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

Contact zones emerging between civilisations are a distinctive geopolitical, historical and cultural phenomenon with explicit conceptual and discourse-related characteristics. They occur at an intersection of real-life and mental dimensions. Between Armenia and Byzantium, there were two stages of proximity. The fi rst can be defined as an incomplete model of a contact zone of the 6th — 7th centuries, in which the ideological component did not play a prominent role. The second is a fusional zone of the 10th — 11th centuries, the emergence of which had been prepared since the mid- 10th century through an active exchange of ideologemes of the contacting parts. The array of ideological notions that had developed by the 10th — 11th centuries in Byzantium, had a significant impact on the social and political theory of Armenians, namely the acknowledgment of the “family of rulers and nations”, the political orthodoxy, i. e. a symphony of the church and the state, the correlation between the earthly and heavenly kingdoms, as well as a set of ideological and political beliefs (Constantinople as the Second Rome, Romania as the East Roman Empire, the Rhomaioi as its citizens). It should be noted that Armenian ideologemes came to be incorporated in the narrative of Byzantine historiographers, i.e. the axiom of preeminent position of Shirak’s Bagratides among Caucasian rulers, acknowledgment of Byzantine sovereignty and of Byzantium’s image as a great Christian state which is a natural ally to Armenia in its struggle against the Muslim world. During the period of civilisational alignment, there took place an integration of the dynastic idea into the system of the supreme power of Byzantium, i.e. the “family” found a place in the political system of the empire that had not initially been provided for it. The Armenian nobility that belonged to a dynastic type of society and was included in the “Komnenoi’s clan” benefi ted the establishment of the role of the “family” in ruling the empire.

Armeno-Byzantine contact zone (10th — 11th centuries), exchange of Byzantine and Armenian ideologemes, concept of “political orthodoxy”, correlation between earthly and heavenly kingdoms, ethno-political ideas of Byzantium, empire as an alley of Christian Armenia, aristocratisation of Byzantine social thought in 11th century, image of a knight-king, dynastic principle, dynasty of Komnenoi

1. Ahrweiler H. (1975) L’idéologie politique de l’Empire byzantin. Paris.
2. Arutyunova-Fidanyan V. (1994) Armiano-vizantiiskaia kontaktnaia zona (X–XI vv.): Rezul’taty vzaimodeistviia kul’tur [Armenian-Byzantine contact zone (10th — 11th centuries): results of an interaction of cultures]. Мoscow (in Russian).
3. Arutyunova-Fidanyan V. (2004) “Povestvovanie o delakh armianskih” (VII v.): Istochnik i vremia [The “Narrative of the Armenian Matters” (7th century): its source and time]. Moscow (in Russian).
4. Arutyunova-Fidanyan V. (2012) “Armiano-khalkidonitskaia aristokratiia na sluzhbe imperii: polkovodtsy i diplomaticheskie agenty Konstantina VII Bagrianorodnogo” [Armeno- Chalсedonian aristocracy at the service of the empire: military leaders and diplomatic agents of Constantine VII Porphyrogenitus]. Vestnik PSTGU. Seriia III: Filologiia, 3 (29), p. 7–17 (in Russian).
5. Arutyunova-Fidanyan V. (2014) “Istoki genezisa armiano-vizantiiskoi kontaktnoi zony X–XI vv.: “Kavkazskoe dos’ie” Konstantina Bagrianorodnogo” [Origins of the Armeno-Byzantine Contact Zone in the 10th — 11th centuries: Constantine’s Porphyrogenitus ‘Caucasian Dossier’”]. Vizantiiskii vremenik, 73 (98), p. 13–52 (in Russian).
6. Arutyunova-Fidanyan V. (2016) “Khristianizatsiia na tsivilizatsionnom puti Armenii” [Christianisation in the civilisational path of Armenia]. Vestnik PSTGU. Seriia III: Filologiia, 4 (49), p. 9–23 (in Russian).
7. Dagron G. (1986) Imperator i sviashchennik: Etiud o vizantiiskom “tsezarepapizme” [The emperor and the priest. A sketch of the Byzantine “Caesaropapacy”]. St. Petersburg (in Russian).
8. Darbinyan-Melikyan M. (ed.) (1986) Iovannes Draskhanakertci. Istoriia Armenii [History or Armenia]. Yerevan (in Russian).
9. Dvornik F. et al. (eds) (1962) Constantine Porphyrogenitus. De administrando imperio, vol. 2. London.
10. Gimon G. (2016) “K probleme zarozhdeniia istoriopisaniia v Drevnei Rusi” [On the origin of writing history in Ancient Rus’], in Drevneishie gosudarstva Vostochnoi Evropy, 2013 [Earliest states of Eastern Europe 2013]. Moscow. P. 748–800 (in Russian).
11. Howard-Jonston J. (2000) “The ‘De administrando imperio’: A reexamination of the text and a re-evaluation about the Rus”. Actes du Colloque International tenu au Collège de France en octobre 1997, p. 301–336.
12. Khvostova K. (2009) Vizantiiskaia tsivilizatsiia kak istoricheskaia paradigma [The Byzantine civilisation as an historical paradigm]. St. Petersburg (in Russian).
13. Kazhdan А. (1968) Vizantiiskaia kul’tura (X–XII vv.) [The Byzantine culture (10th — 12th centuries)]. Мoscow (in Russian).
14. Kazhdan А. (1975) Rev. of: Joannis Sсylitzae Synopsis historiarum. I. Thurn (red.). Berolini et Novi Eboraci, 1973. Istoriko-filologicheskii zhurnal AN Armianskoi SSR, 1, p. 207–208 (in Russian).
15. Litavrin G. (ed.) (2003) Kekavmen. Sovety i rasskazy: Pouchenie vizantiiskogo polkovodtsa XI v. [Advice and narrations: Teachings of a Byzantine military leader of the 11th century]. St. Petersburg (in Russian).
16. Liubarskii Ia. (ed.) (1996) Anna Komnena. Aleksiada. Moscow (in Russian).
17. Mirumyan K. (2016) Kul’turnaia samobytnost’ v kontekste natsional’nogo bytiia [Cultural identity in the context of national existence]. Yerevan (in Russian).
18. Moravcsik G., Jenkins R. J. H. (eds) (1967) Constantine Porphyrogenitus. De administrando imperio, vol. 1. Washington.
19. Pertusi A. (ed.) (1952) Constantino Porfirogénito de Thematibus. Vatican.
20. Thomson R. W. (1982) “The formation of the Armenian literary tradition”, in East of Byzantium: Syria and Armenia in the formative period (Dumbarton Oaks Symposium 1980). Washington. P. 136–150.
21. Toynbee A. (2016) Vyzovy i otvety [Challenges and responses]. Мoscow (Russian translation).

