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

This article deals with the terminology of those subjects of expansion of the Byzantine Empire to Asia Minor that emerged at the beginning of the movement of the Empire to the East and accompanied this process in the 10th–11th centuries. The emergence of new terms (Greek κλεισουράρχης, τοπάρχης), transformation of old (τοποτηρητής), as well as their situation-related manifold content responded to the conditions of genesis and functioning of the interspace between diff erent worlds of civilisation, i.e. the contact zone, where the mainstream socio-administrative and cultural processes were determined by the synthesis of Byzantine and Armenian institutions. Kleisourarches, toparches and topoteretes are the terms that appear to accompany the stages in the movement and the establishment of the Byzantine Empire in Armenian lands. Kleisourarches belongs to the fi rst stage of the conquest and disappears in the latter half of the 10th century. Toparches marks the genesis and functioning of contact zones in Armenia and the Balkans in the 11th century. By the 11th century, topoteretes loses its historical connection with the military system of themata and comes to be a synonym to toparches. Byzantine sources of the 10th–11th centuries, particularly the texts of Constantine Porphyrogennetos and Kekaumenos, provide the scholar with unique data that allow him to observe and analyse the living interconnection of civilisational types and those mechanisms that have formed the new social model as the result of the meeting and deep contact of the two civilisations.

Byzantine Empire, mediaeval Armenia, Asia Minor, expansion of empire, terminology of subjects of expansion, kleisourarches, toparches, topoteretes, contact of civilisations, territory of cultural contact

1. Adontz N. (1965) Études armèno-byzantines. Lisbonne.
2. Arutyunova-Fidanyan V. A. (ed.) (1978) Tipik Grigoriia Pakuriana [Typikon of George Pacurian]. Yerevan (in Russian).
3. Arutyunova-Fidanyan V. A. (1994) Armiano-vizantiiskaia kontaktnaia zona (X–XI vv.). Rezul’taty vzaimodeistviia kul’tur [Armenian-Byzantine Contact Area (X–XI centuries). The Results of Contact of Cultures]. Мoscow (in Russian).
4. Arutyunova-Fidanyan V. A. (2017) “Obiecti ekspansii Vizantiiskoi imperii na Vostok (X–XI vv.). Terminologiia” [“Objects of the Byzantine Expansion to the East (X–XI centuries). Terminology”]. Vestnik PSTGU III: Filologiia, 2017, vol. 53, pp. 11–23 (in Russian).
5. Cheynet J.-Cl. (1984) “Toparque et topotèretes à la fi n du 11e siècle”. Revue des études byzantines, 1984, pp. 215–224.
6. Cheynet J.-Cl., Vannier J.-F. (1986). Études prosopographiques. Paris.
7. Dédéyan G. (1975) “L’immigration arménienne en Cappadoce au XIe siè siècle”. Byzantion, 1975, vol. XIV, pp. 41–117.
8. Dédéyan G. (1981) “Les Arméniens en Cappadoce aux Xe et XIe siècles”, in Le aree omogenee della civiltá rupestre nell’ambito dell’imperio Bizantino: la Cappadocia, Galatina, pp. 75–95.
9. Dédéyan G. (1981) “Mlehe le Grand, Stratège de Lykandos”. Revue des Études Arméniennes, 1981, vol. 15, pp. 73–102.
10. Dédéyan G. (1999) “Le rôle des Arméniens en Syrie du Nord pendant la Reconquête (vers 945–1031)”. Byzantinishe Forschungen, 1999, vol. 25, pp. 249–284.
11. Dédéyan G. (2000) Les Arméniens entre Grecs, Musulmans et Croisés. Lisbonne, vol. 2.
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17. Kazhdan A. P. (1975) Armiane v sostave gospodstvuiushchego klassa Vizantiiskoi imperii v XI–XII vv. [Armenians in the Dominant Class of the Byzantine Empire in XI–XII centuries]. Yerevan (in Russian).
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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 paper deals with four Old Amharic poetic texts that can be attributed to the genre of “admonition on the transience of the world”. The paper discusses in detail both the common features, uniting all the four texts, and the features that characterise only some of them. To the common features belong the style of rhymed prose, the genre of admonition addressed to the believer, the distinction between the speaker and listener. Among the parameters that point to more or less close links between the separate texts of admonition, the article discusses the rhyme, the presence and type of refrains that introduce new portions of the text, the degree of involvement of the speaker, the employment of the theme of “renouncing wealth” as the prevalent theme, the range of topics covered by the text, the existence of supplementary prosaic fragments. Finally, a preliminary assessment of the available hypotheses on the origin of the texts of admonition and their relationship is made. Two texts demonstrate extensive shared fragments and may go back to a common archtype. The third text is relatively independent, but it is also connected with one of the two fi rst texts by a shared fragment. The fourth text represents an independent work and is united with the others only by a shared theme and some principles of text structure. The existence of independent admonitions allows us to regard the “admonition on the transience of the world” as a specifi c genre. This genre is very likely to have been infl uenced in its origin by the European mediaeval literature on the contempt of the world that came to be known in Ethiopia due to the Catholic missionary activities in the 16th–17th centuries.

Ethiopia, Christianity in Ethiopia, Amharic language, Old Amharic, Old Amharic literature, Amharic literature, literature of Ethiopia, Amharic poetry, Amharic religious literature, literature on contempt of the world, mediaeval Christian literature

1. Fridman I. (2015) “Staroamkharskii traktat «Vidy tvoreniya» kak odno iz sochineniy tsikla «Krasota tvoreniya»” [“Kinds of Creation: an Unpublished Text in Old Amharic as a Specimen of the Exegetical Cycle Beauty of the Creation”]. Vestnik PSTGU III: Filologiya, 2015, vol. 5 (45), pp. 70‒78 (in Russian).
2. Cowley R. (1974) “A Text in Old Amharic”. Bulletin of the School of Oriental and African Studies, 1974, vol. 37, pp. 597‒607.
3. Cowley R. (1983) “Ludolf’s Fragmentum Piquesii: an Old Amharic Tract about Mary who Anointed Jesus’ Feet”. Journal of Semitic Studies, 1983, vol. 28/1, pp. 1‒46.
4. Getatchew Haile (1979a) “Panegyrics in Old Amharic, EMML* 1943, f. 3v”. Israel Oriental Studies, vol. 9, pp. 228‒236.
5. Getatchew Haile (1979b). “Some Archaic Features of Amharic”, in R. L. Hess (ed.) Proceedings of the Fifth International Conference of Ethiopian Studies, Session B, April 13‒16, 1978. Chicago. Pp. 111‒124.
6. Getatchew Haile (1983) “Old Amharic Features in a Manuscript from Wollo (EMML 7007)”, in S. Segert, A. J. E.Bodroglieri (eds.) Ethiopian Studies Dedicated to Wolf Leslau. Wiesbaden. Pp. 157‒169.
7. Getatchew Haile (1986) “Materials on the Theology of Qəbʿat or Unction”, in G. Goldenberg (ed.) Ethiopian Studies. Proceedings of the Sixth International Conference, Tel-Aviv, 14‒17 April 1980. Rotterdam; Boston. Pp. 205‒250.
8. Getatchew Haile (2005) “An Archaic Amharic Poem on Condemning Wealth and Glory”, in G. Khan (ed.) Semitic Studies in Honour of Edward Ullendorff. Leiden; Boston. Pp. 255–275.
9. Getatchew Haile (2011) “One More Text in ‘Older Amharic’”. Rassegna di Studi Etiopici. 2011, vol. 3, pp. 63‒74.
10. Getatchew Haile (2014) “One More Archaic Amharic Poem on Christian Virtues and Vices”, in A. Bausi, A. Gori, G.Lusini (eds.) Linguistic, Oriental and Ethiopian Studies in Memory of Paolo Marrassini. Wiesbaden. Pp. 445–475.
11. Girma Awgichew Demeke (2014) Grammatical Changes in Semitic: A Diachronic Grammar of Amharic. Princeton; Addis Ababa (Afroasiatic Studies, 4).
12. Goldenberg G. (2013) “Məśṭira ṣəgeyāt” The Old Amharic Mysteries of the Rosary”, in G. Goldenberg. Further Studies in Semitic Linguistics. Münster. Pp. 155‒175.
13. Griaule M. (1932) “Regles de l’Eglise”. Journal Asiatique. 1932, vol. 221, pp. 1‒42.
14. Leslau W. (1987) Comparative Dictionary of Geʿez (Classical Ethiopic). Wiesbaden.
15. Strelcyn S. (1964) “Ethiopian Medical Treatises as a Source for the Study of Early Amharic”, in L. J. Bown, M.Crowder (eds.) Proceedings of the First International Congress of Africanists, Accra: 11th‒18th December 1962. London. Pp. 105–112.
16. Strelcyn S. (1981) “Les mystères des Psaumes, traité éthiopien sur l’emploi des Psaumes (amharique ancien)”. Bulletin of the School of Oriental and African Studies. 1981, vol. 44/1, pp. 54‒84.
17. Titov Е. G., Bulakh М. S. (2013). “Amkharskii yazyk” [“Amharic language”], in M. S. Bulakh, L. E. Kogan, O. I. Romanova (eds.). Yazyki mira. Semitskie yazyki. Efiosemitskie yazyki [Languages of the World. Semitic Languages. Ethiosemitic Languages]. Moscow. Pp. 311‒374 (in Russian).

Bulakh 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 preparation of the contribution was supported by RFBR/РФФИ (grant #17-06-00391).

Family and marriage customs in the élite of medieval Ethiopia traditionally went beyond the general Christian canons. They included a special form of polygamy practiced by the Christians of the country at which one wife was usually married by the Church ritual (wedding), while the others were not. In general the quantity of wives was not limited. The authors of the Royal Chronicles, the bearers of traditional Church education, usually called them “concubines” in their offi cial compilations. The tendency towards polygamy was not widespread all over the country, but proceed to be attested rather frequently at the Royal Court and among the élite of the country. Due to both political and economic interests and to other reasons the polygamy was constantly widespread. The emergence and development of this custom had a long history of formation. Most likely, it originated from the African pagan usage of inheriting of the late king’s wife and was linked with the sacred status of the “leader”, who deifi ed himself through obtaining several wives. In the frame of the present research we make an attempt to enlighten the history of formation and existence of the tradition of polygamy among Christian population of Ethiopia. Some particular details can be traced through the texts of Royal, Princely and monastic chronicles of the 14th –18th centuries AD. Curious details of practice of polygamy in diff erent social levels can be found inside the texts. Some differences, reasons and consequences are linked to the changings in the historical context. Of a special interest is the reaction of the clergy to the violation of church canons and its dependence on both the care about the purity of faith and economic reasons.

Ethiopian Church, Christian marriage, wives, concubines, polygamy, Ethiopian Christian monarchy, Ethiopian history, king of kings, the tribal leader, the sacred status

1. Aläqa Täklä Iyäsus WaqGera (2014) The Goğğam Chronicle. Girma Getahun (ed. and transl.). Oxford: Oxford University Press.
2. Blundell H. Weld (1922) The Royal Chronicle of Abyssinia 1769–1840 with translation and notes. Cambridge: The University Press.
3. Bosc-Tiessé Clare (2007) “Iyasu I” in Encyclopaedia Aethiopica. S. Uhlig (ed.). Wiesbaden: Harrassowitz Verlag, vol. 3, p. 249–251.
4. Chernetsov Sevir B. (1982) Efiopskaya feodalnaya monarhya v 13–16 vv. [Ethiopian Feudal Monarchy in 13–16th centuries]. Moscow: URSS (in Russian).
5. Chernetsov Sevir B. (1991) “Narushitelnitsa norm zhenskogo povedeniia v Efi opii 17 v. — geroinya “Zhitiya materi nashey Valata Petros”” [“Violator of norms of female behavior in 17th century Ethiopia — the Heroine of «The Live of our mother Valata Petros»”] in Etnicheskie stereotipi muzhskogo I zhenskogo povedeniia [Ethnic stereotypes of male and female behavior]. St. Petersburg: Nauka, p. 39–55 (in Russian).
6. Dege Sophia (2010) “Wänd Bäwäsän” in Encyclopaedia Aethiopica / Ed. S. Uhlig in cooperation with A. Bausi. Wiesbaden: Harrassowitz Verlag, vol. 4, p. 1128–1129 (p. 1128).
7. Frantsouzoff Serge (2016) “On the Dating of the Ethiopian Dynastic Treatise KÀbra nagaśt: New Evidence” in Scrinium. Journal of Patrology and Critical Hagiography. Leiden: E. J. Brill. 2016, vol. 12, p. 20–24.
8. Misiugin Viacheslav M. (1998) Stanovleniye tsivilizatsii. O veshah I predstavleniyah [The formation of civilization. About things and ideas]. St. Petersburg: Russia (in Russian).
9. Samuel Wolde Yohannes (Red) (2003) “Anorewos “the Elder”” in Encyclopaedia Aethiopica. S. Uhlig (ed.). Wiesbaden: Harrassowitz Verlag, vol. 1, p. 277–278.
10. Tekle-Tsadik Mekouria (1989) “Histoire abregée de Haylou Esheté (Degiazmatche)” in Proceedings of the Eighth International Conference of Ethiopian Studies. University of Addis Ababa, [26–30 November] 1984. Taddese Beyene (ed.). Addis Ababa, vol. 2, p. 189–213.

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 history of the fi rst military and political contacts between Russia and the Arab world has long been ignored by Russian orientalists. The reason was the unwillingness to introduce the “imperialistic” component to the untainted history of Soviet-Arabic relations. Due to the studies of the recent past, we have a relatively full picture of both the course of events of 1770‒1774 and changes in the political agenda that urged local rules to enter a union with Russia. However, the reasons that underlay the alliance of Near Eastern rulers with a Christan state cannot be reduced to just basic political and economical factors. A prominent role was also played by the religious and ideological component, which is described in the article.

Archipelago Expedition, Christians of the Middle East, ‘Aly Bey Bulut Kapan, Dahir al-‘Umar, Yusuf Shihab

1. Barīk, Mikā’il Ad-Dimašqī (1982). Ta’rīḫ aš-Šām, 1720–1782. Damascus.
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10. aṣ-Ṣabbāġ, ‘Abbud. Ar-rawd aẓ-ẓāhir fi tarīḫ Ẓāhir. Gaza, 2002.
11. aš-Šihābī, al-Amīr Ḥaidar Aḥmad. Ta’rīḫ Aḥmad Bāšā al-Ǧazzār. Beirut, 1955.

Kobishchanov Taras

*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 analyses the fates of Near Eastern monasteries, primarily Sinai monastery of St. Catherine and Palestinian monastery Mar Saba in the “darkest” period of their history, namely the second half of the 15th — fi rst half of the 16th centuries. The main sources are little studied statutes of Mamluk sultans given to Sinai monastery and records in Arabic Christian and other manuscripts from Sinai and Jerusalem book collections. Late Middle Ages were the time of dramatic decline in Near Eastern monasticism, which was losing support of Christian states and was being aff ected by the increasing pressure from the surrounding nomadic world. Fewer and fewer Syrian and Palestinian Melkites remained in monasteries in the desert, as they were not ready to suffer the burdens of ascetic life and threats from Bedouin tribes. The majority of monks were natives of the Balkans and Caucasus, torn off from the local Christian milieu. By the end of the 15th century, the monasteries of the Judaean Desert had been abandoned due to the pressure of external and internal reasons. Desite all hardships, Sinai monastic community managed to survive and came to be the base for the revival of Palestinian monasticism after the Ottoman conquest of Levant in the early 16th century. The article revises the dates of the fi rst contacts of the Russian state with the Orthodox East, analyses shifts in the ethnic structure of Sinai brethren that took place in the 16th century, discusses contradicting data on the time and circumstances of the new populating by monks of Mar Saba monastery. The key role in the reestablishing of this monastery was played by the former Sinai hegumen Ioachim the Wallachian, who managed to attract to the revival of the monastery fi nacial resources of Moldavian and Wallacian princes, who claimed to be heirs of Byzantine and patrons of the Christian East.

Christian East, monasticism, Greek Orthodox Arab community, St. Catherine monastery of Sinai, Mar Saba monastery, Mamluk sultanate, Moldavia, Wallachia

1. ʻAṭiya ʻAziz (1970) Al-Fahāris al-tahliliyya li maḫṭuṭāt Tur Sīna al-ʻarabiyya [Analytical Indexes of Arabic manuscripts of Mount Sinai]. Al-Iskandariyya (in Arabic).
2. Arbel B. (1995) “Venetian Cyprus and the Muslim Levant. 1473–1570”. Cyprus and the Crusades. Nicosia, pp. 159–185.
3. Cândea V. (2011) Mărturii Româneşti peste hotare. Vol. III. Bucureşti.
4. Cohen A., Lewis B. (1978) Population and Revenue in the Towns of Palestine in the Sixteenth Century. Princeton.
5. Ernst H. (ed.) (1960) Die mamlukischen Sultansurkunden des Sinai-Klosters. Wiesbaden. Eckenstein L. (1921) A History of Sinai. London.
6. Frenkel J. (2001) “Mar Saba during the Mamluk and Ottoman Periods”. The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present. Leuven, pp. 111–116.
7. Iorga N. (2004) Byzantium after Byzantium. Iasi – Ox. – Portland.
8. Jotischky A. (2001) “Greek Orthodox and Latin Monasticism around Mar Saba under Crusader Rule”. The Sabaite Heritage in the Orthodox Church from the Fifth Century to the Present. Leuven, pp. 85–96.
9. Kashtanov S. (ed.) (2004) Rossiia i Grecheskii mir v XVI v. [Russia and the Greek World in the 16th Century]. Moscow (in Russian)..
10. Khozhenie arkhimandrita Agrefeniia [Journey of Archimandrite Agrefeny], in E. Maleto (ed.) Antologiia khozhenii russkikh puteshestvennikov XII–XV v. [Anthology of Journeys of Russian Travellers of 12th — 15th Centuries]. Moscow, 2005, pp. 266–277 (in Russian)..
11. Marinescu A. (2003) “Un român “stareṭ” la Mănăstirea Sfânta Ecaterina de la Muntele Sinai: Ioachim Valahul (1510–1540)”. Studia Historica et Theologica omagiu profesorolui Emilian Popescu. Bukureşti, pp. 425–442.
12. Marinescu A. (2009) “Catalogul întâistătătorilor M-rii Sf. Ecaterina de la M-le Sinai”. Mănăstirea Sf. Ecaterina de la Muntele Sinai şi legăturile ei cu Tările Române. Bucureşti.
13. Nasrallah J. (1981) Histoire du mouvement litteraire dans l’eglise melchite du Ve au XXe siecle. T. 3 (2). Louvain; Paris.
14. Nedomachki V. (1980) “O srpskom rukopisima u bibliotetsi Grchke Pravoslavne Patrij arshij e u Jerusalimu”. Arkheografski Prilozi. 2. Belgrade. Pp. 71–97.
15. Panchenko K. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia [Near Eastern Orthodoxy under Ottoman Rule. The First Three Centuries]. Moscow (in Russian).
16. Panchenko K. (2015) “Koptskaia Tserkov’. Istoricheskii ocherk” [“Coptic Church. Outline of History”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Vol. 37, pp. 514–539 (in Russian).
17. Panchenko K. (2016) “Mark III, patriarkh Ierusalimskii” [“Marcus III, Patriarch of Jerusalem”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Vol. 43, pp. 674–675 (in Russian)..
18. Panchenko K. (2013) “Monastyri i beduiny v osmanskoi Palestine i na Sinae (XVI — 1 pol. XIX v.)” [“Monasteries and Bedouins in Ottoman Palestine and in Sinai (16th — First Half of the 19th Centuries)”], in K. Panchenko. Pravoslavnye araby: put’ cherez veka [“Ortodox Arabs: The Way through Centuries”]. Moscow, pp. 120–152 (in Russian)..
19. Panchenko K. (2013) “Pravoslavnye vrachi na Arabskom Vostoke” [“Orthodox Physicians in Arab East”]. Vestnik PSTGU. Ser. III. Filologiia. 2013, vol. 5 (35), pp. 59–75 (in Russian)..
20. Panchenko K. (2017) “Severolivanskoe pravoslavie na zare osmanskoi epokhi” [“North Lebanon Orthodoxy at the Dawn of Ottoman Epoch”]. Vestnik PSTGU. Ser. III. Filologiia. 2017, vol. 4 (53), pp. 56–77 (in Russian).
21. Russkii Feodal’nyi Arkhiv [Russian Feudal Archive]. Vol. 3. Moscow, 1987 (in Russian).

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 examines a little-known account of pilgrimage to Sinai and Jerusalem written in Arabic in the 1630s, preserved as part of the manuscript miscellany Balamand 181 (late 17th century) in the collection of manuscripts of Balamand monastery (Lebanon). This unpublished text may be considered the earliest extant monument of the original pilgrimage literature created by Orthodox Arabs. The author of the text is a clergyman from Damascus whose name is unknown. Colophones in some Arabic manuscripts from the collection of St. Catherine’s monastery in Sinai indicate that the text might be attributed to priest Yūḥannā ‘Uwaisāt. The journey described embraces the period from 29th September 1635 to 3rd May 1636. The major destination for the Near Eastern Christian pilgrims was St. Catherine’s monastery in Sinai and the holy places located around. The pilgrims’ stay there is dated from 26 January to 8 February 1636. The text contains a relatively detailed description of the four-day route of the pilgrimage in the environs of Mount Sinai. The culmination of the pilgrimage was the veneration of the relics of St. Catherine.The manuscript gives also a brief description of staying in Jerusalem for Easter in 1636, but, as one can see, the memories of the distant and hardly accessible Sinai eclipse for the Syrian pilgrim the impressions of the neighbouring Palestine. A comparison of the narrative of the Syrian pilgrim with records of European travellers to holy plaecs of the East reveal a somewhat diff erent placing of the emphasis with regard to Near Eastern realia. The anonymous text of the Antiochian pilgrim of the 17th century is of considerable interest as an example of itineraria and conveys the experiences of the author, the Orthodox citizen of the Ottoman Empire.

Arab Christian manuscripts, pilgrimage, itineraria, Orthodox Arabs, Sinai, St. Catherine’s monastery in Sinai, Egypt, Jerusalem, Palestine, Syria

1. ‘Aṭīya ‘A. S. (1970) Al-fahāris at-taḥlīliyya li-mahṭūṭāt Ṭūr Sīnā al-‘arabiyya. Al-ğuz’ al-’awwal, Alexandria.
2. Fedorova I. (2014) “«Povest’ o sviatoi gore Sinaiskoi» — maloizvestnyi pamiatnik vostochnoslavianskoi palomnicheskoi literatury” [“«Narrative on the Saint Mountain of Sinai», the Little-Known Example of East-Slavonic Pilgrimage Literature”]. Trudy otdela drevnerusskoi literatury. St. Petersburg, vol. 62, pp. 450–479 (in Russian).
3. Kirillina S. (2010)“Ocharovannye stranniki”: arabo-osmanskii mir glazami rossiiskikh palomnikov XVI–XVIII stoletii [“Charmed Travelers”: the Arab-Ottoman World in the Eyes of Russian Pilgrims of the 16th–18th Centuries”]. Moscow (in Russian).
4. Krachkovskii I. (1957) “Arabskaia geografi cheskaia literatura”, in Akad. I. Iu. Krachkovskii. Izbrannye sochineniia [Academician I. Iu. Krachkovskii. Selected Works]. Vol. 4. Moscow; Leningrad (in Russian).
5. Nasrallah J. Histoire du mouvement littéraire dans l’Église melchite du Ve au XXe siècle, III, Tome 2, Louvain; Paris, 1981.
6. Nasrallah J. Histoire du mouvement littéraire dans l’Église melchite du Ve au XXe siècle, IV, Tome 1, Louvain; Paris, 1979.
7. Panchenko K. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia [The Middle Eastern Greek Orthodox Community under the Ottoman Domination. The First Three Centuries]. Moscow (in Russian).
8. Panchenko K. et al. (2008) “Ekateriny Velikomuchenitsy monastyr’ na Sinae” [“Catherine’s the Great Martyr Monastery in Sinai”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia]. Vol. 18. Moscow, рp. 170–214. (in Russian).
9. Panchenko K. (2016) “K istorii Antiokhiiskoi Pravoslavnoi Tserkvi kon. XVII v.: Patriarshii prestol i klanovaia solidarnost” [“To the History of the Antiochian Orthodox Church of late 17th Century: Patriarchal Throne and Clan Solidarity”]. Vestnik tserkovnoi istorii, vols. 1–2 (41–42), pp. 159–196 (in Russian).
10. Panchenko K. A. (2012) “Mitropolity i eparkhii pravoslavnoi Antiokhiiskoi tserkvi v opisanii patriarkha Makariia ІІІ az-Za‘īma (1665 g.). Tekst i kommentarii” [“Metropolitans and Dioceses of the Orthodox Church of Antiochia According to Patriarch Makarios III az-Za‘īm”]. Vestnik tserkovnoi istorii, vols. 1–2 (25–26), pp. 116–157 (in Russian).
11. Slīm S. (1994) “Waṣf al-mahṭūṭāt”, in Al-mahṭūṭāt al-‘arabiyya fī l-’adyira al-’ursūzuksiyya al-’anṭākiyya fī Lubnān. Al-ğuz’ as-sānī: dayr Sayyidat al-Balamand. Bayrūt, Ğāmi‘at al- Balamand, pp. 63–142.
12. Walbiner C. (1999) “Ein christlich-arabischer Bericht über eine Pilgerfahrt von Damaskus zum Berge Sinai in den Jahren 1635/36 (Hs. Balamand 181)”. Parole de l’Orient, vol. 24, pp. 319–337.

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 deals with a genre known as hermenia and attested in early Coptic religious literature. Hermenia represents a compilation of verses from Psalter (with a rare addition of verses from other Biblical books) that are picked according to the occurence of the same keyword, i. e. it was a predecessor sui generis of Biblical concordance. The most extensive hermenia preserved is contained in the manuscript M 574 from the collection of Pierpont Morgan, dated to the 9th century; it serves as a source for this study. There arises the question why this genre has this particular name, literally meaning “defi nition, translation”. Comparing it with the biblical “literature of Wisdom”, we see its succession with regard to the numerical parable, where a certain number of objects and phenomena mentioned at the beginning are classifi ed according to the shared property or characteristic. In the Jewish exegesis of Tanakh, the numerical parable is transformed into a numerical midrash, where the source of material is Scripture, while the complilation is made by the shared keyword or root. A variety of a similar explanation, expanded and elaborated in a detailed way, is employed in the Manichean literature. The Coptic hermenia is presumably an abridged variant of the numerical midrash, employed by the early Coptic church with liturgical aims.

Coptic literature, hermenia, Psalter, Biblical exegesis, numerical parable, numerical midrash, genres of early Christian literature

1. Bar-Asher Siegal M. (2012) “Shared Worlds: Rabbinic and Monastic Literature”. The Harvard Theological Review, 105, 4 (October 2012), pp. 423–456.
2. Cramer M. (1941) “Die Totenklage bei den Kopten”. Wien; Leipzig.
3. Crum W. E. (1979) A Coptic Dictionary. Oxford.
4. Depuydt L. (1993) Catalogue of Coptic Manuscripts in the Pierpont Morgan Library (Corpus of Illuminated Manuscripts. Vol. 4. Oriental Series 1.) Leuven.
5. Drescher J. (1958) “The Earliest Biblical Concordances”. Bulletin de la Société d’Archéologie Copte, 15, pp. 63–67.
6. Gottlieb I. B. (1990) “Pirqe Abot and Biblical Wisdom”. Vetus Testamentum, 40, 2, pp. 152–164.
7. Hyvernat H. (ed.) (1922) Bibliothecae Pierpont Morgan codices Coptici photographice expressi. Vols. I–LVI. Romae.
8. Jernstedt P. (1959) Koptskiye texty Gosudarstvennogo Muzeya izobrazitel’nykh iskusstv imeni A. S. Pushkina [Coptic Texts of Pushkin State Museum of Visual Arts]. Moscow; Leningrad.
9. “Leviticus Rabbah”, in Midrash Rabbah. hmbw’r . Wayiqra Rabbah. Jerusalem, 1983.
10. McKane W. (1970) Proverbs. A New Approach (The Old Testament Library). Philadelphia.
11. Mekhilta de-Rabbi Shimon bar Yohai. Jerusalem, 1955.
12. Quecke H. (1970) Untersuchungen zum koptischen Stundengebet (Publications de l’Institut catholique de Louvain. 3). Louvain.
13. Roth W. M. W. (1965) “Numerical Sayings in the Old Testament. A Form-Critical Study”. Vetus Testamentum. Supplements, xiii. Leiden.
14. Saldarini A. J. (1977) “«Form Criticism» of Rabbinic Literature”. Journal of Biblical Literature, 96, 2, pp. 257‒274.
15. Smagina E. (2010) “K voprosu o zhanre traktata Kephalaia v kontexte iudeyskoi i rannekhristianskoi literatury” [“The Problem of the Genre of the Treatise Kephalaia in the Context of Jewish and Early Christian Literature”]. Vestnik PSTGU III: Philologia, 2010, 4 (22), pp. 54–76 (in Russian).
16. Theodor J., Albeck Ch. (eds.) (1996) Midrash Bereshit Rabbah. Critical Edition with Notes and Commentary, 1‒3. 2nd edition, Jerusalem.
17. Towner W. S. (1973) The Rabbinic “Enumeration of Scriptural Examples”: A Study of a Rabbinic Pattern of Discourse with Special Reference to Mekhilta D’R. Ishmael. Leiden.

