Translations from Popular Medieval Russian Compendia by Alexey A. Logvinenko 2015 © Alexey Logvinenko, 2012, 2013 1 Table of Contents Preface Introduction: Traditional Compendia in Russia Note on Translation Prolog (Synaxarion) 1642/1643 edition (with earlier lections) Background 1. Autumn 2. Winter 3. Spring 4. Summer 5. Izmaragd (Emerald) 16th century manuscript 6. Paterik Azbuchniy (Alphabetical Patericon) 1654 ms. 7. Tsvetnik Svyaschennoinoka Dorofeya (Florilegium of Dorotheos the Monk) mid 17th century ms. 8. Kirillova Kniga (Book of Kiril); 1644 edition Appendix 1: Miscellanea Сборник о почитании икон, Виноград Российский, Pseudo-Chrysostom on drunks, Maxim the Greek… Appendix 2: More from Prolog Appendix 3: More from Izmaragd Appendix 4: Verses from the famous Menology of Metropolite Makariy early 16th century ms. Appendix 5: Miscellanea 2: Saint Basil at drunks, Pandects… Appendix 6: Life of St. Euthrosinia, Boyarinya Morozova… Concluding Remarks and Glossary Bibliography 2 Preface This book consists of translations from the popular hagiographical, didactical and polemical compilations that circulated in Russia prior to the modern age and continue to enjoy popularity in some circles. Almost all of the texts translated herein appeared prior to the mid-seventeenth century schism, which is seen by most scholars as the event that set off Old-Russian literature, conventionally termed, mediæval, from the more modern and reformed literary styles and genres. Students of Old-Russian literature are often tempted to think that the texts that draw the attention of today’s scholars, post-Soviet and western, have likewise enjoyed popularity in whilom times. I am speaking of the various chronicles, epics and other not overtly religious works that are scrutinized by researchers for this very reason. These, however, were never popular, nor were they intended for a general audience. Whereas the writs studied in this book (in addition to the liturgical texts, which were, by far, the most prevalent) were widely read and therefore exerted a great influence on the minds of people from all walks of life. These articles, many of them narratives, are often found in manuscripts and printed books broadly termed: compendia, compilations, florilegia, anthologies, chrestomathies, sborniki or tsvetniki. The stories and tales translated in this book illuminate some of the more concise and vivid of these texts. The chapter introductions will show that the following texts (with the exception of some material in the appendices) were indeed very popular in manuscript and print. The books containing them were reprinted in Russia during the short intervals when this was legal (1780s - 1790s, 1905 - 1917) and when it was semi-legal. The type of translation employed is generally very literal, that is, word- for-word. I tried to preserve as much as possible - not only the content, but also the structure and style. This renders much of the translation difficult to read and inconvenient, but it may help the reader to remember that the passages were intended to be read out-loud, slowly, pausing at the commas (save for those inserted because they are absolutely necessary in modern English usage). It also needs be remembered that these texts, most of which are considered canonical by hundreds of thousands of people, are not without their grammatical flaws, given that most have undergone countless adjustments subsequent their translation from the Greek, sometimes via a southern dialect of Slavonic. By no means do I suggest that anything be altered. On the contrary, I have tried not to introduce my own interpretations outside of the square brackets, italicized words and 3 footnotes. However, translation is not an exact science, and there are numerous ways to render a text, especially one not consisting of constructions that may be termed, sentences. I hesitatingly allowed myself liberties when it comes to the vocabulary, introducing quite a few archaic, even obsolete words, which, when combined with the pithy, even naïve vocabulary of early Slavonic, create an eclectic, somewhat muddled style, that is not unlike that of the Slavonic text. As far as the content - much of it will seem dreary to a modern reader; there are many descriptions of torment and death; young children should probably refrain from reading it. I have tried to select the most curious, shocking, strange, humorous and controversial excerpts, many of which are not politically-correct. Be you Catholic or Protestant, Muslim, Jew, or a woman, if you forget the medieval context of the writings you are likely to be offended. I hope that the selections will not be too tedious - they are short and very diverse. Some of the articles were not originally translated from the Greek; these provide