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.

The Ethiopian law-book Fətḥa nägäśt was the main source of law (canonical, civil, criminal and any other) in mediaeval Ethiopia until the middle of the 20th century. It is a translation (partly precise, partly slightly inexact) of the Nomocanon, a Coptic digest of church canons and imperial decrees, compiled by Abū’l-Faḍā’il Ibn al-‘Assāl al-Ṣafī in 1238. For this reason, the idea of the Ecumenical Church with its division into patriarchates found in this work refl ects the position of the Coptic Church. In Ethiopian historiographic tradition, there is suffi cient information to date the Fətḥa nägäśt back to the period not later than the 16th century. Of course, it opens the canonical Tetrarchy with the Patriarchate of Rome followed by the Patriarchate of Alexandria, then by that of Ephesus and only thereafter it is noted that the latter moved from Ephesus to the capital of the Empire, Constantinople. For the Monophysites, i. e. Copts and Ethiopians, the Chalcedonian Patriarchate of Constantinople was not ecumenical, and they did not even want to mention Constantinople on that occasion once again. The article pays special attention to the problem of claims of the Catholicos of Baghdad, Primate of the Church of the East, to the leadership of the Church of Antioch; a number of other issues is touched upon as well, in particular those associated with the Ethiopian metropolis.

Ethiopian Church, Coptic Church, law-book Fətḥa nägäśt, mediaeval law, Ecumenical Councils, Autocephalous Churches, Canonical Patriarchates

1. Bausi A. (1990 [1992]) “Alcune considerazione sul ʽSēnodos’ etiopico”. Rassegna dei Studi Etiopici, 1990 [1992], 34, p. 5–73.
2. Chernetsov S. (ed.) (1989) Efiopskie khroniki XVII–XVIII vv. [Ethiopian chronicles of the 17th — 18th centuries]. Moscow (in Russian).
3. Fetha nagast (1998) Fetha nagast The law of the kings. The source of civil and spiritual law. In Geʽez and Amharic. Addis Ababa.
4. Frantsouzoff S. (2003) “Metafi zika stikhii v rannesrednevekovom Iemene i dopetrovskoi Rusi: obshchee i osobennoe” [The metaphysics of the elements in Early Muslim Yemen and in pre-Petrine Russia: the common and the particular”], in Mezhdunarodnye chteniia po teorii, istorii i filosofii kul’tury [International readings in theory, history and philosophy of culture], vol. 15: Tvorenie — tvorchestvo — reproduktsiia: fi lisofskii i religioznyi opyt [Creation — creativity — reproductions: philosophical and religious experience]. St. Petersburg (in Russian).
5. Getatchew H. (1981) “A study of the issues raised in two homilies of Emperor Zärʼa Yaʽeqob of Ethiopia”. Zeitschrift der Deutschen Morgenländischen Gesellschaft, 131, 1, p. 85–113.
6. Ibn Kaṯīr (1982) Al-Bidāya wa-n-nihāya [The beginning and the conclusion], vol. 7, pt. 14. Beirut (in Arabic).
7. Marrassini P. (2007) “Kəbrä nägäśt”, in S. Uhlig (ed.) Encyclopaedia Aethiopica, vol. 3. Wiesbaden. P. 364–368.
8. Nasrallah J. (1968) Chronologie des patriarches Melchites d’Antioche de 1250 à 1500. Jerusalem.
9. Panchenko K. (2013) “Zabytaia katastrofa: K rekonstruktsii posledstvii Aleksandriiskogo krestovogo pohoda 1365 g. na Khristianskom Vostoke” [“Forgotten catastrophe: towards a reconstruction of the consequences of the Alexandria Crusade of 1365 in the Christian Orient], in Araby-khristiane v istorii i literature Blizhnego Vostoka [Christian Arabs in Middle Eastern history and literature]. Moscow. P. 202–219 (in Russian).
10. Panchenko K. (ed.) (2020) Antologiia literaturi pravoslavnykh arabov [Anthology of the literature of Orthodox Arabs], 1: Istoriia [History]. Moscow (in Russian).
11. Paulos T., Strauss P. L. (eds) (1968) The Fetha Nagast = The Law of the Kings. Addis Ababa.
12. Paulos T. (ed.) (2005) “Fətḥa nägäśt”, in S. Uhlig (ed.) Encyclopaedia Aethiopica, vol. 2. Wiesbaden. P. 534–535.

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.

At the end of the 6th century, Christianity became an offi cial religion of the three Nubian kingdoms, i. e. Nobadia, Makuria, and Alwa, and as early as the second third of the 7th century, the expansion of Islam to the African continent begins. After conquering Egypt, the Islamic rulers attempted to conquer Nubia twice, in 641/642 and in 651/652, but both times they faced strong resistance and suff ered heavy losses from the Nubian archers — the “shooters to pupils of an eye”. Under these circumstances, an agreement — the Baqt, unique for the mediaeval Islamic expansion — was signed as to mutual non-aggression, trade and diplomatic relations, which acknowledged mutual trade interests. In addition, the Nubians were obliged to hand over slaves who escaped from the Muslims, to maintain mosques for Muslim visitors and not to prevent Muslims from visiting the mosques, to send to Egypt 360 slaves annually. However, the loss of the original treaty has led to various interpretations. Some Arab historians (al-Baladhuri and al-Tabari) write that Nubia not only sent slaves to the Arabs, which would symbolise its submission to Egypt, but in exchange received an appropriate amount of victuals and clothing, which put the parties on a relatively equal grounds. Other historians (al-Masudi, al-Maqrizi) insist that the material obligations were imposed by the treaty only on the Nubians. This simplifi ed interpretation of the Baqt allowed one to avoid stating the defeat suff ered by the Arab army from the Nubians during jihad. The word baqt itself is not Arabic, but Coptic in origin and corresponds to Latin pactum which refers to a contract or exchange of obligations. This indicates a possible practice of entering into the baqt type agreements during the period of Roman- Nubian relations. Perhaps Baqt represented a kind of agreement about mutual gifts of equal value. In connection with this, the Nubians, who hoped to receive clothing and food from the Muslims for the slaves that they were handing over, suggested a form of agreement understandanble for them.

