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Bitstream 28401.Pdf (14.43Mb) ZBORNIK RADOVA VIZANTOLO[KOG INSTITUTA HßçÇÇÇ UDC 949.5+7.033.2+877.3(05) ISSN 0584–9888 INSTITUT D’ÉTUDES BYZANTINES DE L’ACADÉMIE SERBE DES SCIENCES ET DES ARTS RECUEIL DES TRAVAUX DE L’INSTITUT D’ÉTUDES BYZANTINES XßçÇÇÇ Rédacteur LJUBOMIR MAKSIMOVI] Directeur de l’Institut d’études byzantines Comité de rédaction Jean-Claude Cheynet (Paris), Evangelos Chrysos (Athenes), Vujadin Ivani{evi}, Jovanka Kali}, Sergej Karpov (Moscou), Bojana Krsmanovi}, Aleksandar Loma, Ljubomir Maksimovi}, Miodrag Markovi}, Radivoj Radi}, Claudia Rapp (Vienne), Peter Schreiner (Munich), Gojko Suboti}, Mirjana @ivojinovi} Secretairedelaredaction Dejan D`elebd`i} BEOGRAD 2011 UDK 949.5+7.033.2+877.3(05) ISSN 0584–9888 VIZANTOLO[KI INSTITUT SRPSKE AKADEMIJE NAUKA I UMETNOSTI ZBORNIK RADOVA VIZANTOLO[KOG INSTITUTA HßçÇÇÇ Urednik QUBOMIR MAKSIMOVI] direktor Vizantolo{kog instituta Redakcioni odbor Mirjana @ivojinovi}, Vujadin Ivani{evi}, Jovanka Kali}, Sergej Karpov (Moskva), Bojana Krsmanovi}, Aleksandar Loma, Qubomir Maksimovi}, Miodrag Markovi}, Radivoj Radi}, Klaudija Rap (Be~), Gojko Suboti}, Evangelos Hrisos (Atina), @an-Klod [ene (Pariz), Peter [rajner (Minhen) Sekretar redakcije Dejan Xelebxi} BEOGRAD 2011 Prihva}eno za {tampu na sednici Odeqewa istorijskih nauka SANU, 28. septembra 2011. godine. Ova kwiga objavqena je uz finansijsku pomo} Ministarstva prosvete i nauke Republike Srbije SADR@AJ — TABLE DES MATIERES Kosta Simi}, Kassias’ hymnography in the light of patristic sources and earlier hymno- graphical works ------------------------- 7 Kosta Simi}, Kasijina himnografija u svetlu patristi~kih izvora i ranih himnografskihdela----------------------- 36 Boris Babi}, Vizantijski i postvizantijski izvori o prostoru i polo`aju sred- wovjekovneBosne------------------------ 39 Boris Babi}, Byzantine and post-Byzantine sources on medieval Bosnia, its area and position ---------------------------- 49 Antonios Vratimos, Michael V Kalaphates — Romanos IV Diogenes: textual parallels in the Chronographia of Michael Psellos --------------- 51 Andonios Vratimos,MihailoV Kalafat — Roman IV Diogen: tekstualne para- lele u Hronografiji MihailaPsela---------------- 60 Predrag Komatina,VizantijskatitulaKonstantinaBodina-------- 61 Predrag Komatina, The Byzantine title of Constantine Bodin --------- 75 Michael Grunbart, Die Macht des Historiographen — Andronikos (I.) Komnenos und 77 sein Bild --------------------------- Mihael Grinbart, Mo} istori~ara — Andronik I Komnin i wegova slika - - - 87 Sr|an Pirivatri},ManojloI Komnin, „carski san“ i „samodr{ci oblasti srp- skogprestola“------------------------- 89 Srdjan Pirivatri}, Manuel I Komnenos,“carski san” and “samodr`ci oblasti srpskog prestola”--------------------------- 117 Vlada Stankovi}, Carigradski patrijarsi u aktima ohridskog arhiepiskopa Di- mitrijaHomatina----------------------- 119 Vlada Stankovi}, Patriarchs of Constantinople in the acts of the archbishop of Ohrid Demetrios Chomatenos ---------------------- 130 Ionuñ-Alexandru Tudorie, Le schisme arsenite (1265–1310) : entre akribeia et oikonomia 133 Jonuc-Aleksandru Tudorie, Arsenitska shizma (1265–1310): izme|u akrivije i ikonomije --------------------------- 174 Mark C. Bartusis, Serbian pronoia and pronoia in Serbia: the diffusion of an institution 177 Mark Bartusis, Srpska pronija i pronija u Srbiji: rasprostirawe jedne usta- nove----------------------------- 214 Svetlana Popovi}, The last hesychast safe havens in late fourteenth- and fifteenth-cen- tury monasteries in the Northern Balkans --------------- 217 Svetlana Popovi}, Posledwa isihasti~ka prebivali{ta u kasnom 14. i 15. veku umanastirimasevernogBalkana------------------ 256 Stanoje Bojanin, „Skazanije o pismeneh“ Konstantina Filozofa Kostene~kog kaoizvorzanarodnukulturusredwegveka------------- 259 Stanoje Bojanin, Skazanije o pismeneh by Constantine the Philosopher Kostene~ki as a source of folk culture in the Middle Ages --------------- 286 Nenad Ristovi}, Aspekti recepcije anti~kog nasle|a u @ivotu despota Ste- fana Lazarevi}a KonstantinaFilosofa-------------- 287 Nenad Ristovi}, Aspects of reception of classical heritage in Biography of despot Stefan Lazarevi} of Constantine the Philosopher ------------ 305 Zbornik radova Vizantolo{kog instituta HßçÇÇÇ, 2011 Recueil des travaux de l’Institut d’etudes byzantines XßVIII, 2011 UDC: 271.222(495.02)–537.7+271.2–291.41:929 DOI:10.2298/ZRVI1148007S KOSTA SIMI] (University of Athens, School of Philosophy) KASSIA’S HYMNOGRAPHY IN THE LIGHT OF PATRISTIC SOURCES AND EARLIER HYMNOGRAPHICAL WORKS This paper examines Kassia’s use of patristic sources and earlier hymno- graphy in some of her authentic poetic works. Her use of the sources is scrutinized in relation to three main themes developed in her poetry: a) the