Catholic Theotokos Psalter of the 13th century and its creative translation by St. Demetrius of Rostov

Abstract. The article is devoted to a comparative analysis of the Mother of God psalms of Bishop Giovanni Fidanza Bonaventura and St. Demetrius of Rostov. The author notes significant differences that are found in the psalms of St. Demetrius. When translating the psalms from Latin, the saint clarifies and supplements the verses where Bonaventure briefly mentions the Son of God. This article deals with the Christian hymns dedicated to the Mother of God by St. Demetrius of Rostov. They were written on the model of the Old Testament psalms 1 and the “Psalms of the Virgin Mary” by Bishop John Fidanza Bonaventura 2. One of the first editions of the collected works (1588) contains the psalter “Psalterium B. Virginis Mariae” dedicated to the Mother of God. Incipit, Beatus vir qui diligit" ("Psalm of the Blessed Virgin Mary", beginning with the words "Blessed is the man who loves") 3. This edition also included other works dedicated to the Virgin Mary - “Psalterium minus, sive tres Quinquagenas. Incipit, Ave Virgo, vitae lignum" ("Lesser Psalter", or three "Pentecosts", beginning with the words "Hail, Virgin, Tree of Life"), essay "Speculum B. Virginis. Incipit, &c. Canticum SS. Ambrosii et Augustini, Te Deum laudamus adaptavit laudi B. Virginis. Incipit, &c. Te Matrem" ("Mirror of the Blessed Virgin", beginning with the song of Saints Ambrose and Augustine "Te Deum laudamus" ("We praise thee God"), adapted to the praise of the Blessed Virgin, and beginning with the words "Te matrem Dei" ("You, Mother of God")) 4. Authorship of Bishop Bonaventure in relation to the psalter dedicated to the Virgin Mary caused various controversies, among which there were opinions both denying it and confirming it 5 . Authorship of St. Demetrius belongs to the Theotokos psalms according to tradition. In one of the modern editions of these psalms, the publishers indicate the authorship of the saint in the following way: “The reverent love of the people moved St. Demetrius of Rostov (it is he who is unanimously given the authorship of the “folk hymnography”) to create a collection entirely devoted to doxology in honor of our zealous Intercessor” 6 . During the life of the saint, no hymns were published. There are suggestions that the collection may not have been compiled by the saint himself, however, the psalms most likely belong to him 7 . “Christian Hymns to the Most Holy Queen of Heaven, Ever-Virgin Mary, Theotokos” was published at the end of the 19th century 8 . They were republished with the same name at the end of the 20th century. The Psalms are intended for private reading 9. In publications since the 2000s, the title includes the word “psalter” - “Psalter of the Mother of God: Christian hymns to the Ever-Virgin Mary Mother of God, composed in the likeness of the psalms.” Special literature devoted to the study of the psalms of St. Dimitri, not found. A comparison of the writings of Saint Demetrius and Bishop Bonaventure shows that the saint both relies on the psalms of David and translates the psalms of Bonaventure, in which the Old Testament original served as the basis. At first glance it seems that St. Demetrius translates Bonaventure's psalms exactly, partially respects the number of verses, follows their content and the meaning of the psalm as a whole. But a more detailed comparison reveals important nuances in the reading and translation of the Latin psalms by the saint, the principles of his thinking, as well as some features of the Western and Eastern traditions. Thus, the composition of St. Demetrius of the chants under consideration is based on both the Old Testament psalms of David and the Latin psalms of Bonaventure. There are psalms when the saint, taking as a basis the structure of the Latin source, seems to “return” in thought to some image or theme of the corresponding Old Testament psalm. And some of the verses set out in Bonaventure’s psalter, St. Demetrius reworks it due to dogmatic differences or focuses on other images 10. The content of many of the saint's psalms is usually determined by the five verses of the Latin psalms. There are those in which he expanded the number of verses (for example, Psalms 5, 35, 77, 143). Psalm 5, for example, is supplemented with blessings (the Virgin’s parents are blessed, those who bless Her are blessed, God and Her are blessed as the great King of the heavenly Daughter). The saint blesses the Mother of God with a special Old Testament address, which Bonaventure does not have, as “Daughter of the great heavenly King.” Based on Psalm 35 by St. Demetrius has the same images as in the five verses of the Latin original. But the first and second verses are greatly expanded. The first verse is expanded on the theme of the mystery of the Dormition of the Mother of God and Her ascension into