III. Надписания к ста главам аскетического слова

A very limited horizon of observations on the lists of the ascetic word of the bl. Diadokh should, in our opinion, also explain the rather superficial attitude of the publisher of the “new edition” to the inscriptions above each chapter of the hundred chapter. Since “in all the named (i.e. in the book) and other known to us (but for some reason silent) Greek manuscripts, there are no Greek manuscripts,” says Prof. Popov, above the ascetic chapters of inscriptions indicating the content of each chapter,” then, when publishing λόγος ἀσκητικός bl. Diadoche, “he extracted the Greek inscriptions from anonymous scholia found in a 12th-century Oxford manuscript. (God. Laudianus no. 84)” (pp. XXIII-XXIV). Inscriptions known in science, according to the Latin text of the ascetic word Bl. Diadoche, in a 16th century edition. Our publisher completely ignored Turrian, since, in his opinion, “one can doubt the Greek origin of these inscriptions” (p. XXIV). Other publishers and translators of the 9th ascetic word were also aware of the importance of this kind of inscription, since, according to the late Bishop Theophan, “they will contribute no little to the understanding and memorization of the wise teaching of Blessed. Diadoche" (Philokalia in Russian translation, published by the Panteleimon Monastery on Athos, M. 1899, p. 11, note). And although our late learned recluse and expert in ascetic writing suspected the Greek origin of the inscriptions in the Turrian edition of the ascetic word and called them “invented by a Latin translator” (ibid.), nevertheless, in his “Philokalia” he used precisely these inscriptions. An attempt by Prof. Popov borrowed the inscriptions over the chapters from the Oxford manuscript of the 12th century. No. 84 from an anonymous person who doubts even the existence of Diadochos as a historically determined person (p. IV and note, and p. 529) cannot in any case be considered successful. From these inscriptions of the anonymous “new edition” of the ascetic word of the bl. Diadoche lost rather than won in her scientific dignity, since objects of unequal value 10 and scientific significance were combined into one whole. A more comprehensive acquaintance with the lists of the ascetic word bl. Diadoche, a somewhat wider horizon of observations than what Prof. Popov, together with the fear of passing without attention, even one list of this creation along the way, no matter what time it belonged to in its origin, would have saved him from the indicated unnatural operation and would have led to different results and very important for science. In the manuscripts of the Athonite libraries, for our work, beyond our expectations, we were pleasantly rewarded by finding even three lists of inscriptions above the chapters of the ascetic word bl. Diadoche. In a manuscript from the 13th century. Laurels of Afanasy Athos Ave. No. 40 G′ inscriptions to the chapters were made in cinnabar along the margins of the manuscript, in the RCP. XII century Athos-Vatopedi Bible. No. 405, the same inscriptions with minor variations are placed in the text of the manuscript above the very chapters, and in the RKP. 1314 of the Athos-Xenophian Library No. 36, we found a new and complete list of inscriptions and already with significant variations against the first two. The manuscripts we have named clearly showed us what rich scientific results a researcher can expect in this direction if he, abandoning arrogance (“there was no urgent need to read all the lists”) and armed with patience, directs his scientific inquisitiveness to libraries, for example, Patmos, Jerusalem, Sinai, etc. But, directing future publishers and researchers of the ascetic works of Bl. in this direction. Diadoche, we consider it useful for readers of the book by Prof. Popov, who are interested in ascetic writing, and in the interests of science in general, now publish the full text of the inscriptions we discovered in Greek manuscripts for one hundred chapters of the bl. Diadoche, with an indication of the most important options, according to the above-mentioned Athonite manuscripts, and with a mark of the most inappropriate inscriptions from the 12th century scholiast. in this form: “See. Popov’s page is such and such.” In parallel with the Greek text, we also give a Russian translation of these inscriptions. The inscriptions we present here for one hundred chapters of the ascetic word of Bl. Diadoche, printed mainly from a 12th-century manuscript. Athos-Vatopeda Library No. 405, are distinguished by clarity and definiteness of thought, the presentation is mostly brief, and therefore scientifically more valuable than similar inscriptions of an anonymous scholiast of the 12th century. in his πίναξ᾽ѣ, suffering from verbosity, excessive repetition and even some rhetoric. These shortcomings appear with particular force, but in our opinion, in the last chapters (from 94–100) there is a hundred chapters. Here, in the inscriptions, the main idea of ​​the chapter is conveyed in the most general and sometimes even vague terms. However, this does not prevent us from assuming that the anonymous scholiast was familiar with the lists of inscriptions to the hundred chapters from Greek manuscripts and, perhaps, even took them from here, although I made some alterations. This is suggested to us by comparison of the inscriptions of the anonymous scholiast with the inscriptions according to the Athos-Vatopedi manuscript of the 12th century. No. 405, in the initial chapters 1, 3, 4, 5, and partly 93, and especially in chapter 86, according to the 1314 manuscript of the Athos-Xenophian Library No. 36. Continuing further to make comparisons of the inscriptions to the Stoglav Bl., which we have newly discovered from the Athonite manuscripts. Diadoche with similar inscriptions known in the Latin text of the 16th century. Francis Turrian, we found that the latter’s inscriptions in chapters 6, 7, 8, 19, 20, etc. are almost word for word similar to the inscriptions we published from Greek manuscripts, and in some cases (chapters 34, 41, 57, 81, 87) the similarity was noticed only in thoughts. This circumstance, in our opinion, persistently brings back to the forefront the question that Prof. refused to resolve. Popov (p. XII) that Turrian in 1578 actually published the Greek text of the ascetic word bl. Diadoche and even according to three manuscripts (p. X), and that Casimir Houdin († 1717) did not seek to mislead scientists by repeatedly speaking about this editio princeps (p. X, note 2). Coming up with inscriptions for the Latin translator of the ascetic word bl. Diadoche, as the bishop puts it. Feofan, there was no need; He could freely translate these inscriptions directly from the Greek original, from which he first published λόγος ἀσκητικός. The structure of speech, brevity and clarity of thought in the Turrian inscriptions do not contradict this assumption. This is how many scientifically important questions are raised by a serious study of the various lists of λόγος ἀσχητιχός and the various lists of inscriptions existing in manuscripts for its hundred chapters. For prof. Popov, for reasons that have been sufficiently clarified by us, all these questions cannot exist. In the RKP. XVI century Solovetsky Bible. No. 531 (202) chapter bl. Diadoche 36 and 37 are inscribed: “about the dream vision,” chapters. 42 – “on abstinence”, ch. 47 – “about fasting”, 48 – “about drunkenness”, 52 – “about those who wash themselves in the bathhouse”, 53 – “about doctors” (Described, RKP. Solov, monastery, located in the Bible. Kazan, Theological Academy. Kaz. 1886, part II, p. 269). In the RKP. XVII century M. Synod, bib. No. 469, according to prof. Popov, “the inscriptions are literally similar to what in this regard is in the Turrian Latin translation of the ascetic work of Blessed. Diadoche" (p. XXIV). What would the publishing feat be called if one of the admirers of Count L.N. Tolstoy had the absurd idea of ​​inscribing the chapter of the ordinary Gospel (in the Russian Synodal translation) with table of contents from the imaginary gospel of this venerable luminary of Russian literature? To indicate discrepancies, we will quote the three manuscripts simply by their numbers. No. 40 ἐστί – no. No. 36 reads like this: Τίς ἡ ἐνέργεια. ταπεινόν is replaced by πνευματικόν. πνευματικῆς. In translation we stick to this option. Added: ἁγίου. RKP. No. 40 has the same increase. Taken by us from Xenoph. code. No. 86, as a necessary addition. It is also added there: καὶ ἀγαπῶσα τὸν Θεόν. δαίμονα. The word is worth in both codes: No. 40 and No. 36. In the RKP. No. 40 this word is omitted. In the RKP. No. 36 the inscription all reads like this: Ὅτι τὸ μίτρον ἐν τοῖς βρώμασι κάλλιστον. From here to the end of the inscription there is a gap. Added: Ὅτι πνεύματι. The arrangement of words is different: Ἀγαπήσωμεν πῶς τὸν Κύριον; in the RKP. No. 36 and No. 40. From here on to the end there is absolutely no text of the inscription. RKP. #40 added: οὐχ ἁλής (;). Τοῦ μεμερισμένως. This reading seems to be more correct. In RKP. No. 40 we find the following, incomprehensible addition: λόγος μέλιτος γλυκάζων. χαρίζονται. Reading is more correct. Omitted: Ὅμοιον τῷ ἄλλῳ. Ὅτι ὀχλεῖν. The anonymous scholiast reads this inscription with the following addition: πεσόντα (in Popov, p. 462). The anonymous scholiast reads this inscription with the following addition: πεσόντα (in Popov, p. 462). There τοῦ ἰδιοῦ Δεσπότου. This inscription is not present in manuscripts No. 40 and No. 406. The underlined words can also be read in the inscription of this chapter by the anonymous scholiast (see Popov, pp. 98–494). In the RKP. No. 86 this inscription reads as follows: Τί ἐσχιν ἀπάθεια; What is dispassion? You might be interested in: