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St. Moses the Ethiopian Or the Black. Cult and Representation in the Middle Ages*

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St. Moses the Ethiopian Or the Black. Cult and Representation in the Middle Ages* St. Moses the Ethiopian or the Black. Cult and representation in the Middle Ages* Tatjana Starodubcev** Academy of Arts, University of Novi Sad UDC 271.723-36-5:929 Mojsije Etiopski, sveti 82-97:271-29 75.046.3.041.5 DOI https://doi.org/10.2298/ZOG1943001S Оригиналан научни рад The paper presents extant texts narrating about St. Moses the the part about the Nitrian anchorites in Palladios’ Lausiac Ethiopian or the Black written in Greek, Coptic, Ge’ez, Syrian, History completed in 420. The author, who spent many Arabic and Old Church Slavonic and reviews the cult of the years in Egypt, first in the Nitrian Desert and then in Kel- saint connected to the Baramus Monastery in the Scetis Desert lia, recounts that Moses, a black-skinned Ethiopian, was or the Nitrian Desert. His preserved images in Egypt, Palestine, Byzantium, and in the countries whose churches used various a house-servant to a government official, but his master recensions of the Old Church Slavonic language are listed. The dismissed him because of his immorality and brigandage. final part of the study proposes some conclusions on his cult Moses became the leader of a band of robbers. He bore a and representation. grudge against a shepherd who one night had prevented Keywords: St. Moses, the Ethiopian, the Black, Egypt, him with his dogs from carrying out a plan. Moses set out Byzantium, Slavic countries, Wallachia to kill him and was informed that the shepherd was keep- ing his sheep across the Nile. The river was in flood, so St. Moses the Ethiopian or the Black was portrayed he put his sword between his teeth and his clothes on his amongst the holy monks and hermits in the churches of head and swam to the other side. The shepherd escaped the Eastern Christian realm. He is, at least in the repre- and hid. Moses took four of his best rams, killed and tied sentations created in Byzantium and in areas under its them together and swam back again. He came to a little direct cultural influence, generally easily recognizable be- homestead, skinned the rams and ate the best pieces of cause he is usually shown as dark-skinned and wearing meat, sold the skin in exchange for wine he then drunk, and went off fifty miles further to where his band was monastic robes.1 waiting for him. Later, he gave himself up to a monastery The commemoration of the holy father Moses the and embraced repentance. On one occasion, four robbers Ethiopian, as evidenced by the Synaxarion of the Church stormed into his cell and attacked him, and he tied them all of Constantinople compiled in the tenth century, is cel- th 2 together and brought them to the church of his brethren. ebrated on August 28 , as the first of the day. Numer- Realizing that Moses was the famous former brigand, the ous and diverse writings composed in the Greek language 3 robbers renounced the world. He was attacked and tempt- narrate about this saint. There is a story about Moses the ed by the demons of impurity in a bid to plunge him into Ethiopian, Περὶ Μωυσέως τοῦ Αἰθίοπος (BHG 1309) in his his old ways. So he went for advice to the great Isidore, the one who lived in Scete. Moses returned to his cell and * The paper is the result of research on the project no. 177036 from then on practiced ascetism more zealously, refraining supported by the Ministry of Education, Science and Technological from food, accomplishing a great deal of work and com- Development of Serbia. pleting fifty prayers a day. As he continued to be consumed ** [email protected] by fire in his dreams, he asked an experienced monk for 1 S. Tomeković, Les saints ermites et moines dans la peinture advice. Then he returned to his cell and made an oath that murale byzantine, ed. L. Hadermann-Misguich, C. Jolivet-Lé vy, Paris he would not sleep all night nor bend his knees in order 2011, 35–36, 94, 99, 102, 241. 2 Delehaye, Synaxarium, 929.18–932.7, for all commemorations to avoid being tortured by dreams. He remained in his cell of that day cf. ibid., 929.18–932.15. For the time of composition of the for six years, standing in the middle of his cell every night Synaxarion of the Church of Constantinople v. Synaxarion, in: ODB III, praying, but he could not overcome the temptation. There- 1991 (R. F. Taft, N. Patterson Ševčenko). fore he decided to put himself to even greater undertaking. 3 For Greek texts narrating about the saint or dedicated to him Each night he went out to the cells of the old monks who cf. BHG II, 127–128, nos. 1307z–1310c; Novum auctarium Bibliothe- were no longer able to go far to fetch water and, secretly cae hagiographicae Graecae, ed F. Halkin, Bruxelles 1984, 153, nos. 1307z–1310h. On the life and sayings of the saint based on four Greek taking their water-pots, filled them with water. One night, writings v. K. O’Brien Wicker, Ethiopian Moses (collected sources), in: as he bent over the well, a demon struck him with a cudgel Ascetic behavior in Greco-Roman antiquity. A sourcebook, ed. V. L. across the loins and he lost consciousness. The next day a Wimbush, Minneapolis 1990, 329–347. 1 ЗОГРАФ 43 (2019) [1–22] man found him lying there and told the great Isidore, the test and to humiliate him and they asked why an Ethio- priest of Scete. He picked Moses up and brought him to pian came amongst them. When he was ordained a priest, the church. For a year he was so ill that his body and soul the archbishop said to him that he had become entirely recovered strength with great difficulty. Isidore the priest white and then told the priests to call Moses names and told him that there were limits even in the ascetic prac- drive him out when he came into the sanctuary, and he ac- tice and in the struggle with demons and that from that cepted that, saying to himself that he was the ash-skinned very moment his impure dreams would cease and to come and black one. When it was ordered in Scete to fast for confidently to receive communion by the holy secrets. Mo- one week, brothers from Egypt came to visit him, and he ses again retired to his cell. He died at the age of seventy- cooked a meal for them. Seeing the smoke, his neighbors five in Scete, having become a priest, leaving behind sev- informed the priests that he had broken the command and enty disciples.4 Sozomenos, a renowned lawyer known for cooked in his cell, but the priests understood why he had his extensive Ecclesiastical History dedicated to Emperor done it. An official wanted to see him and went to Scete. Theodosius I, wrote about Moses shortly thereafter. The However, Abba Moses was informed about it and rose to work recounts the history of the church from 324 to 425. flee to the marsh, but the man and his retinue met him It was completed after 443, when the last event recorded along the way and asked him for Moses’s cell, and he re- in the preface took place. In Book VI Chapter 29, named plied that this Moses was a fool (σαλός). The official went ‘On the monks of Thebais’, Περὶ τῶν ἐν Θηβαΐδι μοναχῶν, to the church and told the priests what had happened. Sozomenos dedicates one subchapter to Moses. It is appar- They asked him what the old man he had met looked ently based on the narrative in the Lausiac History, which like. He replied that he was wearing old clothes and that is somewhat summarized there, and does not mention the he was tall and black, and they said to him that they had origin of the saint, but states that he was a slave first and seen Abba Moses himself. Later, Moses told the brethren was thrown out of his master’s house because of his per- that the barbarians were coming to Scete and to flee and versity.5 In the Alphabetical Collection of The Sayings of that he had been waiting for that day for many years so the Desert Fathers, Ἀποφθέγματα τῶν πατέρων, compiled the words of Christ the Lord might be fulfilled that say ‘all in the fifth or sixth century, there is a chapter on Abba they that take the sword shall perish with the sword’ (Mt Moses entitled Περὶ τοῦ ἀββᾶ Μωσῆ (BHG 1310c), which 26:52). There were seven brothers with him and the bar- does not include the events that took place before his re- barians slew them, but one hid behind a pile of rope and treat to the desert. It focuses on his struggle against the saw seven crowns descending and crowning them. Then, temptation of fornication and his conversations with Abba some events from his life are recounted in more detail. It is Isidore, describing the advice given to him by Abba Isi- told that Abba Moses, while walking to Petra, asked him- dore: to look to the west, where he saw an immense crowd self how he would get any water there, but a voice came to of demons, and to the east, where he saw a multitude of him saying not to be concerned. He was visited by some of holy angels in glory. This text also recounts that a brother the fathers and he had only a single flask of water which in Scete fell into sin, and that he did not condemn him, he used up to cook lentils for them.
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