heaven. In the second verse, containing a prayerful character, St. Demetrius reveals what Bonaventure briefly sounds like vultum Dei (face of God). The saint calls him the Son of God (“bow down the most holy face of your beloved Son and our Savior”). In the third verse, Bonaventure retains the theme of mercy (Thy mercy, O Lady, is in heaven), as in the corresponding Old Testament psalm (Ps. 35:11), and St. Demetrius not only leaves the theme, but also includes a more accurate quotation from a psalm of King David. He preserves the request for mercy (“extend Your mercy to those who lead You”) in the meaning of “extend Your mercy to those who know You” (Ps. 35:11). Here you can give many examples when St. Demetrius includes various additions in his translation of the verses, specifying certain circumstances or a more detailed appeal to the Mother of God. But we will focus our attention on those psalms that the saint introduces in the name of Jesus Christ. St. Demetrius either complements, reveals what is written in the corresponding psalm by Bonaventure, or names the name of the Savior where Bonaventure does not mention it. In a similar way, the saint’s translation of Psalm 77 by Bonaventure is supplemented by a mention of the Son of God. In the first verse there is a call to heed the law of God, David writes about this (“Hear, my people, my law, incline your ears to the words of my mouth,” Ps. 77:1) and, following him, Bonaventure (“Listen, O people of God, to His commandments: and do not forget the Queen of grace”). St. Demetrius reveals how to understand and fulfill the law of God - through Jesus Christ, to whom salvation and help is given, and the Mother of God (“Hear, O people of God, the law of the living God, incline your ear to the words of the Savior Christ, do not forget the mercy and bounty and beloved of His Mother, the Most Blessed Ever-Virgin Mary”). In the version of the psalm we are considering in Latin, in the fifth verse, Bonaventure contains an appeal to the Virgin Mary as “Regina gloriae & honoris” (Queen of glory and honor). And St. Demetrius here compares the Mother of God with a bird covering its chicks with wings 12. Name of Jesus Christ St. Demetrius includes some psalms in his translation, which significantly deepens the meaning of many verses 13. Thus, in Psalm 86, the meaning of the first verse receives a more definite emphasis, that the foundation of spiritual life is Christ. St. Demetrius, as it were, clarifies Bonaventure’s thought about “the righteous man’s abiding in love - “the basis of life in the soul of the righteous man is to constantly and completely abide in love for Jesus Christ.” The next verse from St. Demetrius glorifies the Virgin Mary as the Mother, the Ever-Virgin, the Queen of Heaven, and then he includes a quote from the song of St. Cosmas of Mayum 14 “the most honorable Cherub” and an allusion to the verse “consecrated to the church and verbal paradise” from the troparion of St. John of Damascus “He rejoices in you” (here “oh, most sacred church and verbal paradise”). Thus, the saint supplements his psalms with quotes from Christian Byzantine hymnography. Another example of how St. Demetrius deepens and enriches the meaning of the verses he translates, found in Psalm 104. The fourth verse, “Eternal salvation is in Thy hand, O Lady,” speaks of the Savior, whom the Virgin Mary holds in her arms. The saint complements this thought in the third verse: “Praise and exalt You virgins, daughters of Zion, before betrothing you to the beautiful heavenly bridegroom, the King of glory.” It includes a mention of the heavenly bridegroom, thereby the idea of ​​the psalm also goes back to Christ. An addition of a similar nature is found in St. Demetrius in Psalm 109. Here we also see a corresponding translation of Bonaventure's psalm, complemented by a Christocentric emphasis. The saint includes the name of Christ as the final thought, as the goal, the conclusion of the psalm. Thus, he combines this desire for “the wisdom and intelligence of the teachings of Christ” and the covenant not only with the intercession of the Mother of God for people before God, but also with Christ Himself. In the interpretations of the Old Testament Psalm 109, we are talking about the Savior, that the Lord gives power, judgment to the Lord, that the Son of God was “born from the womb” before the dawn of the universe, “He has cast down all kings,” crushed all enemies, “He will lift up His forehead on high” 15. St. Demetrius accurately names the name of Christ, uniting with His name the meaning of Bonaventure’s last two verses: truth, virtue, divine Wisdom, knowledge - all this is contained in the teaching and wisdom of Jesus Christ: “pour on us the wisdom and mind of the teaching of Christ.” Translation of Psalm 110 of St. Demetrius complements the content of the third verse, revealing in more detail the service of the Virgin Mary to the great sacrament. And the “redemption of God,” mentioned by Bonaventure, is clarified with the words “The Heavenly Father has sent us His everlasting covenant of peace through His beloved Son.” There are individual examples when the saint, when translating, calls Jesus Christ instead of the name of the Virgin Mary. For example, in one of the five lines of Psalm 118, Bonaventure speaks of the will of the Virgin Mary, which he wants to fulfill: “Render to Thy servant, O Lady, revive me, and I will do Thy will.” St. Demetrius changes the meaning and writes about fulfilling the will of Jesus Christ: “Reward us, Thy servant, Lady, with this great grace of Thy, to do with love the holy will of Thy beloved Son.” So in Psalm 123, Bonaventure’s verse that the Virgin Mary reigns in heaven, in St. Demetrius clarifies that She reigns with her Son: “I have lifted up my eyes to You, O all-generous Mother, even as You reign in heaven with Your beloved Son.” St. expresses his thoughts poetically differently. Demetrius in Psalm 126. St. John Chrysostom, in his interpretation of Psalm 126 of David, draws attention to the work that goes into building the monastery. The first verse of the psalm sets out the idea of ​​​​building a house (“If the Lord does not build a house, they who labor in vain build it,” Ps. 127:1) 16. Bonaventure continues this thought, and he talks about the establishment of a monastery in human hearts. St. Demetrius begins his 126th psalm with the confession of the Queen of Heaven as an intercessor before the fair court of God, a protector from the darkness of unbelief. Here, therefore, we see the saint’s free interpretation when translating; he changes the theme of the psalm, introduces a new comparative image. The key comparison is the comparison of the Queen of Heaven with light (“mental sun”, illuminates “all the ends of the earth”, “heavenly unflickering light, shining in the darkness of earthly vanities”). And in Psalm 128 St. Demetrius complements the last verse (“then show us graciously and in the highest degree the glorious fruit of Your womb” in Bonaventure). This speaks of the appearance of the Savior, in connection with which St. Demetrius clarifies this thought with the words “my most merciful Savior,” “Redeemer.” We also see that St. Demetrius, at his own discretion, shortens some verses in Psalm 128, and adds others. A similar thing occurs in Psalm 131. For the psalmist, it begins with a memory of the meek disposition of King David. St. Demetrius complements the first verse, reminding us that the Virgin Mary is from the line of David, and devotes a word of praise to this. The second verse, as can be seen from the table, St. Demetrius does not translate, but the prayerful character inherent in the subsequent Latin verses is supplemented by the saint with praiseworthy content. In Psalm 138 St. Demetrius draws attention to the motherhood of the Virgin Mary: the fourth verse is expanded with a description of the image of the Mother of God with the Child. In Psalm 143 St. Demetrius reveals the theme of spiritual struggle, which is briefly outlined in Bonaventure. The saint devotes the first verse to a discussion about the help of the Mother of God in spiritual warfare. With greater differences we find the translation in Psalm 132, where St. Demetrius develops the idea of ​​the Triune God. Thus, the Theotokos psalm comes close in its content to the Old Testament psalm, the meaning of which is the chanting of God. Here St. Demetrius attributes mercy primarily to the benevolent God, while the Latin source speaks of this in relation to the Virgin Mary. Let's summarize some results. Most of the psalms translated from Latin by the saint are accurate translations. However, there are individual verses or entire psalms presented differently by the saint. In this article we note those features of selected psalms in which St. Dimitri is making important, in our opinion, changes. They display a Christocentric character, since a direct mention of Jesus Christ is introduced. St. Demetrius clarifies and complements those verses in which Bonaventure briefly mentions the Son of God. The saint, at his own discretion, shortens some verses, and adds and expands some. In this sense, Jesus Christ is glorified in such psalms of the Mother of God. So the psalm seems to be approaching its original purpose - praising God. These are the psalms we have considered. In structure, all the psalms of the ep. Bonaventura is designed in the form of five verses, of which the first verse, in its figurative content, is connected with the initial verse of the psalm of David corresponding in number. And then there is a doxology in honor of the Virgin Mary, chanting of Her mercies and virtues. St. follows a similar composition. Demetrius of Rostov, since he almost exactly translates the Latin psalms of Bonaventure. The change in the forms of the verses, their expansion or contraction by the saint is dictated by various additions to the name of the Mother of God or Jesus Christ, or a brief discussion about spiritual life, as well as exegetical, dogmatic clarifications. King David's enthusiastic praise of God is replaced in the Theotokos psalms by the chanting of the Mother of God. In the Latin psalter of Bonaventure, this praise looks more strict and laconic than that of St. Dimitri. The saint's addresses to the Mother of God are very decorated, which may also be due to the peculiarities of the art of the era of the late 17th - early 18th centuries, a reflection of the richness and beauty of Baroque aesthetics. 1. Bonaventure // Orthodox Encyclopedia. In 30 volumes. T. 5. M., 2002. pp. 689–697. 2. Psalter of the Mother of God: Christian hymns to the Ever-Virgin Mary Theotokos, composed in the likeness of the psalms of David / comp. L.A. dictionary Chutkova. M.: Siberian Blagozvonnitsa. 2013. 237 p. 3. Explanatory Psalter by Euthymius Zigaben. M.: Eksmo, 2017. 1472 p. 4. Christian hymns to the Most Holy Queen of Heaven, Ever-Virgin Mary, Theotokos: composed in the likeness of the Psalms. Moscow: Publishing house. Athos Russian Panteleimon Monastery, 1881. 219 p. 5. "The Psalter Of The Blessed Virgin Mary Illustrated: Or A Critical Disquisition And Inquiry Concerning The Genuineness Of The Parody On The Psalms Of David, Commonly Ascribed To St. Bonaventure." Dublin: Grant and Bolton, 1840. 94 p. 6. Internet resource: https://azbyka.ru/otechnik/Dmitrij_Rostovskij/psaltir-bozhiej-materi/ [Access date: 04/18/2020]. 7. Internet resource: https://predanie.ru/book/68209-tolkovaniya-na-psalmy-1/#/toc20 [Access date: 10/28/2021]. Danilova Ekaterina Aleksandrovna, graduate student, Federal State Budgetary Research Institution Russian Research Institute of Cultural and Natural Heritage named after D.S. Likhacheva st. Kosmonavtov, 2, Moscow, 129366, e-mail: vivifiant@rambler.ru The very tradition of “transforming” the psalms of David or filling them with new content attracted many authors. The most famous are the Psalter of Ephraim the Syrian (IV) and the “Rhyming Psalter” of Simeon of Polotsk (XVII). These are examples of spiritual hymnography with prayer content addressed to God. Giovanni Fidanza Bonaventura (1218–1274) – medieval theologian, cardinal. Canonized by the Catholic Church as a saint (1482) and as a teacher of the church (1587) // Bonaventura / Orthodox Encyclopedia. In 30 volumes. T. 5. M., 2002. pp. 689–697. This psalter is accepted in the Catholic tradition, and in the Orthodox tradition they read “Christian hymns to the Most Holy Queen of Heaven, Ever-Virgin Mary, Theotokos” (compiled in the likeness of psalms) by the spiritual writer of the Russian Orthodox Church, St. Demetrius of Rostov (1651–1709). The Psalter Of The Blessed Virgin Mary Illustrated: Or A Critical Disquisition And Inquiry Concerning The Genuineness Of The Parody On The Psalms Of David, Commonly Ascribed To St. Bonaventure. Dublin: Grant and Bolton, 1840, pp. 57–58. Psalter of the Mother of God: Christian hymns to the Ever-Virgin Mary Theotokos, compiled in the likeness of the psalms of David / compiled by L.A. dictionary Chutkova. M.: Siberian Blagozvonnitsa. 2013. P. 4. Internet resource: https://azbyka.ru/otechmk/Dmitrij_Rostovskij/psaltir-bozhiej-materi/ [Access date: 04/18/2020]. Christian hymns to the Most Holy Queen of Heaven, Ever-Virgin Mary, Theotokos: composed in the likeness of the Psalms. Moscow: Publishing house. Athos Russian Panteleimon Monastery, 1881 (Type. I. Efimov). 219 p. Ps.35, 45, 61, 63, 77, 90, 104, 109, 111, 118, 122, 125, 131, 132, 143. The author expresses his heartfelt gratitude to Archpriest Valentin Asmus for his assistance in working on translations of these psalms, and Elena Solomatina for valuable comments. Comparisons of the Mother of God with a bird, a hen, are found in Bonaventure in earlier editions // The Psalter Of The Blessed Virgin Mary Illustrated: Or A Critical Disquisition And Inquiry Concerning The Genuineness Of The Parody On The Psalms Of David, Commonly Ascribed To St. Bonaventure. Dublin: Grant and Bolton, 1840. P. 81. For example, Psalms 86, 104, 109, 110, 118, 122, 125, 128, 138. The Monk Cosmas of Mayum is a Byzantine church poet of the 8th century. Together with Saint John of Damascus, they are the greatest hymnographers of their era. Internet resource: https://predanie.ru/book/68209-tolkovaniya-psalmy-1/#/toc20 [Access date: 10/28/2021]. At St. John Chrysostom: “This psalm speaks of the state of affairs upon the return of the Jews from captivity. When they were released from captivity and returned from the country of foreigners, they found the city destroyed, the walls and towers turned into ruins, and began to restore them.” // Internet resource: https://predanie.ru/book/68209-tolkovaniya-psalmy-1/#/toc20 [Access date: 10/28/2021].