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Александрова Е. А. Социокультурные возможности образовательного пространства и детско-взрослых сообществ в контексте формирования у ребенка духовно-нравственной культуры // Вестник ПСТГУ. Серия IV: Педагогика. Психология. 2014. Вып. 4 (35). С. 52-59. DOI: 10.15382/sturIV201435.52-59
The article presents the results of the analysis of sociocultural opportunities of educational space for formation of children’s of spiritual and moral culture in the process of uneven-age event interaction. It is proved, that in this context it is necessary to referes variable cultural practicies and samples to sociocultural opportunities of educational space; the modernized forms of the organization of occupations and extracurricular children’s activities (the game as a spontaneous order); the situations demanding discussions. It is shown that uneven-age communities of children and adults, an age- indifferent meetings of children and adults, cohabitation and experience that assum a special type of pedagogical activity — pedagogical accompany are important for the spiritual and moral culture development. Types of forerunner feelings which allow the person to apprehend the moments of communication with the person of another as a meeting situation (I see myself in f Other …). The principles of the organization of age-indifferent meetings are presented.
sociocultural opportunities, educational space, child-adult community, age-indifferent meeting, spiritual and moral culture, forerunners feelings, principles

1. Aleksandrova E. A. 2008 “Kak otkryt' shkolu roditeljam i dlja roditelej” (How to Open a School to Parents and for Parents), in Narodnoe obrazovanie, 2008, vol. 5, pp. 219–224.
2. Aleksandrova E. A. 2008 “Deti i roditeli v uchrezhdenii dopolnitel'nogo obrazovanija: chem ob’edinit'?” (Children and Parents in Additional Educational Institution: How to Unite?), in Dopolnitel'noe obrazovanie i vospitanie, 2009, vol. 10, p. 3.
3. Aleksandrova E. A. 2009 “Pedagogicheskoe soprovozhdenie vstrechi detej i roditelej v obrazovatel'nom prostranstve” (Pedagogical Escort of Meeting of Children and Parents in Educational Space), in Novye cennosti obrazovanija, 2009, vol. 1, pp. 129–139.
4. Aleksandrova E. A. 2009 “Vzaimodejstvie detej i vzroslyh i sozdanie otkrytogo detsko-vzroslogo soobshhestva” (Interaction of Children and Adults and Creating of an Open Children-Adult Community), in Novye cennosti obrazovanija, 2009, vol. 4, pp. 28–32.
5. Aleksandrova E. A. 2012 “Formirovanie kartiny mira rebenka i ego pedagogicheskoe soprovozhdenie” (Forming of World View of a Child and His Pedagogical Escort), in Izvestija Saratovskogo universiteta im. N. G. Chernyshevskogo. Novaja serija. Akmeologija obrazovanija. Psihologija razvitija, 2012, vol. ½, pp. 41–44.
6. Metlik I. V. 2003 “Izuchenie religii v sisteme obrazovanija“ (Study of Religion in System of Education), in Pedagogika, 2003, vol. 7, pp. 71–78.
7. Skljarova T. V. 2012 “Teorija i metodika prepodavanija religioznoj kul'tury v shkole“ (Theory and Methodic of Teaching of Religious Culture in School), in Vestnik PSTGU. Serija IV: Pedagogika. Psihologija, 2012, vol. 4, pp. 7–13.
Aleksandrova Ekaterina
Александрова Т. Л. Парадоксы Федососия II // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 2 (42). С. 135-139. — Rev. op.: Theodosius II: Rethinking the Roman Empire in Late Antiquity. Ed. C. Kelly. Cambridge, 2013
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Aleksandrova Tat'iana
Александрова Т. Л. Эпиграммы императрицы Евдокии в контексте ее первого паломничества в Иерусалим // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 3 (43). С. 9-31. DOI: 10.15382/sturIII201543.9-31
The paper examines some epigrams attributed to Empress Eudocia (ca. 401‒460 AD) in her biographical context and draws largely upon the survived sources, mainly upon Life of St. Melania by Gerontius, the contemporary of the Empress and the eyewitness of many crucial events. The paper attempts to find connections between Empress Eudocia’s first pilgrimage to Jerusalem and the epigrams as well as to clarify the date of this pilgrimage. The spring of 438 may be regarded as the most likely period, which however should have been rather limited in time, namely to April and June. Comparing the texts of the epigrams with the data from some other sources makes it possible to relate the epigrams to some events of Eudocia’s life that are known to us. This allows us to reconstruct the route that the Empress was following and to suppose that the reason for the pilgrimage was thanksgiving to God for the marriage of Eudocia’s daughter, Eudoxia. Besides, the pilgrimage was also intended to coincide with church festivities organised by Juvenal, the bishop of Jerusalem dissembled by anti-Chalcedonian authors who hated the name of his. Although there is no sufficient evidence in the sources that the heir to the throne, Prince Arcadius II, was already born in this period of time, there is a possibility that he was born at the end of 438 or at the beginning of 439 AD. The authentic epigram by Eudocia from Hamat-Gadar could be written during the fi rst pilgrimage. The spuria epigram, narrating ‘the healing story’ can be regarded as correlating with the Greek version of Gerontius’s story (but not with the Latin one, nor with the story retold by Symeon the Metaphrast). It also correlates with the dates of Eudocia’s stay in Palestine, and therefore could be authentic. Other epigrams which are usually considered as ‘spuria’ may also belong to Eudocia but the evidence is insuffi cient for any defi nite conclusions.
Empress Eudocia, epigrams, pilgrimage, authorship, dating, Gerontius, Melania, St. Stephen, Theodosius II, Arcadius II, Juvenal (the bishop of Jerusalem), Hamat-Gader, Paphlagonia, late ancient literature, Byzantian literature, Christianity

1. Benedum J. 1978 “Der Badearzt Asklepiades und seine bithynische Heimat“, in Gesnerus, 1978, vol. 35, pp. 20–43.
2. Broise H. 2003 “A propos des thermes de Hammat Gader”, in Syria, 2003, vol. 80, pp. 217–235.
3. Burman J. 1994 “The Athenian empress Eudocia”, in Post-Herulian Athens. Aspects of life and culture in Athens A. D. 267–529, Helsinki, 1994, pp. 63–87.
4. Cameron A. 1982 “The empress and the poet: Paganism and Politics at the Court of Theodosius II”, in Yale Classical Studies, 1982, vol. 27, pp. 217–289.
5. Clark E. 1982 “Claims on the Bones of Saint Stephen: the Partisans of Melania and Eudocia”, in Church History, 1982, vol. 51/2, pp. 141–156.
6. Devos P. 1987 “Ľ année de la dédicace de saint Ėtienne à Jérusalem: 439”, in Analecta bollandiana, 1987, vol. 105, pp. 265–279.
7. Di Segni L. 1997 “The Greek Inscriptions of Hammat-Gader:, in The Roman Thermae at Hammat-Gader, Jerusalem, 1997, pp. 228—233.
8. Fagan G. Bathing in Public in the Roman World, Ann Arbor, 2002.
9. Green J., Tsafir Y. 1982 “Greek inscriptions from Hammat Gader”, in Israel Exploration Journal, 1982, vol. 32, pp. 77–96.
10. Holum K. G. Theodosian Empresses: Women and Imperial Dominion in Late Antiquity, Los Angeles, 1982.
11. Hunt Е. D. Holy Land Pilgrimage in the Later Roman Empire: AD 312–460, Oxford, 1982.
12. Janine R. Constantinople byzantine, Paris, 1950.
13. Klein K. 2014 “Do good in thy good pleasure unto Zion: the patronage of Aelia Eudokia in Jerusalem”, in Wiener Jahrbuch für Kunstgeschichte, 2014, vol. 60/6, pp. 85–95.
14. Livrea E. 1994 “Eudocianum”, in Paideia Cristiana, Roma, 1994, pp. 141–145.
15. Livrea E. 1996 “La slogatura di Eudocia in un̓inscrizione paflagone“, in Zeitschrift für Papyrologie und Epigraphik, 1996, vol. 119, pp. 43–49.
16. Livrea E. 1996 “La slogatura di Eudocia in un̓inscrizione paflagone“, in Zeitschrift für Papyrologie und Epigraphik, 1996, vol. 113, pp. 71–76.
17. Livrea E. 1997 “L’imperatrice Eudocia santa?“, in Zeitschrift für Papyrologie und Epigraphik, 1997, vol. 119, pp. 50–54.
18. Lurié B. 2005 “The Time of Poets or Praeparationes Areopagiticae. Dionysian Context in the Byzantine Holy Fool Conceptology”, in Amsterdam International Journal for Cultural Narratology, 2005, vol. 1, pp. 1–23.
19. Mango C. A. 2004 “Fake Inscription of the Empress Eudocia and Pulcheria’s Relic of Saint Stephen”, in Nea Rhome, 2004, vol. 1, pp. 23–34.
20. Martindale J. R. The Prosopography of the Later Roman Empire, Cambridge, 1980, vol. 2: A.D. 395–527.
21. Nau F. 1914 “Résumé de monografies syriaques“, in Revue de lʼOrient chrétien, 1914, vol. 19, pp. 113–134.
22. Nutton V. Ancient Medicine, Routledge, 2013.
23. Sharf R. 1990 “Die „Apfel-Affäre“ oder gab es einen Kaiser Arcadius II?“, in Byzantinische Zeitschrift, 1990, vol. 83, pp. 435–450.
24. Sironen E. 1990 “An Honorary Epigram for Empress Eudocia in the Athenian Agora”, in Hesperia, 1990, vol. 59, pp. 371–375.
25. Sowers B. P. Eudocia: The Making of a Homeric Christian, Cincinnati, 2008.
26. Kelly C. (ed.) Theodosius II: Rethinking the Roman Empire in Late Antiquity, Cambridge, 2013.
27. Vanderlingen S. 1946 “Revelatio Sancti Stephani”, in Revue des Etudes Byzantines, 1946, vol. 4, pp. 178—217.
Aleksandrova Tat'iana
Александрова Т. Л. ГЕРОНТИЙ Житие преподобной Мелании (вступ. ст., пер. и коммент. Т. Л. Александровой) // Вестник ПСТГУ. Серия III: Филология. 2015. Вып. 3 (43). С. 71-107. DOI: 10.15382/sturIII201543.71-107
«The Life of St. Melania», written in the middle of 5th century by presbyter Gerontius, is considered to be a chez-d-oeuvre of hagiography in its own right. It survived in two versions, Greek and Latin. Both versions were discovered not earlier than at the end of the 19th — beginning of 20th centuries; since then, several editions were made. The highly debatable issue of which version should be considered the chronologically earliest one, is nowadays solved in favour of the Greek version. However, none of the versions can be considered the primary one. The following translation «The Life of St. Melania» made from the Greek after Sources chrétiennes, is accompanied by a short introduction and commentaries.
Melania the Younger, Gerontius, agiography, Theodosius II, Eudocia, st. Stephen, Rome, Jerusalem, pilgrimage, late ancient literature, Byzantian literature, christianity.

Aleksandrova Tat'iana
Александрова Т. Л. "Поэма о св. Киприане" императрицы Евдокии // Вестник ПСТГУ. Серия III: Филология. 2016. Вып. 2 (47). С. 93-129. DOI: 10.15382/sturIII201647.93-129
The poetical «Martyrdom of St. Cyprian» written by the Empress Eudocia survived in the only manuscript dating from the 11th century. Out of the three parts known to us in a sort of abstract given by Photius, only two survived, the second, however, incompletely. The first 99 verses of this poem contained in the same manuscript were preserved separately and were published a century later than the main part. It is widely believed that the poem is nothing more than a paraphrase of an earlier Life, but it becomes clear now that the saints themselves are non-historical personages and their veneration was not yet established at the time when the poem was being written. However, the poem might be the earliest rendering of a legend that had existed before and might represent a compilation and re-making of a variety of diverse sources, whereas prosaic versions of the Life have appeared as a result of school use of the poem originally composed by Eudocia.
Eudocia Augusta, Empress, «The Martyrdom of St. Cyprian», Cyprian of Antioch, Justina, Cyprian of Cartage, Photius, Theodosius II, poem, Late Ancient literature, Byzantine literature, Christianity.
Aleksandrova Tat'iana
Александрова Т. Л. Гомеровский центон императрицы Евдокии // Вестник ПСТГУ. Серия III: Филология. 2017. Вып. 50. С. 63-97. DOI: 10.15382/sturIII201750.63-97
The Homeric cento in its most complete version, assumptively attributed to Empress Eudoxia, was translated into Russian (or, more precisely, compiled like a cento) using translations of the Iliad by Nikolay Gnedich and of the Odyssey by Vasily Zhukovsky. The introductory article briefly reviews various versions of Christian Homeric Centos. The fi rst and the most complete version (1HC) is to a large extent attributed to Empress Eudocia (5th century), who re-wrote the previous edition of Bishop Patricius in order to make it meet her aesthetical and theological views (“Father’s good will”, “Gentile Church”). Eudocia considerably expanded the text using the so-called δοιάδες (double verses). By means of these, she created various descriptions (ecphrasis), which characterise this version.
Homeric cento, Homerocentra, Homer, Patricius, Eudocia, Byzantine literature, Christianity

Agosti G., Alcuni Problemi relativi alla cesura principale nell̕ esametro greco tardoantico, in: Autour la césure. Actes du colloque Damon des 3 et 4 novembre 2000. Bern, 2004, 61-80.
Aleksandrova T. L., Imperatrica Evdokiya i 1-ya redakciya Gomerovskogo centona, in: Vestnik RGGU. Seriya: Istoriya. Filologiya. Kul'turologiya. Vostokovedenie. № 6 (15), Arbor mundi, 22, S. 81–100.
Aleksandrova T. L., «I dam tebe venec zhizni…» Prudencij i ego cikl Peristephanon, in: Poehty imperskogo Rima, Moscow, 2013, 80-106.
Allen T. W., ed., Homeri Ilias, Oxford, 1931.
Gasparov M. L., ed., Pozdnjaja latinskaja pojezija, Мoscow, 1982.
Mühll P. von der, ed., Homeri Odyssea, Basel, 1962.
Rey A. L., ed., Patricius, Eudocie, Optimus, Côme de Jérusalem. Centons homériques (Homerocentra). Sources Chrétiennes 437, Paris, 1998.
Schembra R., ed., Homerocentones, in: Corpus Christianorum. Series Graeca. 62. Turnhout: Brepols, 2007.
Sowers B., Retelling and misreading Jesus. Eudocia̕ s Homeric cento. Breaking boundaries. Female biblical interpreters who challenged the status quo. New-York; London, 2010, 14-33.
Usher M. D., ed., Eudocia Augusta. Homerocentones. Bibliotheca Graecorum et Romanorum Teubneriana, Lpz., 1999.
Usher M., Homeric Stitchings. The Homeric Centos of the Empress Eudocia, Lanham, 1998.
Witby M., The Bible Hellenized: Nonnus Í Paraphrase of St. JohnÍ Gospel and «EudociaÍs» Homeric Centos, in: Texts and culture in late antiquity: inheritance, authority and change. Swansea, 2007, 195-232.
Witby M., Writing in Greek: classicism and compilation, interaction and transformation, in: Theodosius II: Rethinking the Roman Empire in Late Antiquity, Cambridge, 2013, 195-218.
Александрова Т. Л. [Review] // Вестник ПСТГУ. Серия III: Филология. 2017. Вып. 50. С. 167-170. — Rev. op.: Kaldellis A. The Byzantine republic. People and power in New Rome. Harvard University Press. Cambridge, Massachusetts, and London, England, 2015
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Aleksandrova Tat'iana
Александрова Т. Л. Императрица Евдокия — читательница Нонна Панополитанского? // Вестник ПСТГУ. Серия III: Филология. 2018. Вып. 55. С. 9-19. DOI: 10.15382/sturIII201855.9-19
This paper discusses some matching verbal formulae in the poems by Nonnus and Eudocia, which have previously been revealed by the author of the article. These are lexical intersections, the use of the same uncommon words as well as epic formulae and clichés. Some of them can be accounted for by the use of the same resources, Homer in the fi rst hand, as well as by the uniformity of the poetic language of the epoch. However, there are more than a dozen unique coincidences that do not occur elsewhere in ancient poetry. This allows us to talk about a certain creative interaction between the two poets. There arises a question about whose works are original and who was the borrower. From the point of view of the author of the article, it is more likely that it was Eudocia who borrowed the lexis and ready-made epic formulae from Nonnus, and not vice versa. In her texts, one can also identify some allusions to certain topics and images of Nonnus’ poetry. Since the dating of the texts of both authors is rather dubious, it cannot be made more precise by means of these coincidences. However, one can speak of the interest in Nonnus’ poetry in court circles of Constantinople.
Nonnus, Eudocia, epic formulae, epic clichés, lexical matches, late ancient poetry, Byzantine literature
  1. Accorinti D., “The Poet from Panopolis. An Obscure Biography and a Controversial figure”, in: Brills Companion to Nonnus of Panopolis, Leiden; Boston, 2016, 11–54.
  2. Agosti G., “Alcuni Problemi relativi alla cesura principale nell̕ esametro greco tardoantico”, in: Autour la césure. Actes du colloque Damon des 3 et 4 novembre 2000, Bern, 2004, 61–80.
  3. Agosti G., “Greek poetry”, in: The Oxford Handbook of Late Antiquity, Oxford, 2012, 361–404.
  4. Aleksandrova T. L., “ Feodosij II i Pul’herija v izobrazhenii Sozomena (k probleme datirovki «Cerkovnoj istorii»)”, in: Vestnik Drevnej istorii, 76, 2, 2016, 371–387.
  5. Aleksandrova T. L., “O vremeni i prichinah udalenij a imperatricy Evdokii vo Svjatuju Zemlju”, in: Vestnik Drevnej istorii, 77, 1, 2017, 106–125.
  6. Aleksandrova T. L., “Poslednie gody imperatricy Evdokii v Palestine”, in: Gumanitarnyj vektor, 12, 4, 2017, 55–64.
  7. Aleksandrova T. L., “Sud’ba tvorcheskogo nasledija Kira iz Panopolja v svete ego biografii”, in: Vestnik Novosibirskogo gosudarstvennogo universtiteta, Serija: Istorija, filologija, 16, 1, 2017, 15–28.
  8. Aleksandrova T. L., per., prim. Evdokija Avgusta. O sv. Kipriane, in: Vestnik PSTGU, Serija filologija, 47, 2016, 93–133.
  9. Aleksandrova T. L. Ob avtorstve predislovij k Gomerovskomu centonu, in: Vostochnye chtenija: religii, kul’tury, literatury. Materialy IV Mezhdunarodnoj nauchnoj konfe rencii 17–18 nojabrja 2017 g. Moskva. Institut mirovoj literatury im. A.M. Gor’kogo RAN, 2017, Moscow, 11–17.
  10. Beckby H., Anthologia Graeca, 4 vols, Munich, 1965–1968.
  11. Cameron A., The empress and the poet: Paganism and Politics at the Court of Theodosius II, in: Yale Classical Studies, 27, 1982, 217–289.
  12. Deun van, P., The poetical writings of the empress Eudocia. An evaluation, in: Early Christian Poetry. A Collection of Essays, Leiden, 1993, 273–282.
  13. Keydell R., Nonni Panopolitani Dionysiaca, 2 vols, Berlin, 1959.
  14. Livrea E., Ľ imperatrice Eudocia e Roma. Per una datazione del De S. Cypr., in: Byzantinische Zeitshrift, 91, 1, 1998, 70–91.
  15. Ludwich А., Eudociae Augustae, Procli Lycii, Claudiani carminum Graecorum reliquiae, Leipzig, 1897.
  16. Magnelli E., The Nonnian Hexameter, in: Brills Companion to Nonnus of Panopolis, Leiden; Boston, 2016, 353–372.
  17. Schembra R., Homerocentones, Turnhout, 2007.
  18. Simelidis Ch., Nonnus and Christian literature, in: Brills Companion to Nonnus of Panopolis, Leiden; Boston, 2016, 290–306.
  19. Tissoni F., “The Reception of Nonnus in Late Antiquity, Byzantine and Renaissance literature”, in: Brills Companion to Nonnus of Panopolis, Leiden; Boston, 2016, 691–714.
  20. Witby M., “Writing in Greek: classicism and comilation, interaction and transformation”, in: Theodosius II: Rethinking the Roman Empire in Late Antiquity, Cambridge, 195–217.
  21. Zaharova A., Torshilov D. Globus zvezdnogo neba. Pojeticheskaja masterskaja Nonna Panopolitanskogo, Moscow, 2003.
Alexandrova Tatiana
Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s University for the Humanities; 6/1 Likhov Pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6963-2263;
Email: tatianaalexandrova@yandex.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.
Александрова Т. Л. Императрица Евдокия. Гомеровский центон // Вестник ПСТГУ. Серия III: Филология. 2018. Вып. 55. С. 89-125. DOI: 10.15382/sturIII201855.89-125
This publication presents the second part of the Homeric Cento. The fi rst part, up to line 851, was published in Issue 50 (2017) of St. Tikhon’s University Review; that publication also contains the introductory paper and bibliography.
Homeric Centos, Homerocentra, Homer, Patricius, Eudocia, Byzantine literature, Christianity
Alexandrova Tatiana
Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s University for the Humanities; 6/1 Likhov Pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6963-2263;
Email: tatianaalexandrova@yandex.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.
Александрова Т. Л. "Видение Дорофея" (pap. Bodmer, 29) // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 59. С. 57-72. DOI: 10.15382/sturIII201959.57-72
This paper presents a translation of the early Christian poem Visio Dorothei preserved in a papyrus copy from the Bodmer Collection (Pap. Bodmer, 29). This poem is written in hexametres and dates back to the middle of the 4th century. Its author is supposedly St. Dorotheus of Tyre, who suff ered torment in the time of Julian the Apostate. The poem narrates from the fi rst person about the vision of the Palace of God, which is arranged in the same way as the Imperial Palace. The protagonist serves as a guard, leaves his post, for which he is punished, and receives the post of the gatekeeper again, together with an order to transmit his vision in songs. The symbolism of the Vision is close to that of the Gnostics. The poem contains numerous lacunae. This work is one of the earliest Christian poetic texts written in hexametres.
Vision of Dorotheus, vision, hexametre, Dorotheus of Tyre, Imperial Palace, Early Christian poetry, late ancient literature
  1. Agosti G. (1996–1997) “Contributi critico-testuali all’interpretazione della Visio Dorothei”. Analecta papyrologica, vol. 8‒9, pp. 47–60.
  2. Bremmer J. (1988) “An Imperial Palace Guard in Heaven: The Date of the Vision of Dorotheus”. Zeitschrift für Papyrologie und Epigraphik, vol. 75, pp. 82–88.
  3. Gelzer Th. (1988) “Zur Visio Dorothei. Pap. Bodmer, 29”. Museum Helveticum : schweizerische Zeitschrift für klassische Altertumswissenschaft, vol. 4/4, pp. 248–250.
  4. Hurst A., Reverdin O., Rudhardt J. (eds.) (1984) Papyrus Bodmer XXIX, Vision de Dorothéos. Genéve.
  5. Hurst A., Rudhardt J. (eds.) (1999) Papyri Bodmer XXX–XXXVII: “Codex des Visions”: poè mes divers (Bibliotheca Bodmeriana). München.
  6. Jones A., Martindale J. (1971) The Prosopography of the Later Roman Empire. Vol. 1: A. D. 260–395. Cambridge.
  7. Kessels A., Van der Horst P. (eds.) (1987) “The Vision of Dorotheus (Pap. Bodmer 29)”. Vigiliae Christianae, vol. 41/4, pp. 313–359.
  8. Livrea E. (1986) “Review: Vision de Dorothéos. Édité avec une introduction, une traduction e des notes par André Hurst, Olivier Reverdin et Jean Rudhardt”. Gnomon, vol. 58/8, pp. 687–711.
  9. Livrea E. (1992) “Esichio e la Visione di Dorotheos”. Glotta, vol. 70/1–2, pp. 71–81.
  10. Lukhovitskii L., Artiukhova T. (2007) “Dorofei”, in Pravoslavnaia entsiklopediia, vol. 16. Moscow, 2007, pp. 23–24 (in Russian),
  11. Moreschini C., Norelli E. (2005) Early Christian Greek and Latin Literature, vol. 2. Peabody.
  12. Van Berchem D. (1986) “Des soldats chrétiens dans la garde imperial: observations sur le texte de la Vision de Dorothéos (Papyrus Bodmer XXIX)”. Studii clasice, vol. 24, pp. 155–163.
  13. Vian F. (1985) “A propos de la Vision de Dorothéos”. Zeitschrift für Papyrologie und Epigraphik, vol. 60, pp. 45–49.
Alexandrova Tatiana
Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s University for the Humanities; 6/1 Likhov Pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6963-2263;
Email: tatianaalexandrova@yandex.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.
Александрова Т. Л. Стихотворения из «Кодекса видений» (Pар. Bodmer 30–36) // Вестник ПСТГУ. Серия III: Филология. 2019. Вып. 60. С. 59-75. DOI: 10.15382/sturIII201960.59-75
This publication presents a translation of seven poems from the so-called Codex visionum, kept in Bodmer’s collection of the papyri (Pap. Bodmer 30–36). The Codex originates from a library of a Pachomian monastery in Egypt. These are small poems on Christian topics written in hexametres (only one poem — To the Righteous — is written in elegiac distichs). Some of them contain an alphabetic acrostic. All these poems apparently date from the 4th century, but could also be written by diff erent authors in different times. All the authors seem to have obtained a thorough school education, all of them are familiar with common rhetorical techniques, e.g. with the ethopoeia. As regards the content, all these poems are united by strict asceticism reaching as far as dualism, and by the idea of necessity of suff ering for Christ, perhaps non martyric, but monastic. This collection sheds light on the mentality of the educated people of the 4th century who devoted themselves to monasticism.
Codex visionum, papyri, Bodmer’s collection of papyri, poem, hexametre, ethopoeia, monastic literature, Early Christian poetry, Late Ancient literature
  1. Alexandrova T. (transl., comment.) (2019) “Videnie Dorofeia (Pap. Bodmer, 29)” [Visio Dorothei (Pap. Bodmer, 29]. Vestnik PSTGU. Seriia III: Filologiia, 2019, no. 59, pp. 57–72 (in Russian).
  2. Hurst A., Reverdin O., Rudhardt J. (1984) Papyrus Bodmer XXIX, Vision de Dorothéos. Cologny; Genéve.
  3. Hurst A., Rudhardt J. (eds.) (1999) Papyri Bodmer XXX–XXXVII: «Codex des Visions»: poè mes divers (Bibliotheca Bodmeriana). München.
  4. Kessels A., Van der Horst P. (eds.) (1987) “The Vision of Dorotheus (Pap. Bodmer 29)”. Vigiliae Christianae, 1987, vol. 41, no. 4, pp. 313–359.
  5. Livrea E. (ed.) (2004) “Dorothei Laudes Domini Jesu (P. Bodmer XXII)”. Zeitschrift für Papyrologie und Epigraphik, 147, 2004, pp. 39–43.
  6. Miguélez-Cavero L. (2013) “Rhetoric for a Christian Community: the poems of the Codex visionum”, in The Purpose of Rhetoric in Late Antiquity. Tübingen, 2013, pp. 91–122.
  7. Robinson J. (2013) The Story of the Bodmer Papyri. From the First Monastery’s Library in Upper Egypt to Geneva and Dublin. Cambridge.
Alexandrova Tatiana
Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s University for the Humanities; 6/1 Likhov Pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6963-2263;
Email: tatianaalexandrova@yandex.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.
Александрова Т. Л. Иоанн Газский. Экфрасис картины мироздания // Вестник ПСТГУ. Серия III: Филология. 2020. Вып. 62. С. 61-90. DOI: 10.15382/sturIII202062.61-90
This publication represents a poetic translation into Russian of the poem by John of Gaza (1st half of the 6th century AD) Ekphrasis of the Picture of the Universe. The poem consists of 732 verses and contains a picturesque description of more than 50 allegorical fi gures depicting personalised natural phenomena. It is supposed to be a description of a real mosaic or fresco, which was placed, as the scholiast’s note informs us, in the winter baths. The location of these baths is unknown. Some fi gures find mosaic or fresco analogues, but it has not been established yet what kind of work of art served as a prototype for the Ekphrasis. It could be that there was no original picture and John simply embodied his own view of the Universe, based on late-ancient scientific findings. John is not an opponent of Christianity; he begins his description with a prayer to God, and the Cross is described fi rst among the figures. However, compared with the biblical picture of the world, John’s ideas are signifi cantly diff erent. As a poet, John of Gaza belongs to the school of Nonnus, the dependence on whom is doubtless. In turn, he himself infl uenced Paul the Silentiary and his Ekphrasis of the Hagia Sophia of Constantinople, which, if we take into account the poem of John, begins to be perceived as a description of a man-made image of the Universe, imprinted in the Hagia Sophia.
John of Gaza, ekphrasis, ancient cosmology, spherical earth, personifi cation, Paul the Silentiary, Cosmas Indicopleustes, Late Ancient literature, Byzantine literature
  1. Dionisii (Shlenov), hieromonk (2003) “Varsonofi i Velikii” [Barsanuphius the Great], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 6, pp. 684–696 (in Russian).
  2. Oretskaia I., Popov I. (2015) “Kosma Indikoplov” [Cosmas Indicopleustes], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 38, pp. 250–252 (in Russian).
  3. Agosti G. (2012) “Greek Poetry”, in S. Johnson (ed.) Oxford Handbook of Late Antiquity. Oxford. Pp. 361–405.
  4. Cameron A. (1993) “On the Date of John de Gaza”. Classical Quarterly, 43, pp. 348–351.
  5. Downey G. (1938) “John of Gaza and the Mosaic of Ge and Karpoi”, in R. Stillwell (ed.) Antioch-in-the-Orontes. II. The excavations of 1934–1936. Princeton; London; La Hague. Pp. 205–212.
  6. Gigli-Piccardi D. (2014) “Poetic Inspiration in John of Gaza: Emotional Upheaval and Ecstasy in a Neoplatonic Poet”, in K. Spanoudakis (ed.) Nonnus of Panopolis in Context: Poetry and Cultural Milieu in Late Antiquity with a Section on Nonnus and the Modern World. Paris. Pp. 403–420.
  7. Lauritzen D. (2013) “Paule le Silentiaire lectuer de Jean de Gaza”, in D. Lauritzen, M. Tardieu (eds) Le voyage des légendes. Hommages à Pierre Chuvin. Paris. Pp. 309–323.
  8. Lauritzen D. (ed.) (2018) Jean de Gaza. Description de tableau cosmique. Paris.
Alexandrova Tatiana
Academic Degree: Candidate of Sciences* in Philology;
Place of work: St. Tikhon’s University for the Humanities; 6/1 Likhov Pereulok, Moscow 127051, Russian Federation;
ORCID: 0000-0002-6963-2263;
Email: tatianaalexandrova@yandex.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.