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

The article deals with the uncompromising stand taken by the Armenian Chalcedonian community in support of the oros of the Council of Chalcedon. The author of the Narratio de rebus Armeniae (7th cent.) expounds more on the history of continuous unions and severances between the Churches of Armenia and Greece than on the mere history of unions. Both this author and his dramatis personae were staunch supporters of Orthodoxy. One of the most important stages of the fight for the Chalcedonian doctrine in Armenia was the uncompromising polemics against Julianism. The Council of Karin (633) adopted the Chalcedonian symbol for the whole of the Church of Armenia; later, during the tenure of Catholicos Nerses II, his infl uential Monophysite theologian and vardapet Hovhan Mayragometsi was accused not only of favoring Julianism but also of belonging to the aktistitai heresy and exiled from Armenia. The Council of Manazkert held in 726 condemned extreme Julianism; however, the symbol which the Armenian Church adheres to even today confesses that “the body of Christ was incorruptible from its very birth from the Virgin, eternally, not naturally, but out of the ineff able union”. The second half of the 9th century witnessed not only a renewal of contacts between Armenia and Byzantium but also a recommencement of theological disputes. An attempt at achieving a union between Armenian Monophysites and Chalcedonians was undertaken toward the end of the 9th century. Certain Armenologists underline the wish of the Monophysites to tone down their rhetoric and to create a terminology which would be shared by them and the Chalcedonian party. Preparations for the Council of Sharakavan were underway, but one has to admit that the decisions of this council were confined to the “Sharakavan dossier”, as all the pan-Armenian councils were mentioned in the Book of Canons while the Council of Sharakavan is not mentioned there. In other words, there was no union between Chalcedonians and Monophysites in the end of the 9th century.

Chalcedonianism, non-Chalcedonianism (Monophysitism), union, Julianism, aktistitai, Second Council of Dvin (555), Council of Karin (633), “Sharakavan dossier” (end of the 9th cent.), Catholicos Ezra (630-641), Catholicos Nerses III the Builder (641-661),

1. Anninskij A. Istorija Armjanskoj Cerkvi (History of Armenian Church), Kishinev, 1900.
2. Armjanskaja Apostol'skaja Cerkov'. Verouchenie (Armenian Apostolic Church. Doctrine), in Pravoslavnaja Jenciklopedija, Moscow, 2001, vol. 3, pp. 340–347.
3. Arutjunova-Fidanjan V. A. Armjano-vizantijskaja kontaktnaja zona (X–XI vv.). Rezul'taty vzaimodejstvija kul'tur (Armenian-Byzantine Contact Zone (X–XI Cent.). Results of Culture Interference), Moscow, 1994.
4. Arutjunova-Fidanjan V. A. «Povestvovanie o delah armjanskih» (VII v.). Istochnik i vremja (“Narration about Armenian Deeds” (VII Cent.). Source and Time), Moscow, 2004.
5. Davydenkov O., svjashh. Tradicionnaja hristologija nehalkidonitov (Traditional Christology of Non-Chalcedonians), Moscow, 1998.
6. Davydenkov O., svjashh. 2002 “Julian Galikarnasskij. Dogmaticheskie fragmenty” (Julian of Halicarnassus .Dogmatic Fragments), in Bogoslovskij sbornik, Moscow, 2002, vol. 9, pp. 47–58.
7. Kiparjan K. Ioann Majravaneci, prozyvavshijsja takzhe Majragomeci (John Majravaneci, Called Also Majragomeci), Erevan, 1973 (na arm. jaz.).
8. Lur'e V. M. 1999 “Avva Georgij iz Sagly i istorija julianizma v Jefiopii” (Abba George from Sagly and History of Julianism in Ethiopia), in Hristianskij Vostok, Saint-Petersburg, Moscow, 1999, vol. 1/7, pp. 317–358.
9. Marr N. Ja. 1996 “Arkaun, mongol'skoe nazvanie hristian v svjazi s voprosom ob armjanah-halkidonitah” (Arkaun, Mongolian Name of Christians in Connection with Question about Armenians-Chalcedonians), in Marr N. Ja. Kavkazskij kul'turnyj mir i Armenija, Erevan, 1996, pp. 209–276.
10. Rossejkin F. M. Pervoe pravlenie Fotija, patriarha Konstantinopol'skogo (First Ruling of Photius, Patriarch of Constantinople), Sergiev Posad, 1915.
11. Ter-Minasjanc E. Vzaimootnoshenija Armjanskoj Cerkvi s sirijskimi Cerkvjami (Relations of Armenian Church with Syrian Churches), Jechmiadzin, 1908 (na arm. jaz.).
12. Ter-Minasjanc E. Iz istorii pojavlenija i rascveta srednevekovyh eresej (From History of Origin and Bloom of Medieval Heresies), Erevan, 1968.
13. Troickij I. Izlozhenija very Cerkvi Armjanskija (Statement of Faith of Armenian Church), Saint-Petersburg, 1875.
14. Juzbashjan K. N. Armjanskie gosudarstva jepohi Bagratidov i Vizantija IX–XI vv. (Armenian States of Epoch of Bagratides and Byzantium in IX–XI Cent.), Moscow, 1988.
15. Dorfmann-Lazarev J. Arméniens et byzantins à l’époque de Photius: Deux débats théologiques après le triomphe de l’ortodoxie, Louvain, 2004 (Corpus scriptorium christianorum orientalium; 609, Subsidia; 117).
16. Esbroeck M., van. 1987 “Un court traité pseudo-basilien de mouvance aaronite conservé en arménien”, in Le Muséon, Louvain, 1987, vol. 100, pp. 385–395.
17. Frivold L. The Incarnation: A Study of the Doctrine of the Incarnation in the Armenian Church in the 5th and 6th Centuries according to the «Book of letters», Oslo, 1981.
18. Maksoudjan K. 1988/1989 “The Chalcedonian Issue and the Early Bagratids: The Council of Širakawan”, in Revue des études arméniennes, Paris, 1988/1989, vol. 21, pp. 333–344.
19. Meyendorff J. Christ in Eastern Christian Thought, Crestwood, New York, 1987.
20. Meyendorff J. 1992 “L’aphtharodocétisme en Arménie: un imbroglio doctrinal et politique”, in Revue des études arméniennes, Paris, 1992, vol. 23, pp. 27–37.
21. Samuel V. C. 1973 “The Christology of Severus of Antioch”, in Abba Salama, Athens, 1973, vol. 4, pp. 126–190.
22. Thomson R.W. A Bibliography of Classical Armenian Literature to 1500 AD, Turnhout, 1995.

Arutiunova-Fidanian Viada

The «Arabic-Ethiopic Glossary» is a unique lexical list dated at 14th cent. A.D. and containing Arabic lexemes belonging to the most important lexical fields, which are accompanied by translations into «Ethiopic» — in reality, into various, mostly Ethio-Semitic, languages of Ethiopia. The present contribution considers the vocabulary of the Glossary pertaining to the Christian religion. This includes the terms for the two major Christian feasts of Ethiopia — Easter and the Feast of the Finding of the True Cross; matäb — a silk cord put on a person during the baptism ceremony; designations of a priest and of a monk; designation of God. The presence of these lexemes in the Glossary shows the interest of its compiler in Christian Ethiopia.

Ethio-Semitic languages, Tigre, Tigrinya, Amharic, Harari, Gurage languages, Arabic, Ethiopian-Yemenite contacts, Rasulid dynasty, Christianity in Ethiopia, Arabic lexicography.

1. Bulakh M., Kogan L. 2013 “Towards a Comprehensive Edition of the Arabic-Ethiopic Glossary of al-Malik al-Afḍal”, in Aethiopica, Wiesbaden, 2013, vol. 16, pp. 138–148; 2014, vol. 17, pp. 151–168; 2015, vol. 18 (in print).
2. Cerulli E. Studi Etiopici, Roma, 1936, vol. 1: La lingua e la storia di Harar.
3. Girma A. Demeke. Amharic-Argobba Dictionary, S. l., 2013.
4. Kane Th. L. Amharic-English Dictionary, Wiesbaden, 1990.
5. Kane Th. L. Tigrinya-English Dictionary, Springfield, 2000.
6. Lane E. W. Arabic-English Lexicon, London, 1863–1893.
7. Leslau W. Comparative Dictionary of Ge’ez (Classical Ethiopic), Wiesbaden, 1987.
8. Leslau W. Ethiopic Documents: Argobba. Grammar and Dictionary, Wiesbaden, 1997.
9. Leslau W. Étude descriptive et comparative du Gafat (éthiopien méridional), Paris, 1956.
10. Leslau W. Etymological Dictionary of Gurage (Ethiopic), Wiesbaden, 1979, vol. 3: Etymological Section.
11. Leslau W. Etymological Dictionary of Harari, Berkeley, Los Angeles, 1963.
12. Littmann E. 1943 “Altamharisches Glossar: Der Wortschatz in den «Canzoni Geez-Amariña»”, in Rivista degli studi orientali, Roma, 1943, vol. 20, pp. 473–505.
13. Littmann E., Höfner M. Wörterbuch der Tigrē-Sprache: Tigrē-Deutsch-English, Wiesbaden, 1962.
14. Ludolf H. Lexicon Amharico-Latinum, cum Indice Latino copioso, Francofurti ad Moenum, 1698.
15. Muth F.-Ch. 2009–2010 “Frühe Zeugnisse des Amharischen und der Gurage-Sprachen in einer polyglotten Wortliste von Al-Malik Al-Afḍal (gest. 778/1377)”, in Folia Orientalia, Wroclaw, Warszawa, Krakôw, 2009–2010, vol. 45/46, pp. 87–109.
16. Piamenta M. A. Dictionary of Post-Classical Yemeni Arabic, Leiden, 1990.
17. Golden P. (ed.) The King’s Dictionary: The Rasûlid Hexaglot: Fourteenth Century Vocabularies in Arabic, Persian, Turkic, Greek, Armenian and Mongol, Leiden, Boston, Köln, 2000.
18. Varisco D. M., Smith G. R. (eds.) The Manuscript of al-Malik al-Afḍal al-Abbās b. ™Alī b. Dāʔūd b. Yūsuf b. ™Umar b. ™Alī Ibn Rasūl: A Medieval Arabic Anthology from the Yemen, Warminster, 1998.
19. Wagner E. Harari-Texte in arabischer Schrift mit Übersetzung und Kommentar, Wiesbaden, 1983.

Bulakh Mariia

The present article deals with some peculiarities of referring to texts of the Bible, proper to the royal historiographer aläqa Gäbru in the course of his compilation of the chronicle of the king Täklä Giyorgis I. The specificity of chronicle’s narration refl ects personal qualities of its author as well as the level of his education, with which his methods of depicting events of the state’s and Court’s life are directly connected. Moreover, that work is notable for the distinctive features of the royal chronicles compiled during the period of the crisis of the royal historiography, which proved to be a consequence of the general crisis of the Gondarine monarchy resulted in the unprecedented political disintegration of Ethiopia. It is worthy of noting that in that situation, diffi cult for the country, when the kings were involved into the struggle for power against local feudal lords and often became puppets in their hands, the royal historiography was not interrupted and continued to maintain the century-old tradition of Ethiopian church book-knowledge.

medieval Ethiopia, history of Ethiopia at the end of the 18th century, feudal disintegration, Ethiopian historiography, royal chronicle of Takla Giyorgis I, Ethiopian literary men, traditional education in Ethiopia, Biblical quotations.

1. Bolotov V. V. 1888 “Neskol'ko stranic iz Cerkovnoj istorii Jefiopii. II: Bogoslovskie spory v Jefiopskoj Cerkvi” (Some Pages from Church History of Ethiopia. II: Theological Controversies in Ethiopian Church), in Hristianskoe chtenie, Saint-Petersburg, 1888, vol. 7–8, pp. 30–61, vol. 11–12, pp. 774–832.
2. Platonov V. M., Chernecov S. B. 1987 “Jefiopskaja rukopisnaja kniga” (Ethiopian Manuscript Book), in Rukopisnaja kniga v kul'ture narodov Vostoka, Moscow, 1987, vol. 1, pp. 201–240.
3. Francuzov S. A. 2012 “Istorija jefiopskoj literatury na jazyke gejez” (History of Ethiopian Literature in Ge’ez Language), in Emel'janov V. V. (ed.) Literatury stran Azii i Afriki: Nachal'nyj period razvitija, Saint-Petersburg, 2012, pp. 213–244.
4. Halidov A. B. 1982 “Knizhnaja kul'tura” (Book Culture), in Ocherki istorii arabskoj kul'tury V–XV vv., Moscow, 1982, pp. 215–310.
5. Chernecov S. B. Jefiopskaja feodal'naja monarhija v XIII–XVI vv. (Ethiopian Feudal Monarchy in XIII–XVI Cent.), Moscow, 1982.
6. Balicka-Witakowska E. 2005 “Equestrian Saints”, in Encyclopaedia Aethiopica, Wiesbaden, 2005, vol. 2, pp. 347–351.
8. Wright W. Catalogue of the Ethiopic Manuscripts in the British Museum Acquired since 1847, London, 1877.
9. [Zotenberg H.] Catalogue des manuscrits éthiopiens (gheez et amharique) de la Bibliothèque nationale, Paris, 1877.

Gusarova Ekaterina

This article researchs the teaching of Diodore of Tarsus († before 394) and his theological terminology which is close to the “Logos-sarx” Christology. The author has examined the thesis presented by A. Grillmeier that Diodore had adopted the “Logossarx” Christology and the arguments of Grillmeier’s opponents, such as R. Greer and F. Sullivan. By studying the extant fragments from Diodore’s works, one must definitely conclude that in his Christology the Logos assumed the perfect man, not flesh. Consequently, the teaching of Diodore can be described as classical Antiochene Christology, although, in contrast to Theodore of Mopsuestia († 428), he presented the more strict division between the Logos and man Jesus, with no solution to the question of a unity in Christ.

Apollinarianism, Сhristology, Diodore of Tarsus, Grillmeier, School of Alexandria, School of Antioch, Theodore of Mopsuestia

1. Pelikan Ja. Hristianskaja tradicija: Istorija razvitija verouchenija (Christian Tradition: History of Doctrine Development), Moscow, [2007], vol. 1.
2. Fokin A. R. 2002 “Afanasij I Velikij: Bogoslovie” (Athanasius the Great: Theology), in Pravoslavnaja Jenciklopedija, Moscow, 2002, vol. 4, pp. 32–41.
3. Jang F. M. Ot Nikei do Halkidona: Vvedenie v grecheskuju patristicheskuju literature i ee istoricheskij kontekst (From Nicaea to Chalcedon: Introduction to Greek Patristic Literature and Its Historical Context), Moscow, 2013.
4. Abramowski R. 1931 “Untersuchungen zu Diodor von Tarsus”, in Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche, Giessen, Berlin, 1931, vol. 30, pp. 234–262.
9. Devreesse R. Essai sur Théodore de Mopsueste, Città del Vaticano, 1948.
11. Gerber S. Theodor von Mopsuestia und das Nicänum: Studien zu den katechetischen Homilien, Leiden, 2000.
12. Greer R. A. 1966 “The Antiochene Christology of Diodore of Tarsus”, in Journal of Theological Studies, Oxford, 1966, vol. 17, pp. 327–341.
13. Greer R. Theodore of Mopsuestia: Exegete and Theologian, London, 1961.
14. Grillmeier A. Jesus der Christus im Glauben der Kirche, Freiburg, Basel, Wien, 1990, vol. 1.
15. Hanson R. The Search for the Christian Doctrine of God: The Arian Controversy, 318–381, Edinburg, 1988.
16. Jansen T. Theodor von Mopsuestia: De Incarnatione, Berlin; New York, 2009.
17. Jugie M. 1949 “La doctrine christologique de Diodore de Tarse d’après les fragments de ses oeuvres”, in Euntes Docete, Roma, 1949, vol. 2, pp. 171–191.
18. Lietzmann H. Apollinaris von Laodicea und seine Schule, Tübingen, 1904.
19. McLeod F. G. The Role of Christ’s Humanity in Salvation: Insights from Theodore of Mopsuestia, Washington, 2005.
21. Richard M. 1943 “La Tradition des fragments du traité Peri tes enanthropeseos de Théodore de Mopsueste”, in Le Muséon, Louvain, 1943, vol. 56, pp. 55–75.
24. Sullivan F. A. The Christology of Theodore of Mopsuestia, Roma, 1956.
25. Behr J. (ed.) The Case against Diodore and Theodore: Texts and their Contexts, Oxford, 2011.

Zabolotnyi Evgenii

The Second Evangelisation of the Axumite kingdom was operated by Syrian monks coming from Roman Empire. They brought to Axum some important practices from their original places. These ensured their missionary success but they also introduced some novelties into social practices of local Christians. One of these practices was the name change as a consequence of ascetic behavior. Syriac ascetics either rejected their names of took upon themselves new Christian names like Man of God, Man of Christб Minister of Christ. Some of these rejection cases are well known from the Syriac monastic tradition (e. g. Alexius), other did not reject the name but showed themselves reluctant to accept old names (like Archelides). In Axum Za-Mikael Arägawi and Ну-Mata Libanos were good examples of the implementation of these practices. In doing that Ethiopic ascetic of Syriac background tried to re-establish the society they were living in on new evangelical cornerstone — the new world should reject the old one.

Axum, Syrian fathers, nine saints, Syriac, hagiography, name change, social practices, conversion, Ge‘ez, Libanos, Nine Saints of Ethiopia.

1. D'jakonov A. P. Ioann Efesskij i ego cerkovno-istoricheskie trudy (John of Ephesus and His Church History Works), Saint-Petersburg, 1908.
2. Kobishhanov Ju. M. Aksum (Axum), Moscow, 1966.
3. Krjukov A. M. Akimity (Acimites), in Pravoslavnaja jenciklopedija, Moscow, 2000, vol. 1, pp. 393–394.
4. Murav'ev A. V. 2000 “Aleksij Chelovek Bozhij: Istoki srednevekovogo kul'ta” (Alexius of Rome: Origins of Medieval Cult), in Istoricheskij vestnik, Voronezh, 2000, vol. 3–4/7–8, pp. 7–12.
5. Murav'ev A. V., Chernecov S. B. 2000 “Abuna”, in Pravoslavnaja jenciklopedija, Moscow, 2000, vol. 1, p. 67.
6. Murav'ev A. V. 2006 “«Romejskie svjatye»: Sirijskie propovedniki Garima, Jemata I Afcje v jefiopskom Aksume” (“Roman Saints”: Syrian Preachers Garima, Jemata I Afcje in Ethiopian Axum), in Vestnik istorii, literatury, iskusstva, Moscow, 2006, vol. 3, pp. 187–200.
7. Murav'ev A. V. 2008 “«Gedle cadkan» kak agiograficheskij i istoricheskij istochnik po rannemu Aksumu” (“Gedle Cadkan” as Hagiographical and Historical Source for Early Axum), in Vestnik PSTGU. Ser. Sh: Filologija, 2008, vol. 4/14, pp. 35–39.
8. Murav'ev A. V. 2009 “Nachalo vtoroj hristianizacii Aksuma: «Gädlä Zadqan» i sirijskie boskoi” (Begin of Second Christianization of Axum: “Gädlä Zadqan” and Syriac boskoi), in Vestnik drevnej istorii, Moscow, 2009, vol. 1/268, pp. 181–197.
9. Murav'ev A. V. 2015 “Onomastika v jefiopskom predanii o sirijskom Cheloveke Bozhiem (Gebrje Krystose)” (Onomastic in Ethiopian Tradition about Syrian God’s Man (Gebrje Krystose)), in Afrikanskij sbornik, Saint-Petersburg, 2015 (in print).
10. Turaev B. A. Issledovanija v oblasti agiologicheskih istochnikov istorii Jefiopii (Studies in Sphere of Hagiological Sources of Ethiopian History), Saint-Petersburg, 1902.
11. Baguenard J.-M. Les moines acémètes. Vies des saints Alexandre, Marcel et Jean Calybite, Bégrolles-en-Mauges, 1988.
12. Bowersock G. W. The Throne of Adulis: Red Sea Wars on the Eve of Islam, Oxford, 2013.
13. Brakmann H. To para tois barbarous ergon theion: Die Einwurzelung der Kirche im spätantiken Reich von Aksum, Bonn, 1994.
14. Brown P. R. L. The Making of Late Antiquity, Harvard, 1978.
15. Caner D. Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity, Berkeley, 2002.
16. Fowden G. Empire to Commonwealth: Consequences of Monotheism in Late Antiquity, Princeton, 1993.
17. Getatchew Haile. 1991 “Ethiopian Monasticism”, in The Coptic Encyclopedia, New York, 1991, vol. 3, pp. 990–995.
18. Guidi I. 1895 “Il «Gadla ’Aragâwî»”, in Atti della Reale Accademia dei Lincei. Memorie della Classe di scienze morali, storiche e filologiche, Roma, 1895, vol. 5/2/1, pp. 54–96.
19. Hable Sellassie S. Ancient and Medieval Ethiopian History to 1270, Addis Ababa, 1972.
20. Harvey S. A. Asceticism and Society in Crisis: John of Ephesus and the «Lives of the Eastern Saints», Berkeley, 1990.
21. Herzfeld M. 1982 “When Exceptions Defi ne the Rules: Greek Baptismal Names and the Negotiation of Identity”, in Journal of Anthropological Research, Albuquerque, 1982, vol. 38/3, pp. 288–302.
22. Horsley G. H. R. 1987 “Name Change as an Indication of Religious Conversion in Antiquity”, in Numen, Leiden, 1987, vol. 34/1, pp. 1–17.
23. Kessel G., Pinggéra K. A Bibliography of Syriac Ascetic and Mystical Literature, Leuven etc., 2011.
24. Munro-Hay C. Aksum: An African Civilisation of Late Antiquity, Edinburgh, 1991.
30. Nosnitsin D. 2003 “Abunä”, in Encyclopaedia Aethiopica, Wiesbaden, 2003, vol. 1, p. 56.
31. Polotsky H. J. 1964 “Aramaic, Syriac, and Ge’ez”, in Journal of Semitic Studies, Oxford, 1964, vol. 9/1, pp. 1–10.
32. Witakowski W. 1989 “Syrian Influences in Ethiopian Culture”, in Orientalia Suecana, Uppsala, 1989, vol. 38, pp. 191–198.

Murav'ev Aleksei

The article is dedicated to biography of little-known Coptic hermit Bulus al-Habis († 1267/8). He discovered in cave hidden treasury of Fatimid Calif al-Hakim and spent this money for support of poor and the Christians, obliged by sultan Beybars to pay heavy ransom. During two or three years the monk was an object of common adoration however his glory began to irritate Muslim ulama. Finally Beybars demanded from Bulus to reveal the source of his wealth. The hermit rejected, was put to torture and died. The study makes an attempt to understand moral motivations of Bulus.

Christian East, the Copts, the Mamluks, Beybars, Christian-Muslim relations

1. Panchenko K. A. 2011 “Podzhog Kaira 1321 g. i problema hristianskogo terrorizma v Mamljukskom gosudarstve”, in Vestnik PSTGU. Ser. III: Filologija, 2011, vol. 4/26, pp. 96–124.
2. Al-Ḏahabī, Šams al-Dīn Abū ‘Abdallah Muḥammad. Al-‘ibar fī ḫabar man ‘abar, Bayrūt, 1405/1985.
3. Ibn al-Furāt. Tārīḫ Ibn al-Furāt, Bayrūt, 1936, vol. 7.
4. Ibn al-‘Imād al-Imām Šaḥāb al-Dīn Abī-l-Fallaḥ ‘Abd al-Ḥayy ibn Aḥmad. Šaḏarāt al-ḏahab fī aḫbār man ḏahab, Dimašq, Bayrūt, 1407/1988, vol. 7.
5. Al-Kutubī, Muḥammad ibn Šākir. Fawāt al-wafayyāt, Bayrūt, s. a.
6. Al-Maqrīzī, Aḥmad ibn ‘Alī. Kitāb al-Sulūk, Al-Qāhira, 1936, vol. 1/2.
7. Al-Maqrīzī. Kitāb al-mawā’iẓ wa-l-i‘tibār fī ḏikr al-ḫiṭaṭ wa-l-āṯār, Al-Qāhira, 1853/4, vol. 2.
8. Al-Nuwayrī, Šihāb al-Dīn Aḥmad. Nihāyat al-arab fī funūn al-adab, Bayrūt, s. a, vol. 30.
9. Al-Ṣafadī, Ṣalāḥ al-Dīn Ḥalīl ibn Aybāk. Kitāb al-wāfi bi-l-wafayyāt, Bayrūt, 2000, vol. 10.
10. Al-Yāfi ‘ī, al-Imām Abī Muḥammad ‘Abdallah ibn As‘ad ibn ‘Alī ibn Sulaymān al-Yamanī alMakkī. Mir’āt al-ğinān wa ‘ibrat al-yaqẓān f ma‘arifat mā yu’tabar min ḥawādiṯ al-zamān, Bayrūt, 1997, vol. 4.
14. Al-Yininī, Kutb al-Dīn Abu-l-Fatḥ Mūsā ibn Muḥammad. Ḏayl mir’āt al-zamān, Ḥaydarābād, 1954.
15. Labib S. 1982 “Ein koptischer Märtyrer des 13. Jhdts.: al-Ḥabīs Būluṣ ar-Rāhib al-Qibṭ”, in Actes des premier congrès international d’études arabes chrétiennes, Roma, 1982, pp. 233–240.
16. Labib S. 1991 “Būlus al-Ḥabīs, Saint”, in The Coptic Encyclopedia, New York, 1991, vol. 2, pp. 424–425.

Panchenko Konstantin

The article is devoted to a newly discovered and still unpublished Old Amharic manuscript treatise. The text bearing the title of “Kinds of the Creation” is, beyond any doubt, a part of a tradition united by the shared title of “Beauty of the Creation”, fairly widespread in Ethiopian manuscript lore. Texts belonging to this tradition are known in two languages, Ge’ez and Amharic, and are dedicated to the exegesis of the biblical account of the creation of the world and the first generation of humans. The unpublished treatise, principally following the same subject route as the more studied texts of “Beauty of the Creation”, at the same time represents a considerable number of textual variants, the greater part of which concern diff erent degrees of detail as well as wording while some of the variants are of a more substantial nature. A critical edition that would take into account the different readings in the two text witnesses of the treatise known at present and a commented translation of the text are in store.

Ethiopia, manuscripts, “Beauty of the Creation”, biblical exegesis, Old Amharic, Getatchew Haile, R. W. Cowley.

1. ˀAmməstu ˀaˁəmadä məśṭir, Addis Abäba, 1952 (1959/60 A.D.), 1979 (1986/87 A.D.).
2. Appleyard D. 2003 “An ‘Old Amharic’ Commentary on the Nicene Creed”, in Aethiopica, Wiesbaden, 2003, vol. 6, pp. 111–136.
3. Bausi A. (ed.) Comparative Oriental Manuscript Studies: An Introduction, Hamburg, 2015.
4. Cowley R. W. Ethiopian Biblical Interpretation: A Study in Exegetical Tradition and Hermeneutics, Cambridge, 1988.
5. Grébaut S. 1913 “Le sixième jour de l’hexaméron d’Épiphane de Chypre”, in Revue de l’Orient chrétien, Paris, 1913, vol. 18, pp. 432–441.
6. Grébaut S. 1911–1921 “Littérature éthiopienne pseudo-clémentine. III: Traduction du Qalê menṭos”, in Revue de l’Orient chrétien, Paris, 1911, vol. 16, pp. 72–84, 167–175, 225–233; 1912, vol. 17, pp. 16–31, 133–144, 244–252, 337–346; 1913, vol. 18, pp. 69–78; 1914, vol. 19, pp. 324–330; 1915–1917, vol. 20. pp. 33–37, 424–430; 1918–1919, vol. 21, pp. 246–252; 1920–1921, vol. 22, pp. 22–28, 113–117, 395–400; 1927–1928, vol. 26, pp. 22–31 [avec Roman А.].
7. Leslau W. Concise Dictionary of Ge’ez (Classical Ethiopic), Wiesbaden, 1989.
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Fridman Iosif

In the present article a new Arab Christian version of the Tale about the Letter fallen from the Heaven on celebration of Sunday (instead of Saturday) is edited for the first time and translated into Russian. Since it is included in the Arabic manuscript, where Orthodox lives of saints are collected, discovered in the Library of the Academia Romana in Bucharest, the author proposed to identify it to an Arab Orthodox version. Its comparison with the other Arabic versions of the Sunday Letter already published by M. Bittner and G. Graf as well as with the Ethiopic version of that work was made and some interesting peculiarities of its contents and language were examined.

Arab Orthodox hagiography, Ethiopian hagiography, Sunday Letter, Arabic Christian textology, oral religious tradition

Frantsuzov Sergei

Smagina Evgeniia

Davydenkov Oleg, archpriest

Panteleev Sergei, диакон

Petrova Iuliia

Moiseeva Sof'ia

Moiseeva Sof'ia