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

This article is devoted to an important yet understudied monument of the medieval Orthodox Christian culture, “The Disclosure of the Divine Liturgy”, attributed to St. Gregory of Nazianz in manuscripts. This text has been known for a long time in Old Russian manuscripts, but its Greek original remained unpublished until 2015, when the author of this article made public his edition of the text in Bollettino della Badia Greca di Grottaferrata. The present article contains a survey of the existing studies of Slavonic translations of “The Disclosure of the Divine Liturgy” and of the relevant publications by art historians, in chronological order. The Greek text (reprinted here for the sake of convenience) is accompanied by a new translation into modern Russian and is compared to its Slavonic versions. As has been noted by Tatyana Afanasyeva, there is a number of Old Russian manuscripts among the Slavonic manuscripts of the text, containing two or three diff erent versions of the text, and the unique (at least at the moment) South Slavonic codex containing a separate version. Afanasyeva further states that all of the Old Russian redactions can be traced to a single Old Russian translation, while the South Slavonic translation might have been made in the “Old Slavonic period”, though later reworked. In order to prove this statement, she cites a list of “archaic” linguistic features in the South Slavonic version of the piece. The present article confi rms that all of the Old Russian redactions of the text do belong to the same translation. This is firmly proved by a number of mistranslated words or word combination that reoccur in all of the Old Russian versions of the text, which means that the successive Russian editors had no access to the original Greek text. Meanwhile, Afanasyeva’s claim that the South Slavonic version of the text goes back to an “Old Slavonic” translation should be decisively rejected on the basis of the following two arguments. First, the composition of the Greek text itself is dated to 12th century, as the author of this article has shown in detail earlier. Second, none of the aforementioned “archaic” linguistic features stand up to criticism. Therefore, both of the independent Slavonic translations of “The Disclosure of the Divine Liturgy” should belong to approximately the same period, namely the 12th century or the fi rst third of the 13th century.

divine liturgy, commentary, apocalypse, apocryph, Gregory of Nazianz, manuscripts, Old Rus’, Slavic studies, theology, symbolism, melismos

1. Afanasjeva T. I., “Apokrifi cheskoje «Slovo sv. Grigoriia o liturgii» v slavyanskoj rukopisnoj tradicii”, in: Vestnik SPbGU, serija 9, 4, 2011, 95–106.
2. Afanasjeva T. I., Drevneslavyanskij e tolkovanij a na liturgij u v rukopisnoj tradicii XII–XVI vv.: Issledovanije i teksty, Moscow, 2012.
3. Bornert R., Les commentaires byzantins de la Divine Liturgie du VIIe au XVe siècle. Paris, 1966. (= Archives de l’Orient chrétien; 9.)
4. Glebova D., “«Tserkov» ledjana, a altar” ognen»”: k voprosu ob istochnikah Skazanija Anfiloga tsarja o svyatoj liturgii”, in: Rus’ i Tsentral’naya Evropa v XI–XIV vekah: Materialy V Mezhdunarodnoj nauchnoj konferentsii, Spishskaya kapitula, 16–18 oktyabrya 2014 g., eds. V. Nagirnyj, A. Mehskyarin, Krakow; Bratislava, 2015, 79–87.
5. Ivanova K., “Slovo na sv. Vasilij Veliki i na otets Efrem za svetata Liturgiya, kak podobava da se stoi v ts”rkvata s”s strah i trepet”, in: Palaeobulgarica, 26/1, 2002, 3–16.
6. Krutova M. S., Zlataja tsep’: teksty, issledovanija, kommentarii, Moscow, 2003.
7. Kvlividze N. V., “Novootkrytyje freski altarja tserkvi Troitsy v Vjazemah”, in: Florilegium. K 60-letiju B. N. Flori (sbornik statej), Moscow, 2000, 104–125.
8. Miklosich F., von, Lexicon Palaeoslovenico-Graeco-Latinum (emendatum auctum), Wien, 1977.
9. Miltenova A., Erotapokriseis, S”chineniyata ot kratki v”prosi i otgovori v starob”lgarskata literatura, Sofia, 2004.
10. Minchev G. Slovo i obred. T”lkuvaniyata na liturgiyata v konteksta na drugi kulturno blizki tekstove na slavyanskoto Srednovekovie, Sofia, София, 2011.
11. Mirkovitch L.,“Andzheli i demoni na kapitelima u tsrkvi sv. Dimitriјa Markova manastira kod Skoplja”, in: Starinar, 6, 1931, 3–13.
12. Mladenov S., Geschichte der bulgarischen Sprache, Berlin; Leipzig, 1929.
13. Schulz H.-J., Die byzantinische Liturgie. Vom Werden ihrer Symbolgestalt, Freiburg im Breisgau, 1964 (= Sophia. Quellen östlicher Theologie; 5).
14. Slovar’ russkogo jazyka XI–XVII vv. (Institut russkogo yazyka AN SSSR (later Russian Academy of Sciences, ed.), Moscow, 1, 1975.
15. Tselinka-Antourakê A., “Hena eikonographiko hapax stên apsida tou Hierou Bêmatos tôn Hagiôn Tessarakonta sta Chrysapha Lakônias (1620)”, in: Deltion Christianikês Archaiologikês Hetaireias, 34, 2013, 215–226.
16. Turilov A. A., “«Pouchenie Moiseja» i sbornik igumena Spiridona (novgorodskij pamjatnik ΧΙΙ vjeka v kontekste russko-juzhnoslavjanskih svjazej)”, in: Rusistika. Slavistika. Indoevropeistika. K 60-letiju A. A. Zaliznjaka, Moscow, 1996, 83–103.
17. Vokotopoulos P., “Oi mikrographies hênos kretikou cheirographou tou 1600”, in: Deltion Christianikês Archaiologikês Hetaireias, 13, 1985–1986, 191–207.
18. Zheltov M., “The Disclosure of the Divine Liturgy by Presudo-Gregory of Nazianzus: Edition of the Text and Commentary”, in: Bollettino della Badia Greca di Grottaferrata, 14, 2015, 215–235.
19. Zheltov M., “The Moment of Eucharistic Consecration in Byzantine Thought”, in: Issues in Eucharistic Praying, ed. M. E. Johnson, Collegeville (MN), 2010, 263–306.

Zheltov Michael, 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.

Ovidius moralizatus has often attracted the attention of researchers. However, the initial ideological and religious context in which this work was created remains insuffi ciently studied. It is interesting to see whether there is a link between this text and currents of religious thought of its time. In our opinion, Bersuire is indeed aff ected by it, and it is possible to prove this by comparing allegories in his text with those in Ovidian exegesis, as well as with some religious and political treatises of his predecessors and contemporaries. This comparison allows us to defi ne the originality of the comments of the Ovidius moralizatus; we shall see, moreover, that Bersuire sometimes uses political concepts of his time. We can thus characterise the readers whom he addresses; in fact, only the reader familiar with the atmosphere in which the work was created would be able to understand the meaning of the concepts and allegories it uses. Borrowing Erwin Wolf’s term, one could speak in this case of the “intended readers” (intendierte Leser). In my opinion, this term is appropriate in the analysis of various medieval texts including those that have evident pragmatic and communicative functions. It points to the link between the author’s intentions and the initial circle of readers; thus, it allows us to contrast the primary reception of the work with its later interpretations. I find, fi rst of all, that Bersuire indirectly opposes his book to the academic and philological comments of Ovid studied in numerous works by F. Coulson. Unlike these commentators, Bersuire does not dwell on the meaning of certain diffi cult passages of the poem, nor does he indicate the links between the episodes or the peculiarities of its composition. When he borrows certain comments from his predecessors (e.g., Arnoulf d’Orleans), he develops them by proceeding from the comparisons between the action of the fable and the relationships in society. In many cases, he replaces Arnoulf’s commentary with a social explanation. Thus, Bersuire creates a large number of social portraits presenting people from diverse backgrounds, e.g. commoners, the noble and the rich, judges, usurers, soldiers, tyrants and princes. The portraits of monks, nuns and preachers occupy a large place in the picture of society that he is drawing. This inclination of Bersuire to employ social allegory was formed by the infl uence of the moral works of his time written by the Friars Minor, the order to which he once belonged Among the works that infl uenced him and served as his sources are De proprietatibus rerum by Bartolomaeus Anglicus, the Liber de moralitatibus by Marcus Urbevetanus and the Speculum morale totius sacrae Scripturae by Cardinal Johannes Vitalis de Furno († 1327), provincial of Aquitaine. The allegories created by Bersuire sometimes include political terms of his time, and in particular those of Ockham. Thus, he uses the term jurisdictio temporalis (“temporal power”) or prelatio temporalis (“temporal supremacy”). Like Ockham, albeit in an allegorical form, Bersuire points out the excessive character of the lay power which high-ranking men possess and suggests that this power should be restricted. He further suggests, in allegorical form, that the Pope should not have full power over his subjects, and that only those worthy (in accordance with the law of the Gospels) have the right to power in this world. Some allegories of Bersuire, as I attempt to show, aim to criticise Pope John XXII and his entourage. Thus, the intended readers of Bersuire belonged to several social strata. In the first place it is the entourage of Pope John XXII to whom he addresses his sermons and his criticisms, infl uenced by Franciscan morality and by the political and social doctrine of Ockham. They are also the Friars Minor, to whom he expresses his solidarity and implies in a veiled form that he, to a certain extent, shares their position. Finally, they are clerics and scholars, enthusiasts of Antiquity, to whom he teaches that the essence of the ancient tales is neither style nor poetic art but their moral content. These various meanings soon ceased to be understandable. Since then, it became possible to locate Ovidius moralizatus in more remote contexts: poetic and metaphorical, or related to the interest in Antiquity.

target audience and initial context of literary monument, philological school commentary on Metamorphoses, allegorical commentary on Metamorphoses, moralised encyclopaediae of 13th and 14th centuries, parallels between mythological characters and activities and social relations in medieval society, influence of Franciscan theologians of the fi rst third of 14th century, influence of Ockham’s political and social doctrine, Pope John XXII and his entourage, controversy about poverty of Christ and Apostles, controversy about ''blissful contemplation''

1. Abele van B., Meyer H., Twomey M. W., Roling B., Long R. J., eds., Bartholomaeus Anglicus, De proprietatibus rerum, V. I (Prohemium, Liber I–IV), Turnhout, 2007.
2. Boer C. de, ed., Ovide moralisé. Poème du commencement du quatorzième siècle, 1–5, Amsterdam, 1915–1938.
3. Brett A., tranl., ed., William of Ockham. On Power Of Emperors And Pope, Durham, 1998.
4. Coulson F. T., ed., «The Vulgate» ETC commentary on Ovid’s «Metamorphoses»: the Creation Myth and Story of Orpheus ed. from Sélestat, Bibliothèque humaniste, MS. 92, Toronto, 1991.
5. Engels J., ed., Petrus Berchorius. Reductorium morale, Liber XV: Ovidius moralizatus, cap. i. De formis figurisque deorum, Textus e codice Brux., Bibl. Reg. 863-9 critice editus, Utrecht, 1966.
6. Engels J., ed., Petrus Berchorius. Reductorium morale, Liber XV, cap. ii–xv, «Ovidius moralizatus» naar de Parij se druk van 1509, Utrecht, 1962.
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8. Ghisalberti F., ed., Giovanni di Garlandia. Integumenta Ovidii, poemetto inedito del secolo XIII, Messina-Milano, 1933.
9. Kinney D., Styron E., eds. “Lactancii Placidi qui dicitur narrationes fabularum ovidianarum”, in: Ovid Illustrated: The Reception of Ovid’s Metamorphoses in Image in Text. URL: http://ovid.lib.virginia.edu/narrationes.html
10. McGrade A. S., ed. Kilcullen J., transl., William of Ockham. A Short Discourse on Tyrannical Government, Cambridge, 2001.
11. Offl er H. S., ed., Guillelmi de Ockham Opera politica: Octo quaestiones de potestate papae, Mancunii, 1974.
12. Robinson J., transl., William of Ockham. Eight Questions on the Power of the Pope. URL: http://individual.utoronto.ca/jwrobinson/translations/ockham_8-questions.pdf
13. Van der Bij l M. S., “Petrus Berchorius, Reductorium morale, liber XV: Ovidius moralizatus, cap. Ii”, in: Vivarium. 1971, 9, 25–48.
14. Zhurbina A., trad., intr. P’er Bersiuir. O vneshnem oblike i znachenii bogov, in: Centaurus. Studia classica et mediaevalia, 2008, 5, 252–288.
15. Guillemain B., La cour pontifi cale d’Avignon (1309–1376): Étude d’une société, Paris, 1966.
16. Beltran E., “Une source de l’Archiloge Sophie de Jacques Legrand: L’Ovidius moralizatus de Pierre Bersuire”, in: Romania, 1979, 100, 483–501.
17. Burns J. H., The Cambridge History of Medieval Political Thought. C. 350–c. 1450, Cambridge-New York, 1998.
18. Clark J. G., “Ovid in the Monasteries. The Evidence from Late Medieval England”, in: Ovid in the Middle Ages, ed. J. G. Clark, F. T. Coulson, K. L. McKinley, Cambridge, New York, 2011, 177–196.
19. Coulson F. T., “Ovid’s Metamorphoses in the School Tradition of France, 1180–1400: Texts, Manuscripts Traditions, Manuscripts setting” in: Ovid in the Middle Ages, ed. J. G. Clark, F. T. Coulson, K. L. McKinley, Cambridge, New York, 2011, 48–82.
20. Coulson F. T., Roy B., Incipitarium Ovidianum. A Finding Guide for Texts in Latin Related to the Study of Ovid in the Middle Ages, Turnhout, 2000.
21. Dinkova-Bruunfi eld G., “Christianizing Mythography in Ms. Cotton Titus D. XX”, in: Archives d’histoire doctrinale et littéraire du Moyen Âge, 2012, 79, 313–334.
22. Dykmans M., “Les Frères mineurs d’Avignons au début de 1333 et le sermon de Gautier de Chatton”, in: Archives d’histoire doctrinale et littéraire du Moyen Age, 1972, 47, 105–148.
23. Engels J., “Introduction”, in: Petrus Berchorius. Reductorium morale, Liber XV: Ovidius moralizatus, cap. i. De formis fi gurisque deorum. Textus e codice Brux., Bibl. Reg. 863-9 critice editus, ed. J. Engels, Utrecht, 1966, II–XXVI.
24. Engels J., “L’Edition critique de l’Ovidius moralizatus de Bersuire”, in: Vivarium, 1971, 9, 29–34.
25. Evdokimova L., “Deux ballades mythologiques des «Cent ballades» de Christine de Pizan”, in: Le Moyen Français, 2016, 78–79, 65–76.
26. Ghisalberti F., “Arnolfo d’Orléans. Un cultore di Ovidio nel secolo XII”, in: Memorie del Reale istituto lombardo di scienze e lettere. Classe di lettere, scienze morali e storiche, 1932, 24, 157–232.
27. Ghisalberti F., “L’Ovidius moralizatus di Pierre Bersuire”, in: Estratto dal vol XXII degli Studi romanze, Roma, 1933–XI.
28. Hexter R. J., “The Allegari of Pierre Bersuire: Interpretation and the Reductorium morale”, in: Allegorica, 1989, 10, 51–84.
29. Hüe D., “Tradition et moralisation chez Pierre Bersuire”, in: Encyclopédire. Formes de l’ambition encyclopédique dans l’Antiquité et au Moyen Âge, ed. A. Zucker, Turnhout, 2013, 349–364.
30. Iser W., L’acte de lecture: théorie de l’eff et esthétique, trad. E. Sznycer, Liège, 1997.
31. Kellogg J. L., “Christine de Pizan as Chivalric Mythographer: L’Epistre Othea”, in: The Mythographic Art: Classical Fable and the Rise of the Vernacular in Early France and England, ed. J. Chance, Gainesville, 1990, 100–124.
32. Kölmel W., Regimen Christianum: Weg und Ergebnisse des Gewaltenverhältnisses und des Gewaltenverständnisses (8. bis 14 Jahrhundert), Berlin, 1970.
33. Kretschmer M. T., “L’ Ovidius moralizatus de Pierre Bersuire. Essai de mise au point”, in: Interfaces, 2016, 3, 221–244.
34. Lord C., “A Survey of Imagery in Medieval Manuscripts of Ovid’s Metamorphoses and Related Commentaries”, in: Ovid in the Middle Ages, ed. J. G. Clark, F. T. Coulson, K. L. McKinley, Cambridge, New York, 2011, 257–283.
35. Maiolo F., Medieval Sovereignty: Marsilius of Padua and Bartolus of Saxoferrato, Delft, 2007.
36. Moss A., Ovid in Renaissance France. A Survey of the Latin Editions of Ovid and Commentaries Printed in France Before 1600, London, 1982.
37. Pairet P., “Recausting the Metamorphoses in Fourteenth-century France. The Challenges of the Ovide moralisé”, in: Ovid in the Middle Ages, ed. J. G. Clark, F. T. Coulson, K. L. McKinley. Cambridge, New York, 2011, 83–107.
38. Reynolds W., “Sources, Nature, and Influence of the Ovidius Moralizatus of Pierre Bersuire”, in: The Mythographic Art: Classical Fables and the Rise of the Vernacular in Early France and England, ed. J. Chance, Gainsville, 1990, 83–99.
39. Rivers K., “Another Look at the Career of Pierre Bersuire, OSB”, in: Revue Bénédictine, 116, 2006, 92–100.
40. Ruiz D., “La Communauté de l’Ordre et la papauté d’Avignon”, in: Cultura, arte e commitenza nella Basilica di S. Antonio di Padova in Trecento, ed. L. Baggio, M. Benetazzo, Padova, 2003, 118–136.
41. Saak E. L., High Way to Heaven: The Augustinian Platform Between Reform and Reformation, 1292–1524, Leiden, Boston, Köln, 2002.
42. Samaran Ch., “Pierre Bersuire”, in: Histoire littéraire de la France, 39, Paris, 1962, 259–450.
43. Smalley B., English Friars and Antiquity in the Early Fourteenth Century, Oxford, 1960.
44. Seznec J., The Survival of the Pagan Gods: the Mythological Tradition and its Place in Renaissance Humanism and Art, transl. B. F. Sessions, Princeton, 1995.
45. Stürner W., “Die Begründung der Iurisdictio temporalis bei Wilhelm von Ockham”, in: Franciscan Studies, 1986, 46, 243–251.
46. Wilkins E. H., “Descriptions of Pagan Divinities from Petrarch to Chaucer”, in: Speculum, 1957, 32, 511–522.
47. Wolf E., “Der intendierte Leser”, in: Poetica, 1971, 4, 141–166.
48. Raskina S. M., “Politicheskie teorii Uil’iama Okkama i Antichnost’”, in: Srednie veka, 1973, 36, 28–49.
49. Zhurbina A. V., Sud’ba “Metamorfoz” Ovidiia vo Frantsii na poroge Novogo vremeni (nach. XIV — seredina XVI v.): ot allegorii k literaturnomu perevodu, Moscow, 2010.

Evdokimova Ludmilla

*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 aim of this paper is to present one of the main mechanisms of semantic creation in Marina Tsvetaeva’s poetry through the analysis of the poem Небо — синей знамени! (“The Sky is Bluer than the Flag!”, 1935). This text demonstrates the opposition between time and eternity by means of adjoining fi ve nouns which are united by a rather rare infl ectional pattern (neuter nouns with the nominative singular in -мя) in rhyming position. The choice of this particular range of vocabulary serves as evidence to the poet’s desire to test the semantic potential of words similar in their declension type rather than in their meaning. In her construction of the text, the language rather than the world is primary, and it is the language that reality is being checked against. The specifi city of this feature to Tsvetaeva’s creative work is proved by examining its realisation in other texts, namely in the poem Променявши на стремя by Tsvetaeva herself and in Akhmatova’s text from the 1960s Из набросков. In the fi rst text, this specifi c rhyming does not cover the whole text, and the theme expressed by its associative range is still one-dimensional. Akhmatova’s poem clearly demonstrates that this technique can be employed in various ways for poetic purposes. The analysis of the text allows us to conclude that the prominence of this technique depends primarily on the role that it plays in expressing the poetic thought, whereas the number of same-type words in the rhyming position is a secondary factor.

Tsvetaeva, poesy, punctuation, poetics, 1930s

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2. Burdina S. I., “Apokalipticheskii mif ‘Poemy bez geroia’ A. Akhmatovoi”, in: Filologicheskie zametki, 2, 2007, 17–23.
3. Gasparov M. L., “Marina Tsvetaeva: ot poetiki byta k poetike slova”, in: Gasparov M. L., O russkoi poezii. Analizy. Interpretatsii. Kharakteristiki, Sankt-Petersburg, 2001, 136–149.
4. Kolesnikova S. M., Isaeva I. B. “Avtorskoe tire u M. Tsvetaevoi”, in: Russkaia slovesnost’, 6, 2005, 56–72.
5. Obatnin G. “Poeziia grammatiki”, in: Slavica Helsingensia, 35, 2008, 277–299.
6. Taubman D., “Tire u Emili Dikinson i Mariny Tsvetaevoi (Pauza vnutri stikhotvoreniia)”, in: Norvichskie simpoziumy po russkoi literature i kul’ture, II: Marina Tsvetaeva 1892–1992, Nortfild, Vermont; Sankt- Petersburg, 1992, 206–218.
7. Uspenskii F. B., “Poetika grammatiki (‘Bezhit volna volnoi volne khrebet lomaia…’)”, in: F. B. Uspenskii. Tri dogadki o stikhakh Osipa Mandel’shtama, Moscow, 88-103.
8. Valgina N. S., “Stilisticheskaia rol’ znakov prepinaniia v poezii Mariny Tsvetaevoi”, in: Russkaia rech’, 6, 1978, 58–66.
9. Voitekhovich R., “Vagnerovskii podtekst v ‘stikhakh k Bloku’ Marinv Tsvetaevoi”, in: Blokovskii sbornik XVI: Aleksandr Blok i russkaia literatura pervoi poloviny XX veka, Tartu, 2002, 126–141.
10. Zubova L. V. Poeziia Mariny Tsvetaevoi: Lingvisticheskii aspect. Leningrad, 1989.
11. Zubova L. V. Iazyk poezii Mariny Tsvetaevoi (Fonetika, slovoobrazovanie, frazeologiia). St. Petersburg, 1999.

Salvatore Roberta

*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 publications represents part of the French-Russian Dictionary of Religious Lexis that covers the language of Catholicism and Orthodoxy (and, to a lesser extent, Protestantism).

Old English poem Daniel, Old English poem Azarias, The Song of the Three Youths, poetic paraphrase, The Kentish Hymn, the Caedmon’s Hymn, the Caedmon’s Hymn

Zhukovskaia Nadezhda

*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 paper contains the translations of the two Old English poetic paraphrases of the Song of the Three Youths, preserved in the poems Daniel and Azarias. The translation follows the principle of equilinearity. The author aims at organizing the poetic line according to the principle of alliterative poetry: using the consonance of 2–4 root morphemes in the poetic line. The Old English paraphrase of the Song of the Three Youths is the key part of the central episode in the poem Daniel, presenting the rescue of the Three in the fiery furnace.

Old English poem Daniel, Old English poem Azarias, Song of the Three Youths, poetic paraphrase, Kentish Hymn, Caedmon’s Hymn

1. Bedingfi eld M. B., The Dramatic Liturgy of Anglo-Saxon England, Woodbridge, 2002.
2. Dobbie E. van K., ed., The Kentish Hymn. Anglo-Saxon Poetic Records. A Collective Edition VI. The Anglo-Saxon Minor Poems, New York, 1942, 87–88.
3. Farrell R.T., ed., Daniel and Azarias, London, 1974.
4. Gvozdetskaia N. Iu., Drevneangliiskaia religioznaia poeziia: khristianskie doksologiiparafrazy, in: ed. E. P. Tkacheva, “Sovremennye tendentsii razvitiia nauki i tekhnologii: sbornik nauchnykh trudov po materialam IV Mezhdunarodnoi nauchno-prakticheskoi konferentsii 31 iiulia 2015 g.: v 6 ch.”, Belgorod, 3, 2015, 13–17.
5. Iatsenko M. V., “O drevneangliiskoi poeme «Iskhod»”, in: Vestnik PSTGU. Seriia Filologiia, 4, 2014, 149–154.
6. G. P. Krapp, ed., The Junius manuscript. A-S Poetic records 1, New York, 1931. Repr. 1964.
7. O’Donnell D. P., Caedmon’s Hymn: A Multimedia Study, Edition and Archive, Cambridge, 2005.
8. Pfaff R. W., Liturgy in Medieval England: a History, Cambridge, 2009.
9. Remley P. G., Old English Biblical Verse. Studies in Genesis, Exodus and Daniel, Cambridge, 1996.

Yatsenko Maria

*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 is conducted with the financial support of the Russian State Foundation for Humanities, project №16-04-50082 а(ф).

This paper contains another part of dictionary entries beginning in the letter M. The characteristic features of the publication of this Dictionary, the lists of sources, abbreviations and symbols were described in detail in the previous issues of St. Tikhon’s University Review. All previously published parts of the Dictionary together with thecritical apparatus can be found at the website of the Faculty of Philology at St. Tikhon’s University for the Humanities: http://pstgu.ru/faculties/philological/science/slov_Nevostr/

Church Slavonic Dictionary, Nevostruev, lexicography, Church Slavonic language, liturgical books, Greek parallel versions, translations of the Old Testament

1. Atanasii (Bonchev), Rechnik na ts’’rkovnoslavianskii ezik, 1, Sofi a, 2002.
2. Kaluzhnina N. V., O podgotovke k izdaniiu slovaria tserkovnoslavianskogo iazyka prot. A. I. Nevostrueva, in: Vestnik PSTGU. Ser. III: Filologiia, 3 (9), 2007, 173–179.
3. Pahlfs A., ed., Septuaginta. Id est Vetus Testamentum graecae iuxta LXX interpretes. Duo volumina in uno, Stuttgart, 1979.
4. Pahlfs A., ed., Septuaginta. Id est Vetus Testamentum graecae iuxta LXX interpretes. Editio altera quam recognovit et emendavit R. Hanhart. Duo volumina in uno, Stuttgart, 2006.

Davydenkova Maria

_Kaluzhnina _Nadezhda

*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.

Strievskaya Olga

Mazurina Natalia

*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.

Strievskaya Maria

The article is written in 2018 within the framework of the project № 17-2-007094 supported by Presidential Grants Foundation.

Quintus Ennius (239‒169 BC) was a Latin poet who introduced hexameter to Latin poetry. His main work, Annales, an epic poem consisting of 18 books, is devoted to the history of Rome. Its text is preserved in fragments, the size of the greater part of which does not exceed one line. The total number of lines is 676 (in O. Skutsch’s edition). This publication is a result of the work of a seminar on translating Latin writers under guidance of Prof. A. Podossinov. In this seminar the entire preserved text of the Annals has been translated into Russian in hexameter for the fi rst time. Some fragments were earlier translated by S. Osherov for the “Anthology of Early Roman Literature”; these translations are included in our publication. Translations made by participants of the seminar are marked with *. The translation is based on E.H. Warmington’s edition; the Latin text is given according to this edition as well. In preparing the commentary we also used the edition by O. Skutsch. The authors of translation and commentaries are A. Denisov, E. Denshchikova, S. Fedotov, A. Ivlev, A. Mankov, Yu. Pekov, A. Podossinov, O. Ryabenko, I. Smirnova, S. Tereshkov, A. Voskresensky. We are grateful to E. Ilyushechkina for her help in preparing this publication.

Ennius, Latin epos, archaic Latin, Latin language, history of Rome, Annales, epic poetry

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Podossinov Alexander

*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.

Mankov Alexander

*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.

We are grateful to E. Ilyushechkina for her help in preparing this publication.