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15 Bespr.Indd JAHRBUCH DER ÖSTERREICHISCHEN BYZANTINISTIK, 53. Band/2003, 257–361 © 2003 by Österreichische Akademie der Wissenschaften, Wien BESPRECHUNGEN Dumbarton Oaks Papers Number Fifty-Five. Washington, D.C., Dum- barton Oaks Research Library and Collection 2001. VIII, 408 S., zahlr. Abb. auf Tafeln. ISSN 0070-7546. Der vorliegende Band enthält Ergebnisse zweier Tagungen des Jahres 1999 in Dumbar- ton Oaks und einige weitere Beiträge. Zu dem Symposion “Byzantine Eschatology. Views on Death and the Last Things, 8th to 15th Centuries” erschienen acht Beiträge1. Die Ein- stimmung von George T. DENNIS spricht viele Aspekte des Sterbens in Byzanz an, von der umschreibenden literarischen Terminologie über das Sterbealter bis zu den Arten und An- lässen des Todes in Krieg und Frieden und den Tröstungen des Glaubens. – Joseph A. MUNITIZ erläutert, kontrastiv zur Prädestinationslehre, die Frage der Vorherbestimmung (προορισμός) des Todes, wobei er die Erotapokriseis des Anastasios Sinaites (Fragen 16 und 17, die im Anhang ediert werden) und den von Wolfgang LACKNER edierten und ausführlich kommentierten Traktat des Nikephoros Blemmydes „Gegen die Vorherbestimmung der Todesstunde“ in den Mittelpunkt stellt; letzterer setzt sich unter dem Aspekt der Willens- freiheit kritisch mit Anastasios auseinander, wobei Munitiz annimmt, dass Blemmydes dies unter dem Eindruck dominikanischer Schriften tat. – Elena VELKOVSKA zeigt die anfängliche Vielfalt an Gebeten für die Toten in den ältesten Formularen und Euchologien, wobei sie die häufige Verbindung von Gebet und Beweihräucherung hervorhebt. Der Hauptteil ihrer Untersuchung befasst sich mit den byzantinischen Bestattungsriten (Handlungen, Gebete, Psalmen- und Hymnenrezitation) in der Kirche und am Grab und mit den Gedenkriten (3., 9., 40. Tag und Jahrestage), in den beiden hauptsächlichen Traditionssträngen, dem monastischen und dem weltkirchlichen (im Anhang Edition des Bestattungsritus nach Cryptoferr. Γ.β.X). – John WORTLEY präsentiert zunächst sein ins Internet gestelltes „Répertoire of Byzantine Beneficial Tales“, das einen Umfang von über tausend Denotaten hat, und erläutert die inhaltlichen Nutzungsmöglichkeiten. Die aufgenommenen διηγήσεις ψυχωφελεῖς setzen mit dem ausgehenden 4. Jahrhundert ein und finden mit der Synagoge des Paulos Euergetinos (11. Jahrhundert) einen gewissen Abschluss. Anschließend zeigt er 1 G. T. DENNIS, Death in Byzantium (1–7). – J. A. MUNITIZ, The Predetermination of Death: The Contribution of Anastasios of Sinai and Nikephoros Blemmydes to a Per- ennial Byzantine Problem (9–20). – E. VELKOVSKA, Funeral Rites according to the Byzantine Liturgical Sources (21–51). – J. WORTLEY, Death, Judgment, Heaven, and Hell in Byzantine “Beneficial Tales” (53–69). – B. E. DALEY, S.J., “At the Hour of Our Death”: Mary’s Dormition and Christian Dying in Late Patristic and Early Byzantine Literature (71–89). – N. CONSTAS, “To Sleep, Perchance to Dream”: The Middle State of Souls in Patristic and Byzantine Literature (91–124). – A. GOLITZIN, “Earthly Angels and Heavenly Men”: The Old Testament Pseudepigrapha, Niketas Stethatos, and the Tradition of “Interiorized Apocalyptic” in Eastern Christian Ascetical and Mystical Literature (25–153). – A. ALEXAKIS, Was There Life beyond the Life Beyond? Byzantine Ideas on Reincarnation and Final Restoration (155–177). 258 Besprechungen Besprechungen 259 mit einer Fülle von Quellenbelegen, wie vielfältig die volkstümlichen Anschauungen über alles waren, was mit dem Tod und dem Leben danach zusammenhängt. Diese konnten durchaus widersprüchlich sein, etwa in der Frage des Nutzens von Gebeten für verstorbene Sünder, der wunderbaren Wiederbelebung Toter, der Kontaktaufnahme zwischen Lebenden und Toten oder von Zeitpunkt und Form des Jüngsten Gerichts. – Brian E. DALEY zeigt auf der Grundlage von Predigten, apokalyptischen Texten und Dionysios Areiopagites, dass die vielfältige Entwicklung des Marienkults seit dem frühen 5. Jahrhundert auch das Vorbild der Koimesis für das Sterben des Christen betraf2, was auch dadurch gefördert wurde, dass die Zeit um 400, mit ihren tiefen Verunsicherungen, diese Neuorientierung förderte. – Nicholas CONSTAS untersucht die „immediate postmortem phase of existence“, den Über- gangszustand zwischen Tod und Auferstehung, in dem die Seele, vom Körper exiliert, im Hades existiert3. Ausgehend von den (spät-)antiken philosophischen Grundlagen verfolgt er die Entwicklung der christlichen eschatologischen Theologie in der Patristik und die Aus- einandersetzung mit diesen Ansätzen im Mittelalter: bei Niketas Stethatos, der die Seelen der Heiligen, von den Schwingen Christi oder eines Engels (des Schutzengels) behütet, in einem Schlaf und Traum der Lebenden vergleichbaren Zustand sieht, bei Psellos, Glykas und in hagiographischen Texten. Das Sterben steht in der Nachfolge Christi, dessen Tod und Auferstehung Vorbild ist, freilich wird der Übergang oft als gefährlich gesehen, da die Seele das teloneion zu passieren hatte. Das bei Gregor von Nyssa greifbare Fegefeuer wird im späten Byzanz (1438/39), bestärkt durch die Licht- (und Feuer-)Lehre des Palamismus abgelehnt. Eine Systematik der letzten Dinge kann Verf. bei den Byzantinern nicht erken- nen. – Alexander GOLITZIN erweist Niketas Stethatos (und durch ihn Symeon Neos Theolo- gos) als Schlüsselfigur für die Rückbesinnung auf nichtkanonische Apokalypsen im Umfeld des Alten Testaments und deren „Verinnerlichung“ (S. 149) im mittel- und spätbyzantini- schen Kloster. – Alexander ALEXAKIS schließlich bietet einen Überblick über die marginali- sierten Ansätze der Reinkarnationslehre in der Orthodoxie. Die folgenden fünf Beiträge4 stellen Ergebnisse des Kolloquiums „Byzantium in the Medieval World: Monetary Transactions and Exchange“ dar. Lucia TRAVAINI gibt einen Überblick über die Prägungen der Normannen in Italien und deren Geldverkehr mit Byzanz und den islamischen Staaten. – Die folgenden drei Beiträge von Alan STAHL, Angeliki LAIOU und Cécile MORRISSON behandeln den Geldverkehr und die Prägungen der Lateiner im byzantinischen Umfeld nach 1204. – Anthony CUTLER untersucht die Rolle (diploma- tischer) Geschenke als Faktoren des Konsumanreizes und der wirtschaftlichen Belebung, 2 Zur Bedeutung des Akathistos und seiner Datierung vor Chalkedon s. L. M. PELTOMAA, The Image of the Virgin Mary in the Akathistos Hymn (The Medieval Mediterranean 35). Leiden–Boston–Köln 2001. 