Marc De Groote

Der byzantinische Zwölfsilber in Joannes Geometres' Metaphrase der Oden

Im Jahre 1886 erregte I. Hilberg großes Aufsehen, als er in einem Artikel über die Autorschaft des Christus patiens (CPG 3059) auf die verschiedene Behandlung der dichrona bei den Jambographen der byzantinischen Epoche hinwies – die bis heute herrschende Anschauung geht dahin, dass α, ι und υ bei den byzantinischen Jambographen ausnahmslos mittelzeitig sind – und, je nach der absoluten Korrektheit in der Versifikation, sowohl was die Quantität als was die Zäsuren betraf, die Autoren in drei Gruppen meinte einreihen zu können: die Classiker, die Epigonen und die Stümper. P. Maas griff diesen Standpunkt quasi unmittelbar an; er bemerkte sarkastisch, dass in diesem Fall Georgios Pisides, umstrahlt von der Glorie reinster Quantität einsam über allen anderen Dichtern in der einsamen Höhe seines „klassischen“ Himmels thronen würde, und dass die Byzantiner in Wirklichkeit von der Quantität der Vokale nichts hörten, da dieselben einfach isochron geworden waren. Dies hat nicht verhindert, dass F. Scheidweiler lange danach doch untersucht hat, ob die Poesie des Joannes Geometres noch der antiken Quantitätslehre entspricht, oder konkreter: dem Metrum des jambischen Trimeters: In diesem Beitrag möchte ich, mit den Untersuchungen von Scheidweiler als Richtschnur, der Frage nachgehen, in welchem Maβe der Dichter in seiner Μετάφϱασις των ᾠδων tatsächlich noch die antike Metrik respektiert.

The Soterios Project revisited: status quaestionis and the future edition

Not until 2006 could the scholarly community welcome the first critical edition of the 103 Quaestiones et responsiones ascribed to Anastasius of Sinai (CPG 7746; M. Richard / J.A. Munitiz. CCSG, 59). However, this publication did not solve all topics surrounding Anastasius’s work, because 21 Greek manuscripts contain still another florilegium, the so-called Σωτήριος dating from before 900 AD, whose core is formed by 88 ἐρωταποκρίσεις. Between 914 and 927 a Slavonic translation thereof was made which has been preserved in the so-called Изборник, a codex from 1073. The first and sole critical edition of the Slavonic text was made by O.M. Bodjanskij (1845). The 900th anniversary of the Изборник in 1973 incited the interest in the Greek original. Eventually, in 1996 the decision to edit the Greek text was made, mainly under the impetus of Prof. em. Dr F.J. Thomson. This edition, originally started by Dr D.Tj. Sieswerda, will be continued by the author of this article in close cooperation with Dr L. Sels, specialist in Church Slavonic. Adresse: Prof. Dr. Marc De Groote, Ghent University, Blandijnberg 2, 9000 Gent, Belgium; Marc.DeGroote@ugent.be In 2006 the first critical edition of the 103 Quaestiones et responsiones ascribed to Anastasius of Sinai († shortly after 700; CPG 7746) was published by Marcel Richard and Joseph A. Munitiz.1 Earlier attempts to edit these ἐρωταποκρίσεις had proven to be both unsuccessful and completely unscholarly, the first one of which was prepared by Jakob Gretser (1562– 1625), Sancti Anastasii Sinaitae, Patriarchae Antiocheni Quaestiones et Responsiones de varijs argumentis CLIV nunc primum graece et latine cum insigni auctario publicatae, Ingolstadii 1617, 1–685, a publication which was in fact a conflation of the genuine Anastasian I wholeheartedly wish to thank Prof. em. Dr Francis J. Thomson and Dr Douwe Tj. Sieswerda for their highly appreciated guidance and advice, and for having given me the permission to use the numerous documents and notes they compiled on the matter, as well as Dr Lara Sels for her most valuable critical judgment.  M. Richard / J. A. Munitiz, Anastasii Sinaitae Quaestiones et responsiones. CCSG, . Turnhout , –. DOI 10.1515/bz-2015-0004 BZ 2015; 108(1): 63–78

Joannes Geometres und das Metaphrasieren der Oden

Joannes Geometres (um 935 – Ende des 10. Jh.s) gehörte als einer der führenden Rhetoriker und Dichter seiner Zeit und als Offizier in der byzantinischen Armee – ϰαὶ σοϕίῃ θάλλων ϰαὶ τόλμῃ ϰϱαδίης – zur politischen und literarischen Elite Konstantinopels. Nicht lange vor dem Jahr 986 wurde er aus dem Militärdienst entlassen; wie er selbst zu verstehen gibt, lag seine Tätigkeit als Soldat und Dichter, die bei seinen Zeitgenossen Neid ausgelöst hätte, diesem Ereignis zugrunde; die wirkliche Ursache war aller Wahrscheinlichkeit nach jedoch seine Sympathie für Basileios Nothos, der seit 976 de facto als Kaiser des Reiches aufgetreten war, 985 aber gestürzt wurde. Wie dem auch sei, Joannes verließ seine luxuriöse Wohnung im Mesomphalos-Bezirk der Metropole und zog sich als Mönch ins Kloster Τα Κύϱου zurück; möglicherweise bekam er infolgedessen seinen zweiten Namen: Kyriotes.

The Metre in the poems of Christopher Mitylenaios

The poetical corpus of 11th-c. Christopher Mitylenaios, such as it is found in manuscript No. Z a XXIX (13th c.) of the Biblioteca della Badia Greca in Grottaferrata, consists of 145 poems and 2856 verses. Of these carmina 123 are written in jambic trimeters, 18 in dactylic hexameters, three in elegiac distichs, and one in an Anacreontic metre. In the first part of the article outer metric is discussed; among other things one learns that the Anacreontic poem 75 forms metrically a case of its own as it consists of eight strophes of four verses each, whereby the even strophes are followed by two so-called koukoullia, that the dactylic hexameters use 28 out of 32 possible schemes, thus contrasting with the Callimachean and Nonnian types, and that in the dodecasyllables the socalled Binnenschluss after the 5th foot is overwhelmingly present while in no less than 16 hexameters the poet uses a caesura after the 3rd foot. In the second part (inner metric) the numerous transgressions of metrical laws are investigated, as well as verse end and accentuation, and prosody; this last item 35 Percentage calculated on the basis of 180 verses, which allow firm conclusions. M. De Groote, The metre in the poems of Christopher Mitylenaios 593

New testament book epigrams

Abstract The article offers an edition, translation and commentary of eight so-called book epigrams. They all stem from eleventh-century manuscripts containing the New Testament or commentaries on it, more specifically the Paris. Coisl. 199, the Vindobon. Theol. Gr. 302, the Paris. Coisl. 26, and the Vatic. Gr. 363. While most of them are unedited, the second one is a conflation of known epigrams, and the third an unknown version of a previously edited epigram. Although book epigrams are frequently encountered in Byzantine manuscripts, the genre has not received much attention. In the track of the recently increasing interest in manuscripts as cultural artifacts in their own right, our commentary focuses on the relationship between epigram and manuscript, and the process of copying. It also discusses textual problems, structure, content, function, vocabulary, and metrical features of the poems. The analysis is enriched by parallels from other, mostly contemporary, book epigrams, which were collected during an ongoing database project at Ghent University. The comparison shows, among other things, that the material belonging to this genre is ‘recyclable’: it is constantly re-used, sometimes with slight but meaningful modifications.

Andrew of Crete's Homilia de exaltatione s. crucis ( CPG 8199; BHG 434f). Editio princeps

Andrew of Crete, born in Damascus in 660, led a monastic life in the monastery of the Holy Sepulchre in Jerusalem from 678 onwards. Sent on an official mission to Constantinople in 685, he preferred to stay in that city and for ten years continued his monastic practice there. When Leontius III ascended the throne in 695, Andrew was by imperial order ordained deacon of the Hagia Sophia and became head of both the local orphanage and the administration of the deaconry . In 711 he was appointed metropolitan of Crete with his see in Gortyna. In that year he signed the anathema of the 6th Council under Emperor Philippicus (711–713), thus supporting Philippicuss monotheletism, although soon afterwards he returned to orthodoxy. He stayed in Crete until 730, when Emperor Leo III called him back to the capital because of his opposition to the imperial policy that favored iconoclasm. For ten years he ventilated his resistance to that policy in his homilies but was finally exiled to Lesbos. He died on 4 July 740 in Eresos.

OPERA (PSEUDO-) OECUMENIANA

9 f Seit der Edition seiner Scholien zu Johannes Chrysostomus (CPO 7472) und der k rzlich erschienenen Ausgabe seines Kommentars zur Apokalypse (CPG 7470) stehen dem Patrologen endlich die erhaltenen opera genuina des Exegeten Oecumenius (6. Jh.) zur Verf gung. Dennoch wurde dieser Schriftsteller jahrhundertelang vollkommen zu Unrecht vor allem, wenn nicht ausschlie lich, als einer der gr ten Paulus-Kommentatoren betrachtet. Ein berblick.