Spiritual Words and Messages

Greek texts of the works of St. Macarius the Great has come down to us in the form of 4 collections (types). “Spiritual words and messages” belong to the most extensive first type, represented entirely by manuscripts of the 13th century. The collection contains 64 Words (of which the 62nd belongs to another author), the main theme of which is the spiritual life of a Christian in the form of ascetic solitude. The essay addresses the following topics: 1) the idea of “synergy” - the interaction of human efforts and the grace of God. Seeing a person’s efforts, God pours out the Holy Spirit on him and in the Holy Spirit unites with him, making him His abode; 2) the Incarnation as the economy of our salvation; 3) the high purpose of man in Communion with God; 4) the benefits of sorrows and temptations, the need for patience; 5) the need to trust in God; 6) various actions of God's grace; 7) the resurrection of the dead and the life of the next century; 8) about the adoption of humanity in Christ completed in Baptism; 9) the need for repentance and fulfillment of not only physical, but also spiritual commandments, etc. The Orthodox Church has always highly valued the works of St. Macarius the Great, revealing to us great divine secrets. However, modern Western patrollers groundlessly attribute these writings to the little-known ancient author Simeon of Mesopotamia and even accuse such Macarius/Simeon of heresy. This false opinion is also voiced by the translator of these words in his introduction. Despite this error, the translation itself is good and useful for the Orthodox reader. New Spiritual Discourses I-XXVIII Compared to the first publication 1 of the study and translation of the Makarievsky Corpus (hereinafter CM or Corpus) of the so-called “first type,” the current edition has a number of very significant differences. Firstly, the Russian translation is accompanied by a parallel Greek text, which basically (with the omission of the critical apparatus 2) corresponds to the first scientific edition 3, with the exception of the correction of a number of typos and the preference for other readings, including those based on new textual studies and critical publications of CM texts. Words 2–64 are thus almost identical to the TLG text. On the contrary, in contrast to the TLG, word 1 (Great Message) is placed according to the newest edition of R. Staats, and not W. Yeager. Let us note, however, that the publication by R. Staats is not the best: a more reliable text will appear in the near future, the preparation of which is carried out within the framework of the SC series by Hieromonk Vincent Depre. Secondly, in a number of places the translation was corrected or clarified by us after re-verification with the original carried out by D. A. Pospelov and A. Yu. Volchkevich. The gap (I, 10, 4) 4, which appeared in the first edition due to a technical oversight, has been restored. Thirdly, the publication includes an extensive article specially written for it (in fact, an independent book) by the most authoritative modern specialist in no CM, Hieromonk Vincent Despres (Benedictine Order), devoted to the analysis of the latest manuscript discoveries and offering readers a critical edition of a number of fragments of the Corpus related to Type I, taking into account the latest scientific research. Hieromonk Vincent Depre continued the baton of German scientists and for more than 30 years scrupulously studied the handwritten tradition of Macarius-Simeon, including in eastern languages ​​(Syrian and Arabic). The worthy fruit of this enormous work (in addition to a large archive) will be the long-awaited publication of Type IV CM in the SC series. The researcher generously shared with us the results of many years of work and bibliographic information, giving us the honor of the first publication of his textual research in this volume of the ΣΦ series, and it is our duty to express our heartfelt gratitude and appreciation to him. Fourthly, the Greek, Georgian and Slavic texts of the “Sermon on the Exodus from Life” by Simeon of Mesopotamia are appended to this volume. The collections are made on the basis of the oldest known manuscripts, put into circulation for the first time. Fifthly, the preface to our book, bibliography and comments have been revised and supplemented taking into account the latest literature, as well as publications that were previously inaccessible. The structure of the preface has been made more detailed and visual. In addition to the indexes to the third book, a new index of quotations from the works of ancient authors has been added. Finally, we note that a number of clarifications and comments were made by V. M. Lurie, who wrote a review of the first edition published by the Indrik publishing house 5 . He also, especially for this volume, compiled an extensive note to one of the passages in the Corpus, proving Macarius-Simeon’s familiarity with one of the apocryphal works of ancient Christian literature 6 . It is necessary to say a few words about the latest scientific discoveries (currently being clarified) made after the layout of the book was prepared. D. A. Pospelov and S. Molteni discovered the most interesting evidence of the acquaintance of the Byzantines in the 10th–15th centuries. with the works of the mysterious Simeon of Mesopotamia 7: a) One of the manuscript collections of the Great Lavra on Athos contains a unique undescribed codex (Athous Μεγίστης Λαύρας Graecus 31 | 7.5 | XIII.83 | Δ, saec. X, f. 23 v –437), including an extensive text entitled: St. Simeon of Mesopotamite about the illumination of the heart and the outcome of the soul through the mind καρδίας καὶ ἐξόδου τῆς ψυχῆς διὰ τοῦ νοός) 8 . We hope that in the future this manuscript will be microfilmed and prepared for publication; the presence or absence of parallels with the Makarievsky Corpus, as well as stylistic analysis, may allow us to answer the question of whether Simeon of Mesopotamia is the author of the Corpus. b) The illustration for the said manuscript shows St. Macarius of Egypt and Simeon of Mesopotamia (on the ancient miniature the remains of the letters of the corresponding names are clearly visible). Based on this miniature, the modern icon painter Taxiarchis Mitalas (Thessaloniki) reconstructed the image placed on the frontispiece of this edition. Undoubtedly, the iconography of the miniature is contemporary with the manuscript or later (10th–11th centuries) and does not reflect the ancient tradition (if there was one at all). However, one thing is clear: in the 10th century. or a little later both persons - St. Macarius of Egypt and Simeon of Mesopotamia were perceived as close persons (companions? teacher and student?) or as two authors of a certain work. c) It was possible to discover a scholia with the name of Simeon of Mesopotamia to one of the passages of the Antirritiki against Nikephoros Gregoras in a manuscript that was not taken into account in the modern critical edition of the work of St. Filofeya Kokkina 9: Μακάριον δὲ τòν θεοειδῆ καὶ θεοφόρον ὄντως καὶ πλήρη τῶν παντοδαπον χαρισμάτων τοῦ Πνεύματος ποῦ θήσομεν, ὅσῳ καὶ τον ? ἔχει μεθ’ ἑαυτοῦ ὁμιλητής τε καὶ συνασκητὴς τῶν μεγίστων χρηματίσας ἐκείνῳ; καὶ δὴ καὶ Συμεώνην μετ’ ἐκείνον τὴν εὔλαλον τῷ ὄντι καὶ σοφὴν καὶ ἡδίστην γλῶτταν τῆς Ἐκκλησίας, χρόνοις μὲν ὕστερον παρελθούσαν, πάντας δ’ ὁμοῦ σχεδòν καὶ ἀρχαίους καὶ νέους, ὅσοι δηλαδὴ τὴν Χριστοῦ Ἐκκλησίαν, καὶ ἱδρῶσι καὶ πόνοις καὶ ἰδίοις συνέστησαν αἵμασι, δυνάμει λόγου καὶ Πνεύματος χάριτι κοσμήσασάν τε καὶ ὡρφαΐσασαν. Τί οὖν σὺν αὐτοῖς τούτοις ὁ θεῖός φησι Μακάριος; “Where are we going to put the God-like and truly God-bearing Macarius, filled with various spiritual gifts? and this most divine mind - I’m talking about Anthony, our teacher 10 - he has with him 11, called both a student and an associate with him 12 of the greatest [ascetics] 13. And, of course, Simeon - after him 14 the truly pious, wise and sweetest lips of the Church, although they spoke 15 later in time, but with the power of verbal and spiritual grace they dressed and adorned almost everyone at once - both ancient and new [ascetics], who built the