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

Michael Glykas is best known as the author of a vast Chronicle covering the historical events from Creation to the death of the emperor Alexios I Komnenos (1118 AD). Although quite popular in Byzantium, this literary work does not enjoy high reputation among the scholars, the reason being its loose composition and massive uncritical borrowings from earlier sources with only feeble attempts to rework and harmonise them. However, in his other text, a collection of admonitory and dogmatic letters usually referred to as the Theological Chapters, Glykas appears to be an apt storyteller who produces a tightly-knit narrative with rhetorical sophistication and mastery in portraying his heroes’ emotions and in creating suspense. The discrepancies between the two working methods become most visible when the Chronicle and the Theological Chapters deal with the same subjects.This article provides a close reading of the three stories about murders committed by the emperors Theodosios I the Great (379–395), Maurikios (582–602), and Ioannes I Tzimiskes (969–976). These are described in the Chronicle and in the 57th Theological Chapter. The latter was initially conceived as a conciliatory letter addressed to the niece of the emperor Manuel I Komnenos (1143–1180) Theodora, who had committed a murder because of jealousy and was seeking repentance. The analysis shows that the parallel accounts have common compositional structure and share the same set of sources; neither of the two versions contains any unique historical data absent from the other. Nevertheless, the specifi c narrative techniques chosen by Glykas to tell the same stories twice are diametrically opposed to each other. For Glykas as a chronicler, no historical detail is more important than the other, therefore he produces a kind of encyclopaedia cemented by chronology but virtually devoid of narrativity and inner hierarchy. Glykas as an epistolographer, by contrast, has a clear understanding of how to arrange the stories, elaborates their composition, manipulates the reader through key-phrases and syntactical devices, builds drama and makes his characters live through severe breakdowns and then recover before the readers’ eyes. The article proposes to see in Glykas’ unwillingness to narrate coherent stories in the Chronicle a conscious authorial choice motivated by his understanding of chronicle-writing as an activity which is by defi nition opposed to storytelling.

Byzantine literature, 12th century, Michael Glykas, world chronicle, epistolography, Theodosios I the Great, Maurikios, Ioannes I Tzimiskes, Nikephoros II Phokas, Komnenoi

1. Avilushkina L. (1991) “Iz rukopisnoi traditsii ‘Khroniki’ Mikhaila Gliki” [Notes on the Manuscript Tradition of Michael Glykas’ “Chronicle”]. Vspomogatel’nye istoricheskie distsipliny, 23, pp. 127–133 (in Russian).
2. Avilushkina L. (2009) “Osobennosti i kharakter izdanii ‘Khroniki’ Mikhaila Gliki” [Special Features and the Character of Editions of Michael Glykas’ Chronicle]. Antichnaia drevnost’ i srednie veka, 39, pp. 389–397 (in Russian).
3. Avilushkina L. (2013) “K izucheniiu predpolagaemykh istochnikov pervogo izdaniia grecheskogo teksta Khroniki Mikhaila Gliki: Berlinskii kodeks Berolinensis gr. 235” [On Probable Sources of the First Greek Edition of Michael Glycas’ Chronicle: Codex Berolinensis gr. 235]. Vspomogatel’nye istoricheskie distsipliny, 32, pp. 331–336 (in Russian).
4. Bidez J., Hansen G. C. (eds) (1995) Sozomenus. Kirchengeschichte. Berlin.
5. Boor C. de, Wirth P. (eds) (1978) Georgii Monachi Chronicon. Stuttgart.
6. Boytsov M. (2009) “Pokaianie imperatora: Feodosii i Amvrosii Mediolanskii” [Emperor’s Penitence: Theodosius I and Ambrose of Milan]. Vestnik drevnei istorii, 269 (2), pp. 21–48 (in Russian).
7. Bourbouhakis E. (2007) “‘Political’ Personae: The Poem from Prison of Michael Glykas: Byzantine Literature between Fact and Fiction”. Byzantine and Modern Greek Studies, 31 (1), pp. 53–75.
8. Chernoglazov D. (2006) “O mirovozzrenii Ioanna Zonary i ego sovremennikov” [World Outlook of John Zonaras and his Contemporaries], in Vizantiiskie ocherki [Byzantine Essays], Saint Petersburg, pp. 187–204 (in Russian).
9. Chernoglazov D. (2006) “Rimskaia istoriia ustami vizantiiskogo khronista XII v.: Eshche raz o metode Zonary-istoriografa” [Roman History as Reported by a Byzantine Chronicle-Writer of the 12th Century: Once Again on the Method of Zonaras the Historiographer]. Vizantiiskii vremennik, 65 (90), pp. 191–203 (in Russian).
10. Dagron G. (1996) Empereur et prêtre: Étude sur le «césaropapisme» byzantin. Paris.
11. Hinterberger M. (2011) “Phthonos als treibende Kraft in Prodromos, Manasses und Bryennios”. Medioevo Greco, 11, pp. 83–106.
12. Karpozēlos A. (2009) Byzantinoi istorikoi kai chronographoi [Byzantine Historians and Chronicle Writers], vol. 3. Athens (in Greek).
13. Kiapidou E.-S. (2013) “Chapters, Epistolary Essays and Epistles: The Case of Michael Glykas’ Collection of Ninety-Five Texts in the 12th Century”. Parekbolai: An Electronic Journal for Byzantine Literature, 3, pp. 45–64, available at http://ejournals.lib.auth.gr/parekbolai/article/view/3905 (accessed 20.02.2020).
14. Kiapidou E.-S. (2011) “On the Epistolography of Michael Glykas”. Byzantina Symmeikta, 21, pp. 169–193.
15. Lampsidis O. (ed.) (1996) Constantini Manassis Breviarium chronicum. Athens.
16. Magdalino P. (1993) The Empire of Manuel I Komnenos, 1143–1180. Cambridge.
17. Magdalino P. (2006) L’orthodoxie des astrologues: La science entre le dogme et la divination à Byzance (VIIe–XIVe siècle). Paris.
18. Neville L. (2018) Guide to Byzantine Historical Writing. Cambridge.
19. Nilsson I. (2005) “Narrating Images in Byzantine Literature: The Ekphraseis of Konstantinos Manasses”. Jahrbuch der Österreichischen Byzantinistik, 55, pp. 121–146.
20. Thurn I. (ed.) (1973) Ioannes Scylitzes. Synopsis historiarum. Berlin; New York.
21. Tsolakēs E. (ed.) (1959) Michaēl Glykas. Stichoi ous egrapse kath’on kateschethē kairon [Michael Glykas. Poems Composed during the Incarceration]. Thessaloniki (in Greek).
22. Varzos K. (1984) Ē genealogia tōn Komnēnōn [Genealogy of the Komnenoi], vol. 2. Thessaloniki (in Greek).

Zharkaya Varvara

*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 “Library” of Patriarch Photius, Codex 52, contains evidence of the Acts of the Council of Side, which is often regarded as one of the main elements of the “anti-Messalian dossier” in the Byzantine church tradition. Whether this Council really took place and in what form is not known. However, the available data show a great deal of confusion and a possible falsifi cation of its entire story. The main characters Lampetius, Sabba, Dadoes, etc., look quite problematic, especially in the light of the recent research conducted by K. Fitschen, A. Guilliaumont, C. Stewart and others. In the Syriac documents, quite a diff erent situation exists. From the comparison of the names with Philoxenus’ Ad Patricium can be seen that the chief heretic, “Lampetius / Malpatius”, is a fictitious fi gure. The short version of the Letter mixes the two names. Behind Malpat(ius) hides Adelphius of Edessa, a disciple of St. Julian Sabba, one of the founding fathers of Syriac asceticism. The list of the bishops who took part in the Side synod contains an Armenian of a very strange origin. There are other inconsistencies in this text which pose a problem of Photius’s sources. The history of “Messalianism” in the light of this critical approach as well as recent research on the Late Antique heresiology appears as a great misunderstanding, caused by the confl ict of ascetic models. The Syriac model was based on the idea of disconnection (Àποταγή / msarrqūtā ) from the world, which three hundred years later was fully adopted in the Greek asceticism. But in the mid-4th c. it caused a major dispute and a condemnation of the followers of the “praying beggars” from Syria. The dossier of the “Messalian heresy” (connected with Ps.-Macarius writings condemned under the name of “Asceticon”) was further used against the new religious movements of the Middle Ages (Paulicianism, Bogomilism). Thus it has become a sobriquet of a luxurious heretic. Historical inconsistencies in the Middle-Age anti-heretic literature ceased to confuse readers, because the whole history of “Messalianism” turned into a myth. Photius certainly heard about the controversy but he had a rather vague idea about the confusion underlying its emergence and reproduced a xenophobic mythology in his story.