3 Hier ist auf Romanos Melodos hinzuweisen, der in den auf Ostern bezogenen Hymnen (33, 35, 38, 41, 42, 44, 45, Grosdidier de Matons) den Hades in lebendiger Personifika- tion darstellt, zum Teil in lebhaftem Streitgespräch mit Adam und Eva, dem Tod, dem Teufel und Hades. 4 L. TRAVAINI, The Normans between Byzantium and the Islamic World (179–196). – A. M. STAHL, Coinage and Money in the Latin Empire of Constantinople (197–206). – A. E. LAIOU, Use and Circulation of Coins in the Despotate of Epiros (207–215).– C. MOR- RISSON, Coin Usage and Exchange Rates in Badoer’s Libro dei Conti (217–244). – A. CUTLER, Gifts and Gift Exchange as Aspects of the Byzantine, Arab, and Related Economies (245–278). 258 Besprechungen Besprechungen 259 einer Rolle, die über ihre engeren politischen und ideologischen Funktionen hinausging; eine Intentionalität dieser materiellen Faktoren dürfte freilich kaum einmal nachweisbar sein. Die folgenden Beiträge sind unterschiedlichen Themengruppen zuzuordnen: Nick HENCK („Constantius ὁ Φιλοκτίστης?“) stellt die umfangreiche Bautätigkeit des Kaisers in die Tradition herrscherlicher benevolentia und weist darauf hin, dass viele Bauten (in Kon- stantinopel, Antiocheia, Rom, Mailand, Arles) unmittelbar mit seinem persönlichen Auftritt (adventus) in feierlicher Form in Zusammenhang zu bringen sind. – Ann VAN DIJK („Jeru- salem, Antioch, Rome, and Constantinople: The Peter Cycle in the Oratory of Pope John VII“) rekonstruiert den dem 1609 abgerissenen Bau zugehörigen Zyklus aufgrund der memoriae (erhaltene Originalteile, Beschreibung, Abbildungen), die Giacomo Grimaldi im Auftrag von Papst Paul V. zusammenstellte, und beleuchtet den historischen Hintergrund ihrer Entstehung am Beginn des 8. Jahrhunderts. – Dmitry AFINOGENOV untersucht den – bilderfreundlichen – Quellenhintergrund von „The Conspiracy of Michael Traulos and the Assassination of Leo V: History and Fiction“, mit dem Ergebnis, dass Michael Traulos kein Hochverräter war und dass Leon V. infolge der Unzufriedenheit mächtiger Eliten ermordet wurde. George MANIATIS (The Domain of Private Guilds in the Byzantine Economy, Tenth to Fifteenth Centuries) untersucht drei Aspekte: Ausgehend vom Eparchenbuch diskutiert er zunächst die hauptstädtischen Zünfte und kommt zu terminologisch und sachlich wichtigen Differenzierungen zwischen staatlichen Zwangskorporationen und (manchmal) freiwilligen Berufsverbänden (vgl. Fig. 1 nach S. 350)5. Als zweites behandelt Verf. die Frage der Zünf- te ausserhalb Konstantinopels; er bestreitet deren verpflichtende Existenz, womit er ver- mutlich im Prinzip recht hat, doch argumentiert er m. E. zu rigid ex silentio der erhaltenen Quellen. Die dritte behandelte Frage ist die nach der Existenz von Zünften nach dem 12. Jahrhundert. Auch hier erscheint mir die (negative) Antwort zwar weitgehend richtig, insbesondere was die wirtschaftliche Dominanz der „Lateiner“ betrifft, aber nicht ausrei- chend vielschichtig: Natürlich hat es – um nur ein Argument herauszugreifen – auch auf diesem Sektor nach 1204 „westlichen“ Einfluss gegeben, aber die Tatsache, dass Zünfte im Westen eine städtische Angelegenheit waren, trifft
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