Church of Christ with their sweat, labor and blood. So what does the divine Macarius say with them?” With the proposed interpretation of the verb παρέρχομαι, the time period can be arbitrarily long. Since Philotheus further quotes (with slight abbreviations) 150 chapters, i.e. the Makarievsky Corpus in the arrangement of Symeon Metaphrastus, it is logical to assume that in the fragment under analysis we are talking specifically about Metaphrastus. This interpretation is also supported by the presence of a voluminous collection of the lives of saints, compiled by Simeon Metaphrastus: apparently, it is precisely this work, in our opinion, that Kokkin alludes to in the words “with the power of verbal and spiritual grace, they dressed and adorned almost everyone at once - both ancient and new [ascetics].” However, this interpretation is by no means on the surface, and the modern editor of Kokkin’s text, D. Kaimakis, did not offer any identification of “Simeon” in the notes or name index. This dark (and difficult to translate) passage probably caused difficulties for the scribes themselves, which is where the clarification supra Ііneam appeared in one of the manuscripts of the early 15th century. – “Mesopotamian”, which we added to the text in angle brackets. This scholia appears in the Athonite manuscript Μεγίστης Λαύρας Graecus 47 | 7. | XXX.62.4 | Δ, saec. XV, f. з8о ѵ (cipher and dating according to an unpublished inventory reviewed by S. Molteni). As we see, the scholiast’s explanation hardly reflects the genuine, albeit too floridly expressed, thought of St. Philotheus Kokkin, however, it is interesting as important evidence that even in the 15th century, scribes (or readers) remembered Simeon of Mesopotamia as the possible author of the Corpus. Thus, we have the right to expect further - one might say, sensational - discoveries where, it seemed, everything possible had already been done: D.A. Pospelov and S. Molteni set a very definite direction for further searches for the works of the mysterious Mesopotamite, which had not yet been carried out among the unpublished (or published without taking into account the entire set of manuscripts) hesychast texts. But this is a topic for new research. Since the book is already overloaded with various reference materials and tables, and the research is aimed mainly at a prepared reader, we found it possible to leave references to primary sources - as far as it seemed appropriate - without formal unification and without detailed clarifications of editions and translations, and also to provide quotes in the originals (in the case of oriental languages - in foreign translations, in the absence of Russian) in ancient and modern languages, without Russian interlinear. The specialist, if necessary, will obtain the necessary information from the standard reference books to which we constantly refer (BHG, CANT, CPG, CPL, TLG), and the Russian reader can establish the presence of translations of IAB and bibliographies placed in the “Theological Bulletin” (vol. 3 ff. of the new series, 2003 onwards) and in books prepared by us (or published with our participation and scientific editing) (“Writings apostolic men”, “Works of ancient Christian apologists”, “Lectures on patrolology” by N. A. Sagarda, third volume of “Dogmatics of the Orthodox Church” by St. Justin (Popovich), etc.) 1 . In those cases when we specifically (in addition to referring to PG, SC and other series) indicate the edition of a source that is often difficult to access in Moscow libraries, usually the output data is given in full in a footnote, without including the book in the list of scientific literature placed at the end of the volume. All quotations in books I–III from the works of ancient authors are summarized in, as uniformly as possible, a format in the citation index located at the end of the volume. As far as possible and appropriate, the literature cited in the third book, references to the works of ancient authors, names and abbreviations are included in the corresponding general lists for the entire volume and are formatted in accordance with the standards accepted in Russia. However, for a number of reasons, we decided not to combine the three indexes to the book by V. Depre (quotations from the Holy Scriptures and from the Corpus, as well as a list of the mentioned manuscripts) with the indexes to the entire volume, but to place them directly after the study of the French scientist. Thus, the index of quotations and allusions from the Holy Scripture turned out to be located in three places: 1) after the book (third) of V. Depre (refers mainly to texts parallel to type I of the Macarius Corpus), 2) at the end of the volume in the index of quotations in the Corpus (records biblical quotations exclusively in book II, i.e. in the main text of the “Spiritual Words” and in variant readings from parallel places), 3) also at the end of the volume in the index of quotations and references given in the first book and in the comments in the second book. The inconvenience of parallel work with three similar indices, reflecting the complex triple structure of this volume, is compensated, in our opinion, by the visual grouping of material belonging to different text areas and having different functional orientations. The new publication would have been impossible without the financial support of Y. Vizantinos, I. B. Divinsky, A. V. Zborovsky, as well as without the participation of the secretary and coordinator of the ΣΦ series D. A. Pospelov. It is gratifying to realize that it is on Athos (the New Thebaid hermitage of the Athonite Russian Monastery of St. Panteleimon), where the practice of smart doing has not been interrupted, that the tradition of helping and organizing Russian translations and publications of patristic texts is being recreated. I sincerely thank all readers who sent responses to the first edition of the book. Address for letters. Moscow, 2007, Christmas R.S. Since the first two books had already been laid out, while the third book was being prepared, and then the appendix with a new publication and research (where, thanks to the involvement of new manuscript material and literature that was inaccessible to us, some of our hypotheses and conclusions were clarified or refuted) of the text of Simeon of Mesopotamia, we were unable to take into account in books I and II new critical editions of a number of works prepared by V. Depre and M. M. Bernatsky and placed in the present volume. Sergiev Posad, Christmas 2012 HMCH Great Menaion of Chetia, collected by All-Russian Metropolitan Macarius (St. Petersburg) VRZEPE Bulletin of the Russian Western European Patriarchal Exarchate IAB Hesychasm: An Annotated Bibliography / Comp. A. Dunaev and others; under general ed. S. S. Khoruzhy. M., 2004. Indicated without special reservations: section (in bold) and description numbers. Compilers of the cited sections: 2 (Orthodox teaching on prayer) - S. S. Khoruzhy; 4 (Ancient stage of Tradition: “hesychasm before hesychasm”) – 5 (Ancient Syrian hesychasm) – A. V. Muravyov; 6 (Late Byzantine hesychasm and the teachings of St. Gregory Palamas) - A. G. Dunaev; 7 (Hesychasm in Greece from 1453 to the present day) – A. G. Dunaev; 8 (Athos) – A. G. Dunaev; 10 (Name) - S. S. Khoruzhy; 14 (Hesychasm in Georgia) – L.G. Dularidze. TKDA Proceedings of the Kiev Theological Academy TODRL Proceedings of the Department of Old Russian Literature. Institute of Russian Literature (Pushk. House) Ross. Academician Sciences (St. Petersburg) CIV Church and Time: Scientific-theological and church-social magazine ASO Acta conciliorum oecumenicorum (Berlin) ΒΕΠΕΣ Βιβλιοθήκη ἑλλήνων πατέρων καὶ ἐκκλησιαστικών συγγραφέων (Ἀθῆναι) BHG Halkin Fr. Bibliotheca hagiographica graeca. Brux., 3 i957 (Subsidia hagiographica 8a) BHG n Halkin Fr. Novum auctarium Bibliothecae hagiographicae graecae. Brux., 1984 (Subsidia hagiographica 65) BZ Byzantinische Zeitschrift CANT Corpus Christianorum. Clavis Apocryphorum Novi Testamenti! Cura et studio M. Geerard. Turnhout: Brepols, 1992 CChL Corpus Christianorum, Series latina (Turnhout: Brepols) CM Corpus Macarianum, Macarius Corpus (Kopnyc) (if necessary, indicating the type of collections and editions: I, II, III) CPG Corpus Christianorum. Clavis patrum graecorum / Cura et studio M. Geerard. Turnhout: Brepols. Vol. 1.1983 (No. 1000–1924); II, 1974 (No. 2000–5197); III, 1979 (No. 5200–8228) CPGS CPG + Supplementum / Cura et studio M. Geerard et /. Noret, adiuuantibus F. re et /. Desmet. Turnhout: Brepols, 1998 CPL Clavis patrum latinorum... / Commode recludit E. Dekkers... praeparavit et iuvit A. Gaar. Editio tertia aucta et emendata. Steenbrugis (Brepols), 1995 (CChL) CRAIBL Comptes rendus de l’Academie des Inscriptions et Belles-Lettres CSCO Corpus scriptorum christianorum orientalium (Paris; Louvain) DECA Dictionnaire encyclopedique du christianisme ancien. Vol. 1–2. Paris, 1990 DK Diels H., Kranz Fragmente der Vorsokratiker. Bd I. Zürich; Berlin, 1964 DSAM Dictionnaire de spiritualité ascetique et mystique. Vol. 1–16 (vol. 17: Indices). Paris, 19371995 DGC Dictionnaire de théologie catholique. Vol. 1–15. Paris, 1931–1950. Tables generales 1–3. Paris, 1951–1967 GCS Die Griechischen Christlichen Schriftsteller der ersten drei Jahrhunderte (Berlin) GOF Göttinger Orientforschungen, I. Reihe: Syriaca (Wiesbaden: Harrasowitz) HC Histoire du christianisme des origines à nos jours. T. 3–6. Paris, 1990–1998. IRHT L'lnstitut de recherche et d'histoire des textes JThS The Journal of Geological Studies LSJ Liddell H. G., Scott R. A Greek-English Lexicon, revised by Jones H. S. 9 1940 with a Supplement 1968. Oxford, impression 1994 MakSymp I Makarios-Symposium über das Böse. Vorträge der Finnisch-deutschen Geologentagung in Goslar 1980 Hrsg. v. Strothmann (GOF 24). Wiesbaden, 1983 MakSymp II Makarios-Symposium über den Heiligen Geist. Vorträge der zweiten Finnisch-deutschen Geologentagung in Karis 1984 / Hrsg. v. F. Cleve, E. Ryökäs. Abo, 1989 MakSymp III Makarios-Symposium über das Gebet. Vorträge der dritten Finnisch-deutschen Geologentagung in Amelungsborn 1986 / Hrsg. v. /. Martikainen; H.-O. Kvist. Abo, 1989 MakSymp IV Bibelauslegung und Gruppenidentität. Vorträge der vierten Finnisch-deutschen Geologentagung (Makarios-Symposium) im Kloster Neu-Valamo, Finnland 28.–30. 8. 1991 / Hrsg. v. H.-O. Kvist. Abo, 1992 MakSymp V Grundbegriffe christlicher Ästhetik: Beiträge des V. Makarios-Symposiums Preetz 1995 / Hrsg. v. K. Fitschen, R. Staats (GOF 36). Wiesbaden, 1997 OCA Orientalia Christiana analecta (Roma) OCP Orientalia Christiana periodica ODB Ge Oxford Dictionary of Byzantium / Pre pared at Dumbarton Oaks. Ed. Kazhdan [et alii]. Vol. 1–3. N. Y.; Oxford, 1991 TM Center de recherche d'histoire et de civilization de Byzance. Travaux et mémoires (Paris) PE Ευεργετινος ἔτοι Συναγωγή. T. I-IV. Ἀθῆναι, 1957–1966 P. G. Migne J.-P. Patrologiae cursus completus. Series graeca (Paris) PGL Lamp G.W. H. A. Patristic Greek Lexicon. Oxford, 4 1976 P. L. Migne J.-P. Patrologiae cursus completus. Series latina (Paris) PLP Prosopographisches Lexikon der Palaiolo genzeit. Wien. 1:1976. No. 1–1723; 2:1977.20014677; 3:1978. 5001–6750; 4:1980. 7001–9082; 5:1981. 10001–12125; 6:1983. 13001–15236; 7 1985. 16001–18151; 8:1986. 19001–20963; 9 1989. 21001–2540; 10:1990. 23001–25413; 11 1991. 26001–28205.12:1994· 29001–31315. Beiheft zu Bde 7–9 und Addenda und Corrigenda zu fase. 1–8.1989; Beiheft zu Bde 7–10 und Addenda und Corrigenda zu fase. 1–8. 1990; Register. 1996 P.O. Patrologia orientalis (Paris) PTS Patristische Texte und Studien (Berlin) RAM Revue d'ascétique et de mystique REB Revue des études byzantines RHT Revue d'histoire des textes ROC Revue de l'Orient Chrétien SC Sources Chrétiennes (Paris) SO Spiritualité orientale (Bégrolles en Mauges) StPatr Studia Patristica (t. 1–16,1984 [TU 129], Berlin, TU; t. 17, Kalamazoo; t. 18, Oxford; t. 19 sq., Leuven) SVF Stoicorum veterum fragmenta / Collegit Ioannes ab Arnim. Vol. II. Chrysippi fragmenta logica et physica. Lipsiae et Berolini, 1903, repr. 1923 (Stuttgart, 1968) [= TLG 1264/1]; Vol. III. Chrysippi fragmenta moralia [= TLG 1264/2–4]. Lipsiae et Berolini, 1903, repr. 1923 (Stuttgart, 1968). Russian translation preserving the numbering of fragments: Fragments of the Early Stoics / Transl. and comment. A. A. Stolyarova. T. II. Chrysippus of Sol. Part 1. Logical and physical fragments. Frg. 1–521. M., 1999; Part 2. Physical fragments. Frg. 522–1216. M., 2002; T. III, Part 1. Ethical fragments. Frg. 1–777. M., 2007; Part 2. Disciples and successors of Chrysippus. Pointers. M., 2010 SVThQ St Vladimir's Geological Quarterly ThGl Theologie und Glaube TLG Thesaurus linguae graecae, versio E (computer database) [additions of “TLG post E”, available only on the Internet, are included in the Citation Index when reprinted] TU Texte und Untersuchungen zur Geschichte der altchristlichen Literatur (Leipzig; Berlin) VigCh Vigiliae Christianae ZKTh Zeitschrift für Katholische Theologie ZNW Zeitschrift für neutestamentliche Wissenschaft und die Kunde der älteren Kirche Types (collections of texts by Macarius) Collection (type) I of manuscript B, b (full texts); A, Y (single words); RII (some type I words as a separate part of the R type III manuscript) Collection (type) II (= H[omiliae]) manuscripts K, M, D/Di, F, Ps, Pc, Z, G Collection (type) III manuscripts C (C 1–42/43), R (1–40/56) Collection (type) IV of manuscript X, CII (part of manuscript C of type III, parallel to X: CII, 1–10 = X, 2–11), L, J Beyond the "mosaic collection" N and "chapters" types And Codex Vaticanus graec. 710, XIV century. (type I) b Codex Atheniensis graec. 423, XIII century; in the apparatus it is usually taken into account together with B (type I) In Codex Vaticanus graec. 694, XIII century; in the device (except for the word I, i) B = B + b (if there are no discrepancies) From Codex Atheniensis graec. 272, XI century. (type III). CII with parallels with X (type IV) D/D 1 Codex Oxoniensis Bodleianus Baroccianus 213, XIV–XV centuries. (type II) For word I,1: Instruction for Monks, codex Marcianus Venetus 52, f. i86r-2iir, X century. (text, with the exception of the last chapter, is available from Assemani) For word I, 33: Codex Vaticanus Ottob. Graecus 417, 1530 r. (For words I, 55 and I, 60, the specific composition of the manuscripts whose sigils are deciphered in this list is indicated in the footnote) F Codex Berolinensis graec. 16, XIII–XIV centuries. (type II) G Codex Athous Lavra H61, XIV century. (type II) H K + M + D/Di + F + Ps + Pc + Z + G (not all words may be present in manuscripts or there may be gaps) (type II) J Codex Athous Iviron 1318, XVIII century. (type IV) To Codex Panhagias 75, XI–XII centuries. (type II) Ke 150 Kephalaia (Opuscula II-VII), PG 34, 841–968 (words 2–7 in excerpts of Symeon Metaphrastus, cv. table VI) L Codex Athous Laura 168 (B 48), XIII century. (type IV) M Codex Parisinus graec. 595, XI century (under the name of Ephraim the Syrian) (for word I,55) = Codex Mosquensis, Synod. Greek 320 (177 according to Vladimir), XII century. (= Cod. simul. 60 Berolin.) (for type II) = Mark the Ascetic (for several words of type I with special instructions) N Codex Mosquensis, Synod. Greek 319 (178 according to Vladimir), XIII century. (= Cod. simul. 61 Berolin.) (for the word Ι, 1) = Codex Parisinus graec. 598, 1050 (under the name of Ephraim the Syrian) (for the word 1.55) n Codex Parisinus graec. 915, XIV century (for word I, 1) About Codex Laur. graec. 78, XI century (under the name of Ephraim the Syrian) (for word 1.55) Or Macarius the Great, On the Keeping of the Heart (Opusculum I), PG 34.821–841 (word 1 in excerpts by Symeon Metaphrastus, see plate VI) Pc Codex Parisinus Coisl. 380, XIII century. (type II) PS Codex Parisinus suppl. graec. 28, XVI century (type II) R Codex Athous Panteleimon 129, XV century. (typeIII) = RII with parallels with type I S Codex Hierosolymitanus graec. Sabas 157, XI century. (for word I, 1) T Codex Athous Vatopedi 667, XIV century. (for word I, 1) Ur Codex Urbinatis latin. 521, XV century (for word I, 1) V Codex Vaticanus graec. 703, XIV century. (for word I, 55 under the name of Ephraim the Syrian) (for words 1.55 and 1.56) Va Codex Vaticanus graec. 