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

This article deals with the development of main terms referring to spatial and administrative objects of expansion of the Byzantine Empire to the East. In the “Caucasian Dossier” by Constantine Porphyrogennetos most often occur the terms chora and chorion. In everyday speech these terms were synonymous but the authors of the “Caucasian Dossier” diff erentiate them (at least, with regard to the size). An analysis of verbal elements in this material is made more diffi cult by the fact that the Armenian-Chalcedonite nobility habitually used the phrase ašxarh hayoċ to refer to land possessions of Armenian rulers that came to be in the sphere of infl uence of the Empire, and in their reports to the Byzantine court used the lexeme chora as an equivalent to ašxarh. The “land” of the Taronites, the “land” of the Iberian Bagratids is a common possession of noble families, and the eff orts of Byzantine emperors to get a hold on lands of a certain aristocrat usually faced active resistance of his family. Agreements of this period with the Taronites and the Iberian Bagratids demonstrate initial stages in the process of transition from allies’ relationship to that of vassals.

Byzantine Empire, medieval Armenia, terminology of objects of expansion of the empire, chora, chorion, choropolis, interaction of civilisations, territories of contact

1. Arutyunova-Fidanyan V. A., Armiano-vizantiiskaia kontaktnaia zona (X–XI vv.). Rezul’tat vzaimodeistviia kul’tur, Мoscow, 1994.
2. Arutyunova-Fidanyan V. A., “Bozhestvo groma v Tarone”, in: Vestnik PSTGU III: Filologiia, 4 (14), 2008, 11–25.
3. Arutyunova-Fidanyan V. A., “«Zakavkazskoe dos’e»” Konstantina Bagrianorodnogo. Informatsiia i informatory”, in: Vizantiiskie ocherki, St. Petersburg, 2006, 5–18.
4. Arutyunova-Fidanyan V. A., “Byzantine Armenia. The Armenian Impact on Byzantine Life in the 10th and 11th Centuries”, in: R. Shukurov, ed. Mare et litora. Essays Presented to S. Karpov, Moscow, 2009, 645–658.
5. Arutyunova-Fidanyan V. A., “Khristianizatsiia na tsivilizatsionnom puti Armenii”, in: Vestnik PSTGU III: Filologiia, 4 (49), 2016, 9–23.
6. Bol’shakov O. G., Srednevekovyi gorod Blizhnego Vostoka VII–XIII vv., Мoscow, 1984.
7. Dvornik F., Jenkins R. J. H., Lewis B., Moravcsik Gy., Obolensky D., Runciman S., eds.,Constantine Porhyrogenitus. De administrando imperio, II, London, 1962.
8. Honigmann E. Die Ostgrenze des Byzantinishen Reiches von 363 bis 1071, Bruxelles, 1961.
9. Kapantsian G., Istoriko-lingvisticheskie raboty, 1, Erevan, 1956.
10. Kazhdan A. P., Derevnia i gorod v Vizantii v IX–X vv., Мoscow, 1960.
11. Litavrin G. G. Vizantiiskoe obshchestvo i gosudarstvo v X–XI vv., Мoscow, 1977.
12. Litavrin G. G. “Nekotorye osobennosti etnonimov v vizantiiskikh istochnikakh”, in: Voprosy etnogeneza i etnicheskoi istorii slavian i vostochnykh romantsev, Мoscow, 1976, 198–217.
13. Litavrin G. G., ed., Kekavmen, Sovety i rasskazy, St. Petersburg, 2003.
14. Martin-Hisard B., “Constantinople et les archontes du monde caucasien dans le Livre des cérémonies”, II, 48, in: Travaux et mémoires, 13. Paris, 2000, 359–530.
15. Moravcsik Gy., ed.; Jenkins R. J. H., trans., Constantine Porhyrogenitus, De administrando imperio, I, Washington, 1967.
16. Shukurov R. M., “Zemli i plemena: vizantiiskaia klassifi katsiia tiurok”, in: Vizantiiskii Vremennik, 69 (94), 2010, 132–163.
17. Ter-Gevondian A. N., Arabskie emiraty v Bagratidskoi Armenii, Erevan, 1965 (in Armenian).
18. Ter-Gevondian A. N., “Arabskaia zona pogranichnykh ukreplenii (Sugur)”, in: Istoriko-filologicheskii zhurnal, 2, 1981, 134–148.
19. Toumanoff C., Studies in Christian Caucasian History, Georgetown, 1963.

Arutyunova-Fidanyan Viada

*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.

This article analyses the form of Shenute’s monastic rules. They are not extant as a single book but were collected by B. Layton from all writings of this Coptic author. Consequently, the first question that rises if whether all the rules are cited as they were included in the statute of the monastery, or sometimes their form was determined by thelaws of the genre and by purposes of the text in which they were preserved. The secondproblem is related to quotations and their functions in Shenute’s rules. The Coptic apa continues in his texts the cenobitic tradition, at the origins of which stands St. Pachomius the Great, whose rules are notable for their simplicity and pithiness. Shenute’s rules are, by contrast, rhetorically elaborate. In particular, they contain quotations, allusionsand references to the Bible and to regulations of his predecessor, whom Shenute calls“our fathers”. Another important problem in the study of characteristic features of the rules of the White Monastery is the occurrence of quotations (both from the Bible and from Pachomius’ rules).

Egypt, Copts, cenobitic monasticism, monastic statutes, St. Pachomius the Great, apa Shenute, existence and reconstruction of the statute of the White Monastery, forms and types of rules, sources and borrowings, New Testament quotations and their functions

1. Bacht H., Das Vermächtnis der Ursprungs. Studien zum frühen Mönchtum II. Pachomius — der Mann und sein Werk, Würzburg, 1983.
2. Boon А., ed. Pachomiana Latina. Régles et épitres de S. Pacome, épitre de S. Théodore et «Liber» de S. Orsiesius. Texte latin de S. Jérôme, Louvain, 1932.
3. Сoquin R.-G., “Moses of Abydos”, in: Coptic Encyclopedia, 5. New York, 1991, 1679– 1681.
4. Emmel S., Shenute’s Literary Corpus, 1–2, Louvain, 2004 (Corpus Scriptorum Christianorum Orientalium, 599–600; Subsidia, 111–112.)
5. Guy J. C., ed., Jean Cassien. Institutions cénobitiques, Paris, 2011.
6. Khosroev A. L. Pakhomii Velikii (iz rannei istorii obshchezhitel’nogo monashestva v Egipte), St. Petersburg, 2004.
7. Kuhn K. H., ed., Besa, Letters and Sermons, Louvain, 1956 (Corpus Scriptorum Christianorum Orientalium, 157; Scriptores coptici, 21).
8. Layton B. “Some Observations on Shenute’s Sources: Who are Our Fathers?”, in: Journal of Coptic Studies, 11, 2009, 45–59.
9. Layton B. The Canons of Our Fathers: Monastic Rules of Shenute, Oxford, 2014.
10. Lefort L. Th., ed., Ouvres de S. Pachôme et de ses disciples, Louvain, 1956 (Corpus Scriptorum Christianorum Orientalium, 159; Scriptores Coptici, 23).
11. Molle M. M. van, “Confrontation entre les Règles et la literature pachômienne postérieure”, in: Supplément de la vie spirituelle, 21, 1968, 394–424.
12. Molle M. M. van, “Essai des classement chronologique der premières Règles de vie commune connue en chrétienté”, in: Supplément de la vie spirituelle, 21, 1968, 108–127.
13. Pichery E., ed., Jean Cassien. Conférences Paris, 2006, 2008, 2009.
14. Rousseau Ph., Pachomius. The Making of a Community in Forth-Century Egypt, Berkeley, 1985.
15. Ruppert F., Das pachomianische Mönchtum und die Anfänge klösterlichen Gehorsams, Münsterschwarzach, 1971.
16. Schmitz Ph. “Benoît (Saint) et bénédictins (la vie, la régle)”, in: Dictionnaire de spiritualité, ascétique et mystique, doctrine et histoire, Paris, 1937, 1, 1371–1388.
17. Vogüé J. A. de, Neufville J., eds. La règle de St. Benoît, Paris, 1971–1972 (Sources Chrétiennes, 181–186).