Smagina Eugenia

*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 deals with the grammatical expression of the source of information by means of past tense forms of the verb (so-called “past unwitnessed” forms) in the East Caucasian (Nakh-Dagestanian) languages. These languages are spoken in a relatively small territory in the Northeast Caucasus and partly in Transcaucasia. It is part of a larger area ranging from the Balkans to Central Asia (including the Caucasus), where similar verb forms are found. It is considered probable that these forms arose among diff erent languages spoken in this area as a result of language contact with Turkic languages. For some languages of this area (e.g. Armenian and Georgian), this hypothesis has been confi rmed. For the East Caucasian languages, this question has not been studied yet. This article is the fi rst attempt to make preliminary assessment of the probability of this hypothesis. First of all, the formal characteristics of these forms in the East Caucasian languages are discussed, as well as their genetic and areal distribution among the languages of the family. It is claimed that this distribution is not trivial. Three distinct zones can be distinguished in the East Caucasian area: more grammaticalised forms are common in the northwest, less grammaticalised expressions are characteristic of the central zone, while they are almost absent in the southern part of the region. It remains unclear which specifi c Turkic language from this region could have acted as a source language, and it is not possible at this point to establish the exact ways in which the feature in question was spread through the East Caucasian family. The specifi c distribution outlined in this paper does, however, indicate that Turkic languages have played a role in the distribution of this feature.

evidentiality, Nakh-Daghestanian languages, East Caucasian languages, language contact, morphology, Turkic languages, verbal morphology, grammaticalisation, Caucasian languages, perfect, areal typology

1. Aikhenvald A. (2004) Evidentiality. Oxford.
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3. van den Berg H. (2005) “The East Caucasian Language Family”. Lingua, 115, pp. 147–190.
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8. Dobrushina N. R. (2011) “Mnogoiazychie v Dagestane kontsa XIX — nachala XXI v.: popytka kolichestvennoi otsenki” [“Multilingualism in Daghestan of the Late 19th — Early 21st Centuries: an Attempt at a Quantitative Evaluation”]. Voprosy iazykoznaniia, 2011, 4, pp. 61–80 (in Russian).
9. Erdal M. (2004) A Grammar of Old Turkic. Leiden.
10. Forker D. (2018) “Evidentiality in Nakh-Daghestanian Languages”, in A. Y. Aikhenvald (ed.) The Oxford Handbook of Evidentiality. Oxford. Pp. 490–509.
11. Friedman V. (2007) “The Expression of Speaker Subjectivity in Lak (Daghestan)”, in Z. Guentchéva, J. Landabaru (eds.) L’énonciation médiatisée II. Le traitement épistémologique de l’information: illustrations amérindiennes et caucasiennes. Louvain; Paris. Pp. 351–376.
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14. Johanson L., Utas B. (eds.) (2000) Evidentials: Turkic, Iranian and Neighboring Languages. Berlin; New-York.
15. Johanson L. (2018) “Turkic Indirectivity”, in A. Aikhenvald (ed.) The Oxford Handbook of Evidentiality. Oxford. Pp. 510–524.
16. Khalilova Z. (2011) “Evidentiality in Tsezic Languages”. Linguistic Discovery, 9/2, pp. 30–48.
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18. Koryakov Y. (2006) Atlas kavkazskikh Iazykov [Atlas of Caucasian Languages]. Moscow (in Russian).
19. Maisak T. (2018) “Structural and Functional Variations of the Perfect in Lezgic Languages”, in K. Eide, M. Fryd (eds.) The Perfect Volume. Amsterdam.
20. Maisak T., Merdanova S. (2002) “Kategoriia evidentsial’nosti v agul’skom iazyke” [“Category of Evidentiality in Agul”]. Kavkazovedenie, 2002, 1, pp. 102–112 (in Russian).
21. Maisak T., Tatevosov S. (2001) “Evidentsial’nost’” [“Evidentiality”], in A. Kibrik (ed.) Bagvalinskii iazyk. Grammatika. Teksty. Slovari [The Bagvalal Language. Grammar. Texts. Glossaries]. Moscow. Pp. 293–317 (in Russian).
22. Maisak T., Tatevosov S. (2007) “Beyond Evidentiality and Mirativity: Evidence from Tsakhur”, in Z. Guentchéva, J. Landabaru (eds.) L’énonciation médiatisée II. Le traitement épistémologique de l’information: illustrations amérindiennes et caucasiennes. Louvain; Paris. Pp. 377–406.
23. Maisak T., Plungian V., Semenova K. (eds.) (2016) Tipologiia perfekta [Typology of the Perfect]. St Petersburg (in Russian).
24. Molochieva Z. (2010) Tense, Aspect and Mood in Chechen. Leipzig.
25. Moroz G. Lingtypology: Easy Mapping for Linguistic Typology, available at https://CRAN.Rproject.org/package=lingtypology (16.11.2018).
26. Nedjalkov V., Jakhontov S. (1988) “The Typology of Resultative Constructions”, in V. Nedjalkov (ed.) Typology of Resultative Constructions. Amsterdam. Pp. 3–62.
27. Nichols J. (2011) Ingush Grammar. Berkley.
28. Plungian V. (2001) “The Place of Evidentiality within the Universal Grammatical Space”. Journal of Pragmatics, 2001, 33, pp. 349–357.
29. Plungian V. (2010) “Types of Verbal Evidentiality Marking: an Overview”, in G. Diewald, E. Smirnova (eds.) Linguistic Realization of Evidentiality in European Languages, Berlin. Pp. 15–58.
30. Tatevosov S. (2001) “From Resultatives to Evidentials: Multiple Uses of the Perfect in Nakh-Daghestanian languages”. Journal of Pragmatics, 2001, 33, pp. 443–464.

Verhees Samira

The article was prepared within the framework of the Basic Research Program at the National Research University Higher School of Economics (HSE) and supported within the framework of a subsidy by the Russian Academic Excellence Project '5-100'

This article is devoted to the Arabic Orthodox version of the tale about Zosimas and the Rechabites (the blessed sons of Jonadab; cf. Jer. 35), one of the works which came into being at the crossroad of hagiography and itineraries. 26 copies of it have been attested; 18 of them are written in the Arabic script and 8 in Garshūnī. Now one more copy should be added to them. It has been discovered in the collection of lives of saints, dated from the late 18th century AD and kept in the Library of the Academia Romana under the shelf-mark B.A.R. Mss orientale 365. It diff ers considerably (and in the textological aspect radically) from a Copto-Arabic version of that tale attested in the copy of the Bibliothèque nationale de France Arabe 72 (fol. 1v–21v). This article analyses the copy of Bucharest. As to the content of the Arabic version of the tale, some specifi c features have been revealed, such as the confusing of its main hero with Zosimas the Venerable of Palestine as well as his erudition in the Sacred Scriptures, especially in the Book of the prophet Jeremiah. Several traces of Islamic infl uence are noticeable in the terminology, toponymy and above all in the complete ignoring of the abstinence from wine as one of the merits of the Rechabites in order to exclude any analogy between them and the Muslims. Among the linguistic peculiarities of the Arabic version, one should note the use of the ending of the verbal perfect form of 2 m. pl. -tū (instead of -tum, typical of Classical Arabic), which seldom occurs in written texts.

Christian hagiography, genre of itineraries, Arabic Christian literature, St. Zosimas, Rechabites, Library of the Academia Romana, Post-Classical Arabic

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3. Frantsuzov S. (2013) “«Chudo Bogoroditsy v Atribe»: tekstologicheskie osobennosti i spetsifika soderzhaniia” [The Miracle of St. Mary in Atrib: Textological Peculiarities and Speciifi c Features of the Content]. Vestnik PSTGU III: Filologiia, 2013, vol. 5, pp. 97–108 (in Russian).
4. Gaginski A. M. (2009) “Zosima” [“Zosimas”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 20. Moscow, pp. 344–345 (in Russian).
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7. Shifman I. (1984) “O nekotorykh ustanovleniiakh rannego islama” [“On Some Presciptions of Early Islam”], in Islam. Religiia, obshchestvo, gosudarstvo [Islam. Religion, Society, State]. Moscow, pp. 36–43 (in Russian).
8. Troupeau G. (1972) Catalogue des manuscrits arabes [de la Bibliothèque nationale], 1ère partie: Manuscrits chrétiens, t. I. Paris.

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 deals with the changes that Greek lexemes and their morphological forms undergo in the Coptic language. The study is based on the material of the monastic rules of Pachomius and Shenoute. The transformation of loanwords is systematised according to the main linguistic levels, i.e. phonetics, morphology, word formation, syntax and semantics. Spelling of loanwords that does not coincide with Greek can demonstrate not only the illiteracy of the scribe, but can also show attempts to put in the basis of the written form of words the phonetical rather than etymological principle. Greek words can take Coptic affi xes: vu,/ (sing.) — vu,ooue (pl.) ‘soul — souls’. Greek roots act as a building material for word formation on the models of the Coptic language: mntargoc (Copt. mnt + Greek argoc) ‘laziness, idleness’. A transition from one part of speech to another can also take place; thus, the nouns eidoc and tupoc (Greek εòδος, τύπος) in a certain syntactic environment act as indefi nite or negative pronouns. Particularly interesting is the adaptation of grammatical categories or forms that are absent from the Coptic language. For example, the Greek adjectives with three endings have only two forms in Coptic, namely masculine and neuter. In this case, there takes place a change of the grammatical category expressed, in that the animateness vs. inanimateness, rather than the gender, becomes the principle of agreement with the main word. The article pays special attention to the issue of semantic shifts in Greek loanwords as well as to the coexistence of synonyms with roots of both languages. The variety and productivity in the ways of assimilation of the foreign material testifies to the sophistication and fl exibility of the Coptic language.

Coptic language, Pachomius, Shenoute, Greek loanwords in Coptic language, lexical transformations, phonetics, morphology, semantics, monastic rules, ascetic terminology

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6. Ernshtedt P. (1953) Egipetskie zaimstvovaniia v grecheskom iazyke [Egyptian Loanwords in Greek]. Moscow; Leningrad.
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9. Golovnina N. (2017) “Monasheskie pravila Shenute († 465)” [Monastic Rules of Shenoute († 465)]. Vestnik PSTGU. Ser. III: Filologiia, vol. 53, pp. 24–34 (in Russian).
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11. Khosroev A. (2004) Pakhomii Velikii (iz rannei istorii obshchezhitel’nogo monashestva v Egipte) [Pachomius the Great. From the Early History of Monasticism in Egypt]. St Petersburg (in Russian).
12. Lur’e V. (2000) Prizvanie Avraama. Ideia monashestva i ee voploshchenie v Egipte [Vocation of Abraham. Idea of Monasticism and its Embodiment in Egypt]. St Petersburg (in Russian).
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Golovnina Natalia