737, XIV century. (for word 1.56) W Syriac collection of Macarius of Egypt, 1 homily (Aeg h 1) no British Museum manuscript 727/12175, 534 (for word I, 1; German translation: Strothmann 1981a II, 3–21, siren original published by W. Strothmann in volume I) X Codex Parisinus graec. 973.1045 g (type IV) Y Codex Athous Dionysiou 269, XV century. (type I) Z Codex Laur. Plut. 8.1 (under the name of Ephraim the Syrian) (for word I,55) = Codex Athous Panteleimon 128, XVI century. (type II) Δ Codex Vindob. hist, graec. 38, XV century (under the name of Ephraim the Syrian) (for word I,55) Ѳ Codex Vaticanus graec. 1815 (under the name of Ephraim the Syrian) (for word I.55) Λ Codex Vindobonensis theologicus graec. 165, "pervetustus" (under the name of Ephraim the Syrian) (for word I,55) Ξ Codex Parisinus graec. 1769 (Coislin 238), XIII century. (under the name of Ephraim the Syrian) (for word I,55) P Codex Vaticanus Pal. 258, XV century. (under the name of Ephraim the Syrian) (for word I,55) ς Syriac translation of Macarius (for the word І,зз) ς+ Al er 4 (Strothmann 1981a 1,221–223 text; II, 145–147 German translation) ς Aeghorn 2, lin. 118–211 (Strothmann 1981a I, 45–51 text; II, 29–33 German translation) F Codex Vaticanus arab. 80, XV–XVI centuries. (under the name of Simeon) (for words I,33 and I,60) Ψ Codex Vaticanus arab. 84.1055 (for word I.60) Ω Codex Parisinus graec. 599a, XIII century. (under the name of Ephraim the Syrian) (for word I,55) For a deciphering of abbreviations of other manuscripts used when quoting the works of ancient authors, see. in relevant critical publications. Other symbols for books I–II are indicated on p. 226. Dunaev 2002. The author's surname (or title of the book), accompanied by the year of publication (or volume number), in italics, refers to the list of cited literature at the end of the volume. A number of discrepancies, however, are indicated in the footnotes in the Russian translation, for more details see. us. 195–202. When referring to CM, the following are indicated: the “type” of the collection (I, II, III, IV), the number of the word (conversation), chapter and paragraph (for type II, instead of the paragraph, line numbers can be indicated according to the latest critical edition of Dörries-Klostermann-Kroeger 1964). The review is published below on p. 962–968. See also the review by V. Desprez: Desprez V. [Recension de:] Saint Macaire d’Egypte, Sermons et lettres spirituels. Collection du type I (Vatic, graec. 694), préparés par A. G. Dunaev [en russe]. – Moscow, Indrik, 2002, 1055 p. // Collectanea Cisterciensia 67:3 (2005) [= Bulletin de spiritualité monastique, t. XV, n° 1552]. P. [683–684]. Cm . below (comment 505). While working in the book depository of the Great Lavra, D. A. Pospelov discovered among the records of visitors to the Lavra in the 19th century. indirect evidence of the existence of a collection of works by Simeon of Mesopotamia (the manuscript was reviewed in detail by S. Molteni). Since the time spent on Athos was limited, and the manuscripts themselves turned out to be difficult to access, further research was carried out at the request of D. A. Pospelov by N. Ioannidis. The following information is presented with the consent of D. A. Pospelov on the basis of materials collected by him (according to N. Ioannidis and S. Molteni in private correspondence; the manuscripts or microfilms themselves were not yet available to us). Incipit: Καταφιλῶν τον αληθινòν ἥλιον τῆς δικαιοσύνης, ἐξαστράπτοντα I see the divine illumination..."). Φιλοθέου Κοκκίνου Δογματικὰ ἔργα. Μέρος Á5/ Δ. Β. Καϊμάκη. Θεσσαλονίκη, 1983. P. 378, lin. 490_499 Τ. e. monks (including St. Philotheus), since Anthony was the founder of monasticism. Probably an allusion to the epithet “great”, which Antony and Macarius received. The verb παρέρχομαι, with many meanings, can also mean the speaker going to the podium. The manuscript sigils for Books I-II are almost completely identical to the sigils used in Book III, however, due to the larger number of manuscripts taken into account in V. Depre's study, and for the sake of convenience, the list of manuscripts for Book III is given separately on p. 740–742. You might be interested in: