Издания трудов Григория

The credit for the first edition of Gregory's works (Paris, 1615) goes to Sebastian Cramois; it was then corrected by Fronto Ducaeus (Cologne, 1617) and supplemented by fellow order member Jacobus Gresterus (Paris, 1618, addition to the 1615 edition), and in 1638 in Paris Morell issued a revised version of the previous editions. Two centuries later it was included, without any significant changes, in the Minh collection Patrologia Graeca, vols. 44–46 (Paris, 1858) 166. This edition does not meet modern publishing standards, since the range of manuscripts that were used is quite limited. Preparatory works of the Benedictines from Saint-Morin in the 17th-18th centuries. according to the publication, the works of Gregory were destroyed by the French Revolution, so that Minh in Patrologia Graeca could not use them; however, this was by no means an isolated case 167. The initiator of the new publication - Gregorii Nysseni Opera - was the famous classical philologist Ulrich von Wilamowitz-Möllendorff from the University of Berlin, who, at the celebration of his sixtieth birthday in 1908, invited his younger colleagues, his friends and students to take part in this ambitious undertaking. Wilamowitz-Möllendorff entrusted the leadership of the gigantic project to his talented student Werner Jäger, who was then (in 1911) only 23 years old, not counting the preparation of Gregory's letters, which was undertaken by the Florentine professor Giorgio Pasquali. For Werner Jaeger, also known for his pioneering work on Aristotle's Metaphysics 168 and his book on the ancient ideal of education, 169 work on Gregory's texts provided an opportunity to combine his interest in late antique Christianity with philological research and, in particular, with the ideals of ancient and Christian humanism dear to his heart. Ulrich von Wilamowitz-Möllendorff himself determined the requirements for the new edition: it should be based on all surviving manuscripts, trace their genealogy back to the first printed editions, provide a critical apparatus where all important discrepancies would be indicated, and also present an apparatus containing sources and testimony from contemporaries. He personally took care of compiling a list of lists from European libraries, and took part in the search for those materials from Greece and the Asia Minor region as a whole that were necessary when working with one of the fathers of the Byzantine Church. All this is not counting the efforts made by Wilamowitz-Mollenderf to find financing for the huge enterprise he started. In 1921, at the Weidmann Publishing House in Berlin, Werner Jäger published Gregory's main work, the Refutation of Eunomius, in which he singled out four books: Contra Eunomium I, II, III and Refutatio. Manuscript tradition, and at a fairly early stage (according to Yeager - before the year 600), divided this collection into twelve books, where instead of Contra Eunomium II the treatise Refutatio 171 appeared. The second book itself, Contra Eunomium, apparently due to its strictly philosophical content (and, accordingly, a narrower circle of readers), was distributed separately; Only one copy of it has reached us from the Byzantine period. Since Photius valued it very highly, it was included in Byzantine anthologies, although for a long time it was not known that it was part of the Eunomian 172. Four years after Yeager's publication of Eunomiana, Pasquali also published a collection of Gregory's letters (Berlin, Weidmann, 1925). In addition to three large letters, twenty-five texts of varying sizes were collected here, the handwritten tradition of which is also very confusing and heterogeneous 173. However, Pasquali proceeded from the very plausible assumption that in the Middle Ages a collection of letters from 4 to 28 was in circulation, and an even more ancient collection - namely all letters (1-28) - was compiled by Gregory himself or one of his assistants. Pasquali only briefly points out that the number of letters of Gregory, compared with the letters of other fathers, is very small, moreover, most of them were written before 380. Perhaps - as some other researchers believe - we are dealing with selected messages? 174 Even before Pasquali undertook the publication of Gregory's letters, the funds collected by Ulrich von Wilamowitz-Möllendorff had been exhausted. The old professor abandoned further efforts, but his devoted student Werner Jaeger continued to collect materials for the publication of Gregory's small theological treatises. When he decided to leave Germany in 1935, he handed over all his work to his student Friedrich Müller. However, four years later Yeager achieved the establishment of the Harvard Institute of Classical Studies and received generous financial support for the publishing work undertaken. Other Harvard employees were also involved - John and Virginia Callahan, Paul Alexander, Herbert Musurillo, Johannes Cavarnos, Jacob A. McDonough, Joseph Kenneth Downing. This made it possible to continue searching and copying manuscripts. According to eyewitnesses, the collected material (more than 1,200 copies) gradually filled an entire office 175. At the same time, a new plan for the modern edition of GNO was formed - substantive, not chronological, subsequently slightly modified (to date: vols. I, II Einomiana; vols. III/1-4 - systematic works; vols. IV, V, VI, VII/1-2 - biblical interpretations and exegetical homilies; vol. VIII/1 - ascetic writings; vol. VIII/2 - letters; vols. IX, X/1–2 – moral homilies; in addition, there is a separate appendix from the works attributed to Gregory (Spuria)), and it was decided to entrust the publication to the Leiden publishing house Brill. Yeager was especially happy about the opportunity to publish Gregory's works in Holland, whose humanistic traditions were very close to him 176 . Soon after the war, Jaeger was able to meet again with his German students and found among them an enthusiast in the person of Hermann Langerbeck, who was entrusted with the publication of conversations on the Song of Songs and a treatise on the structure of man. Friedrich Müller returned to work on small dogmatic works. The first result of these new efforts was the publication of ascetic writings edited by W. Yeager, I. P. Kavarnos and W. V. Callahan in 1952 (GNO VIII/1). Then a careful study of the manuscripts led to the discovery of the work Hypotyposis, known until now only in the form of fragments, 177 which Yeager clearly attributed to Gregory and accompanied by a separate explanatory volume 178. Johannes Kavarnos also discovered two versions of the introductory part of the treatise On Virginity and suggested that the shorter version may be based on the first edition of the work by Gregory himself (however, a different opinion is held by Michel Aubineau, who prepared another edition of this work by Gregory for Sources Chrétiennes, 119, Paris, 1966 179). For further preparatory work, the genealogical stems of the manuscripts compiled by Yeager, dating back to the archetype manuscripts of the 7th and 20th centuries, were useful: the key role is played by the Codex Arsenii of 911, of Asia Minor origin, as well as the so-called. recensio docta IX Art. Codex Arsenii included, first of all, the minor liturgical, dogmatic and moral works of Gregory, and the recensio docta was a collection of sixteen homilies and five minor dogmatic works. The list of nine dogmatic and ascetic works, apparently created before the 10th century on Mount Athos, is worthy of attention. In 1958, a collection of minor dogmatic works was published, the compilation of which was begun by Jäger and completed by Friedrich Müller (GNO III/1). Thanks to careful work with the manuscripts, the treatises To the Hellenes (Based on General Concepts) and On the Holy Spirit against the Macedonian Doukhobors were recreated in a more complete form. In the work on this volume, the Syriac manuscript tradition was brought into play for the first time (thanks to Hermann Langerbeck); its influence on the reconstruction of the text was not particularly significant, but it was also reflected in the fate of the publication. This volume of Gregory Yeager’s works wanted to be accompanied by a special parallel explanatory volume, but he did not have time to complete this work - the professor died in 1961 in Boston (Massachusetts). The volume was published only posthumously thanks to Hermann Dörries 180). Over the next two years, the corpus of Gregory's works increased by several volumes at once: a new, partially corrected edition of the letters of Gregory (GNO VIII/2, Leiden, 1959) and Eunomian (GNO I–II, Leiden, 1960), as well as conversations on the Song of Songs prepared by Langerbeck (GNO VI, Leiden, 1960) were published. Langerbeck's edition is valuable not only because of the Syriac tradition taken into account here, but also because of its careful tracing of the sources (the path from Origen's interpretation to Gregory's interpretation of the Song of Songs). Langerbeck, as a publisher, abandoned the idea of ​​the decisive role of the Byzantine archetype manuscript and, in general, the idea of ​​a straightforward manuscript tradition. The exact explanation of the Song of Solomon was so popular that the surviving textual tradition is completely impossible to unify. This ambiguity, according to Langerbeck, took place already at the very origin of the work: it is doubtful that Gregory even read the text of his sermon, which was outlined and rewritten by his assistants. Already at this stage, discrepancies could arise between different handwritten versions. Moreover, further connoisseurs of Gregory’s texts, pursuing their own dogmatic interests (this applies primarily to the Syriac version, which arose in the Monophysite environment), could introduce numerous insertions into the text. Hermann Langerbeck managed to involve new employees in the publication of Gregory’s works: Hilde Polack, Günther Heil, Andreas Spira, Ernst Gebhardt, Hadwig Hörner, Margarethe Kassühlke, and a student also began work Muller Otto Lendle and his colleague Adriaan van Heck. This is how a new European group of specialists arose, to which Werner Jäger entrusted this work. In addition, with the help of the German Patristic Commission, Hermann Langerbeck managed to find additional funds. Under his leadership, the following volumes were published: On the Inscription of the Psalms and the Exact Interpretation of Ecclesiastes (GNO V, Leiden, 1962), prepared by Jaeger. The publisher of The Accurate Interpretation of Ecclesiastes, Paul Alexander, identified a 5th-6th century archetype and two 9th-century subarchetypes for this work. Alexander's research in this regard represents the exact opposite of the work done by Langerbeck; It is obvious that only both editions together can present a complete picture of the rather intricate textual tradition of Gregory’s two exegetical treatises, which are similar in form. After Langerbeck's death in 1964, work on the remaining editions and registers was divided between a Harvard team led by Hadwig Hörner and a European team led by Heinrich Dörries (Münster). In the same year, the Jesuit Herbert Musurillo published a treatise on the Life of Moses (GNO VII/1, Leiden, 1964). His edition differs from that of Jean Daniélou (SC 1bis, Paris, 1955) in its more detailed analysis of individual manuscripts and all the relationships between them 182 . Individual fragments are presented as tentative insertions, and the entire conclusion of the second book is presented as an additionally introduced homily. In a revised and clarified form, both editions are offered in their Greek-Italian version by Manlio Simonetti 183. The first volume of Gregory's sermons was published in 1967 through the efforts of Langerbeck's European students (GNO IX). At the same time, Günther Heil carefully studied the scholia and textual differences of some manuscripts, where Gregory’s Origenisms are hidden; Andreas Spira continued the study of the Oriental tradition begun by Langerbeck (Syriac version, Armenian and Georgian evidence). Through the works of Hadwig Hörner, an appendix was published containing two homilies of dubious authorship (Sermon on the Creation of Man and On Paradise, 1972), and the Harvard group published the second part of the minor dogmatic works (GNO III/2, Leiden, 1987). The preparation of all these texts was also supervised by Werner Jäger and Hermann Langerbeck. John F. Callahan self-published The Lord's Prayer and The Beatitudes (GNO VII/2, Leiden, 1992). The Harvard group also published Gregory's treatises On the Constitution of Man and his On the Sixth Day (GNO IV). A German team led by Heinrich Dörries, and after his death by Friedhelm Mann, published the second and third volumes of sermons (GNO X/1, Leiden, 1990, GNO X/2, Leiden, 1996). Ekkegaard Muhlenberg prepared the publication of the Great Catechetical Discourse (GNO III/4, Leiden, 1996), and Andreas Spira published the dialogue On the Soul and Resurrection (GNO III/3). Currently, the Gregorian Institute of Münster at the Westphalian Wilhelm University, under the direction of Friedhelm Mann, is working on a dictionary of Gregory (Lexicon Gregorianum), which Brill plans to publish as a series. Regarding all those mentioned here, see the list of individual editions of Gregory’s works in the bibliography: M. Altenburger – F. Mann, Bibliographie zu Gregor von Nyssa. Editionen – Übersetzungen – Literatur, Leiden 1988, p. 50 ff, 53 ff, 55, 58 ff, 89 ff. On this see W. Jaeger, Two rediscovered works, c. 5ff; H. Hörner, “Über Genese und derzeitigen Stand der grossen Edition der Werke Gregors von Nyssa” // M. Harl (ed.), Écriture, p. 18–50, especially 18, approx. 