of cosmos. An example is the apparel of the priests and of the deceased in front of the sacrificial table, as well as the head of the Panther on various objects, e.g. attire items, magic wands. Besides, the formation of the image of the Panther as a zoological personification of the Saviour was arguably infl uenced by her role as a carrier of souls of the dead in the other world. To support this view, the magic wands of the Middle Kingdom are studied, on which are depicted the mythical images of a winged Panther with the head of a falcon, the carrier of the head of the deceased, as well as the fi gures of Tutankhamun riding on a black Panther, which were found in his sepulchre. Arguably, the Panther’s features as the protector of the Sun God and the transformer of the souls of the other world had led to its personifi cation in the image of Christ.
Ancient Egypt, Panther, Tutankhamun, Serpent, Mafdet, Sun God, Physiologus, Pyramid Texts, Beni Hasan, Horus, Isis
  1. Allen J. (2015) The Ancient Egyptian Pyramid Texts. Atlanta.
  2. Ciałowicz K. (1991) Les palettes égyptiennes aux motifs zoomorphes et sans décoration. Études de l’art prédynstique. Kraków.
  3. Davies N. de Garis (2002) Paintings from the Tomb of Rekh-Mi-Re at Thebes. New York.
  4. Davis T. (2002) The Tomb of Thoutmôsis IV. Duckworth.
  5. Edel E. (1961) “Zu den Inschriften auf den Jahreszeitenreliefs der “Weltkammer” aus dem Sonnenheiligtum des Niuserre”. Nachrichten der Akademie der Wissenschaften in Göttingen. I. Philologisch-Historische Klasse, vol. 8, pp. 209–255.
  6. Hodzhash S. (1960) “Zhezl i tualetnyi sosud s izobrazheniem stseni magicheskoi zashchity” [“Wand and toilet vessel depicting a scene of magical protection”], in Drevnii Egypet. Sbornik statei [Ancient Egypt. A collection of Articles], Moskva, pp. 242–260 (in Russian).
  7. Hawass Z. (2008) Le Trésor de Toutankhamon. Paris.
  8. Hsu Shih-Wei (2011) “The “Griffin” as a Visual and Written Image for the King”. Gottinger Miszellen, vol. 231, pp. 45–56.
  9. Iurchenko A. (2001) Aleksandriiskii Fiziolog. Zoologicheskaia misteriia [Alexandrian Physiologus. Zoological Mystery Play]. St Petersburg.
  10. Kammerzell F. (1994) Panther, Löwe und Sprachenwicklung im Neolithikum. Göttingen.
  11. Kamrin J. (1999) The Cosmos of Khnumhotep II at Beni Hasan. London; New York.
  12. Kanawati N., Evans L. (2014) Beni Hassan. Vol. 1. The Tomb of Khnumhotep II. Oxford.
  13. Kanawati N., Evans L. (2018) Beni Hassan. Vol. IV. The Tomb of Baqet III. Oxford.
  14. Leibovitch J. (1946) Le griffon (Trois communications faites à l’institute d’Égypte). Le Caire.
  15. Mauric-Barberio F. (2018) “Unzählige neue Wand-, Pfeiler-und Deckenfragmente aus dem Grab Sethos I”, in Scanning Sethos. Die Wiedergeburt eines Pharaonengrabes. Basel.
  16. Sethe K. (1932) Urkunden des Alten Reichs, I. Leipzig.
  17. Shorter A. (1932) A Magical Ivory. Journal of Egyptian Archaeology, vol. 18, pp. 1–2.
  18. Westendorf W. (1966) “Beiträge aus und zu den medizinischen Texten”. Zeitschift für ägyptische Sprache, vol. 92, pp. 129–132.
  19. Westendorf W. (1982) “Panther”, in Lexikon der Ägyptologie, IV/5. Wiesbaden, pp. 664–665.

Kormysheva Eleonora


Academic Degree: Doctor of Sciences* in History;
Academic Degree: Doctor of Sciences* in History;
Academic Rank: Professor;
Place of work: Institute of Oriental Studies of Russian Academy of Sciences; 12 Rozhdestvenka, Moscow 107031, Russian Federation;
Post: Senior Researcher;
ORCID: 0000 0002 9274 5661;
Email: elena3430@mail.ru.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Panchenko Konstantin

Christian intelligence service in the Mamluk state of the 14th century: an unexpected perspective

Panchenko Konstantin (2019) "Christian intelligence service in the Mamluk state of the 14th century: an unexpected perspective ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 80-92 (in Russian).

DOI of the paper: 10.15382/sturIII201961.80-92
This article deals with a mysterious side note in the manuscript of an Arabic Christian prayer book, now kept in Sinai monastery of St. Catherine (Sin. ar. 241). This text is directly connected with the preparation of the Alexandrian Crusade against the Mamluks, which was organised in October 1365 by King of Cyprus Pierre Luzignan. According to the note, a group of Orthodox Arabs, one of whom was the owner of the manuscript, presumably set out from the territory of Cyprus Kingdom and in February — June 1365 made a trip around the main political and church centres of Syro-Palestinian region. After this, they returned to Cyprus and then proceded to Rhodos, where the Crusaders’ forces were concentrated. This trip, presumably, aimed to gather information and establish certain links, in the fi rst hand with local church hierarchs. After the Crusaders’ attack on Alexandria, the Mamluk authorities began a campaign of repression against their Christian subjects who were suspected of disloyalty and contacts with the Crusaders. In almost all cities which were visited by the owners of Sin. ar. 241, Christian clergy were severely persecuted. This pressure led to the cessation of contacts between the Middle Eastern Orthodox Churches and Byzantine. This isolation aggravated the decline of the Christian Orient in the Late Mediaeval period.
Middle Eastern Christianity, Mamluk Sultanate, Kingdom of Cyprus, Christian-Muslim relations, Orthodox Arabs, Sinai manuscripts
  1. ʻAṭiya, ʻAziz (1970) Al-Fahāris al-taḥlīliyya li-maḫṭūṭāt Ṭūr Sīnā al-ʻarabiyya [Analytical listing of the manuscripts of Mount Sinai]. Al-Iskandariyya (In Arabic).
  2. Blizn’uk S. V. (1999) Krestonostsy pozdnego srednevekov’ya: korol’ Kipra P’yer I Luzin’yan [The Late Medieval Crusaders: Peter I Luzignan, King of Cyprus]. Moscow (In Russian).
  3. Edbury P. W. (1991) The Kingdom of Cyprus and the Crusades. 1191–1374. Cambridge.
  4. Pahlitzsch J. (2005) “Mediators between East and West: Christians under Mamluk Rule”. Mamluk Studies Review, vol. 9, no. 2, pp. 31–47.
  5. Panchenko C. A. (2008) “Evfi miy II, patriarch Ierusalimskiy” [“Euthimius II, the Patriarch of Jerusalem”] in Pravoslavnaya Entsiklopediya [The Orthodox Encyclopedia], Moscow, vol. 17, p. 428 (In Russian).
  6. Panchenko C. A. (2011) “Podzhog Kaira 1321 g. i problema hristianskogo terrorizma v Maml’ukskom gosudarstve” [Arson of Cairo in 1321 and problem of Christian terrorism in the Mamluk state”]. Vestnik PSTGU. Ser. III. Filologiya, no. 4 (26), pp. 96–124 (In Russian).
  7. Panchenko C. A. (2013) “Zabytaya katastrofa. K rekonstruktsii posledstviy Aleksandtiyskogo krestovogo pohoda 1365 g. na Hristianskom Vostoke” [“A Forgotten Catastrophe. On consequences of the Alexandrian crusade of 1365 in the Christian East”], in N. Golovnina (ed.) Araby-hristiane v istorii i literature Blizhnego Vostoka [The Christian Arabs and the Middle Eastern History and Literature], Moscow, pp. 202–219 (In Russian).
  8. Panchenko C. A. (2017) “”V god aleksandrii”. K istorii maml’ukskogo goneniya na hristian posle Aleksandtiyskogo krestovogo pohoda 1365 g. [“”In the Year of Alexandria”. Mamluk persecution against the Christians after the Alexandrian crusade of 1365”]. Vestnik tserkovnoy istorii, no. 1–2 (45–46), pp. 127–136 (In Russian).
  9. Panchenko C. A. (2018) “Nikolay I, patriarch Aleksandriyskiy” [“Nicholas I, patriarch of Alexandria”], in Pravoslavnaya Entsiklopediya [The Orthodox Encyclopedia], Moscow, vol. 50, pp. 380–381 (In Russian).
  10. Priselkov M. D. (1950) Troitskaya letopis’. Rekonstruktsiya teksta [The Troitskaya chronicle. Reconstruction of the text]. Moscow; Leningrad (In Russian).
  11. Salibi K. (1959) Maronite Historians of Medieval Lebanon. Beirut.
  12. Van Steenbergen J. (2003) “The Alexandrian Crusade (1365) and the Mamluk Sources: Reassessment of the kitāb al-ilmām of an-Nuwayrī al-Iskandarānī”, in East and West in the Crusader States. Context — Contacts — Confrontations, Leuven, pp. 123–138.

Panchenko Konstantin


Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Asian and African Studies, Moscow State University; 11 Mokhovaia str., Moscow 103911, Russian Federation;
Post: Professor;
ORCID: 0000-0003-4155-5187;
Email: const969@gmail.com.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Rogozhina Anna

Hymnograpic evidence for the exchange of saints between Egypt and Syria in the first millenium

Rogozhina Anna (2019) "Hymnograpic evidence for the exchange of saints between Egypt and Syria in the first millenium ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 93-103 (in Russian).

DOI of the paper: 10.15382/sturIII201961.93-103
This article discusses a process that may be defi ned as an “exchange of saints” between Egypt and Syria in the second half of the fi rst millennium. Coptic synaxaria and liturgical books contain commemorations not only of the local martyrs who were born and suff ered in Egypt, but also a great number of commemorations of foreign saints who later became appropriated by the Coptic Church, such as a group of the so-called Antiochene saints whose relics were claimed to belong to Egypt, either because these saints were martyred in Egypt or because the relics had been transferred to Egypt at some point. The presence of these saints in early hymnographic collections, preserved in two manuscripts of the 9th century (M574 and M575 of the Pierpont Morgan Library), provides ample evidence of the continuing and lasting interest of the Egyptian Christians in Antiochene saints. Such enthusiasm could probably be explained by the work of Severus of Antioch (465‒538) who did much in order to promote the exchange of saints between the two communities. The article also examines the seeming absence of reciprocity on the Syrian side and reviews the evidence provided by the early material, such as the hymns attributed to Severus of Antioch, which came down to us in Syriac translation revised by James of Edessa in the 7th century. One of these texts, a hymn dedicated to the Egyptian martyrs, is of particular interest with regard to the “exchange of saints” and shows that the process was in fact reciprocal.
hymnography, hagiography, cycles, Severus of Antioch, St. Menas, contacts, appropriation, Egypt, Syria, martyrs, manuscripts
  1. ‘Abd-al-Masih Yassa (1939) “Doxologies in the Coptic Church”. Bulletin de la Société d’archéologie copte, vol. 5, pp. 175–191.
  2. ‘Abd-al-Masih Yassa (1940) “Doxologies in the Coptic Church. Edited Bohairic Doxologies”. Bulletin de la Société d’archéologie copte, vol. 6, pp. 19–76.
  3. ‘Abd-al-Masih Yassa (1942) “Doxologies in the Coptic Church. Unedited Bohairic Doxologies. I (Tut-Kyahk)”. Bulletin de la Société d’archéologie copte, vol. 8, pp. 31–61.
  4. ‘Abd-al-Masih Yassa (1947) “Doxologies in the Coptic Church (Unedited Bohairic Doxologies II)”. Bulletin de la Société d’archéologie copte, vol. 11, pp. 95–158.
  5. Barns J., Reymonds E. (eds) (1973) Four Martyrdoms from the Pierpont Morgan Coptic Codices. Oxford.
  6. Burmester O. (1938) “The Turuhat of the Saints (Tut, Babah, Hatur)”. Bulletin de la Société d’archéologie copte, vol. 4, pp. 141–194.
  7. Chapman P., Depuydt L. (eds) (1993) Theopempus of Antioch [Pseudo-]. Encomium on St Victor in: Encomiastica from the Pierpont Morgan Library: Five Coptic Homilies. Leuven. Corpus scriptorum christianorum orientalium, vol. 544 (1), pp. 133–152.
  8. Delehaye H. (1922) “Les Martyrs de l’Égypte”. Analecta Bollandiana, vol. 40, pp. 5‒154, 299‒364.
  9. Heij er J. den (2004) “Relations between Copts and Syrians in the Light of Recent Discoveries at Dayr as-Suryân”, in M. Immerzeel, J. van der Vliet (eds) Coptic Studies on the Threshold of a New Millennium, I–II: Proceedings of the Seventh International Congress of Coptic Studies. Leuven, pp. 923–938.
  10. Depuydt L. (1993) Catalogue of Coptic Manuscripts in the Pierpont Morgan Library. Leuven.
  11. Elanskaia A. (1969) Koptskie rukopisi Gosudarstvennoi publichnoi biblioteki imeni M. E. Saltykova- Shchedrina [Coptic Manuscripts of M. E. Saltykov-Shchedrin Public State Library]. Leningrad (in Russian).
  12. Fiey J.-M. (1972/1973) “Coptes et Syriaques: Contacts et Échanges”. Studia Orientalia Christiana Collectanea, vol. 15, pp. 295–365.
  13. Frangulian L. (2019) Agiograficheskii mir muchenikov v koptskoi literature (VII–VIII vv.) [Hagiographical World of the Martyrs in Coptic Literature]. Moscow (in Russian).
  14. Innemée K., Rompay L. van (1998) “La présence des syriens dans le Wadi al-Natrun, Egypte”. Parole de l’Orient, 23, pp. 167–202.
  15. Krause M. (1991) “Menas the Miracle Worker, Saint”, in: Coptic Encyclopedia, vol. 5, pp. 1589–1590.
  16. Nikiforova A. (2016) “Egipetskii sled v ierusalimskom tropologii Sin. Gr. NE. ΜΓ. 56+5” [Egyptian Trace in the Tropologion of Jerusalem Sin. Gr. NE. ΜΓ. 56+5]. Vestnik SPbGU, 13/4, pp. 40–54 (in Russian).
  17. O’Leary De Lacey (1926–1928) The Difnar (Antiphonarium) of the Coptic Church. London.
  18. O’Leary De Lacey (1937) The Saints of Egypt. London.
  19. Olster D. (1985) “Chalcedonian and Monophysite: the Union of 616”. Bulletin de la Société d’archéologie copte, vol. 27, pp. 93–108.
  20. Orlandi T. (1981) Omelie copte: scelte e tradotte, con una introduzione sulla letteratura copta. Torino.
  21. Orlandi T. (1991) “Cycle”, in Coptic Encyclopedia, vol. 3, pp. 666–668.
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  23. Orlandi T. (1991) “Paese and Tecla, Saints” in: Coptic Encyclopedia, vol. 6, p. 1865.
  24. Papaconstantinou A. (2006) “Historiography, Hagiography, and the Making of the Coptic «Church of the Martyrs» in Early Islamic Egypt”. Dumbarton Oaks Papers, vol. 60, pp. 65–86.
  25. Rogozhina A. (2019) “And from his side came blood and milk”: The Martyrdom of St Philotheus of Antioch in Coptic Egypt and Beyond. Piscataway.
  26. Smagina E. (2018) “Hermenia kak zhanr v koptskoi bogosluzhebnoi literature [“Hermenia as a Genre of Coptic Liturgical Literature”]. Vestnik PSTGU. Ser. III: Filologiia, no. 4 (57), pp. 102–109 (in Russian).
  27. Youssef Y. (2014) The Life and Works of Severus of Antioch in Coptic and Copto-Arabic tradition: texts and commentaries. Piscataway.
  28. Youssef Y. (2006) “The Role of Severus of Antioch in the Dialogue between Greek, Coptic and Syriac Cultures”. Parole de l’Orient, vol. 31, pp. 163–184.

Rogozhina Anna


Academic Degree: PhD in Philosophy;
Place of work: National Research University “Higher School of Economics”; 21/4 Staraia Basmannaia, Moscow 119017, Russian Federation;
ORCID: 0000-0003-4311-5257;
Email: anrogozh@gmail.com.
Frantsouzoff Serge

The first book in the arabic script printed in the world of Islam from the collections of the Institute of oriental manuscripts of the Russian academy of sciences

Frantsouzoff Serge (2019) "The first book in the arabic script printed in the world of Islam from the collections of the Institute of oriental manuscripts of the Russian academy of sciences ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 104-122 (in Russian).

DOI of the paper: 10.15382/sturIII201961.104-122
In this article its author describes and examines a copy of the bilingual (Arabic-Greek) Missal published in the monastery of Snagov, not far from Bucharest in AD 1701 by the famous printer and Church hierarch Anthim the Iberian (Georgian) and kept now in the library of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. The special value of this old-printed edition consists in the fact that it became the fi rst book in Arabic script appeared in the territories put under control of Muslim authorities. Such an event happened on the initiative of Athanasius III al- Dabbâs, Patriarch of Antioch in AD 1686–1694 and 1720–1724, who in the interim took the seat of the Metropolitan of Aleppo, and with fi nancial and organizational support of the Prince of Hungaro-Wallachia Constantin Brâncoveanu. Due to a good degree of preservation of the Petersburg copy of the Missal its structure is described in detail and the precise number of pages in it (377) is counted for the fi rst time (despite the lack of a continuous pagination in it). Thanks to a stamp and two short notes in Greek and Arabic on its title page and the ex-libris on its back fl yleaf two owners of the Missal were successfully indentifi ed. They proved to be Macarius Sammân, Uniate Bishop of Amida (modern Diarbakır), who in AD 1846 converted to the Orthodox faith and was ordained Metropolitan, and Grand Duke Konstantin Nikolayevich to whom Macarius probably presented the rare Missal during his sojourn in St. Petersburg in AD 1866–1867. From the Marble Palace this book was delivered to the Asiatic Museum in AD 1924.
Patriarchate of Antioch, Athanasius III al-Dabbâs, Wallachia (Hungaro-Wallachia), Constantin Brâncoveanu, old-printed books in Arabic script, Anthim the Iberian, Monastery of Snagov, Arabic-Greek Missal, Metropolitan of Amida Macarius, Grand Duke Konstantin Nikolayevich
  1. Akimuhkin O. F. (1987) “K istorii formirovaniia fonda musul’manskikh rukopisei Instituta vostokovedeniia AN SSSR” [About the history of formation of the funds of Islamic manuscripts of the Institute of Oriental Studies of the Academy of Sciences of the USSR], in Pis’mennye pamiatniki Vostoka. Istoriko-filologicheskie issledonavaniia. Ezhegodnik 1978–1979 [Written Monuments of the Orient. Historico-Philological Researches. Yearbook 1978–1979]. Moscow, pp. 9–27 (in Russian).
  2. Cândea V. (2012) Mărturii româneşti peste hotare: creaţii româneşti şi izvoare despre români în colecţii din străinătate. Vol. 4: Feodorov I., Timotin A. Polonia–Rusia. Bucureşti.
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  4. Feodorov I. (2009) “The Romanian Contribution to Arabic Printing”, in Impact de l’imprimerie et rayonnement intellectuel des Pays Roumains. Bucureşti, pp. 41–61.
  5. Feodorov I. (2010) “Les options doctrinales du Patriarche Athanase III Dabbās et ses activités aux Pays Roumains”, in Lucrările simpozionului international «Cartea. România. Europa». Ediţia II-a — 20–24 septembrie 2009. 550 ani de la prima atestare documentară a oraşului Bucureşti. Bucureşti, pp. 87–96.
  6. Feodorov I. (2013) “Beginnings of Arabic Printing in Ottoman Syria (1706–1711). The Romanians’ Part in Athanasius Dabbās’s Achievements”. ARAM, 25: 1 & 2, pp. 231–260.
  7. Feodorov I. (2016) “Livres arabes chrétiens imprimés avec l’aide des Principautés Roumaines au début du XVIIIème siècle. Un répertoire commenté”. Chronos. Revue d’Histoire de l’Université de Balamand, N° 34, pp. 7–49.
  8. Feodorov I. (2018) “Les recherches actuelles en Roumanie dans le domaine arabe chrétien”. Parole de l’Orient, 44, pp. 221–236.
  9. Feodorov I. (2018) “New Data on the Early Arabic Printing in the Levant and its Connections to the Romanian Presses”. Revue des Études Sud-Est Européennes, 56, pp. 197–233.
  10. Frantsuzov S. A. (2018) “Arabografi chnyi fond” [Fund of manuscripts in Arabic script], Aziatskii muzei — Institut vostochnykh rukopisei RAN. Putevoditel’ [The Asiatic Museum — Institute of Oriental Manuscripts of the RAS. Guidebook]. Moscow, pp. 51–73, 103–107.
  11. Graf G. (1929; 1933–1934) “Verzeichnis arabischer kirchlicher Termini”. Zeitschrift für Semitistik und verwandte Gebiete, 7, S. 225–258; 9, S. 234–263.
  12. Kolesnikov A. I., Panchenko K. A. (2001) “Amida”, in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2. Moscow, pp. 164–165 (in Russian).
  13. Kononov A. N. (ed.) (1974) Biobibliografi cheskii slovar’ otechestvennykh turkologov. Dooktiabr’skii period [Biobibliographical Dictionary of National Turkologists. Pre-October Period]. Moscow (in Russian).
  14. Kononov A. N. (1982) Istoriia izucheniia turkskikh jazykov v Rossii. Dooktiabr’skii period [History of the Study of Turkish Languages in Russia. Pre-October Period]. 2nd edition, augmented and corrected. Leningrad (in Russian).
  15. Panchenko K. A. (2002) “Afanasii III Dabbas” [Athanasius III ad-Dabbâs], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 2. Moscow, pp. 51 (in Russian).
  16. Polosin Val. V., Serikoff N. I., Frantsouzoff S. A. (2005) The Arabic Psalter. A supplemet to the facsimile edition of Manuscript A 187 The Petersburg Arabic Illuminated Psalter from the collections of the Institute of Oriental Studies of the Russian Academy of Sciences (St. Petersburg Branch). St. Petersburg; Voronezh (in Russian and English).
  17. Popovkin A. A. “Makarii (Shamman), mitropolit Amidskii, I Rossiia” [Macarius (Shammân), Metropolitan of Amida, and Russia], in Russkaia narodnaia liniia, informatsionnoanaliticheskaia sluzhba [Russuian people’s Line, Information Analitical Service] (site http://ruskline.ru/analitika/2015/10/21/makarij_shamman_mitropolit_amidskij_i_rossiya/) (in Russian).
  18. Roper G. (2010) “Arabic biblical and liturgical texts printed in Europe in the 16th–18th centuries”, in Lucrările simpozionului international «Cartea. România. Europa»… Bucureşti, pp. 174–186.
  19. Sadykhova A. A. (1994) “V. A. Eberman I ego raboty o Vaddakhe al’-Iemen” [V. A. Eberman and his works on Waddâh al-Yaman]. Vostok [Oriens], n° 6, pp. 88–92 (in Russian).
  20. de Schnurrer Ch. Fr. (ed.) (1811) Bibliotheca Arabica. Halae ad Salam.
  21. Sidorova A. N. (2009) “Puteshestvie v Tsar’grad, Konstantinopol’ i Stambul velikogo kniazia Konstantina Nikolaevicha v 1845 g.” [Travel of the Grand Duke Konstsantin Nikolayevich to Tsargrad, Constantinople and Istanbul in 1845], in Rossiia — Vostok. Kontakt I konfl ikt mirovozzrenii. Materialy XV Tsarskosel’skoj nauchnoj konferentsii [Russia — the Orient. Contact and Conflict of the World Outlooks. Proceedings of the 15th Scholarly Conference in Tsarskoye Selo]. St, Petersburg, pp. 106–125 (in Russian).
  22. Sidorova A. N. (2012) “Vpervye na Vostoke. Puteshestvie velikogo kniazia Konstantina Nikolaevicha v Konstantinopol’, Arkhipelag i na Afon v 1845 g.” [For the fi rst time in the Orient. Travel of the Grand Duke Konstsantin Nikolayevich to Constantinople, the Archipelago and the Mount Athos], in Vakh K. A. (author & compiler) Velikii kniaz’ Konstantin Nikolaevich i russkoe palomnichestvo v Sviatuiu Zemliu. Iz predystorii IPPO [Grand Duke Konstsantin Nikolayevich and the Russian Pilgrimage to the Sacred Land. From the Prehistory of the Imperial Orthodox Palestine Society]. Moscow, pp. 112–133 (in Russian).
  23. Zakharova L. G., Tutunnik L. I. (eds.) (1994) Perepiska Imperatora Aleksandra II s Belikim Kniazem Konstantinom Nikolaevichem. Dnevnik Belikogo Kniazia Konstantina Nikolaevicha. 1857–1861 [Correspondance pf the Emperor Alexander II with the Grand Duke Konstsantin Nikolayevich. Diary of the Grand Duke Konstsantin Nikolayevich. 1857–1861]. Moscow (in Russian).

Frantsouzoff Serge


Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Oriental Manuscripts, Russian Academy of Sciences; 18 Dvortsovaya nab., St. Petersburg, 191186, Russian Federation;
ORCID: 0000-0003-3945-8898;
Email: serge.frantsouzoff@yahoo.fr.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Petrova Yulia

The Kiev manuscript of “Beirut church chronicle”: general survey

Petrova Yulia (2019) "The Kiev manuscript of “Beirut church chronicle”: general survey ", Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 123-131 (in Russian).

DOI of the paper: 10.15382/sturIII201961.123-131
The article deals with the manuscript version of the well-known source on the history of the Antiochian Orthodox Church, named in original Muhtaṣar tārīh al- ’asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt, preserved at the Manuscript Institute of the V. I. Vernadsky National Library of Ukraine (fund І, No. 25709). This text that has reached us in several manuscript versions, is written in the genre of chronicle and was compiled during the 18th — 19th centuries mostly in the Arab Orthodox milieu of Beirut. The present Kiev manuscript, acquired by A. Krymsky in Lebanon, was copied by Khalīl Fayyāḍ between 1885 and 1891. Comparison of the textological peculiarities of the Kiev manuscript and the manuscript version from the library of the Patriarchate of Antioch, used as a basis for the critical edition by Nā’ila Qā’idbeyh (2002), demonstrates a high degree of similarity between them. At the same time, the Kiev manuscript, not taken into account in the critical edition, contains a number of variant readings, representing more archaic language forms and fi lling some gaps in the manuscript of the library of the Patriarchate of Antioch. This may be an evidence of its direct connection with the original version that had been lost.
Arab Orthodox chronicles, Lebanon, Syria, the Antiochian Orthodox Church, Beirut diocese, ‘Abdallāh Ṭrād, Khalīl Fayyāḍ, A. Krymsky, N. Qā’idbeyh
  1. Bin Ṭrād ‘A. (2002). Muhtaṣar tārīh al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt / taḥqīq wa-taqdīm Nā’ila Qā’idbeyh [“Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut” / Nā’ila Qā’idbeyh (ed.)]. Beirut (in Arabic).
  2. Konstantinopol’skii I. (2013) “Beirutskaia letopis’ Abdallaha ibn Mihaila Trada” [“The Beirut Chronicle by ‘Abdallāh ibn Mīhā’īl Ṭrād”], in N. Golovnina (ed.) Araby-hristiane v istorii i literature Blizhnego Vostoka [“Arab Christians in the History and Literature of the Middle East”], Мoscow, pp. 150–161 (in Russian).
  3. Konstantinopol’skii I. (transl.) (2013) “Kratkaia istoriia episkopov, voshodivshih na vysokuiu arhiereiskuiu kafedru goroda Beiruta” [“Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut”], in N. Golovnina (ed.) Araby-hristiane v istorii i literature Blizhnego Vostoka [“Arab Christians in the History and Literature of the Middle East”], Мoscow, pp. 162–201 (in Russian).
  4. Krachkovskii I. (1925) “Otchet o komandirovke v Kiev letom 1925 goda” [“Report on the Academic Visit to Kiev in Summer of 1925”]. Izvestiia Akademii nauk SSSR. Ser. VI, vol. ХIХ, pp. 996–1005 (in Russian).
  5. Panchenko K. (2002) Beirutskaia tserkovnaia letopis’ [“Beirut Church Chronicle”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 4, pp. 457–458 (in Russian).

Petrova Yulia


Academic Degree: Candidate of Sciences* in Philology;
Place of work: A. Krymsky Institute of Oriental Studies, National Academy of Sciences of Ukraine; 4 Grushevskogo str., Kiev 01001, Ukraine;
ORCID: 0000-0002-5130-232X;
Email: j.arabic2011@gmail.com.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

BOOK REVIEWS

Moiseeva Sofia

Rev. of Schadler P. John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. Leiden; Boston: Brill, 2018. X, 264 pp. (History of Christian-Muslim Relations; 34).

Moiseeva Sofia (2019) Rev. of Schadler P. John of Damascus and Islam: Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. Leiden; Boston: Brill, 2018. X, 264 pp. (History of Christian-Muslim Relations; 34)., Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 135-139 (in Russian).

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Moiseeva Sofia


Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov per., Moscow, 127051, Russian Federation; Research Centre “The Orthodox Encyclopaedia”; Russian Orthodox Church, 10A/1 Nizhnyaya Syromyatnicheskaya Str., Moscow, 105120, Russian Federation;
ORCID: 0000-0002-7559-948X;
Email: vost.moisseeva@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.

Moiseeva Sofia; Shtefan Vladislava

Rev. of Exegetical Crossroads: Understanding Scripture in Judaism, Christianity and Islam in the Pre-Modern Orient / G. Tamer, R. Grundmann, A. E. Kattan, K. Pinggéra, eds. Berlin; Boston: De Gruyter, 2018. viii, 399 pp. (Judaism, Christianity, and Islam — Tension, Transmission, Transformation; 8).

Moiseeva Sofia, Shtefan Vladislava (2019) Rev. of Exegetical Crossroads: Understanding Scripture in Judaism, Christianity and Islam in the Pre-Modern Orient / G. Tamer, R. Grundmann, A. E. Kattan, K. Pinggéra, eds. Berlin; Boston: De Gruyter, 2018. viii, 399 pp. (Judaism, Christianity, and Islam — Tension, Transmission, Transformation; 8)., Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 140-145 (in Russian).

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Moiseeva Sofia


Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov per., Moscow, 127051, Russian Federation; Research Centre “The Orthodox Encyclopaedia”; Russian Orthodox Church, 10A/1 Nizhnyaya Syromyatnicheskaya Str., Moscow, 105120, Russian Federation;
ORCID: 0000-0002-7559-948X;
Email: vost.moisseeva@mail.ru.

*According to the International Standard Classification of Education (ISCED) 2011, the degree of Candidate of Sciences (Cand.Sc.) belongs to ISCED level 8 — "doctoral or equivalent", together with PhD, DPhil, D.Lit, D.Sc, LL.D, Doctorate or similar.


Shtefan Vladislava


Place of work: St. Tikhon’s Orthodox University for the Humanities; 6/1 Likhov per., Moscow, 127051, Russian Federation;
ORCID: 0000-0001-8015-4859;
Email: shtefanvv.0812@gmail.com.
Panchenko Konstantin

Rev. of Treiger A. Unpublished Texts from the Arab Orthodox Tradition (2): Miracles of St. Eustratius of Mar Saba (Written ca. 860) // Chronos: Revue d’Histoire de l’Université de Balamand. 2016. № 33. P. 7–20; Treiger A. Unpublished Texts from the Arab Orthodox Tradition (3): The Paterikon of the Palestinian Lavra of Mar Chariton // Chronos: Revue d’Histoire de l’Université de Balamand. 2018. № 38. P. 7–46.

Panchenko Konstantin (2019) Rev. of Treiger A. Unpublished Texts from the Arab Orthodox Tradition (2): Miracles of St. Eustratius of Mar Saba (Written ca. 860) // Chronos: Revue d’Histoire de l’Université de Balamand. 2016. № 33. P. 7–20; Treiger A. Unpublished Texts from the Arab Orthodox Tradition (3): The Paterikon of the Palestinian Lavra of Mar Chariton // Chronos: Revue d’Histoire de l’Université de Balamand. 2018. № 38. P. 7–46., Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 145-153 (in Russian).

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Panchenko Konstantin


Academic Degree: Doctor of Sciences* in History;
Academic Rank: Associate Professor;
Place of work: Institute of Asian and African Studies, Moscow State University; 11 Mokhovaia str., Moscow 103911, Russian Federation;
Post: Professor;
ORCID: 0000-0003-4155-5187;
Email: const969@gmail.com.

*According to ISCED 2011, a post-doctoral degree called Doctor of Sciences (D.Sc.) is given to reflect second advanced research qualifications or higher doctorates.

Rogozhina Anna

Rev. of The Oxford Illustrated History of Witchcraft and Magic / O. Davis, ed. Oxford: Oxford University Press, 2017. 328 p.

Rogozhina Anna (2019) Rev. of The Oxford Illustrated History of Witchcraft and Magic / O. Davis, ed. Oxford: Oxford University Press, 2017. 328 p., Vestnik Pravoslavnogo Sviato-Tikhonovskogo gumanitarnogo universiteta. Seriia III : Filologiia, 2019, Iss. 61, pp. 153-157 (in Russian).

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Rogozhina Anna


Academic Degree: PhD in Philosophy;
Place of work: National Research University “Higher School of Economics”; 21/4 Staraia Basmannaia, Moscow 119017, Russian Federation;
ORCID: 0000-0003-4311-5257;
Email: anrogozh@gmail.com.