imperial theme, b) the anti-iconoclastic polemic, and c) the ascetic ideal of life according to nature. Key words: Kassia, hymnography, patristic sources. The personality of the Byzantine poetess Kassia (b. between 800 and 810 — d. between 843 and 867) and her liturgical poetry have been the subject of re- search of many scholars since the end of the nineteenth century.1 All of them rightly noted and underlined that biblical citations and allusions abound in Kas- sia’s hymnography. However, her use of patristic sources and earlier hymno- I am very grateful to Professors Ivan Drpi} and Theodora Antonopoulou for taking the time to read the early versions of this paper and for providing me with several valuable references and suggestions. 1 For the life of Kassia and for her poetic works, see K. Krumbacher, Kasia, Sitzungsberichte der Bayerischen Akademie der Wissenschaften. Philosophisch-philologische und historische Klasse 1 (1897) 305–370; I. Rochow, Studien zu der Person, den Werken und dem Nachleben der Dichterin Kassia, Berlin 1967; E. Catafygiotu-Topping, Kassiane the Nun and the Sinful Woman, Greek Ortho- dox Theological Review 26 (1981) 201–209; eadem, The Psalmist, Luke and Kassia the Nun, BS/EB 9 (1982) 199–210; eadem, Women Hymnographers in Byzantium, Diptuca 3 (1982–1983) 107–110; A. Dyck, On Cassia, Kurie h en pollaij…, Byzantion 56 (1986) 63–76; A. Tripolitis, ed. and transl., Kassia: The Legend, the Woman, and Her Work, New York 1992; Ph. Vlachopoulou, Bibliografiko dokimio gia thnKas(s)ia–Kas(s)ianh. O qruloj gurw apo th buzantinh poihtria kai histo- rikothta tou, BuzantinojDomoj 1 (1987) 139–159; J. A. Bentzen, A Study of the Liturgical and Secular Works of Blessed Kassia, Byzantine Nun and Poet, (unpublished master’s thesis), University of New England (Australia), 1994; M. Lauxtermann, Three Biographical Notes, BZ 91.2 (1998) 391–397; N. Tsironi, Kassianh humnwdoj, Aqhna 2002; N. Tsironis, The Body and the Senses in the Work of Cassia the Hymnographer: Literary Trends in the Iconoclastic Period, Summeikta 16 (2003) 139–157; and K. Simi}, Pesnikinja Kasija: Liturgijska poezija pesnikinje Kasije i njen slo- venski prevod (forthcoming). 8 ZRVI XLVÇÇI (2011) 7–37 graphical works has not received much scholarly attention.2 The absence of such an inquiry is characteristic of the scholarship on Byzantine liturgical poetry in general, although this body of texts is commonly considered “a compendium of Eastern patristic theology”3 and one of the primary sources for the study of By- zantine piety.4 The aim of this article is to shed some light on this topic. Kassia’s handling of the patristic and hymnographical material is of vital importance for the understanding of the ideas articulated in her hymns and also for the proper evaluation of her hymnographical oeuvre within the historical context in which she wrote. The following analysis will address both the content of Kassia’s poems and the rhetorical devices she employed. Due to the limited space at my disposal, the article will consider only several of her genuine works, the authenticity of which is beyond dispute.5 Kassia’s use of the sources will be scrutinized in rela- tion to three main themes developed in her poetry: a) the imperial theme, b) the anti-iconoclastic polemic, with a stress on two motifs — the paramount impor- tance of the Incarnation and the equation of the iconoclasts with Jews, and finally c) the ascetic ideal of life according to nature. a) The imperial theme In the first sticheron on the Nativity of Christ—When Augustus reig- ned—Kassia develops the imperial theme, drawing upon the works of several theo- logians from late antiquity, particularly upon Eusebius of Caesarea (d. 340). Cor- relating the notions of Roman and Christian universalism, these theologians ar- gued that the Roman Empire had a place within the larger framework of the di- vinely conceived unfolding of human history. In order to facilitate the understand- ing of the analysis that follows, I cite the sticheron almost in its entirety: 2 On occasion, scholars make general remarks on Kassia’s use of patristic sources. For in- stance, Karavites draws attention to Kassia’s use of Gregory of Nazianzus’ works in her hymnography without giving specific references. Cf. P. Karavites, Gregory Nazianzinos and Byzantine Hymnography, The Journal of Hellenic Studies 113 (1993) 97. He was most likely referring to Kassia’s second sticheron in honor of St. Eustratios and his companions (December 13). The idea con- tained in its first lines, Uperthntwn Ellhnwn paideian / thntwn apostolwn sofian proekrinan oi agioi marturej (Tripolitis, Kassia, 16–17), is undoubtedly borrowed from Gregory’s Homily 23: Tauta wj enbracesi dogmatikwj, all’ ouk antilogikwj¶ alieutikwj, all’ ouk aristotelikwj (“I expounded
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