Nubia, Nobadia, Makuria, king Qalidurut, expansion of Islam, baqt, early Christianity in Africa, history of Sudan

1. ‘Abd al-Mun‘im Māǧid (1971) Ẓuhūr al-ḫilāfa al-fāṭimiyya wa-suqūṭi-hā fī Miṣr [The emergence and fall of the Fatimid Сaliphate in Egypt]. Cairo (in Arabic).
2. al-Balāḏurī, Aḥmad (1960) “Kitāb futūḥ al-buldān” [“Book of the conquests of lands”], in L. Kubbel, V. Matveev (eds) Drevnie i srednevekovye istochniki po etnografi i i istorii Afriki iuzhnee Sakhary. T. 1. Arabskie istochniki VII–X vv. [Ancient and medieval sources on ethnography and history of Sub-Saharan Africa. Vol. 1: Arabic sources of the 7th — 10th centuries]. Moscow; Leningrad. P. 22–29 (in Arabic and Russian).
3. Berzina S. (1992) Meroe i okruzhaiushchii mir. I–VIII vv. n. e. [Meroe and the surrounding world. 1st — 8th centuries AD]. Moscow (in Russian).
4. Godlewski W. (2013) Dongola — ancient Tungul. Archaeological Guide. Warsaw.
5. Ḥaydar Ibrāhīm ‘Alī (2013) Sannār… tazyīf at-ta’rīḫ: Iḥtifāl bi 500 sana min ar-rukūd [Sennar — fake history: A celebration of 500 years of stagnation], available at: URL: https://www.sudaress.com/hurriyat/135344 (15.04.2020) (in Arabic).
6. Ibn ‘Abd al-Ḥakam (1960) “Kitāb futūḥ Miṣr wa-l-Maġrib wa-aḫbāri-hā” [Book of the conquests of Egypt and North Africa and the accounts of them], in L. Kubbel, V. Matveev (eds) Drevnie i srednevekovye istochniki po etnografi i i istorii Afriki iuzhnee Sakhary. T. 1. Arabskie istochniki VII–X vv. [Ancient and medieval sources on ethnography and history of Sub-Saharan Africa. Vol. 1: Arabic sources of the 7th — 10th centuries]. Moscow; Leningrad. P. 13–19 (in Arabic and Russian).
7. Ibn Ḫaldūn, ‘Abd ar-Raḥmān (2000) At-ta’rīḫ al-musammā Dīwān al-mubtadaʼ wa-l-ḫabar fī taʼrīḫ al-ʻarab wa-l-barbar wa-man ʻāṣara-hum min ḏawī aš-šaʼn al-akbar [History called Record of beginnings and events in the history of the Arabs and the Berbers and their powerful contemporaries]. Vol. 5. Beirut (in Arabic).
8. Kamāl Muḥammad Ǧāh Allāh (2011) “Al-baqṭ: Qirā’a fī aṣl al-kalima wa-madlūli-hā” [The Baqt. The origin of the word and its implications], in Al-mu’tamar al-‘ālamiyy ḥawla ‘ahd al-baqṭ bimunāsabat murūr 1400 ‘ām hiǧriyy: Maǧmū‘at awrāq baḥṯiyya [The international conference on al-Baqt agreement on the occasion of the passage of 1400 Hij ri years. Proceedings]. Khartoum. P. 21–38 (in Arabic).
9. Kobishchanov Iu. (1970) “K voprosu o sotsial’no-ekonomicheskikh otnosheniiakh v srednevekovoi Nubii” [The issue of socio-economic relations in mediaeval Nubia], in Sotsial’nye struktury dokolonial’noi Afriki [Social structures of pre-colonial Africa]. Moscow. P. 92–132 (in Russian).
10. Kobishchanov Iu. (1980) Severo-Vostochnaia Afrika v rannem srednevekovom mire [North-East Africa in the early-mediaeval world]. Moscow (in Russian).
11. Kobishchanov Iu. (2008) “Vostochnyi Sudan v 1263‒1333” [Eastern Sudan in 1263–1333], in Iu. Kobishchanov (ed.) Ocherki istorii islamskoi tsivilizatsii [Essays on the history of the Islamic civilisation], vol. 2. Мoscow. P. 549–557 (in Russian).
12. al-Maqrīzī, Taqī ad-Dīn Abū l-‘Abbās Aḥmad ibn ‘Alī (1998) Kitāb al-mawāʻiẓ wa-l-iʻtibār bi-ḏikr al-ḫiṭaṭ wa-l-āṯār al-ma‘rūf bi-l-Ḫiṭaṭ al-Maqrīziyya [Admonitions and reflections on the quarters and monuments]. Vol. 1. Beirut (in Arabic).
13. al-Mas‘ūdī, Abū-l-Ḥasan (1960) “Murūǧ aḏ-ḏahab wa-ma‘ādin al-ǧawāhir” [“Meadows of gold and mines of gems”], in L. Kubbel, V. Matveev (eds) Drevnie i srednevekovye istochniki po etnografi i i istorii Afriki iuzhnee Sakhary. T. 1. Arabskie istochniki VII–X vv. [Ancient and medieval sources on ethnography and history of Sub-Saharan Africa. Vol. 1: Arabic sources of the 7th — 10th centuries]. Moscow; Leningrad. P. 219–243 (in Arabic and Russian).
14. Muṣṭafā Muḥammad Sa‘ad (1960) Al-islām wa-n-Nūba fī l-‘uṣūr al-wusṭā [Islam and Nubia in the Middle Ages]. Cairo (in Arabic).
15. an-Nuwayrī, Šihāb ad-Dīn Aḥmad bin ‘Abd al-Wahhāb (2004) Nihāyat al-arab fī funūn al-adab [The ultimate ambition in the arts of erudition]. Vol. 30–31. Beirut (in Arabic).
16. Šawqī al-Ǧamal (1969) Ta’rīḫ Sūdān Wādī an-Nīl: Ḥaḍāratu-hu wa-‘alāqātu-hu bi-Miṣr min aqdam al-‘usūr ilā l-waqt al-ḥāḍir [The history of the Sudanese Nile Valley Civilisation and its relationship to Egypt from the most ancient times to the present times]. Cairo (in Arabic).
17. Shinnie P. L. (1975) Christian Nubia, in J. D. Fage (ed.) Cambridge History of Africa, vol. 2: From c. 500 B.C. — A.D. 1050. Cambridge. P. 556–588.
18. Spaulding J. (1995) “Medieval Christian Nubia and the Islamic World: A Reconsideration of the Baqt Treaty”. International Journal of African Historical Studies, 28, 3, p. 577–594.
19. aṭ-Ṭabarī, Muḥammad (1960) “Ta’rīḫ ar-rusul wa-l-mulūk” [History of the prophets and kings], in L. Kubbel, V. Matveev (eds) Drevnie i srednevekovye istochniki po etnografi i i istorii Afriki iuzhnee Sakhary. T. 1. Arabskie istochniki VII–X vv. [Ancient and medieval sources on ethnography and history of Sub-Saharan Africa. Vol. 1: Arabic sources of the 7th — 10th centuries]. Moscow; Leningrad. P. 96–105 (in Arabic and Russian).
20. Yāqūt al-Ḥamawī (1990) “Alfavitnyi perechen’ stran” [Alphabetical list of countries], in Istoriia Afriki v drevnikh i srednevekovykh istochnikakh. Khrestomatiia [History of Africa in ancient and medieval sources. An anthology]. Moscow. P. 315–323 (in Russian).

Danshin 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.

If one disregards the earliest times, the development of an independent philosophical and theological tradition in the Armenian Church was parallel to the development in that Church of a negative attitude towards the doctrine of Christology as formulated by the Council of Chalcedon. The refutation of Chalcedonian heritage necessitated an alternative doctrine, which found its expression in works of Severus of Antioch (if one goes beyond the boundaries of the Armenian Church). But this “father of Monophysite Christology” was anathematised for a long period by the Armenian Church at an offi cial level. How then did the Armenian theology develop under these circumstances, and who were its principal creators? Peter, the Bishop of Syunik (late 5th — fi rst half of the 6th cc.), may well be acknowledged as one of them. His works extend to many fi elds of theology, but his main interest was in Christology. This is evidenced by his lost work Against the Chalcedonites, a Christmas sermon, the extant Laudation of Theotokos, and fragments of Christological texts. In a work entitled “On Faith”, he lays out a history of church councils, but also considers in some detail the active phase of Christological disputes in the second quarter of the 5th century. Besides, the answers to questions on the Incarnation posed by Vachagan, the ruler of Caucasian Albania, have survived under the name of Peter of Syunik. Regardless of who this text was written by, it is an important testimony to the conceptualisation in the Armenian Church of the mystery of the unity of the divine and the human in the Christ. A comprehensive study of the literary heritage of Bishop Peter is beyond the scope of this article. Its aim is to invite attention to this nearly forgotten theologian of the Armenian Church and provide a brief description of his works. The study of his heritage needs to be continued because otherwise it is impossible to properly reconstruct the Armenian theology in the first centuries after the Council of Chalcedon.

veneration of Theotokos, Council of Dvin, Peter of Syunik (Petros Syunetsi), martyr Yazidbouzid (Astvatsatur), Severus of Antioch, Armenian literature, Armenian classical authors, Christology, homilies

1. Abegian M. (1948) Istoriia drevnearmianskoi literatury [History of the Classical Armenian literature]. Yerevan (in Russian).
2. Arevshatian S. (2016) Formirovanie filosofskoi nauki v Drevnei Armenii (V–VI vv.) [Formation of the philosophical science in Ancient Armenia (5th — 6th cc.)]. Yerevan (in Russian).
3. Hovhan Imastasēr Ojnecʽi (1994) “Saks žoġovocʽ, vor eġen i haykʽ” [About the synods of the Armenians], in Girkʽ tʽġtʽocʽ [The book of letters]. Jerusalem. P. 473–493 (in Armenian).
4. Lebon J. (1951) “La christologie du monophysisme syrien“, in A. Grillmeier, H. Bacht (eds) Das Konzil von Chalkedon: Geschichte und Gegenwart. Bd. 1: Der Glaube von Chalkedon. Würzburg. P. 425–580.
5. Nerses Ṙažik (2004) “Vkayabanutʽun srboyn Yiztibuztean” [The martyrdom of St. Yazidbouzid], in Matenagirkʽ Hayocʽ [Armenian classical authors], vol. 3 Antelias. P. 461–465.
6. Panteleev S. (2019) “Gladzorskii monastyr’ — srednevekovyi universitet Armenii” [Gladzor Monastery: a mediaeval Armenian university”]. Tserkovnyi istorik, 1, 1, p. 57–67 (in Russian).
7. Panteleev S. (2011) “Nekotorye aspekty vospriiatij a Khalkidonskogo Sobora Armianskoi tserkov’iu soglasno “Knige poslanii”” [Some aspects of perceiving the Council of Chalcedon in the Armenian Church according to the Book of Letters], in Sovremennye problemy izucheniia istorii Tserkvi: Mezhdunarodnaia nauchnaia konferentsiia [Ecclesiastical history today: an international conference]. Moscow. P. 260–270 (in Russian).
8. Petros Siunecʽi (2004) “Govest i Surb Astvacacin” [Laudation of Theotokos], in Matenagirkʽ Hayocʽ [Armenian classical authors], vol. 3. Antelias. P. 389–395 (in Armenian).
9. Petros Siunecʽi (2004) “Tʽuġtʽ aṙ Yiztibuzit” [Epistle to Yazidbouzid], in Matenagirkʽ Hayocʽ, vol. 3, p. 410 (in Armenian).
10. Petros Siunecʽi (2004) “Yaġags havatoy” [On faith], in Matenagirkʽ Hayocʽ, vol. 3, p. 406–407 (in Armenian).
11. Petros Siunecʽi (2004) “Yaġags marmavorutʽean” [On the Incarnation], in Matenagirkʽ Hayocʽ, vol. 3, p. 409 (in Armenian).
12. Petros Siunecʽi (2004) “Yaġags marmavorutʽean Teaṙ” [On the Incarnation of the Lord], in Matenagirkʽ Hayocʽ, vol. 3, p. 396–405 (in Armenian).
13. Poġorean N. (1966) “Petrosi Siuneacʽ yepiskoposi aṙ Surbn Hiztibuzti yoržam i handri ēr i Dvin” [The letter of Bishop Peter of Syunik to St. Yazidbouzid when the latter was in Dvin]. Ēǰmiajin [Echmiadzin], 1, p. 50 (in Armenian).
14. Kʽēosēean Y. (2004) “Petros Siunecʽi ev ir erkerə” [Peter of Syunik and his works”], in Matenagirkʽ Hayocʽ, vol. 3, p. 387–388 (in Armenian).
15. Kʽēosēean Y. (2004) “Vkayabanutʽyun srboyn Yiztibuztean” [The martyrdom of St. Yazidbouzid], in Matenagirkʽ Hayocʽ, vol. 3, p. 459–460 (in Armenian).
16. Yakobean P. (ed.) (1998) Tēr-Mkrtčʽean G. Hayagitakan usumnasirutʽivnner [Armenian studies], book 2. Etchmiadzin (in Armenian).
17. Yovhannēs Gabeġenacʽi (2004) “Tʽuġtʽ aṙ Vrtʽanis Siunecʽi yepiskopos yev aṙ tēr Mihr Artašir” [Epistle to the bishop of Syunik Vrtanes and to Lord Mihr Artashir], in Matenagirkʽ Hayocʽ [Armenian classical authors], vol. 3. Antelias. P. 445–447 (in Armenian).

Panteleev Sergey, диакон

*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 little-studied Christian Arab manuscripts of the 13th and 17th centuries from the collection of the Orthodox Patriarchate of Jerusalem associated with Mar Saba Monastery. In the 16th and early 17th centuries, this celebrated monastery was a centre of an autonomous monastic “republic”. It was polyethnic and alongside Balkan Slavs and Greeks, there were a number of Orthodox Arabs (the Melkites). For Syrian and Lebanese Orthodox people, this most important and the only survived monastery of the Judaean Desert remained a centre of high book culture, the most important point of attraction, a place where the dialogue between Orthodox cultures was going on, which in many respects stimulated the spiritual growth of the Melkites in the late 16th and 17th centuries. Contacts of Antiochian patriarchs, their milieu and ordinary pilgrims from Syria and Lebanon with Mar Saba Monastery, as well as the presence of Arab monks in the monastery, are refl ected in marginalia in a whole range of manuscripts given as presents to the monastery by Arab clergy- and laymen. Among the most interesting fi gures who left their notes on the margins of these books, one can name Patriarchs Yuwakim V ibn Juma (1543–1576) and Mikhail VI Sabbagh (1576– 1581/4), the monk of Mar Saba Yuhanna ibn Tashlak (later Metropolitan Yuwakim of Bethlehem), hieromonk Musa (the disciple of Patriarch Yuwakim ibn Juma), Cosmas ibn Dabbas (the future Patriarch of Antioch known as Cyril III, 1619–1628). The marginalia notes contain unique information on historical events of the Christian East and its spiritual life, on making books and their circulation, on cultural contacts of the Melkites in the 16th and early 17th centuries.

Mar Saba Monastery, Christian East, Patriarchate of Antioch, Greek Orthodox Arabs (Melkites), Christian Arab manuscripts

1. Aṭiya, ʻAzīz (1970) Al-Fahāris at-taḥlīliyya li-maḫṭūṭāt Ṭūr Sīnā al-ʻarabiyya [Analytical catalogue of Arabic manuscripts in the Mount Sinai monastery]. Alexandria (in Arabic).
2. Kuzenkov P., Panchenko K. (2013) “‘Кrivye Paskhi’ i Blagodatnyi ogon’ v istoricheskoi retrospective” [“Wrong Easters” and the Holy Fire: a retrospect], in K. Panchenko. Pravoslavnye araby: put’ cherez veka [The Orthodox Arabs: the way through centuries]. Moscow. P. 57–88 (in Russian).
3. Nasrallah J. (1979) Histoire du mouvement littéraire dans l’église melchite du Ve au XXe siècle, 4 (1). Louvain; Paris.
4. Panchenko K. (2012) Blizhnevistochnoe pravoslavie pod osmanskim vladychestvom: Pervye tri stoletiia, 1516–1831 [The Middle Eastern Orthodox Community under the Ottoman Rule: the first three centuries, 1516–1831]. Мoscow (in Russian).
5. Panchenko K. (2013) “Kogda i gde nachalsia Mel’kitskii Renessans?: Zhizn’ i trudy vifl eemskogo mitropolita Ioakima” [When and where the Melkite Renaissance began? The life and works of Metropolitan of Bethlehem Joachim”], in K. Panchenko. Pravoslavnye araby: put’ cherez veka [The Orthodox Arabs: the way through centuries]. Moscow. P. 266–282 (in Russian).
6. Panchenko K. (2013) “Tripoliiskoe gnezdo: Pravoslavnaia obshchina g. Tripoli v kul’turnopoliticheskoi zhizni Antiokhiiskogo patriarkhata XVI — pervoi poloviny XVII v.” [“The Tripolitan Nest”: a role of the Orthodox community of Tripoli in cultural and political history of the Patriarchate of Antioch in the 16th and first half of the 17th centuries], in K. Panchenko. Pravoslavnye araby: put’ cherez veka. P. 212–265 (in Russian).
7. Panchenko K. (2017) “Severolivanskoe pravoslavie na zare osmanskoi epokhi” [The Greek Orthodox community of Northern Lebanon at the dawn of the Ottoman era]. Vestnik PSTGU. Seria III: Filologiia, 4 (53), p. 56–77 (in Russian).
8. Panchenko K. (2018) ““Temnyi vek’ palestinskogo monashestva: upadok i vozrozhdenie blizhnevostochnykh monastyrei na rubezhe mamliukskoi i osmanskoi epokh” [The “dark age” of the Palestinian monasticism: decline and revival of Middle Eastern monasteries in the Late Mamluk and Early Ottoman epochs”]. Vestnik PSTGU. Seria III: Filologiia, 4 (57), p. 58–87 (in Russian).
9. Panchenko K. (ed.) (2020) Antologiia literatury pravoslavnykh arabov [An anthology of the literature of the Orthodox Arabs], vol. 1: Istoriia [The history]. Мoscow (in Russian).
10. Panchenko K., Fonkich B. (2007) “Gramota 1594 g. Antiokhiiskogo patriarkha Ioakima VI tsariu Fedoru Ivanovichu” [The message of 1594 of Patriarch of Antioch Joachim VI to Tsar Fedor Ivanovitch], in Monfokon: Issledovaniia po paleografii, kodikologii i diplomatike [Monfokon: studies on palaeography, codicology, and diplomatics]. Moscow; St. Petersburg. P. 166–184 (in Russian).
11. Treiger A. (2010) ““Umnyi rai” — mistiko-asketicheskii traktat v arabskom perevode” [“Paradise of mind”, the mystical and ascetic treatise in an Arabic translation]. Simvol, 58, p. 297–318 (in Russian).
12. Troupeau G. (1972) Catalogue des manuscripts Arabes. Pt. 1: Manuscrits Chrétiens. Paris.
13. “Waṣf maḫṭūṭāt dayr Sayyidat Ḥamāṭūra Kūsbā” [Description of manuscripts from Our Lady of Hamatura monastery in Kousba] (1991) in Al-maḫṭūṭāt al-ʻarabiyya fī l-adyira al-urṯuḏūksiyya al-Anṭākiyya fī Lubnān [Arabic manuscripts in Orthodox Antiochian monasteries in Lebanon]. Pt. 1. Lebanon (in Arabic).

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.

The article is devoted to the Coptic cycle gathered around the name of the persecutor Arianus and consisting of three diff erent martyrdoms. They are extant in one MS. The texts in it are arranged in a chronological order following the logic of the narrative. These three texts make up a literary unity occurring only in the Coptic tradition. All martyrdoms are united, fi rstly, by a single background of events, i.e. the city of Antinopolis, and, secondly, by the fi gure of the persecutor Arianus. In the fi rst two texts, this character is the antagonist, and in the third it is the protagonist. The research shows that the prototype of Arianus is Apostle Paul. An allegory to the New Testament story of Paul can be found in the general narrative of the cycle, where each of the three texts sequentially represents the prologue, the set and the denouement. This cycle has never been studied from a philological point of view, but it is this analysis that makes it possible to determine the literary and non-literary methods used by the author of the cycle in order to integrate the three texts.

Coptic hagiography, cycle (in literature), Arianus, Ascla, Philemon and Apollonius, Diocletian, Antinopolis

1. Bakhtin M. (2000) Avtor i geroi: K fi losofskim osnovam gumanitarnykh nauk [Author and the character: On the philosophical foundations of the humanities]. St. Petersburg (in Russian).
2. Barns J. W. B., Reymonds E. A. E. (eds) (1973) Four martyrdoms from the Pierpont Morgan Coptic codices. Oxford.
3. Baumeister T. (1972) Martyr Invictus: der Martyrer als Sinnbild der Erlö sung in der Legende und im Kult der frü hen koptischen Kirche. Münster.
4. Baumeister T. (1991) “Apollonius and Philemon, Saints”, in A. Atiya (ed.) Coptic Encyclopedia, vol. 1. New York. P. 174–175.
5. Delehaye H. (1923) “Les Martyrs de l’Égypte”. Analecta Bollandiana, 40, pp. 5–154.
6. Delehaye H. (1934) Cinq leçons sur la methode hagiographique. Brussels.
7. Frangulian L. (2019) Agiografi cheskii mir muchenikov v koptskoi literature [The hagiographic world of martyrs in Coptic literature (VII–VIII centuries)]. Moscow (in Russian).
8. Ianitskii L. (2000) “Tsiklizatsiia kak kommunikativnaia strategiia v sovremennoi kul’ture” [Cyclisation as a communication strategy in the present-day culture], in Kritika i semiotika [Criticism and semiotics], 1–2, pp. 170–174 (in Russian).
9. Kadatskaia D. (2017) “Termin ‘tsikl’ v otechestvennom literaturovedenii” [The term ‘cycle’ in Russian studies of literature]. Molodoi uchenyi, 22 (156), p. 473–478 (in Russian).
10. Kul’kova N. (ed.) (2001) Istoriia egipetskikh monakhov [History of Egyptian monks]. Moscow (in Russian).
11. Orlandi T. (1978) “The future of studies in Coptic Biblical and Ecclesiastical literature”, in R. Wilson (ed.) The future of Coptic studies. Leiden. P. 143–163.
12. Orlandi T. (1986) “Coptic literature”, in The roots of Egyptian Christianity. Philadelphia. P. 51–81.
13. Orlandi T. (1991) “Cycle”, in A. Atiya (ed.) Coptic Encyclopedia, vol. 3. New York. P. 666–668.
14. Papaconstantinou A. (2011) “Hagiography in Coptic”, in S. Efthymiadis (ed.) Ashgate research companion to Byzantine hagiography, vol. 1: Periods and places. Farnham. P. 323–344.

Frangulian Lilia

*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 studies a note in the Middle Arabic language found before the Book of Job in the second volume of the earliest copy of the complete Arabic Bible kept in the collection of the Institute of Oriental Manuscripts of the Russian Academy of Sciences. This note, the author of which is unknown, deals with the seizure by the Roman Catholics of those Holy Places in Jerusalem and Bethlehem which belonged to the Greek Orthodox; the seizure was made with consent from the Ottoman authorities. This event, which in fact happened in 1690, is in the note erroneously dated two years earlier. In 1922, the text of the note was published by Archimandrite Elij ah from Alexandria in a considerably edited version in accordance with the rules of Classical Arabic grammar. This edition was carried out on the basis of an inaccurate copy taken in 1908 from the above-mentioned manuscript of the Arabic Bible which at that time was kept in the monastery of Balamand near Tripoli in Northern Lebanon. As a result, the content of the note was distorted in certain places, which aff ected its Greek and French translations. In this article, the original text of the note is published for the first time. The publication is accompanied by a Russian translation and commentaries. It identifies all political and church fi gures mentioned in the note, including the ambassador of France hidden under the nickname of Zamaria (in all probability, a distorted form of ce marquis).

Jerusalem, Bethlehem, Holy Places, Roman Catholics in Holy Land, Greek Orthodox Patriarchate of Jerusalem, Palestine in Ottoman Empire, Sultan Suleiman II, Köprülü family

1. Baranov Kh. (1977) Arabsko-russkii slovar’ [Arabic-Russian Dictionary]. Moscow (in Russian).
2. Bohas G., Saguer A., Sinno A. (eds) (2012) Le Roman d’Alexandre à Tomboucou: Histoire du Bicornu: Le manuscrit interrompu. Barcelone.
3. Duţu A., Cernovodeanu P. (eds) (1973) D. Cantemir. Extracts from “The History of the Ottoman Empire”. Bucharest.
4. Chernetsov S. (2001) “O ‘zapadnykh volkakh’ — efiopskom prozvishche katolikov” [On the ‘Western Wolves’, the Ethiopian nickname of Roman Catholics], in Hyperboreus: Studia classica, 7, 1–2, p. 417–418.
5. Elias Archimandritos (1922) “Ektropi skene Latinon en Ierusalim” [Ugly scenes of behaviour of the Latins in Jerusalem]. Ecclesiaticos Pharos, 21, p. 195–212 (in Greek).
6. Frantsouzoff S. (2002) “Balamand”, in Pravoslavnaia entsiklopediia [Orthodox Encylopaedia], vol. 4. Moscow. P. 281–283 (in Russian).
7. Frantsouzoff S. (2009) “Pripiski k arabskoi rukopisnoi Biblii (D 226) iz sobraniia Instituta vostochnykh rukopisei RAN kak istoricheskii istochnik” [Notes in the Arabic Manuscript Bible (D 226) from the Collection of the the Institute of Oriental Manuscripts of the RAS as a historical source”]. Vestnik PSTGU. Ser. III: Filologiia, 3 (17), p. 38–57 (in Russian).
8. Frantsouzoff S. (2014) “Skazanie o blagochestivoi izrail’tianke Ḥasane v arabo-pravoslavnoi agiograficheskoi traditsii” [A story of the pious Israelite Ḥasana in the Arab Orthodox hagiographic tradition]. Vestnik PSTGU. Ser. III: Filologiia, 5 (40), p. 89–99 (in Russian).
9. Frantsouzoff S. (2017) “Khotosho zabytoe staroe… (Kak siriiskie kurdy ukryvalis’ ot presledovanii v khristianskom monastyre)” [“Well forgotten past… (How the Syrian Kurds took shelter form persecutions in a Christian monastery)”]. Khristianskii Vostok, 8 (14), p. 331–338 (in Russian).
10. Frantsouzoff S. (2017) “Polnyi spisok Biblii na arabskom iazyke v Sankt Peterburge: Problema datirovki” [The complete copy of the Bible in the Arabic language in St. Petersburg: a problem of its dating”], in A. Alekseev (ed.) Slavianskaia Bibliia v epokhu rannego knigopechataniia: K 510-letiiu sozdaniia Bibleiskogo sbornika Matfeia Desiatogo [The Slavonic Bible in the epoch of early book-printing: 510th anniversary of the Biblical Collection of Matfei Desyatyi]. St. Petersburg. P. 110–123 (in Russian).
11. Frantsouzoff S. (2018) “Khozhdenie Zosimy k blazhennym synam Ionadava: k kharasteristike arabo-pravoslavnoi versii” [Itinerary of Zosimas to the Blessed Sons of Jonadab: Shedding light on its Arabic Orthodox version”]. Vestnik PSTGU. Ser. 3: Filologiia, 57, p. 124–130 (in Russian).
12. Krymskii A. E. (2018) Istoriia novoi arabskoi literatury (XIX — nachalo XX veka) [History of the modern Arabic literature (19th — early 20th centuries)]. Moscow (in Russian).
13. Panchenko K. (2012) Blizhnevostochnoe pravoslavie pod osmanskim vladychestvom. Pervye tri stoletiia. 1516–1831 [Middle Eastern Greek Orthodox Community under the Ottoman dominition. The first three centuries. 1516–1831]. Moscow (in Russian).
14. Piamenta M. (1990) Dictionary of Post-Classical Yemeni Arabic, pt. 1. Leiden; New York; Copenhagen; Cologne.
15. Piatnitskii Iu. A. (2014) “Antiokhiiskii patriarkh Grigorii IV i Rossiia: 1909–1914” [Gregory IV, Patriarch of Antioch, and Russia: 1909–1914], in A. Sedov (ed.) Issledovaniia po Aravii i islamu: Sbornik statei v chest’ 70-letiia Mikhaila Borisovicha Piotrovskogo [Studies in Arabia and Islam. A collection of papers in honour of Mikhail Borisovich Piotrovskii on the occasion of his 70th birthday. Moscow. P. 282–337 (in Russian).
16. Serikoff N., Frantsouzoff S. (2018) “Arabografi chnyi fond. D226*1, 226*2, 226*3. Arabskaia Bibliia” [The fund in Arabic script. D226*1, 226*2, 226*3. The Arabic Bible], in Aziatskii Muzei — Institut vostochnykh rukopisei RAN: Putevoditel’ [The Asiatic Museum — the Institute of Oriental Manuscripts of the Russian Academy of Sciences: a guide]. Moscow. P. 87–92 (in Russian).
17. Voiron D. (1924) “‘Scènes de désordre’ à Jérusalem et à Bethléem en 1690”. Échos d’Orient, 23, 133, p. 86–92.

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 publication contains the Russian translation of the last fragment of the Beirut Church Chronicle. According to A. Krymskiy, this part was compiled by Khalīl Fayyāḍ, who was the copyist of the Kiev manuscript, and covers the period of the 1820s — 1880s. This text is a logical continuation of the main body of the chronicle compiled in the Orthodox milieu of Beirut in the 18th and 19th centuries and in the original entitled Muḫtaṣar tārīḫ al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt. The fragment translated here describes the life of Beirut Orthodox community and main events in the Orthodox Church of Antioch in the times of Patriarchs Methodius (1823–1850) and Hierotheos (1850–1885). The attention of the chronicler, like in the previous parts, is focused mainly on the spread of Unia in the territory of the Church of Antioch. Besides, a specifi c feature of this part of the text is a narrative of contradictions within the Orthodox community, which gives an idea of the Arab-Greek confl ict in the Patriarchate of Antioch that had intensifi ed by then. The translation is based on the Kiev manuscript of the chronicle preserved at the Manuscript Institute of V. I. Vernadskiy National Library of Ukraine (fund І, No. 25709). Variant readings of the MS version from the library of the Patriarchate of Antioch, used as a basis for the critical edition by Nā’ila Qā’idbeyh (2002), are indicated as well.

Arab Orthodox chronicles, Orthodox Church of Antioch, Lebanon, Beirut Diocese, Unia, Greek Catholics, Greek-Arab confl ict in Orthodox Church

1. Bazili K. (2007) Siriia i Palestina pod turetskim pravitel’stvom v istoricheskom i politicheskom otnosheniiah [Syria and Palestine under the Turkish Rule Historically and Politically]. Moscow; Jerusalem (in Russian).
2. Fawaz Leila Tarazi (1994) An Occasion for War: Civil Confl ict in Lebanon and Damascus in 1860. Berkeley; Los Angeles.
3. Kobishchanov T. (2006) “Damasskaia reznia” [“Damascus Massacre”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 13, pp. 699–700 (in Russian).
4. Kobishchanov T. (2007) “Druzsko-maronitskii konfl ikt” [“The Druze-Maronite Confl ict”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 16, pp. 286–287 (in Russian).
5. Kobishchanov T. (2003) Hristianskie obshchiny v arabo-osmanskom mire (XVII – pervaia tret’ XIX veka) [The Christian Communities in the Arab-Ottoman World (the 17th – fi rst third of the 19th century)]. Moscow (in Russian).
6. Krymskyi A. (1971) Istoriia novoi arabskoi literatury: XIX – nachalo XX veka [History of the Modern Arab Literature: the 19th – early 20th century]. Мoscow (in Russian).
7. Lisovoi N., Panchenko K., Smirnova I. (2009) “Ierofei” [“Hierotheos”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 21, pp. 380–383 (in Russian).
8. Nadzhim M. and others (2001) “Antiohiiskaia pravoslavnaia tserkov” [“The Antiochian Orthodox Church”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 2, pp. 501–529 (in Russian).
9. Panchenko K., Moiseeva S. (2016) “Mel’kitskaia katolicheskaia tserkov’” [“Melkite Catholic Church”], in Pravoslavnaia entsiklopediia [Orthodox Encyclopaedia], Moscow, vol. 44, pp. 642–656 (in Russian).
10. Qā’idbeyh N. (ed.) (2002) Bin Ṭrād ‘Abdullāh al-Bayrūtī. Muḫtaṣar tārīḫ al-asāqifa al-lazīna raqū martabat ri’āsat al-kahanūt al-ğalīla fī madīnat Bayrūt [Brief History of the Bishops who Ascended the High Episcopal See of the City of Beirut]. Beirut (in Arabic).
11. Rustum A. (1988) Kanīsat madīnat Allāh Anṭākiyā al-‘uẓmā. Al-ğuz’ at-tālit: 1453–1928 [The Church of Antioch, the Great City of God. Part 3: 1453–1928]. Beirut (in Arabic).

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 is a translation of a prayer for the Abbasid Caliph al-Ma’mun (813–833), attributed to Theodore Abu Qurra, Arab Orthodox bishop of Harran (ca. 750 — ca. 830) and composed in rhymed prose (saj‘). Although this text can be considered as a model of prayer for virtually any ruler, certain formulae suggest that the author was referring to the historical fi gure of al-Ma’mun. The text is of interest as a piece of evidence for al-Ma’mun’s popularity among Arab Christian authors who attempted to create his positive image in texts of various genres.

Theodore Abu Qurra, Caliph al-Ma’mun, Christian-Arabic literature, saj‘

1. Atiya A. (1955) The Arabic manuscripts of Mount Sinai: A hand-list of the Arabic manuscripts and scrolls microfilmed at the Library of the Monastery of St. Catherine, Mount Sinai. Baltimore.
2. Bertaina D. (2007) An Arabic account of Theodore Abu Qurra in debate at the court of Caliph al-Ma’mun: A study in Early Christian and Muslim literary dialogues. Washington.
3. Davydenkov O. (2020) Bogoslovie Feodora Abu Qurry, episkopa Kharranskogo [Theology of Theodore Abu Qurra, Bishop of Harran]. Мoscow (in Russian).
4. Davydenkov O. (ed.) (2020) Arabskie sochineniia Feodora Abu Qurry, episkopa Kharranskogo [Arabic works of Theodore Abu Qurra, Bishop of Harran]. Moscow (in Russian).
5. Fil’shtinskii I. (2001) Istoriia arabov i khalifata (750–1517 gg.) [History of the Arabs and the Caliphate]. Мoscow (in Russian).
6. Frantsouzoff S. (2013) “Chudo Bogoroditsy v Atribe: tekstologicheskie osobennosti i spetsifika soderzhaniia” [The Miracle of Theotokos in Atrib: textological peculiarities and specific features of the content]. Vestnik PSTGU. Ser. III: Filologiia, 35, p. 97–108 (in Russian).
7. Frantsouzoff S. (ed.) (2013) “Bukharestskaia versiia Chuda Bogoroditsy v Atribe (po rukopisi B.A.R. MSs orientale 365 Biblioteki Rumynskoi akademii)” [Bucharest version of the Miracle of Theotokos in Atrib”]. Vestnik PSTGU. Ser. III: Filologiia, 35, pp. 133–142 (in Russian).
8. Frantsouzoff S. (ed.) (2013) “Taibitskaia versiia Chuda Bogoroditsy v Atribe (po rukopisiam RNB Arab. n. s. 266 i Arab. n. s. 91)” [Al-Tayba version of the Miracle of Theotokos in Atrib]. Vestnik PSTGU. Ser. III: Filologiia, 35, p. 143–160 (in Russian).
9. Lamoreaux J. (2009) “Theodore Abū Qurra”, in D. Thomas, B. Roggema (eds) Christian-Muslim relations: A bibliographical history, vol. 1. Leiden; Boston. P. 439–491.
10. Rekaya M. (1991) “Al-Ma’mūn”, in Encyclopaedia of Islam: new edition, vol. 6, p. 331–339.
11. Sourdel D. (1963) “La politique religieuse du Calife ‘Abbaside al-Ma’mun”. Revue des études islamiques, 30, pp. 27–48.
12. Swanson M. (2003) “The Christian al-Ma’mūn tradition”, in D. Thomas (ed.) Christians at the heart of Islamic rule. Leiden; Boston. P. 63–92.
13. Thomas D. (2007) “The Caliph al-Ma’mūn”, in D. Thomas, B. Roggema (eds) Christian-Muslim relations: A bibliographical history, vol. 1. Leiden; Boston. P. 582–584.
14. Vasiliev A. (1942–1943) “The Life of St. Theodore of Edessa”. Byzantion, 16, p. 165–225.

Salimovskaya Anastasia