Parenti Calendar Scris Unciala Sec 9

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BOLLETTINODELLA BADIA GRECA DI

GROTTAFERRATA

TERZA SERIE VOL. 7 - 2010


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SIGLE

AASS = Acta Sanctorum (Antvepriae et alibi, 1643 e ss.)AB = Analecta BollandianaABl = Anavlekta BlatavdwnAB = Anavlekta KruptofevrjrJh"ALW = Archiv fr Liturgiewissenschaft

AOr = Anaphorae OrientalesASyr = Anaphorae SyriacaeBBGG = Bollettino della Badia Greca di GrottaferrataBBTT = Belfast Byzantine Texts and Translations, Belfast 1991 ss.

BHG, BHGa, BHGna = F. Halkin,Bibliotheca hagiographica Graeca, I-III (SH8a), Bruxelles 19573; Id.,Auctarium BHG (SH 47), Bruxelles 1969; Id.,

Novum auctarium BHG (SH 65), Bruxelles 1984.BMFD = J. Thomas A. Hero (edd.), Byzantine Monastic Foundation Docu-

ments. A Complete Translation of the Surviving Founders Typika and Testa-

Byz = ByzantionBZ = Byzantinische ZeitschriftCC = Corpus ChristianorumCCG = Corpus Christianorum, series GraecaCCL = Corpus Christianorum, series Latina

ed. J. Noret; Supplementum, edd. M. Geerard, J. Noret, J. Desmet (CC),

CSCO = Corpus Scriptorum Christianorum OrientaliumCSEL = Corpus Scriptorum Ecclesiasticorum LatinorumCSHB = Corpus Scriptorum Historiae Byzantinae

Dmitr I-III = A. A. Dmitrievskij, i - , I, Tupikav, Kiev 1899;

DOP = Dumbarton Oaks PapersDOS = Dumbarton Oaks StudiesEEBS = Epethri;" Etairiva" Buzantinw'n Spoudw'n

EL = Ephemerides LiturgicaeEO = Ecclesia OransGoar = J. Goar, Eujcolovgionsive Rituale Graecorum, Venezia 17302 (Graz

GRBS = Greek, Roman and Byzantine StudiesJAC = Jahrbuch fr Antike und ChristentumJLW = Jahrbuch fr Liturgiewissenschaft

BELS = Bibliotheca Ephemerides Liturgicae, Subsidia

ments, 5 voll. (DOS 35), Washington, D. C. 2000.

CPG = Clavis atrum Graecorum, 5 voll ., edd. M. Geerard, F. Glorie; vol. 3AP

Turnhout 1974-2003.

DACL = Dictionnaire d Archologie Chrtienne et de Liturgie

II, Eucj ologv ia, Kiev 1901; III, Tupika,v Petrograd 1917 (Hildesheim 1965).

1960).

J B = Jahrbuch der sterreichischen ByzantinistikJThS = Journal of Theological StudiesLEW = F. E. Brightman, Liturgies Eastern and Western, vol. I: Eastern Litur-

LQ = Liturgiewissenschaftliche QuellenLQF = Liturgiewissenschaftliche Quellen und Forschungen

LTK = Lexikon fr Theologie und KircheMMB = Monumenta Musicae ByzantinaeMus = Le Muson

Church, ed. Ph. Schaff, Grand Rapids Michigan, series 2, 1952-OC = Oriens ChristianusOCA = Or ientalia Christiana AnalectaOCh = Orientalia ChristianaOCP = Orientalia Christiana PeriodicaODB = The Oxford Dictionary of Byzantium, edd. A. Kazhdan et alii, 3 voll.,

OKS = Ostkirchliche StudienOLA = Orientalia Lovaniensia AnalectaOSyr = LOrient SyrienPG = J.-P. Migne, Patrologiae Cursus Completus. Series Graeca, 1-161, Paris

PB = Palaeobulgarica / PL = J.-P. Migne, Patrologiae Cursus Completus. Series Latina, 1-221, Paris

1844-1865PO = Patrologia OrientalisPOC = Proche-Orient ChrtienPTS = Patristische Texte und StudienQL = Questions LiturgiquesREB = Revue des tudes ByzantinesROC = Revue de lOrient ChrtienRSBN = Rivista di Studi Bizantini e NeoelleniciSA = Studia AnselmianaSC = Sources ChrtiennesSH = Subsidia HagiographicaSL = Studia LiturgicaST = Studi e TestiS&T = Segno e TestoThQ = Theologische Quartalschrift

NPNF =A Select Library of the Nicene and Post-Nicene Fathers of the Christian

gies, Oxford 1896 (1968).

New York/Oxford 1991.

1857-1866.


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TWO LEAVES OF A CALENDAR WRITTEN IN MIXED UNCIAL

OF THE NINTH CENTURY

Stefano Parenti, Elena Velkovska

In his recent study on the paraphrase of the Iliad written by Hegu-

men Sophronios, later Patriarch of Jerusalem from 841 to 860, and

conserved in the contemporary manuscript Sinai gr. NE, 26, P. G.

Nikolopoulos has added the ms. Sinai gr. 925 to the other witnesses ofthe text in mixed uncial1. In fact the codex containing a collection of

kontavkia dates from the eleventh century2, and only the last two pa-

per leaves, bound as fly-leaves (ff. 117 and 118), come from an olderuncial manuscript.

Having seen these leaves only on microfilm, it seems quite difficult

to describe them in detail. Thus we have decided to limit the presenta-

tion to the meagre data offered by the catalogues and the Checklist:the dimensions 175 x 140 mm3, obviously smaller than the original

manuscript, due to the cutting of the codex, and the number of thelines oscillating between 14 and 16. The two leaves are remnants of

the two central bifolia of a quire, as can be seen from the following

drawing:

118 _______________ _ _ _ _ _ _ _ _

117 __________________

1

P. G. Nicolopoulos, LExhvghsi" de lIliade de Sophrone patriarche dAlexandrie (841-

860), Byz 73 (2003), 246-249. Cf. also the recent article of F. DAiuto, Un antico inno

per la Resurrezione (con nuove testimonianze in scrittura mista darea orientale),

RSBN 45 (2008)[2009], 3-153, here 11 and n. 11.2

N. Livadara (ed.), Rwmanou'tou'Melwv/dou Umnoi, tovmo" trivto". Mevro" a, Kondakav-

ria tou'Sina',Athens 1957, 5-104.3

V. Gardthausen, Catalogus codicum graecorum Sinaiticorum, Oxford 1886, 107; K. W.

Clark, Checklist of Manuscripts in St. Catherines Monastery Mount Sinai microfilmed

for the Library of Congress,1950, Washington 1952, 10; Livadara, Rwmanou'tou'Melwv/-dou Umnoi, 8; M. Kamil, Catalogue of All Manuscripts in the Monastery of St. Catharine

on Mount Sinai, Wiesbaden 1970, 108.

BBGG III s. 7 (2010), 297-305


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298 STEFANO PARENTI - ELENA VELKOVSKA

The script on both sides of the leaves belongs to the so-called ha-

giopolite uncial and is very close to that of two bifolia of a menaionfrom the Greek manuscripts discovered on Sinai in 19754, dated by

Linos Politis to the ninth century5. Later Lidia Perria has defined theparticularities of this mixed Sinaitic uncial more accurately, show-

ing that it appears also sporadically in the ms. Vat. gr. 22006 as a typeof writing rather limited in time and space, attested on Sinai between

the end of the eighth and the beginning of the ninth century7. The

definition mixed is due to the fact that in the prevalent inclined type

of uncial, similar to the ogival, the cursive a and m are included and

the shapes of the uncial kappa and lambda are very particular8. The

publication of a first, essential inventory with photographic tables of

the Sinaitic neva euJrhvmata has largely increased the number of mss. inmixed hagiopolite uncial, both on parchment and paper, and dated, as

is our calendar, to the ninth century9.

Our fragment is copied with the so called mixed script/writing, a

hybrid variant of the ogival10, distinguished by the characteristic

strong inclination, neat contrast between upstrokes and downstrokes,

minuscule alpha and my. Among the mixed script/writing there are

4

Reproduction in: L. Politis, Nouveaux manuscrits grecs dcouverts au Mont Sina,Scriptorium 34 (1980), 5-17, tav. 8a; C. M. Mazzucchi, Minuscola libraria. Traslittera-

zione. Accentazione, in Paleografia e Codicologia greca. Atti del II Colloquio interna-zionale (Berlin-Wolfenbttel, 17-21 october 1983), ed. D. Harlfinger, G. Prato with M.

DAgostino e A. Doda. Alessandria, 1991, T. I - Testo, 41-45, T. II - Tables, 39, tav. 3.5

Politis, Nouveaux manuscrits grecs, 13.6

The codex is accurately described in:Bibliothecae Apostolicae Vaticanae Codices ManuScripti Recensiti. Codices Vaticani Graeci. Codices 2162-2254 (Codices Columnenses).Recensuit S. Lilla, Citt del Vaticano 1985, 149-155.7

L. Perria, Il Vat. Gr. 2200. Note codicologiche e paleografiche, RSBN 20-21 (1983-1984), 25-68: 58-61, and also Ead. Il Vat. Palat. gr. 376, il Par. Suppl. gr. 1085 e la mi-

nuscola antica di area palestinese, Ibid. 29 (1992), 59-76, esp. 63-64, 74-76.8L. Perria, Scritture e codici di origine orientale (Palestina, Sinai) dal IX al XIII secolo.

Rapporto preliminare, Ibid. 36 (1999), 19-33: 21; Ead., Libri e scritture tra Oriente

bizantino e Italia meridionale, ibid. 39 (2002) (= Giornata di studio in ricordo di Enrica

Follieri, Roma, 31 maggio 2002), 157-188: 178, 179, but cf. also E. Crisci, Scrivere grecofuori dEgitto. Ricerche sui manoscritti greco-orientali di origine non egiziana dal IV se-colo a.C. allVIII d.C. Premessa di G. Cavallo (Papyrologica Florentina XXVII), Firenze1996, 87 and note 312; pp. 95-96 and notes 369 and 371.9Sinai 29, 37, 48, 52, 81, 83, 82, 88, 91, 99, 109 (Holy Monastery and Archdiocese

of Sinai, The New Finds of Sinai, Athens 1999, 49, 146, 150, 155, 160 and tables 61, 62,68, 74, 96, 100, 116). Currently the best study is Perria, Scritture e codici di origine

orientale, 27-28, while for a more accurate description of the contents see P. Ghin, S.

Fryshov, Nouvelles dcouvertes sinatiques: A propos de la parution de linventaire des

manuscrits grecs, REB 58 (2000), 167-184.10 Perria, Il Vat. Gr. 2200, 58-61.


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TWO LEAVES OF A CALENDAR IN MIXED UNCIAL 299

two variants and the calendar belongs to the second one, better known

and characterized by an even sharper modular contrast, finer lines anda typical flourished form ofkappa11.

As in many other mss. deriving from Mt. Sinai, one can also ob-

serve an Arabic hand, in our case datable to the thirteenth century. It

wrote in the margin the translation Ayyr (May), corresponding to theGreek title Mhni; mai?w/ hJmevra" la (f. 117v). We observe another mar-

ginal note by a later Greek hand (10th-11th century?) in cursive on f.

117r: tou' ... ktisfwn kai; tw'n su;n aujtw'/. This hagiographical data

probably corresponds to the memory of St. Symeon Bar-Sabbe,

bishop of Seleukia and Ktesiphon, with his martyr-companions, whoare celebrated on 17 April12.

In spite of the cutting of the leaves in order to match the measures

of the new codex, not much has been lost from the original text; so to-

day we can quite easily read the whole f. 117, and the recto page of f.118. Its verso, however, is so scraped that the last editor was unable topublish anything of its contents13. Nevertheless, in spite of the poor

legibility, even on the microfilm it is possible to distinguish at least

nine lines that provide further two commemorations inedited until

now. Besides, the examination of the text on the microfilm has shown

some inaccuracies in Livadaras edition which leads us to offer a new

edition.

The text is given according to the internal division of the contents

and does not follow the original lines; scraped off and cut letters are

put in square brackets, larger portions of missing text are indicated bydots.

Sinai gr. 925, ff. 117-118

f. 117r kg Tou' aJgivou kai; megalomavrturo" Gewrgivou.

ke Tou' aJgivou ajpostovlou k(ai;) eujaggelistou' Mavr-

kou.

kz Mnhvmhn ejpitelou'men tou' aJgivou Rebrevbou tou' meto-

11 Perria, Libri e scritture, 179.12

The date of his death is in fact 13 April 344 AD, while his companions were martyred

the following year. See R. W. Burgess, The Dates of the Martyrdom of Symeon Bar Sab-

bae and the Great Massacre, AB 117 (1999), 9-66.13

Livadara, Rwmanou'tou'Melwv/dou Umnoi, 103-104.


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Tav. 1 Sinai gr. 925, f. 117r


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f. 117v

f. 118r

f. 118v

f. 117v

nomasqevnto" Cristofovrou tou' ejk gevnou" tw'n kuno-

kravnwn* pevlonto" kai; th;n oJdo;n tou' marturivou badiv-

santo" kai; su;n toi'" mavrtusin stefanwqevnto".

kh H koivmhsi" tou' oJsiwtavtou .... Iwavnnou kaqolikou'

(mon)ac(ou') ..... kti..... kai; .....

Mhni; mai?w/ hJmevra" la.

a Tou' aJgivou p(at)r(o;)" hJmw'n Ieremivou tou' profhvtou.

b Tou' aJgivou p(at)r(o;)" hJmw'n kai; oijkoumenikou' dida-skavlou Aqanasivou ajrciepiskovpou Alexandreiva"

tou' ta; stovmata tw'n blasfhvmwn aijretikw'n toi'" yucw-

felevsin aujtou' dovgmasin ejmfravxanto" k(ai;) ta;" tw'n

ojrqodovxwn ejkklhsiva" tai'" aujtou' pn(eumat)ikai'" kai;

iJerai'" didaskalivai" sthrivxanto".

Tou' aJgivou kai; ejndovxou Iw;b tou' dikaivou kai; po-

luavqlou tou' dia; th;n qeosevbeian tou;" ejpaivnou" ajpo;

tou' q(eo)u' eijlhfovto" k(ai;) mwvlwpa" k(ai;) mavstiga"uJpomeivnanto" uJpo; tou' peirastou' k(ai;) yucofqovrou

diabovlou ejn tevknoi" k(ai;) kthvmasin k(ai;) plouvtw/ k(ai;)

swvmati ijdivw/ k(ai;) dia; th'" ...reiva" a{panta ... di-

plasiasmo;n komivsanto" k(ai;) to;n diavbolon katapa-

thvsanto".

z Eorth;n ejpitelou'men tou' ejn oujranoi'" fanevnto"

shmeivou tou' st(au)rou' w{ra/ trivth/ th'" hJmevra" ejn th'/aJgiva/ povlei: ejpi; Kurivllou tou' makariwtavtou pa-

triavrcou Ierosoluvmwn.

h Tou' aJgivou kai; dedoxa...u Iwavnnou tou' ajpostovlou

k(ai;) maqhtou' tou' qeolovgou te k(ai;) eujagge listou'.

...................

ib ..................

*to;n kunokranon.


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Before commenting on the few commemorations listed, we should

ask what kind of document we are dealing with. In its present state the

two leaves present part of a festal calendar, but it is impossible to tell

whether this list was written as part of another book e. g., a menaion or as an independent unit. If the latter is true, we note that in theGreek traditionsuch examples are indeed very rare14.

But these membra disiecta, bound in a Sinaitic kontakarion, offeran interesting particularity: in some cases they extend the simple

commemoration to a real hagiographical note. At this point it becomes

obvious that we are dealing with a parallel to the Georgian Calendrierfrom Palestine, published by Grard Garitte15. In this document the

same characteristics can be found, although in a much more sporadic

form16. Garitte has, of course, noted the relationship between theGeorgian Calendar and manuscript P (Patmos 266) of the Synaxarionof the Great Church, a precursor of the yzantine synaxarion17, or, as

Andrea Luzzi put it, an embryonic draft of a synaxarion18. In the li-

turgical normative of the Patmos ms. there is a clear Palestinian ele-

ment19, and this type of text presumably originated in the ninth, or, atthe latest, in the first years of the tenth century20.

Thus, there are three documents (Sin. georg. 34, Sinai gr. 925 andPatmos 266) conserving in different ways texts from such areas asGeorgia, Syria, and Palestine that can all be situated in the orbit of, or

are strongly influenced by the hagiopolite tradition in the broader

sense of the term. Given that we are dealing with three different

documents, the Sinaitic bifolium reflects an intermediary stage be-

tween the Georgian calendar and the Patmos ms. as far as the exten-sions of the hagiographical notes are concerned.

14

J. Noret, Mnologes, Synaxaires, Mnes. Essai de clarification dune terminologie,

AB 86 (1968), 21-24.15

G. Garitte, Le calendrier palestino-gorgien du Sinaiticus 34 (Xe sicle) (SH 30),Bruxelles 1958.16

Garitte,Le calendrier palestino-gorgien, 20-21.17

Ibid., 32.18

A. Luzzi, Linflusso dellagiografia italogreca sui testimoni tardivi del Sinassario di

Costantinopoli, in Id., Studi sul Sinassario di Costantinopoli (Testi e Studi Bizantino-Neoellenici 8), Roma 1995, 184-185, note 25.19

H. Delehaye, Synaxarium Ecclesiae Constantinopolitanae e codice Sirmondiano ...adiectis synaxariis selectis (Propylaeum ad Acta Sanctorum Novembris), Bruxellis 1902;J. Mateos,Le Typicon de la Grande glise. Ms. Sainte-Croix n 40, I (OCA 165), Roma1962, XII.20

A. Luzzi, Il semestre estivo della recensione H* del sinassario di Costantinopoli, in

Id., Studi sul Sinassario di Costantinopoli, 5-6, note 3.


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The Sinaitic bifolium preserves the fragment of a calendar for

April and May in the following order:

April

23. George the Megalomartyr

25. Mark the Evangelist

27. Christopher Kynokephalos

28. John the Catholic Monk

May

2. Athanasius of Alexandria

6. Job the Righteous

7. The Apparition of the Cross8. John the Apostle

At first glance the commemorations of our calendar do not assist in

connecting it to a specific geographic location, or perhaps more im-

portantly to a particular liturgical tradition. The feasts and com-

memorations of 23 and 25 April, as well as 2, 6, 7 and 8 May are in

fact common to both the ancient hagiopolite rite and to the Byzantine

rite. The other those of 27 and 28 April two deserve special atten-

tion.In the synaxaria and in the few Byzantine menaia that have it, the

feast of St. Christopher21 is registered on 9 May22, while the Sinaitic

bifolium put it on 27 April, as in the Syriac calendars23, in the marty-

rologium of Rabban Sliba24, and in the Georgian Calendrier25 anulterior confirmation of its Near Eastern provenance. St. Christopher

is also commemorated on 27 April in the Sinaitic Tropologion (Sinaigr. NEMG56 + 5), copied in the ninth century for the cathedral of

21

The spellings of Christophers name before the baptism are different: there is also

Revprebo", cf. F. Halkin, Saint Christophe dans le mnologe imprial, in Hagiologiebyzantine. Textes indits publis en grec et traduits en franais (SH 71), Bruxelles 1986,31-46: 32.22

Cf. Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 667-670; J. Kuli, Ri-cerca sulle commemorazioni giornaliere bizantine nei menei. Pontificio Istituto Orientale.Roma 1992, 148, where cod.Messina gr. 121 is cited.23

F. Nau, Un martyrologe et douze mnologes syriaques (PO X, 1), Paris 1912 (Turnhout1974), 76, 95, 99, 110, 121.24

P. Peeters, Le martyrologe de Rabban Sliba, AB 27 (1908), 181.25

Garitte,Le calendrier palestino-gorgien, 62 and 209-210.


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Jerusalem26, and this seems to be a decisive argument for the attribu-

tion of the calendar to the hagiopolite tradition.

However, the commemoration of the dormitio of a certain Johnwith the unusual title catholic monk on 28 April is very curious.

Among the mss. of the Synaxarium Ecclesiae Constantinopoli-tanae used by Hyppolite Delehaye only the Paris. Coislin 223 of1300/1 (Mc), deriving from Mount Athos, shows the commemoration

of John, Hegumen of the Monastery tw'n Kaqarw'n not on 28 but on27 April27. On 27 April the saint is listed also in the synaxarion of

Chifflet (Troyes 1204)28, and he is celebrated in the menaion Paris gr.1573 from the fifteenth century29. In fact, the date of 27 April corre-sponds to the dies natalis of the monk John, but this kind of oscilla-tion is quite common in heortology.

John of Irenopolis in the Decapoli, who was abbot of the monas-

tery of the Catars in Bithynia from 805, had frequent contacts, some-

times also conflictual ones, with Theodore of Studion. John had been

in prison in 815 and in exile in 819 and 832 during the Second Icono-

clasm. He died on 27 April 835 on the island of Aphysia in the Pro-

pontide30. The synaxarium mentions him erroneously as one of the Fa-

thers of the Second Council of Nicaea (787). Actually John was pre-

sent, but only as a young man accompanying his master, not withinthe number of the Council patres31. The title kaqoliko;" monaco;" inour calendar can be understood as superior of a monastery, an un-

common, but attested sense32. The feast of the dormitio of the hegu-

26 Cf. Holy Monastery and Archdiocese of Sinai, The New Finds of Sinai, Athens 1999,154-155, tavv. 93-94, 98, and the corrections made byP. Ghin - S. Fryshov, Nouvellesdcouvertes, 177-78; O. Petrynko, Der jambische Weihnachtskanon des Johannes von

Damaskus. Einleitung - Text - bersetzung - Kommentar (Jerusalemer Theologisches Fo-rum 15), Mnster 2010, 111-113. For the dates presented in the tropologion we rely on

Alexandra Nikiforova, . 1975 -

. , in press in -

6 (Moscow). We thank the author for allowing us to read her article prior to its

publication.27

Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 631-634 (synaxariaselec-ta); cf. also De Sancto Ioanne Confessore Hegumeno Monasterii Catharorum, in AASS

Aprilis, t. III, Antverpen 1675, 495-496.28

F. Halkin, Distiques et notices propres au synaxaire de Chifflet, AB 66 (1948), 6.29

Cf. Kuli,Ricerca sulle commemorazioni, 140.30

D. Stiernon, Notice sur S. Jean higoumne du monastre de Kathara, REB 28 (1970),

111-127.31 Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 631-634 (synaxaria se-lecta).32

G. W. H. Lampe,A Patristic Greek Lexicon, Oxford 19764, 690-691.


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men of Kathara entered the liturgical calendar early. As suggested by

Daniel Stiernon, the more common date of 4 February, under which

the synaxarium commemorates the monk John of Irenopolis33, has to

be put in relation to the translation of his relics from Afysia to Con-stantinople, and, after the final victory of Iconoclasm in 843, to hismonastery of Kathara34.

The solid Iconodule faith of the Sinaitic monks makes it highly

probable that the name of John is to be found only in St. Catherines

monastery, a first tangible sign of honour, to which our bifolium is a

witness, although of a short duration35. Thus the period between 835

(death of the saint) and 843 (end of the Second Iconoclasm) represents

also the terminus ante quem non for the dating of this text.

Pontificio Ateneo S. Anselmo, RomaUniversit degli Studi di Siena

33

Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 631-632.34 Stiernon, Notice sur S. Jean, 126-127.35

In later liturgical typik of Sinaitic provenance such as codices Sinai gr. 1094, 1095(12th century) and 1097(a. 1214) the commemoration of the monk John is missing.


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INDICE

NORME PER I COLLABORATORI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 312

PUBBLICAZIONI DEL MONASTERO . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 314

INDICE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 317

S. Corso, Giorgio La Piana (1878-1971) carteggi e scritti di un siciliano moder-

nista dAmerica . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 5

N. Denysenko, Towards an Agenda for Liturgical Reform in the Byzantine Rite:A Response to Peter Galadza . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 45

D. Galadza,Liturgical Byzantinization in Jerusalem: al-Birunis Melkite Calen-

dar in Context. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 69

N. Glibetiv, The Early Liturgical History of the Serbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 87

M. J. Johnson, Sacred Gifts: Icon Giving and Veneration in Norman Italy . . .p. 103

J. Mateos (),La synaxe monastique des vpres byzantines . . . . . . . . . . . . . . . . . . . . . . . p. 117

E. Morini, Il monaco un angelo. La testimonianza di s. Nilo e la riforma

monastica italo-greca del X secolo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 139

V. Palozza, LEsposizione di Arte Italo-Bizantina a Grottaferrata. Un esordio

degli studi bizantini . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 153

V. Polidori,Leucologio Criptense Z.d.II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 173

C. Sojer, Curricula bio-bibliografici degli autori selezionati da Allacci per la

Graecia orthodoxa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 207

R. F. Taft, Is the Liturgy Described in the Mystagogia of Maximus Confessor

Byzantine, Palestinian, or Neither?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 247

NOTE

S. Parenti - E. Velkovska, Two Leaves of a Calendar Written in Mixed Uncial

of the Ninth Century. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 297

PUBBLICAZIONI RICEVUTE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 307


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Parenti Calendar Scris Unciala Sec 9

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