an especially interesting glimpse into medieval Russian life. Some of the texts were intended primarily for monastic use, but Orthodox laymen valued and read them as well. The texts in this book cover over seven centuries (10th to 17th) and represent many styles. Most of the passages had not previously been translated into English, so this book should be of value to anyone interested in medieval Russian literature, Byzantine martyrology, Orthodox polemic and Old-Believer faith. The book contains a nearly comprehensive collection of medieval Russian sermons on drunkenness, a great deal of ancient humor, and over a hundred articles on various women’s issues. I would like to thank Lydia Fetku for sharing her Slavonic expertise and her encouragement, as well as my sister for computer support. Introduction: Traditional Compendia in Russia Literate Slavs likely appeared in the Russian land around the beginning of the 10th century; the exact age is impossible now to ascertain. By the middle of the century there were Christians in Kiev and it is safe to assume that in their services they used books that can be termed, compilations. Once the inhabitants turned to Christianity en masse in the eleventh century, a literary culture began to spread throughout the empire. Among the more famous early compendia are the Izbornik of 10731 and that of 1076, 1 See, Изборник Святослава 1073 года. (Facsimile) Москва: Книга, 1983. 4 which influenced many later compilations. An early version of Prolog might have appeared in this century.2 Other medieval Russian compilations of relatively stable content include the following names: Zlataya Tzep’,3 distantly related to the Pandekti (catenae) of Antiochus, the Pandekti of Nikon of the Black Mountain,4 Zlataya Matitza, Pchela,5 Rai, Izmaragd, various Nomokanoni (penitentiaries, such as Zonar), Appended Psalters and various Patericons - collections of stories of monastic life.6 Some compilations describe the natural world, such as the Tolkovaya Paleya. Others are service books, such as the Torzhestvennik (Panegyricon).7 Hagiographic compilations include the voluminous and rare Lectionary Menology (Menaia, Menologion), in which the vitae of the saints are arranged according to the days of the year. Books later termed, ascetic compilations,8 include versions of Starchestvo.9 Books attributed to a single compilator, or associated with one main author, were also popular. These include: Dioptra, Lestvitza (of John the Sinite), Postnichestvo (of Basil the Great), 2 Such is the opinion of L. V. Prokopenko, who studied the lexicography of the earliest Slavonic version of the book. See, Прокопенко, Л. В. et al. ed. Славяно-Русский Пролог по Древнейшим Спискам. Синаксарь. Сентябрь - Февраль Tome 2. Moscow: Institute of the Russian Language, Russian Academy of Sciences, 2011. p. 680 3 Encyclopedic compendia of three types go by this name; some are related to the abovementioned izborniki. Taken together, they contain up to 3000 articles and their analects, by up to 200 Slavic and Byzantine authors. See, Крутова, М. С. Книга Глаголемая. Москва: Пашков дом, 2010. p. 195 Zlataya Tzep’ exists in Greek and Latin under various names: Σέιραι’, Catena aurea, Glossa... ibid. p. 196 4 This book was translated into Slavonic as early as the 12th century. See, Максимович, К. А. Пандекты Никона… TODRL, Tome LIX. St. Petersburg: Наука, 2008. p. 46 5 Translated in Russia in the 12 - 13 c., this compilation had been popular until the 18th c. It contains excerpts from the ancient philosophers along with those of the Church Fathers. See, Прокофьева, И. И. Сокровища Древнерусской Литературы: Древнерусская Притча. Москва: Советская Россия, 1991. p. 483 6 Sinai Patericon (Limonar’), Skit Patericon, Mt. Athos Patericon, Jerusalem Patericon, Alphabetical Patericon, Roman Patericon et al. 7 For the early Slavonic history of this book and its relation to Zlatoust, see, Черторицкая, Т. В. О начальных этапах… Источниковедение литературы Древней Руси. Д. С. Лихачев et al., ed. Ленинград: Наука, 1980. p. 96 8 M. S. Egorova. Russian Ascetical Compilations of the 14th-16th centuries, as a Compilation Type. TODRL, Tome LVI. St. Petersburg: Дмитрий Буланин, 2004. She also identifies encyclopedic, historical, hymnographycal and other types. Other researchers, she writes, have used the terms “monastic compilation,” “patristic compilation,” and “otechnik.” ibid. p. 182. The content of most such compendia, she writes, is like a kaleidoscope, in its diversity. p. 201 9 A popular version of this guidebook for novice monks was likely compiled in the first half of the 16th century. See the article by S. A. Semyachko in TODRL, Tome LVIII 5 Taktikon (of Nikon of the Black Mt.), Margarit,10 Zlatostrui,11 and Zlatoust.12 The latter two are associated