BOLLETTINO

DELLA BADIA GRECA DI
GROTTAFERRATA
TERZA SERIE VOL. 7 - 2010
SIGLE
AASS = Acta Sanctorum (Antvepriae et alibi, 1643 e ss.)
AB = Analecta Bollandiana
ABl = ΔAvoìrxto Bìotooev
AB = ΔAvoìrxto Kpuatoørpp g¸
ALW = Archiv für Liturgiewissenschaft
AOr = Anaphorae Orientales
ASyr = Anaphorae Syriacae
BBGG = Bollettino della Badia Greca di Grottaferrata
BBTT = Belfast Byzantine Texts and Translations, Belfast 1991 ss.
BHG, BHGa, BHGna = F. Halkin, Bibliotheca hagiographica Graeca, I-III (SH
8a), Bruxelles 1957
3
; 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 = Byzantion
BZ = Byzantinische Zeitschrift
CC = Corpus Christianorum
CCG = Corpus Christianorum, series Graeca
CCL = Corpus Christianorum, series Latina
ed. J. Noret; Supplementum, edd. M. Geerard, J. Noret, J. Desmet (CC),
CSCO = Corpus Scriptorum Christianorum Orientalium
CSEL = Corpus Scriptorum Ecclesiasticorum Latinorum
CSHB = Corpus Scriptorum Historiae Byzantinae
Dmitr I-III = A. A. Dmitrievskij, Описанiе литургическихъ рукописей храня-
щихся въ библиотекахъ православнаго Востока, I, Tuaixo , Kiev 1899;
DOP = Dumbarton Oaks Papers
DOS = Dumbarton Oaks Studies
EEBE = ΔEartgpi ¸ Etoipio¸ Bu¸ovtivev Eaouoe v
EL = Ephemerides Liturgicae
EO = Ecclesia Orans
Goar = J. Goar, Eu ¿oìo yiov sive Rituale Graecorum…, Venezia 1730
2
(Graz
GRBS = Greek, Roman and Byzantine Studies
JAC = Jahrbuch für Antike und Christentum
JLW = Jahrbuch für 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. 3A P
Turnhout 1974-2003.
DACL = Dictionnaire d Archéologie Chrétienne et de Liturgie ’
II, Eu¿ oìoy io, Kiev 1901; III, Tuaixo, Petrograd 1917 (Hildesheim 1965).
1960).
JÖB = Jahrbuch der österreichischen Byzantinistik
JThS = Journal of Theological Studies
LEW = F. E. Brightman, Liturgies Eastern and Western, vol. I: Eastern Litur-
LQ = Liturgiewissenschaftliche Quellen
LQF = Liturgiewissenschaftliche Quellen und Forschungen
LTK = Lexikon für Theologie und Kirche
MMB = Monumenta Musicae Byzantinae
Mus = Le Muséon
Church, ed. Ph. Schaff, Grand Rapids Michigan, series 2, 1952-
OC = Oriens Christianus
OCA = Orientalia Christiana Analecta
OCh = Orientalia Christiana
OCP = Orientalia Christiana Periodica
ODB = The Oxford Dictionary of Byzantium, edd. A. Kazhdan et alii, 3 voll.,
OKS = Ostkirchliche Studien
OLA = Orientalia Lovaniensia Analecta
OSyr = L’Orient Syrien
PG = J.-P. Migne, Patrologiae Cursus Completus. Series Graeca, 1-161, Paris
PB = Palaeobulgarica / Старобългаристика
PL = J.-P. Migne, Patrologiae Cursus Completus. Series Latina, 1-221, Paris
1844-1865
PO = Patrologia Orientalis
POC = Proche-Orient Chrétien
PTS = Patristische Texte und Studien
QL = Questions Liturgiques
REB = Revue des Études Byzantines
ROC = Revue de l’Orient Chrétien
RSBN = Rivista di Studi Bizantini e Neoellenici
SA = Studia Anselmiana
SC = Sources Chrétiennes
SH = Subsidia Hagiographica
SL = Studia Liturgica
ST = Studi e Testi
S&T = Segno e Testo
ThQ = 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.

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, ΜΓ 26, P. G.
Nikolopoulos has added the ms. Sinai gr. 925 to the other witnesses of
the text in “mixed uncial”
1
. In fact the codex containing a collection of
kontav kia dates from the eleventh century
2
, and only the last two pa-
per leaves, bound as fly-leaves (ff. 117 and 118), come from an older
uncial 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 mm
3
, obviously smaller than the original
manuscript, due to the cutting of the codex, and the number of the
lines 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, “L’∆Exhvghsi" de l’Iliade de Sophrone patriarche d’Alexandrie (841-
860)”, Byz 73 (2003), 246-249. Cf. also the recent article of F. D’Aiuto, “Un antico inno
per la Resurrezione (con nuove testimonianze in «scrittura mista» d’area orientale)”,
RSBN 45 (2008)[2009], 3-153, here 11 and n. 11.
2
N. Livadara (ed.), ÔRwmanou' tou' Melwv/dou ”Umnoi, tovmo" trivto". Mevro" aæ, 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. Catherine’s Monastery Mount Sinai microfilmed
for the Library of Congress, 1950, Washington 1952, 10; Livadara, ÔRwmanou' 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
298 STEFANO PARENTI - ELENAVELKOVSKA
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 menaion
from the Greek manuscripts discovered on Sinai in 1975
4
, dated by
Linos Politis to the ninth century
5
. Later Lidia Perria has defined the
particularities of this mixed “Sinaitic” uncial more accurately, show-
ing that it appears also sporadically in the ms. Vat. gr. 2200
6
as a type
of writing “rather limited in time and space, attested on Sinai between
the end of the eighth and the beginning of the ninth century”
7
. 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 particular
8
. The
publication of a first, essential inventory with photographic tables of
the Sinaitic nev a euJ rhv mata has largely increased the number of mss. in
mixed hagiopolite uncial, both on parchment and paper, and dated, as
is our calendar, to the ninth century
9
.
Our fragment is copied with the so called “mixed script/writing”, a
hybrid variant of the ogival
10
, 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 découverts au Mont Sinaï”,
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-Wolfenbüttel, 17-21 october 1983), ed. D. Harlfinger, G. Prato with M.
D’Agostino 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 Manu
Scripti Recensiti. Codices Vaticani Graeci. Codices 2162-2254 (Codices Columnenses).
Recensuit S. Lilla, Città 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.
8
L. 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 greco
fuori d’Egitto. Ricerche sui manoscritti greco-orientali di origine non egiziana dal IV se-
colo a.C. all’VIII d.C. Premessa di G. Cavallo (Papyrologica Florentina XXVII), Firenze
1996, 87 and note 312; pp. 95-96 and notes 369 and 371.
9
Sinai ΜΓ 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. Géhin, S.
Frøyshov, “Nouvelles découvertes sinaïtiques: A propos de la parution de l’inventaire des
manuscrits grecs”, REB 58 (2000), 167-184.
10
Perria, “Il Vat. Gr. 2200”, 58-61.
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 and
a typical “flourished” form of kappa
11
.
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 ’Ayyār (May), corresponding to the
Greek title Mhni; mai?w/ hJ mev ra" laæ (f. 117
v
). We observe another mar-
ginal note by a later Greek hand (10th-11th century?) in cursive on f.
117
r
: tou' ... ktisfwn kai; tw'n su; n auj tw'/. This hagiographical data
probably corresponds to the memory of St. Symeon Bar-Sabbā‛e,
bishop of Seleukia and Ktesiphon, with his martyr-companions, who
are celebrated on 17 April
12
.
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 to
publish anything of its contents
13
. 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 Livadara’s 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 by
dots.

Sinai gr. 925, ff. 117-118

f. 117r





kgæ Tou' aJgivou kai; megalªoºmavrturo" Gewrgiv ou.

keæ Tou' aJ giv ou aj postovloªu k(ai; )º euj aggelistou' Mavr-
koªuº.

kzæ Mnhv mhn ej pitelou' men tou' aJ giv ou ÔRebrev bou toªu'º 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-
ba‛e and the «Great Massacre»”, AB 117 (1999), 9-66.
13
Livadara, ÔRwmanou' tou' Melwv/dou ”Umnoi, 103-104.
300 STEFANO PARENTI - ELENAVELKOVSKA
Tav. 1 Sinai gr. 925, f. 117
r
TWO LEAVES OF A CALENDAR IN “MIXED” UNCIAL 301







f. 117v








f. 118r







f. 118v








f. 117v
nomasqevnto" Cªriºstofov rou tou' ej k gev nouª"º tw' n kuno-
krav nwn* pevlªonºto" kai; th; n oJ do; n tou' marturivou badiv-
santªo"º kai; su;n toi'" mavrtusin ªsteºfanwqev nto".

khæ ÔH koivmhsi" tou' oJsiwtavtoªu ....º ∆Iwavnnou kaqolikou'
(mon)ac(ou') ª.....º ktiª.....º kai; ª.....º ÉÉ

Mhni; mai?w/ hJmevra" laæ.

ªaæ Tºou' aJ giv ou p(at)r(o; )" hJ mw'n ÔIeremivªoºu tou' profhvtou.

ªbæ Tºou' aJgiv ou p(at)r(o;)" hJmw'n kai; oijªkºoumenikou' dida-
skavlou ª∆Aºqanasivou ajrciepiskovpou ª∆Aºlexandreiv a"
tou' ta; stovªmºata tw' n blasfhv mwn ªaºijretikw' n toi' " yucw-
feªlºevsin aujtou' dov gmasin ªej mºfrav xanto" k(ai; ) ta; " tw'n
ªojrºqodovxwn ejkklhsiva" ªtai'º" aujtou' pn(eumat)ikai'" kai;
ÉÉ iJ erai'" didaskaliv aªi"º sthriv xanto".

ıæ Tou' aJ giv ou kai; ejndov xoªu ∆Iºw; b tou' dikaivou kai; po-
lªuºav qlou tou' dia; th; n qeªoºsev beian tou; " ej paiv nou" ªaj ºpo;
tou' q(eo)u' eijlhfovto" k(ai;) ªmwvºlwpa" k(ai;) mavstiga"
uJªpoºmeiv nanto" uJpo; tou' ªpeiºrastou' k(ai;) yucofqovroªu
diºabovlou ejn tevknoi" k(ai;) ªkthvºmasin k(ai;) plouv tw/ k(ai;)
swv ªmaºti ij div w/ k(ai; ) dia; th'" ª...ºreiv a" a{panta ª...º ÉÉ ªdiº-
plasiasmo; n komiv sanªto"º k(ai; ) to; n diav bolon kataªpa-
tºhvsanto".

ªzæ ÔEorºth; n ejpitelou' men toªu'º ejn ªoujrºanoi' " ªfanºev nto"
shmeivªou tou'º st(au)rou' w{ra/ trivth/ th'" hJªmevrºa" ªejnº th'/
ªaJ ºgiv ªa/ pov ºlei: ªej pi;º Kuriv llou tou' makariªwtavºtou pa-
triavrcou ÔIeroªsolºuv mwn.

ªhæ Tºou' aJgivou kai; dedoxaª...ºu ∆Iwavnnou tou' aj ªpostov ºlou
k(ai;) maqhtou' tou' ªqeolov ºgou te k(ai; ) euj agge ÉÉ ªlistou'º.

ª...................º

ibæ ª..................º

*to;n kunokranon.
302 STEFANO PARENTI - ELENAVELKOVSKA
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 the
Greek tradition such examples are indeed very rare
14
.
But these membra disiecta, bound in a Sinaitic kontakarion, offer
an 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 Calendrier
from Palestine, published by Gérard Garitte
15
. In this document the
same characteristics can be found, although in a much more sporadic
form
16
. Garitte has, of course, noted the relationship between the
Georgian Calendar and manuscript P (Patmos 266) of the Synaxarion
of the Great Church, a precursor of the Βyzantine synaxarion
17
, or, as
Andrea Luzzi put it, “an embryonic draft of a synaxarion”
18
. In the li-
turgical normative of the Patmos ms. there is a clear Palestinian ele-
ment
19
, and this type of text presumably originated in the ninth, or, at
the latest, in the first years of the tenth century
20
.
Thus, there are three documents (Sin. georg. 34, Sinai gr. 925 and
Patmos 266) conserving − in different ways − texts from such areas as
Georgia, 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, “Ménologes, Synaxaires, Ménées. Essai de clarification d’une terminologie”,
AB 86 (1968), 21-24.
15
G. Garitte, Le calendrier palestino-géorgien du Sinaiticus 34 (X
e
siècle) (SH 30),
Bruxelles 1958.
16
Garitte, Le calendrier palestino-géorgien, 20-21.
17
Ibid., 32.
18
A. Luzzi, “L’influsso dell’agiografia 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 Église. Ms. Sainte-Croix nº 40, I (OCA 165), Roma
1962, 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.
TWO LEAVES OF A CALENDAR IN “MIXED” UNCIAL 303
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 Cross
8. 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. Christopher
21
is registered on 9 May
22
, while the Sinaitic
bifolium put it on 27 April, as in the Syriac calendars
23
, in the “marty-
rologium” of Rabban Sliba
24
, and in the Georgian Calendrier
25
− an
ulterior confirmation of its Near Eastern provenance. St. Christopher
is also commemorated on 27 April in the Sinaitic Tropologion (Sinai
gr. NE MG 56 + 5), copied in the ninth century for the cathedral of
––––––––––
21
The spellings of Christopher’s name before the baptism are different: there is also
ÔRevprebo", cf. F. Halkin, “Saint Christophe dans le ménologe impérial”, in Hagiologie
byzantine. Textes inédits publiés en grec et traduits en français (SH 71), Bruxelles 1986,
31-46: 32.
22
Cf. Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 667-670; J. Kulič, 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 ménologes syriaques (PO X, 1), Paris 1912 (Turnhout
1974), 76, 95, 99, 110, 121.
24
P. Peeters, “Le martyrologe de Rabban Sliba”, AB 27 (1908), 181.
25
Garitte, Le calendrier palestino-géorgien, 62 and 209-210.
304 STEFANO PARENTI - ELENAVELKOVSKA
Jerusalem
26
, 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 John
with 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 of
1300/1 (Mc), deriving from Mount Athos, shows the commemoration
of John, Hegumen of the Monastery tw' n Kaqarw'n − not on 28 but on
27 April
27
. 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 century
29
. 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-
pontide
30
. 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 within
the number of the Council patres
31
. The title kaqoliko;" monaco;" in
our calendar can be understood as “superior of a monastery”, an un-
common, but attested sense
32
. 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 by P. Géhin - S. Frøyshov, “Nouvelles
découvertes”, 177-78; O. Petrynko, Der jambische Weihnachtskanon des Johannes von
Damaskus. Einleitung - Text - Übersetzung - Kommentar (Jerusalemer Theologisches Fo-
rum 15), Münster 2010, 111-113. For the dates presented in the tropologion we rely on
Alexandra Nikiforova, “«Сокрытое сокровище». Значение находок 1975 года в мо-
настыре вмц. Екатерины на Синае для истории служебной Минеи”, in press in Гим-
нология 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 (synaxaria selec-
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. Kulič, Ricerca sulle commemorazioni, 140.
30
D. Stiernon, “Notice sur S. Jean higoumène du monastère 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 1976
4
, 690-691.
TWO LEAVES OF A CALENDAR IN “MIXED” UNCIAL 305
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 Irenopolis
33
, 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 his
monastery of Kathara
34
.
The solid Iconodule faith of the Sinaitic monks makes it highly
probable that the name of John is to be found only in St. Catherine’s
monastery, a first tangible sign of honour, to which our bifolium is a
witness, although of a short duration
35
. 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, Roma
Università degli Studi di Siena

––––––––––
33
Delehaye, Synaxarium Ecclesiae Constantinopolitanae, coll. 631-632.
34
Stiernon, “Notice sur S. Jean”, 126-127.
35
In later liturgical typikà of Sinaitic provenance such as codices Sinai gr. 1094, 1095
(12
th
century) and 1097 (a. 1214) the commemoration of the monk John is missing.
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 d’America . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 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-Bi–runi–’s Melkite Calen-
dar in Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 69
N. Glibetiçv, 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 vêpres byzantines. . . . . . . . . . . . . . . . . . . . . . . p. 117
E. Morini, «Il monaco è un angelo». La testimonianza di s. Nilo e la riforma
monastica italo-greca del X secolo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 139
V. Palozza, L’Esposizione di Arte Italo-Bizantina a Grottaferrata. Un esordio
degli studi bizantini. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . p. 153
V. Polidori, L’eucologio 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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