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Apocryphal Tradition and Slavonic Pilgrimage Literature Full Alt Articletitle Toc: 0 Full Is Advance Article: 0 _full_journalsubtitle: Journal of Patrology and Critical Hagiography _full_abbrevjournaltitle: SCRI _full_ppubnumber: ISSN 1817-7530 (print version) _full_epubnumber: ISSN 1817-7565 (online version) _full_issue: 1 _full_issuetitle: 0 _full_alt_author_running_head (change var. to _alt_author_rh): 0 _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Apocryphal Tradition and Slavonic Pilgrimage Literature _full_alt_articletitle_toc: 0 _full_is_advance_article: 0 206 Scrinium 14 (2018) 206-222 Garzaniti www.brill.com/scri Apocryphal Tradition and Slavonic Pilgrimage Literature Marcello Garzaniti Florence University [email protected] Abstract Slavonic pilgrimage literature is an interesting example of the widespread knowledge of apocryphal literature not only through the written tradition, but also through the medi- ation of the Palestine liturgical tradition and oral legends. The collective memory of Slavia Orthodoxa was formed, therefore, not only on the basis of familiarity with the Holy Scriptures, but also through liturgical tradition and oral legends attested in a com- plex of “holy books” where the apocryphal and legendary motifs enrich and complete the understanding of sacred history characters and events. Keywords Slavonic pilgrimage literature – Slavonic apocryphal literature – Slavonic Holy Scriptures – Palestine liturgical tradition 1 The Centrality of Liturgical Celebration Before talking about the presence of the apocryphal tradition in Slavic pilgrim- age literature we need to consider briefly how the biblical and apocryphal writ- ings in the Byzantine-Slavic world have been transmitted since the first Slavic written language was created and the first translations made. In the Byzantine-Slavic Middle Ages, now generally known as Slavia Ortho- doxa, the Bible was not read as it is today, in the form of a single book, but for the most part there were books used for celebrating the liturgy. For this reason, if we want to understand the meaning and role of the canonical and apocry- phal writings in Church Slavonic literature, it is important to consider the © Marcello Garzaniti, 2018 | doi 10.1163/18177565-00141P14 DownloadedScrinium from 14Brill.com09/25/2021 (2018) 206-222 11:26:59PM This is an open access article distributed under the terms of the prevailing CC-BY-NC License. via free access _full_journalsubtitle: Journal of Patrology and Critical Hagiography _full_abbrevjournaltitle: SCRI _full_ppubnumber: ISSN 1817-7530 (print version) _full_epubnumber: ISSN 1817-7565 (online version) _full_issue: 1 _full_issuetitle: 0 _full_alt_author_running_head (change var. to _alt_author_rh): 0 _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Apocryphal Tradition and Slavonic Pilgrimage Literature _full_alt_articletitle_toc: 0 _full_is_advance_article: 0 Apocryphal Tradition And Slavonic Pilgrimage Literature 207 mediating role of liturgical books, and above all the mediation of the liturgy.1 Authors and copyists had no dictionaries or biblical concordances either, but only some tools for understanding the gospels that helped to identify the paral- lel places in the Gospel account.2 Regarding the lexicons and thesauri, geared especially to understanding the Holy Scriptures, we basically have to wait until the second half of the sixteenth century, when the so-called Azbukovniki began to spread under the influence of new cultural trends brought to Russia by Max- imus the Greek.3 We must try to imagine that, especially in the monastic circles from which the majority of Church Slavonic writers came, the daily liturgical offices were the key moments of community life, and therefore that the liturgy, in particu- lar liturgical books, must have provided the natural context for developing an approach to the Holy Scriptures and their topics. The Psalter, the liturgical book consisting of psalms and Old and New Testament canticles, was the tool with which monks first learnt to read and was usually learnt by heart, becom- ing an essential point of reference in literary production. In celebrating the liturgy, in fact, the mechanisms and mental associations that are largely foreign to us today evolved, but they lie at the heart of the bibli- cal worldview of Slavia Orthodoxa. Think, for instance, of the relationship es- tablished between the Old and New Testament in the liturgical readings, or between the various pericopes regarding a given liturgical feast. Or the rela- tionship between the Holy Scriptures and offices sung in the course of a festiv- ity. Not to mention the Ordinary of the liturgy, which, according to tradition, dates back to St John Chrysostom and St Basil, or to the sacramental rites 1 See more widely in relation to the issue of biblical quotations in Church Slavonic literature, M. Garzaniti, “Bible and Liturgy in Church Slavonic literature. A New Perspective for Research in Medieval Slavonic Studies”, in: Medieval Slavonic Studies. New Perspectives for Research. Études slaves médiévales. Nouvelles perspectives de recherche, eds. J.A. Álvarez-Pedrosa and S. Torres Prieto, Paris, 2009, pp. 127-148. 2 In the Byzantine-Slavic world there are Gospel Books with the Sections (also called Chapters of Ammonius) of Eusebius of Caesarea indicated in the border. This was an ingenious textual division which, on the basis of the Eusebian canon tables, enabled identification of parallel passages. It was used since the patristic age to enable a better understanding of the Gospels, and involved interpreting each section of text with the help of parallel passages (M. Garzaniti, “The Gospel Book and its Liturgical Function in the Byzantine-Slavic tradition”, in: Catalogue of Byzantine Manuscripts in their Liturgical Context. Subsidia 1. Challenges and Perspectives, eds. K. Spronk, G. Rouwhorst, and S. Royé, Turnhout, 2013, pp. 35-54, see pp. 38-39). 3 Л.С. Ковтун, “Азбуковники”, in: Словарь книжников и книжности Древней Руси, ред. Д.С. Лихачев [L.S. Kovtun, “Azbukovniki“, in: Dictionary of Old Russian Writers and Literacy, ed. D.S. Likhachev], Leningrad, 1987-2004, vol. 2, 1, pp. 10-20. Scrinium 14 (2018) 206-222 Downloaded from Brill.com09/25/2021 11:26:59PM via free access 208 Garzaniti marking significant moments in life. The celebration of the liturgy was the natural place not only for reading but also for interpreting the Holy Scriptures, which were rendered pertinent in the homily, where sense was given to the often-troubled historic events of any given community in the Middle Ages. In reality, the ancient liturgical books, which made up the bulk of the Church Slavonic manuscript tradition and which for the most part have yet to be studied, at most give us a glimpse of the existence of a complex liturgical tradition with its own customs, which have become stratified over the centu- ries through constant adaptation and sometimes radical changes. Given the current state of studies, it is hard for us to understand the real life of the com- munity that celebrated that liturgy.4 2 The Holy Scriptures and the Body of “Holy Books” In Church Slavonic literature the first works to be translated and divulged had a liturgical or paraliturgical function, that is works that had a direct use in the liturgy or at least helped its understanding and realization. This created a gen- eral perception of a body of “holy books” (svyaschennye knigi) that extended far beyond the Holy Scriptures, to the extent that the distinction between Holy Scriptures and “holy books” sometimes became blurred.5 The core elements of this body were the Gospel, the Apostolos and the Psalter, but it gradually ex- panded to include all the writings, which in some way commented on and ac- tualized the Christian message. At least in an early phase, this body of works 4 Scholars encounter a number of difficulties when attempting to study the Byzantine-Slavic liturgy, but the one that emerges most clearly is the absence of tools that can help to under- stand the manuscript and print tradition of the liturgical books in both the Greek and Slav versions. This makes it extremely difficult to identify both the citations from the liturgical books and the mediation of the liturgical books with regard to knowledge of the Holy Scriptures. On more than one occasion in the course of my research, I have been forced to consult the modern editions, which differ in various respects from the liturgical books of past centuries. An edition of the Hirmologion, with an extensive commentary by Ch. Hannick, is available for Slavonic hymnography. This is an important reference tool for research into hymnographic citations (Ch. Hannick, Das altslavische Hirmologion. Edition und Kommentar, Freiburg i. Br., 2006). 5 Following the interpretation of H. Goldblatt with regard to the Skazanie o pismenekh of Konstantin Kosteneckij, the whole body of scriptural and liturgical books could be defined as “the book of the Slavs” (H. Goldblatt, Orthography and Orthodoxy. Constantine Kostenečki’s Treatise on the Letters, Firenze, 1987, p. 227). Specific research needs to be carried out into the notion and evolution of a complex of “holy books” in the literary tradition of Slavia Orthodoxa. DownloadedScrinium from 14Brill.com09/25/2021 (2018) 206-222 11:26:59PM via free access Apocryphal Tradition And Slavonic Pilgrimage Literature 209 must have included Apocrypha, as is testified by the manuscript tradition and the abundance of citations in Church Slavonic literature.6 The idea of a biblical canon that is distinguishable from the sum of liturgical and canon
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