Photius, Late Antiquity, Byzantine literature, Syriac literature, Messalianism, Philoxenus of Mabbug, Adelphius, Ps.-Macarius

1. Abouzayd S. I. (1993) A Study of the Life in Singleness in the Syrian Orient. From Ignatius of Antioch to Chalcedon 451 AD. Oxford.
2. Acta conciliorum oecumenicorum. Vol. 1. Berlin, 1929 (1962).
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4. Amand de Mendieta E. (1957) “Le système cénobitique basilien comparé au système cénobitique pachômien”. Revue de l’histoire des religions, 152 (1), pp. 31–80.
5. Averintsev S. (1977) Poetika rannevizantiiskoi literatury [Poetics of Early Byzantine Literature]. Moscow (in Russian).
6. Baguenard J. M. (1988) Les moines acémètes. Vies des saints Alexandre, Marcel et Jean Calybite. Bégrolles-en-Mauges.
7. Becker A. H. (2006) Fear of God and the Beginning of Wisdom: The School of Nisibis and the Development of Scholastic Culture in Late Antique Mesopotamia. Philadelphia.
8. Bitton-Ashkelony B. (2013) “Neither Beginning nor End”: The Messalian Imaginaire and Syriac Asceticism”. Adamantius, 19, pp. 222–239.
9. Brockelmann C., Sokoloff M. (2009) A Syiac Lexicon. Winona Lake; Piscataway.
10. Burns S. K. (2002) “Pseudo-Macarius and the Messalians: The Use of Time for the Common Good”. Studies in Church History, 37, pp. 1–12.
11. Cain A. (2016) The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century. Oxford.
12. Calder W. M. (1923) “The Epigraphy of the Anatolian Heresies”, in W. H. Buckler, W. M. Calder (eds) Anatolian studies presented to Sir W. M. Ramsay. Manchester University Press. Pp. 59–91.
13. Cameron A. (2003) “How to Read Heresiology”. Journal of Medieval and Early Modern Studies, 33 (3), pp. 471–492.
14. Caner D. F. (2002) Wandering, Begging Monks: Spiritual Authority and the Promotion of Monasticism in Late Antiquity. Berkeley; Los Angeles, 2002.
15. Beck E. (ed.) (1972) Des heiligen Ephraem des Syrers Hymnen auf Abraham Kidunaya und Julianos Saba. Syr. 140. Louvain.
16. Beck E. (ed.) (1972) Ephraem des Syrers. Sermones IV. Louvain.
17. Holl K. (ed.) (1993) Epiphanius of Salamis. Adversus Haereses (Panarion). Leipzig.
18. Elm S., Rebillard E., Romano A. (eds) (2000) Orthodoxie, christianisme, histoire. Rome.
19. Escolan Ph. (1999). Monachisme et église. Le monachisme syrien du IVe au VIIe siècle: un monachisme charismatique. Paris.
20. Fitschen K. (1998). Messalianismus und antimessalianismus. Ein Beispiel ostkirchlicher Ketzergeschichte. Vandenhoeck & Ruprecht.
21. Fitzmyer J. A. (1997). Essays on the Semitic background of the New Testament. Grand Rapids.
22. Grillmeier A., Hainthaler T. (1993) Jesus der Christus im Glauben der Kirche. Т. 3. Freiburg; Basel; Wien.
23. Henry R. (ed.) (1959) Photius. Bibliothèque (codd. 1–84), t. 1. Paris.
24. Hogeterp A., Denau F. (2018) Semitisms in Luke’s Greek: A Descriptive Analysis of Lexical and Syntactical Domains of Semitic Language Infl uence in Luke’s Gospel. Tübingen.
25. Horn C. B. (2006) Asceticism and Christological Controversy in Fifth-Century Palestine: the Career of Peter the Iberian. Oxford.
26. Humbertclaude P. (1932) La doctrine ascétique de saint Basile de Césarée. Paris.
27. Iricinschi E., Zellentin H. M. (eds) (2008) Heresy and Identity in Late Antiquity. Tübingen.
28. Kessel G. (2010) “Sinai Syr. 24 as an Important Witness to the Reception History of Some Syriac Ascetic Texts”, in F. Briquel Chatonnet, M. Debié (éd.). Sur les pas des Araméens chrétiens, Mélanges offerts à A. Desreumeux. Paris. Pp. 207–218.
29. Kosiński R. (2007) “The Life of Nestorius as Seen in Greek and Oriental Sources”. Electrium, 13, pp. 155–170.
30. Lavenant A. R. (éd.) (1963) “La lettre à Patricius de Philoxène de Mabboug”. Patrología orientalis, 30, fasc. 5, pp. 725–894.
31. Le Boulluec A. (1985) La notion d’hérésie dans la littérature grecque, Ile–IIIe siècles. Paris.
32. Kmośko M. (ed.) (1926) Liber Graduum. Paris.
33. Lunn-Rockliff e, S. (2017) “The Invention and Demonisation of an Ascetic Heresiarch: Philoxenus of Mabbug on the Messalian’Adelphius”. Journal of Ecclesiastical History, 68 (3), pp. 455–473.
34. Dunaev A., Depre V., Bernatskii M., Kim S. (eds) (2015) Makarii Egipetskii. Dukhovnye slova i poslaniia [Macarius of Egypt. Sermons and Epistles]. Moscow (Russian translation).
35. Menze V. L. (2008) Justinian and the Making of the Syrian Orthodox Church. Oxford.
36. Mitchell S. (1993) Anatolia. Land, Men and Gods. Oxford.
37. Muraviev A. (2014) “Efiopskii Chelovek Bozhii. Zametki o siriiskikh vliianiiakh v rannei efi opskoi agiografi i” [Ethiopic “Man of God”. Notes on the Syriac Infl uences on the Early Ethiopic Hagiography]. Vestnik PSTGU. Ser. III: Filologiia, 5, pp. 47–60 (in Russian).
38. Muraviev A. (2010) “Messalianskii mif IV–V vv. i spory ob asketike v iranskoi Tserkvi Vostoka VII v. n. е.” [The “Messalian” Myth of the 4th and the 5th Centuries and the Debates on Ascetic in the Iranian Church of the East in the 7th Century]. Vestnik drevnei istorii, 4, pp. 153–165 (in Russian).
39. Outtier B. (1996) “Orthodoxie et nationalisme dans la tradition de l’Orient Chrétien”, in D. Afinogenov, A. Muraviev (eds) Traditsii i nasledie Khristianskogo Vostoka [Traditions and Legacy of the Christian East]. Moscow. Pp. 375–381 (in Russian).
40. Paikova A. (1990) Legendy i skazaniia v pamiatnikakh siriiskoi agiografi i [Legends and Narratives in Monuments of Syriac Hagiography]. Leningrad (in Russian).
41. Pirar M. (ed.) (2012) Abbā Isaak tou Syrou Logoi askētikoi [Isaac Syrus. Ascetical Texts]. Agion Oros (in Greek).
42. Riedinger U. (1959) “Pseudo-Dionysios Areopagites, Pseudo-Kaisarios und die Akoimeten”. Byzantinische Zeitschrift, 52, pp. 277–296.
43. Rousseau Ph. (1994) Basil of Cesarea. Berkeley; London.
44. Stewart O. S. B. (1991) “Working the Earth of the Heart”: The Messalian Controversy in History, Texts, and Language to AD 431. Oxford.
45. Woodard R. D. (ed.) (2008) The Ancient Languages of Syria-Palestine and Arabia. Cambridge.
46. Parmentier L., Hansen G. C. (eds) (1988) Theodoret. Kirchengeschichte. Вerlin.
47. Thonemann P. (2011) “Amphilochius of Iconium and Lycaonian Asceticism”. The Journal of Roman Studies, 101, pp. 185–205.
48. Wills L. M. (2006) “Ascetic Theology Before Asceticism? Jewish Narratives and the Decentering of the Self”. Journal of the American Academy of Religion, 74 (4), pp. 902–925.
49. Wimbush V. L., Valantasis R. (1995) Asceticism. New York.

Muravyev Alexey

*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 publication represents a poetic translation into Russian of the poem by John of Gaza (1st half of the 6th century AD) Ekphrasis of the Picture of the Universe. The poem consists of 732 verses and contains a picturesque description of more than 50 allegorical fi gures depicting personalised natural phenomena. It is supposed to be a description of a real mosaic or fresco, which was placed, as the scholiast’s note informs us, in the winter baths. The location of these baths is unknown. Some fi gures find mosaic or fresco analogues, but it has not been established yet what kind of work of art served as a prototype for the Ekphrasis. It could be that there was no original picture and John simply embodied his own view of the Universe, based on late-ancient scientific findings. John is not an opponent of Christianity; he begins his description with a prayer to God, and the Cross is described fi rst among the figures. However, compared with the biblical picture of the world, John’s ideas are signifi cantly diff erent. As a poet, John of Gaza belongs to the school of Nonnus, the dependence on whom is doubtless. In turn, he himself infl uenced Paul the Silentiary and his Ekphrasis of the Hagia Sophia of Constantinople, which, if we take into account the poem of John, begins to be perceived as a description of a man-made image of the Universe, imprinted in the Hagia Sophia.

John of Gaza, ekphrasis, ancient cosmology, spherical earth, personifi cation, Paul the Silentiary, Cosmas Indicopleustes, Late Ancient literature, Byzantine literature

1. Dionisii (Shlenov), hieromonk (2003) “Varsonofi i Velikii” [Barsanuphius the Great], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 6, pp. 684–696 (in Russian).
2. Oretskaia I., Popov I. (2015) “Kosma Indikoplov” [Cosmas Indicopleustes], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], vol. 38, pp. 250–252 (in Russian).
3. Agosti G. (2012) “Greek Poetry”, in S. Johnson (ed.) Oxford Handbook of Late Antiquity. Oxford. Pp. 361–405.
4. Cameron A. (1993) “On the Date of John de Gaza”. Classical Quarterly, 43, pp. 348–351.
5. Downey G. (1938) “John of Gaza and the Mosaic of Ge and Karpoi”, in R. Stillwell (ed.) Antioch-in-the-Orontes. II. The excavations of 1934–1936. Princeton; London; La Hague. Pp. 205–212.
6. Gigli-Piccardi D. (2014) “Poetic Inspiration in John of Gaza: Emotional Upheaval and Ecstasy in a Neoplatonic Poet”, in K. Spanoudakis (ed.) Nonnus of Panopolis in Context: Poetry and Cultural Milieu in Late Antiquity with a Section on Nonnus and the Modern World. Paris. Pp. 403–420.
7. Lauritzen D. (2013) “Paule le Silentiaire lectuer de Jean de Gaza”, in D. Lauritzen, M. Tardieu (eds) Le voyage des légendes. Hommages à Pierre Chuvin. Paris. Pp. 309–323.
8. Lauritzen D. (ed.) (2018) Jean de Gaza. Description de tableau cosmique. Paris.

Alexandrova Tatiana

*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 Dictionary of Locutions from Liturgical Books by Protopriest A. Nevostruev, completed in the middle of the 19th century and never published, can be regarded both as a significant achievement of Church Slavonic studies and as a valuable lexicographic source. The manuscript is kept in the Russian State Library. The decrepit state of the manuscript has determined the necessity of its urgent study and edition. The signifi cance of this project is primarily due to the fact that the text of the dictionary is being made accessible to linguists for the fi rst time. The orthography and grammar of the dictionary reflect the linguistic views of the time of its creation and can be of interest for those who study the history of Russian linguistics. This paper contains the last part of dictionary entries beginning in letter N and the 1st part in letter O. 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 the critical 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, parallel Greek versions, translations of Old Testament

1. Rahlfs А. (ed.) (1979) Septuaginta. Stuttgart.
2. Rahlfs А., Hanhart R. (eds) (2006) Septuaginta. Stuttgart.

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

This paper presents new material for the dictionary of the present-day dialect of Staroshvedkoye (Gammalsvenskby), the only Scandinavian dialect in the territory of the former Soviet Union. The present-day state of this dialect has not been described in linguistic literature. The only source of data on Gammalsvenskby is fi eldwork with speakers of the dialect. The main objective of this work is to present material recorded in the interviews in the most complete way possible and to describe the state of the vocabulary and inflection in the dialect. The entries include the following information: type of inflection; translation; phrases, sentences and short texts illustrating the usage (with initials of the informants). In many cases full paradigms are given as well. They include all phonetic and morphological forms that have occurred in the interviews.

language documentation, documentary linguistics, fi eld linguistics, endangered language, Swedish dialects, Swedish dialects of Estonia, Gammalsvenskby, dialect dictionary

1. Mankov A. (2014) “Dialekt sela Staroshvedskoe: opyt sostavleniia slovaria ischezaiushchego iazyka (a — brist-bäin)” [The Dialect of Gammalsvenskby: Compiling a Dictionary of an Endangered Language (a — brist-bäin)]. Vestnik PSTGU. Seriia III: Filologiia, 38, pp. 91‒130 (in Russian).
2. Mankov A. (2019) “Dialekt sela Staroshvedskoe: opyt sostavleniia slovaria neizuchennogo iazyka (laitär — lū)” [The Dialect of Gammalsvenskby: Compiling a Dictionary of an Endangered Language (laitär — lū)]. Vestnik PSTGU. Seriia III: Filologiia, 60, pp. 104–125 (in Russian).

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.

This study was carried out in 2019 as part of the project " The Dialect of Gammalsvenskby" supported by the Foundation for the Development of St. Tikhon's University for the Humanities. I am also grateful to Tamara Torstendahl-Salytjeva, without whose help this research would be impossible.

This publication contains translations into Russian of the poetry of the prominent Danish-Faroese poet William Heinesen (1900–1991), namely his fi fth collection of poems, “The Dark Sun”. This book marks an important moment in his creative work, as both its poetical forms and its worldview are diff erent from his early poetry; it introduces the formal and thematical aspects of his later poetry and prose. “The Dark Sun” fits well in the picture of the Danish modernist poetry of the 1930s with its social engagement and reaction to the actual events, but has very little in common with the Faroese poetry of the same period, where the landscape and philosophical poems prevail.

William Heinesen, lyrical poetry of the 1930s, Faroese poetry, Danish poetry

1. Agger G. (1984) Dansk litteraturhistorie, 7. Demokrati og kulturkamp 1901–45. Gyldendal.
2. Brostrøm T. (2000) “Himmel og hav. William Heinesens lyrik”, in: Úthavsdagar. Oceaniske dage. Tórshavn. Pp. 12‒34.
3. Davidsen M. (2002) ”William Heinesen”, in: A.-M. Maj (ed.) Danske digtere i den 20. århundrede. Bd. 1. Copenhagen. Pp. 238–247.
4. Glyn Jones W. (1974) Færø og kosmos. En indføring i William Heinesens forfatterskab. Gyldendal.
5. Isaksen J. (1993) Færøsk litteratur. Introduktion og punktnedslag. Vindrosen.
6. Markelova O. (2006) Stanovlenie literatury Farerskikh ostrovov i formirovanie farerskogo natsional’nogo samosoznaniia [Development of the Faroese Literature and Formation of the Faroese National Self-Awareness]. Pushkino (in Russian).
7. Markelova O. (2017) “Ranniaia lirika Vil’iama Hainesena” [Early Poetry of William Heinesen]. Vestnik PSTGU. Ser. III: Filologiia, 51, pp. 83‒95 (in Russian).
8. Søholm E. (1981) “William Heinesen”, in T. Brostrøm, M. Vinge (eds) Danske digtere i den 20. århundrede. Bd. 2. Copenhagen. Pp. 293–312.
9. Storm O. (1966) ”William Heinesen”, in F. Nielsen, O. Restrup (eds) Danske digtere i den 20. århundrede. Bd. 2. Copenhagen. Pp. 625–656.

Markelova 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.