Golovnina Natalia

This article deals with a remarkable example of Ethiopian grammatical and lexicographic treatise (Säwasəw) kept in the Manuscript Department of the National Library of Russia in St Petersburg. The tradition of making compilations of this kind goes back in Ethiopia to the period of the foundation of the Gondarine Kingdom in the 17th century AD, which was characterised by general fl ourishing of culture in the region. In all probability, this genre was borrowed from the Coptic Arabic tradition. Initially, such treatises were created and used as glossaries for Biblical and liturgical texts. Later, they came to be applied for education purposes as textbooks in monastic and church traditional schools. Such manuscript handbooks included lists of Ge’ez words with parallel Amharic translations and often grammatical forms of verbs. The grammar treatise in question is notable not only for a series of specifi c features, specifi c both to its contents and structure, but also with its colophon, that shed light on the history of creation of the manuscript and its further fate. It was compiled outside Ethiopia, in the bosom of the Coptic Church. This circumstance explains the presence of some peculiarities in comparison with the most common examples of such lists. Glosses in Ge’ez are translated not only in Amharic but in Arabic as well. The manuscript was intended for Peter VII, the Coptic Alexandrian Patriarch in 1809–1852, who was initially prepared to become the Metropolitan of the Ethiopian Church. Later in Ethiopia, which was passing through the sorrowful period of political disintegration, there was a need in a new head of the Church, who had to be ordained and sent to that country by Peter VII.

Ethiopian Church, Coptic Church, Coptic Patriarchs, Ethiopian Metropolitans, history of Ethiopia, Ethiopia at the beginning of the 19th century, Ethiopian manuscripts, Ethiopian grammar

1. al-Bābā Buṭrus al-Sābi‘ al-Gāwlī, available at: http://st-takla.org/Saints/Coptic-Synaxarium-Orthodox-Saints-Biography-00-Coptic-Orthodox-Popes/Life-of-Coptic-Pope-109-Pope-Peter-VII_.html (19.05.2017).
2. Bolotov V., Iz tserkovnoi istorii Jethiopii, 1, St. Petersburg, 1884, available at: http://www.odinblago.ru/bolotov_egipet11 (26.05.2017).
3. Churchill W. A., Watermarks in Paper in Holland, England, France, etc., in the XVII and XVIII Centuries and their Interconnection, Amsterdam, 1935.
4. Coptic Synaxarium published by St. George Orthodox Church, Chicago, 1995.
5. History of the Patriarchs of the Egyptian Church known as the History of the Holy Church by Sawirus ibn al-Mukaff a`, Bishop of al-Asmunin, 1970, 3, 3 (10): Cyril II – Cyril V (AD 1235–1894). Tr. & annotated by Antoine Khater & O.H.E. Khs-Burmester. Le Caire
6. Klepnikov S. A., Filigrani i shtempeli na bumage russkogo i inostrannogo proizvodstva XVII– XX veka, Moscow, 1959.
7. Kopty: put’ vozvrashcheniia k traditsiiam. Beseda s protoiereem Olegov Davydenkovym, available at: http://www.pravoslavie.ru/35255.htmll (22.05.2017)
8. Le Synaxaire arabe jacobite (rédaction copte). IV Les mois de barmahat, barmoudah et bachons. Texte arabe publié, traduit et annoté par R. Basset, 1922. Patrologia Orientalis, 16, Paris.
9. Mulatu Wubneh., Ǝbbənat, in: Encyclopaedia Aethiopica, S. Uhlig, ed., Wiesbaden: Harrassowitz Verlag, 2, 2005, 211–212.
10. Shoucri M., “Peter VII”, in: Aziz S. Atiya, ed. The Coptic Encyclopedia. N. Y., Toronto, Oxford, Singapore, Sydney, 6, 1991, 1950– 1951.
11. The Departure of Pope Peter (Petros) VII, the One Hundred and Ninth Patriarch. Coptic Synaxarium (Coptic Orthodox Calendar), available at: http://st-takla.org/books/en/church/synaxarium/07-baramhat/28-paramhat-petros.htmll (23.01.2017).

Gusarova Ekaterina

*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 starting point of this study is the hypothesis of the discursive proximity of the Church Slavonic language and Christian religious discourse of the modern Russian language. Analysing lexical structure by means of quantitative corpus methods, we show that the latter is closer to Church Slavonic than to the mainstream modern Russian language. This can serve as a proof of the specifi city of the register in question, an additional argument when deciding on its separate status. Our study is based on the material of the Russian National Corpus, namely the Church-Slavonic corpus, the Main Corpus and the Subcorpus of church-and-theologу texts. Using the log-likelihood criterion and PCA visualisations, we reveal the body of lexemes in Russian texts that can be considered Slavonicisms (церковнославянизмы) and show that the “distance” between the corpora can be measured diff erently if one takes into account adjectives, nouns and verbs separately.

corpus study, quantitative corpus methods, lexical markers of discourse, Church Slavonic language, modern Russian language, religious discourse

1. Dobrushina E. R., “Slovar’ khristianskoi leksiki: sostav slovnika”, in: Vestnik PSTGU III: Filologiia, 3 (29), 2012, 105–113.
2. Levshina N., How to Do Linguistics with R. John Benjamins, 2015.
3. Liashevskaia O. N., Sharov S. A., Chastotnyi slovar’ sovremennogo russkogo iazyka (na materialakh Natsional’nogo korpusa russkogo iazyka). Moscow, 2009.
4. Litvintseva K. V., “Osobennosti funktsionirovaniia trekh frazeologizmov s leksemoi Bozhii v religioznykh i svetskikh tekstakh”, in: Vestnik PSTGU III: Filologiia, 4 (39), 2014, 67–81.
5. Litvintseva K. V., “Tserkovnoslavianizm kak lingvisticheskii termin”, in: Vestnik Orlovskogo gosudarstvennogo universiteta, 6 (47), 2015, 264–267.
6. Mehri A., Darooneh A. H., “The role of entropy in word ranking”, in: Physica A: Statistical Mechanics and its Applications, 390, 2011, 3157–3163.
7. Natsional’nyi korpus russkogo iazyka, available at: http://www.ruscorpora.ru/corpora-intro.html.
8. Oakes M. P.,“Statistical Measures for Corpus Profi ling”, in: Proceedings of the Open University Workshop on Corpus Profiling, London, UK, 2008.
9. Rayson P., Garside R.,“Comparing corpora using frequency profi ling”, in: Proceedings of the Comparing Corpora Workshop at ACL, 2000, 1–6.
10. Sedakova O. A., Slovar’ trudnykh slov iz bogosluzheniia: Tserkovnoslaviano-russkie paronimy, Moscow, 2008.

Litvintseva Kristina

Lyashevskaya Olga

*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 research was funded by Russian Basic Research Foundation, project No​ ​17-04-12064.

This article is devoted to a less-known period in the political history of the Greek Orthodox Patriarchate of Antioch, namely the early decades of the Ottoman rule (1530s–1540s). The lack of historical narratives on the Melkites of that epoch can be partly balanced by information taken from colophons and notes of Arab Christian manuscripts which have not been properly studied yet. The main sources for this research are colophons of Melkite books of the 15th and 16th centuries from collections of the Institute of Oriental Manuscripts (St Petersburg) and Balamand monastery (Lebanon) that deal with the history of the Church of Antioch. The main object of the study is the Arab Christian elite of Northern Lebanon, particularly the powerful sheikh ʻIsa from Tripoli and a circle of high-status clergy of the Antioch and Jerusalem Churches connected with him. The most prominent fi gure in this group was the ambitious metropolitan Macarius Hilal who ruled a number of bishoprics in the Kalamun plateau and the Lebanon mountains. He was in obvious confl ict with the patriarch of Antioch Mikhail IV ibn al-Mawardi (1523–1540) but actively cooperated with his successor Dorotheus III (1540–1543). Being infl uenced by the Melkite elite of Northern Lebanon, including such persons as sheikh ʻIsa and Macarius Hilal, Dorotheus concluded an unprecedented agreement on the Unia with the Maronite Church. In the 16th century, both communities maintained close interactions including common use of churches and even participation in tribal vengeance in Lebanese highlands. Trying to facilitate inter-communal contacts, the Melkite and Maronite Patriarchs agreed about the mutual recognition of the Holy Sacraments and mixed marriages, while the doctrines of the both Churches were left untouched. The Maronite clergy did it best to keep this treaty in secret from Rome. However, the Greek Orthodox society saw the acts of Dorotheus as a violation of the Church canons. The council of the three Orthodox Patriarchs deposed him and replaced him with Yuwakim IV ibn Djumʻa (1543–1576). Macarius Hilal, who supposed himself to be a successor of Dorotheus, also made a claim for the throne of the Patriarch. This led to a schism in the Church of Antioch, which lasted for the period of 1543–1550.

The Christian East, the Church of Antioch, Ottoman Empire, the Melkites, the Maronites, inter-Christian relations, Lebanon, Tripoli, Arab-Christian manuscripts, colophons

1. Bibliotheque Nationale. Catalogue des manuscripts Arabes. Premiere partie. Manuscrits Chretiens, 1. Par Gerard Troupeau, Paris, 1972.
2. Catalogue raisonne des manuscrits de la bibliotheque de la residence patriarchale Maronite (Bkerke), Mgr. Francis Baissari, Bayrouth, 1999.
3. Dodd E. C., “On double churches in the Lebanon”, in: Parole de l’Orient, 39, 2014, 313–337.
4. Frantsuzov S. A.,“Pripiski k arabskoi rukopisnoi Biblii (D 226) iz sobraniia Instituta vostochnykh rukopisei RAN kak istoricheskii istochnik”, in: Vestnik PSTGU III: Filologiia, 3 (17), 2009, 38–57.
5. Kuzenkov P. V., Panchenko K. A., “«Krivye Paskhi» i Blagodatnyi ogon’ v istoricheskoi retrospektive”, in: K. A. Panchenko, ed. Pravoslavnye araby: put’ cherez veka, Moscow, 2013, 57–88.
6. Morozov D. A., Kratkii katalog arabskikh rukopi sei RGADA, Moscow, 1996.
7. Nasrallah J., Chronologie des patriarches melkites d’Antioche de 1500 a 1634, Jerusalem, 1959.
8. Nasrallah J., Chronologue des patriarches melchites d`Antioche de 1250 a 1500. Jerusalem, 1968.
9. Nutton V., Serikoff N., “A Greek Fragment of Galen’s Commentary on the Hippocratic Aphorisms from a Christian Arabic Manuscript”, in: Transmission e ecdotica dei testi medici Greci. Atti del IV Convegno Internazionale. Parigi 17–19 maggio 2001, Naples, 2003, 385–396.
10. Panchenko K. A., “Dorofei II, patriarkh Antiokhiiskii”, in: Pravoslavnaia entsiklopediia, 16, Moscow, 2007, 29.
11. Panchenko K. A., “Dorofei III, patriarkh Antio khiiskii”, in: Pravoslavnaia entsiklopediia, 16, Moscow, 2007, 29.
12. Panchenko K. A., “Ioakim I, patriarkh Aleksandriiskii”, in: Pravoslavnaia entsiklopediia, 23, Moscow, 2010, 160–163.
13. Panchenko K. A., “Ioakim IV, patriarkh Antio khiiskii”, in: Pravoslavnaia entsiklopediia, 23, Mosocow, 2010, 164–165.
14. Panchenko K. A., Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia, Moscow, 2012.
15. Panchenko K. A., “Mitropolity i eparkhii pravoslavnoi Antiokhiiskoi Tserkvi v opisanii Patriarkha Makariia III az-Za’ima (1665 g.)”, in: Vestnik tserkovnoi istorii, 1–2 (25–26), 2012.
16. Panchenko K. A., “Tripoliiskoe gnezdo. Pravoslavnaia obshchina g. Tripoli v kul’turnopoliticheskoi zhizni Antiokhiiskogo patriarkhata XVI — pervoi poloviny XVII v.”, in: K. A. Panchenko, ed. Pravoslavnye araby: put’ cherez veka. Moscow, 2013, 212–265.
17. Salibi K., “The Muqaddams of Bšarri: Maronite Chieftains of the Northern Lebanon 1382–1621”, in: Arabica, 15, 63–86.
18. Smelova N. S., Lipatov-Chicherin N. A., “Georgii, arkhiepiskop Damasskii: samozvancheskaia intriga v istorii otnoshenii Maronitskoi Tserkvi i Sviatogo Prestola v seredine XVI v.”, in: Khristianskii Vostok, 6 (12), 2013, 244–311.
19. Waṣf maḫṭuṭāt deyr al-qaddīs Yuhanna alMaʻmudān Dūma [Description of manuscripts of the Monastery of St. John the Baptist Duma] / Al-maḫṭuṭāt al-ʻarabiyya fi-l-adyira al-urṯuḏuksiyya al-Anṭākiyya fi Lubnān [Arabic Manuscripts in the Orthodox Monasteries of the Patriarchate of Antioch in Lebanon], 1, Lebanon, 1991.

Panchenko Konstantin

*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.

This article deals with those words and expressions from Slavic languages (mainly Church Slavonic and Russian) that are found in the famous Journal by Archdeacon Paul of Aleppo (1627–1669), known as The Travels of Macarius, Patriarch of Antioch. The study is based on the part of the Arabic text that covers Patriarch Macarius’s stay in Russia and Ukraine in 1654–1656 (fol. 64r–262r of Paris manuscript Arabe 6016). The foreign vocabulary was widely used by Paul of Aleppo in his travel notes to refer to specifi c realia of East-European countries visited by Patriarch Macarius and his retinue, as well as to add the local colour to the narrative. As can be seen from the textological data, the author had much more interest in the linguistic aspects of the Slavic culture compared to other foreign languages, and he made eff orts to refl ect them in his Journal. This was facilitated by a certain level of knowledge of Russian and Church Slavonic acquired during his travels. In our analysis of the Slavic vocabulary found in the manuscript we proceed following such criteria as motivated vs. non-motivated borrowing (equivalence vs. non-equivalence of foreign words), systematic vs. occasional usage, thematic spheres, morphological adaptation to the structure of the Arabic language. Functional features of some high-frequency lexemes have been analysed as well as the infl uence of the Greek language on the loanwords found in the Christian Middle Arabic (exemplifi ed by hybrid forms resulted from the combination of Slavic stems with Greek suffi xes). We have come to the conclusion that the majority of Slavic words found in the manuscript should be viewed as occasionalisms, since only a few of them came to be assimilated by the Arabic vocabulary as non-equivalent exotisms.

Paul of Aleppo, travels of the Patriarch of Antioch Macarius III, Christian Middle Arabic, language contacts, loanwords, Slavic languages vocabulary, non-equivalent vocabulary, exoticisms, barbarisms, morphological adaptation

1. Feodorov I., “Notes sur les mots non arabes dans le Voyage du patriarche Macaire d’Antioche par Paul d’Alep”, in: Festschrift for Nadia Anghelescu, Bucharest, 2011, 193–214.
2. Krachkovskii I. Iu., “Opisanie puteshestviia Makariia Antiokhiiskogo kak pamiatnik arabskoi geografi cheskoi literatury i kak istochnik dlia istorii Rossii v XVII v.”, in: Akad. I. Iu., Krachkovskii. Izbrannye sochineniia, 1, Moscow, Leningrad, 1955, 259– 272.
3. Marinova E. V., Inoiazychnaia leksika sovremennogo russkogo iazyka: uchebnoe posobie,Moscow, 2012.
4. Mel’nichuk O. S., ed., Etimologіchnii slovnik ukraїns’koї movi, 1, 2, Kiev, 1982, 1985.
5. Mikhal’chenko V. Iu., ed. Slovar’ sotsiolingvisticheskikh terminov. Moscow, 2006.
6. Murkos G., trans., Puteshestvie Antiokhiis kogo patriarkha Makariia v Rossiiu v polovine XVII v., opisannoe ego synom, arkhidiakonom Pavlom Aleppskim, Moscow, 2005.
7. Panchenko K. A., Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom: pervye tri stoletiia (1516–1831), Moscow, 2012.
8. Petrova Iu. I., ed., Puteshestvie patriarkha Antio khiiskogo Makariia. Kievskii spisok rukopisi Pavla Aleppskogo. Kiev, 2015.
9. Pumpian G. Z., “Gretsizmy v arabskom literaturnom pamiatnike «Puteshestvie patriarkha Makariia Antiokhiiskogo»”, in: ІІІ Vsesoiuznaia konferentsiia semitologov, posviashchennaia pamiati akad. G. V. Tsereteli. Tbilisi, 1977, 87–89.
10. Ţipău M., “Le vocabulaire grec du Récit de Voyage de Paul d’Alep, in Europe in Arabic Sources: «The Travels of Macarius, Patriarch of Antioch»”, in: Y. Petrova, I. Feodorov, eds. Proceedings of the International Conference «In the Eyes of the Orient: Europe in Arabic Sources». Kyiv, 2016, 77–83.

Petrova Yulia

*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.

This article examines an Arabic version of the Tale on Macarius the Roman, the well-known apocryphal writing which belongs, according to its contents, not only to hagiographic literature, but also to the genre of itineraries. It was identifi ed for the fi rst time in the manuscript collection of lives of saints, kept in the Library of the Academia Romana in Bucharest under the shelf-mark B.A.R. Mss orientale 365 and dated from the late 18th century AD. A possibility of existence of one more copy of that work in the Monastery of Balamand is pointed out, but the details of its description given in the relevant catalogue are not enough for a well-founded conclusion on that matter. The article makes a comparison of the Arabic version with the Greek original and the Slavonic version and demonstrated some specifi c features of the translation from Greek into Arabic, in particular frequent transitions from literal rendering to free retelling of the contents. An assumption is made that the scene of the appearance of Christ in glory to the saint, which occupies the central place in the text, was composed under the infl uence of the tendency towards exaggerations, proper to the Orient, which was revealed by Boris A. Turayev in Coptic and Ethiopian literatures. In its fi nal part the article gives a brief survey of spelling peculiarities, typical of Middle Arabic (in the first instance, Christian Arabic) texts. They are connected with some changes both in phonology, fi rst of all with the disappearance of interdental consonants, and in morphology (the loss of case endings).

East Christian apocryphs, Arab Orthodox hagiography, genre of itineraries, St. Macarius the Roman, Greek original, Slavonic and Arabic versions of his Life, Theophilus, Sergius and Hygieinos Eugenius as characters of his Life, peculiarities of Middle Arabic spelling

1. al-Makhṭūṭāt al-‘arabiyya fī’l-adyira alurthūdhaksiyya al-Anṭākiyya fī Lubnān. 1994. Dj. 2: Dayr Sayyidat al-Balamand. Beirut.
2. Belen’kaia E. M., Krasheninnikova N. N., Turilov A. A., “Makarii Rimlianin”, in: Pravoslavnaia entsiklopediia, 42, Moscow, 2016, 598–600.
3. Frantsuzov S. A., “Balamand”, in: Pravoslavnaia entsiklopediia, 4, Moscow, 2002, 281–283.
4. Frantsuzov S. A., “Arabskii pravoslavnyi agiografi cheskii sbornik iz Biblioteki Rumynskoi akademii i problema proiskhozhdeniia zaveta sviatomu”, in: Vestnik PSTGU III: Filologiia, 3 (29), 2012, 57–72.
5. Frantsuzov S. A., “Skazanie o blagochestivoi izrail’tianke Khasane v arabo-pravoslavnoi agiografi cheskoi traditsii”, in: Vestnik PSTGU III: Filologiia, 5 (40), 2014, 89–99.
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Frantsouzoff Serge

*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.

This article off ers an analysis and a Russian translation of Macarius of Sinai’s (archbishop, from before 1230–1252) unpublished Arabic treatise “On Fasting during Cheesefare Week”. In this treatise, Macarius of Sinai responds to a query by an Arabic-speaking Orthodox Christian, probably a layman from Egypt, about the order of fasting during Cheesefare Week — the last week before the Great Lent. According to Macarius, during Cheesefare Week eating cheese and eggs is mandatory for both monastics and laymen. Strict fasting during this week (i. e., abstention not only from meat, but from all animal products) is observed only by heretics, notably the Egyptian Christian Monophysites (the Copts). Macarius’ treatise also contains a brief history of the “Fast of Heraclius” — i. e., a strict fast on the last week before the Great Lent — and of the Armenian fast “Artsivourios” (Arm. Aṙačʿavorkʿ), observed during the week of the Publican and the Pharisee. Macarius refers to a wide variety of Patristic and Church-canonical sources with which he was familiar both in their Greek original and in medieval Arabic translations. Among the sources cited by him are Antiochus of MarSaba’s Pandectes, Nikon of the Black Mountain’s Pandectes, and the “Synodic for the Sunday of Orthodoxy”.

Arab Christian literature, Melkites, Macarius of Sinai, Great Lent, Cheesefare Week, the monastery of St. Catherine on Mount Sinai, ecumenical and local Church councils, Typikon, the Synodic for the Sunday of Orthodoxy, the Fast of Heraclius, Armenians, Chalcedonian Armenians Tsatoi

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Treiger Alexander, priest

*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.