1. In what follows I rely mainly on the second article. See W. Jaeger, Studien zur Entstehungsgeschichte der Metaphysik des Aristoteles, Berlin 1912; his, Aristoteles. Grundlegung einer Geschichte seiner Entwicklung, Berlin 1923. See W. Jaeger, Paideia. Die Formung des griechischen Menschen, 1–3, Berlin 1934–1947. A kind of epilogue to this work is Yeager's Harvard lectures Early and Christianity Greek Paideia, Cambridge, Mass. 1961, where Gregory of Nyssa appears as an example of the Christianization of the Greek ideal of education and education (see the final chapter, pp. 86–100). See W. Jaeger, introduction to Scripta minora, I, Roma 1960, p. XXI ff; H. Horner. Die Grosse Edition, c. 21. Yeager developed a hypothesis about two ancient editions (P and F), and in the first and older of them (Π, IV-VI centuries), the third book, divided into ten parts, acts as an integral complex, and the younger (F, V-VI centuries) distinguishes twelve independent parts. According to Yeager, some of the manuscripts (V, L and R, P and Z) are based on the Byzantine anthology against heresies (a copy of edition F in minuscule script), which, although it contains many errors due to the inadequate condition of the originals and repeated rewriting, shows careful treatment of the original and an effort to maintain clarity of presentation (here Yeager diverges from the usual stereotypes of paleographers). Another element of the manuscript tradition (see manuscripts B, C, T, R, P, Z – X centuries) is the Byzantine Tetrabiblos, including S. Eunom. I, Refutatio, S. Eunom. III, 1 and C. Eunom. II. It is typical for the Byzantine tradition of rewriting that individual collections are randomly drawn from the editions P and F that came to hand (without attempts to mutually harmonize them). The first letter has survived in such different editions (sometimes even among the letters of Gregory of Nazianzus or Basil the Great) that Pasquali did not dare to compose a stemma [i.e. genealogical table of manuscripts], and considered his publication preliminary. For the second letter he reconstructed the stemma, dating the archetype [i.e. original manuscript] surviving manuscripts from the 7th to 8th centuries. The third letter is preserved in manuscripts based on a single 13th-century codex. The collection of letters 4–28 survives in three different versions P, F and V, none of which contain all the letters, and the letters appear in different orders. [Here: “manuscript tradition” - the history of the manuscripts that brought this text to us. – Approx. ed.] See F. Müller, Der zwanzigste Brief, p. 83, approx. 1. D. Teske is also of the opinion that the thirty letters known as Gregory represent only a part of his correspondence, but denies that these messages were deliberately selected (see D. Teske, introduction to Gregor von Nyssa, Briefe, Stuttgart 1997, p. 1 ff). See N. Hörner, Die grosse Edition, p. 29. See H. Hörner, Die grosse Edition, p. 37. On the authenticity and assessment of this work, see above, chapter Life and Works of Gregory, approx. 54, 56 and 58. See W. Jaeger, Two rediscovered works. For a comparison of both editions, see J. Irigoin, “Éditions d’auteur et rééditions à la fin de l’antiquité (À propos du “Traité de la virginité” de Grégoire de Nysse)” // Revue de philologie, de littérature et d’histoire anciennes, 44/96, 1970, p. 101–106. Cm. W. Jaeger, Gregors von Nyssa Lehre vom Hl. Geist, Leiden 1966. Langerbeck put forward an assumption about five ancient sources: one – Constantinople, 6th century; the second – “scientist”, V-VI centuries; the third is Syrian, from approximately the same time; He did not dare date the last two. See N. Hörner, Die grosse Edition, p. 43. See M. Simonetti (ed.), Gregorio di Nissa, La vita di Mosè, Fondazione Lorenzo Valla, A. Mondadori editore (place of publication not specified) 1984.