St. Tikhon’s University Review . Series III: Philology

Armeno-Chalcedonians is a scholarly term created in modern times, which has aptly and functionally replaced the double ethnic names used in medieval Greek and Armenian sources. The term is not a mere combination of an ethnicon and a confession name devised with the sole aim of distinguishing an Armenian Chalcedonian from a non-Chalcedonian. Armeno-Chalcedonians (as well as the medieval counterparts of this term) is an ethnic, confessional, political and cultural concept with an inbuilt multiplicity of meanings, encoding the emergence and evolution of the Armenian Orthodox community, its social, political and administrative, confessional and cultural characteristics.

Armeno-Chalcedonian community, phenomenon and terminology, Byzantine Armenians, Georgians, Tsats

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2. Alishan G. Hajapatum, Venice, 1901 (na arm. jazyke).
3. Arutjunova-Fidanjan V. A. 1973 “«Ivir» v vizantijskih istochnikah XI v.” (“Ivir” in Byzantine Sources of XI Cent.), in Vestnik Matenadarana, Erevan, 1973, vol. 11, pp. 46-66.
4. Arutjunova-Fidanjan V. A. Armjane-halkidonity na vostochnyh granicah Vizantijskoj imperii (XI v.) (Armenians-Chalcedonians in Eastern Frontiers of Byzantine Empire (XI Cent.)), Erevan, 1980.
5. Arutjunova-Fidanjan V. A. Armjano-vizantijskaja kontaktnaja zona (X-XI vv.). Rezul'taty vzaimodejstvija kul'tur (Armenian-Byzantian Contact Zone (X–XI Cent.). Results of Culture Connections), Moscow, 1994.
6. Arutjunova-Fidanjan V. A. «Povestvovanie o delah armjanskih» (VII v.). Istochnik i vremja (“Narration about Armenian Affairs” (VII Cent.). Source and Time), Moscow, 2004.
7. Arutjunova-Fidanjan V. A. 2007 “Armjane-halkidonity: identichnost' na styke jetnosa i konfessii” (Armenians-Chalchedonians: Identity at the Turn of Ethnos and Confession), in Dialog so vremenem, Moscow, 2007, vol. 21, pp. 322-344.
8. Arutjunova-Fidanjan V. A. 2010 “K voprosu o sushhestvovanii halkidonitskoj Cerkvi v Armenii” (To Question of Existence of Chalcedonian Church in Armenia), in Vestnik PSTGU. Serija III: Filologija, Moscow, 2010, vol. 4/22, pp. 7-22.
9. Arutjunova-Fidanjan V. A. 2011 “Armjane-halkidonity na sluzhbe Vizantijskoj imperii: Pakuriany” (Armenians-Chalchedonians on Service of Byzantine Empire: Pakurians), in Vizantijskie ocherki: Trudy rossijskih uchenyh k XXII Mezhdunarodnomu kongressu vizantinistov, Saint-Petersburg, 2011, pp. 5-22.
10. Arutjunova-Fidanjan V. A. 2011 “Na sluzhbe imperii: Apokapy i Vhkaci” (On Service of Empire: Apokaps and Vhkacs), in Vestnik PSTGU, Serija III: Filologija, Moscow, 2011, vol. 4/26, pp. 66-67.
11. Arutjunova-Fidanjan V. A. 2012 “Armjano-halkidonitskaja aristokratija na sluzhbe imperii: polkovodcy i diplomaticheskie agenty Konstantina VII Bagrjanorodnogo” (Armenian-Chalchedonian Nobility on Empire Service: Commanders and Diplomatic Agents of Constantine VII Porphyrogenitus), in Vestnik PSTGU. Serija III: Filologija, Moscow, 2012, vol. 3/29, pp. 7-17.
12. Arutjunjan S. 2006 “Osnovnye cherty drevnearmjanskoj mifologii” (Main Traits of Old Armanian Mythology), in Istoriko-filologicheskij zhurnal, Erevan, 2006, vol. 173, pp. 57–65.
13. Vseobshhaja istorija Stepanosa Taroneci-Asolika, Saint-Petersburg, 1885 (na arm. jaz.).
14. Danieljan Je. L. Politicheskaja istorija Armenii i Armjanskaja Apostol'skaja Cerkov' (V-VII vv.) (Politic History of Armenia and Armenian Apostolic Church (V–VII Cent.)), Erevan, 2000.
15. Dmitrievskij A. A. Puteshestvie po Vostoku i ego nauchnye rezul'taty (Journey in East and Its Scientific Results), Kiev, 1890.
16. Karpov S. P. 2003 “«Ljudi iz Pajperta»” (“Men from Pajpert”), in Antidoron: K 75-letiju G. G. Litavrina, Saint-Petersburg, 2003, pp. 66-73.
17. Akopjan V. A. (ed.) Malye hroniki (Small Chronicles), Erevan, 1956, vol. 2.
18. Marr N. Ja. 1900 “Iz poezdki na Afon” (From Journey to Athos), in Teksty i razyskanija po armjano-gruzinskoj filologii, Saint-Petersburg, 1900, vol. 1.
19. Marr N. Ja. 1911 “Ob armjanskoj illjustrirovannoj rukopisi iz halkidonitskoj sredy” (About Armenian Illustrated Manuscript from Chalcenodian Sphere), in Izvestija Imperatorskoj Akademii nauk, Saint-Petersburg, 1911, vol. 12, pp. 1294-1301.
20. Marr N. Ja. 1996 “Arkaun, mongol'skoe nazvanie hristian v svjazi s voprosom ob armjanah-halkidonitah” (Arkaun, Mongolian Name of Christians in Connection with Question about Armenians-Chalchedonians), in Marr N. Ja. Kavkazskij kul'turnyj mir i Armenija, Erevan, 1996, pp. 209-276.
21. Marr N. Ja. 1996 “Caty paleontologicheski”, in Marr N. Ja. Kavkazskij kul'turnyj mir i Armenija, Erevan, 1996, pp. 288-298.
22. Matteos Urhaeci. Hronografija, Valarshapat, 1898 (na arm. jazyke).
23. Muradjan P. M. 1988 “Hronologija sistem letoschislenij po armjanskim istochnikam” (Chronology Systems according to Armenian Sources), in Kavkaz i Vizantija, Erevan, 1988, vol. 6, pp. 61-71.
24. Ter-Gevondjan A. N. 1981 “Novonajdennye arabskie redakcii «Istorii Armenii» Agafangela” (New Found Arabic Redactions of “Armenian History” of Agathangelos), in Pis'mennye pamjatniki Vostoka, Moscow, 1981, pp. 105-109.
25. Arutjunova-Fidanyan V. A. 1992 “Les Armeniens chalcedoniens en tant que phenomene culturel de l'Orient chretien”, in Atti del quinto simposio internationale di arte armena, 1988, Venezia, 1992, pp. 463-477.
26. Charanis P. 1959 “Ethnic Changes in Seventh-Century Byzantium”, in DOP, 1959, vol. 13, pp. 25-44.
27. Charanis P. The Armenians in the Byzantine Empire, Lisbon, 1963.
28. Dedeyan G. 1981 “Les armeniens en Cappadoce aux Xe et XIe siecles”, in Foncesca C. (ed.) Le aree omogenee della civilta rupestre nell'ambito dell'imperio bizantino: la Cappadocia, Galatina, 1981, pp. 75-95.
29. Dedeyan G. 1981 “Mleh le Grand stratege de Lykandos”, in REA, 1981, vol. 15, pp. 73-102.
30. Dedeyan G. 1999 “Le role des Arm6niens en Syrie du Nord pendant la Reconquete (vers 945-1031)”, in ByzF, 1999, vol. 25, pp. 249-284.
31. Dedeyan G. 2005 “Le stratege Symbatikios et la colonisation armenienne dans le theme de Langobardie”, in Atti de XVII Congresso internazionale di studio sull'alto medioevo, Ravenna 2004, Spoleto, 2005, pp. 461-489.
32. Dorfmann-Lazarev I. Armeniens et Byzantins a l'epoque de Photius: Deux debats theologiques apres le Triomphe de l'Orthodoxie, Louvain, 2004.
33. Garsoi'an Nina G. 1998 “The Problem of Armenian integration into the Byzantine Empire”, in Ahrweiler H., Laiou A. (eds.) Studies on the Internal Diaspora of the Byzantine Empire, Washington, D.C., 1998, pp. 53-124.
34. Kaegi W. 1968 “Al-Baladuri and the Armeniac Theme”, in Byzantion, Bruxelles, 1968, vol. 38, pp. 273-277.
35. Lidov A. M. 1992 “L'art des Armeniens chalcedoniens”, in Atti del quinto simposio internationale di arte armena, 1988, Venezia, 1992, pp. 479-495.
36. Maksoudian K. 1988/1989 “The Chalcedonian Issue and the Early Bagratids The Council of Sirakawan”, in REA, 1988/1989, vol. 21, pp. 333-344.
37. Oikonomides N. 1974 “L'Organisation de la frontiere orientale de Byzance aux Xe-XI e siecles et le Taktikon de l'Escorial”, in Actes du XIVe Congres International des Etudes Byzantines, Bucharest, 1974, vol. 1, pp. 295-296.
38. Rosenquist O. The Hagiographic Dossier of St. Eugenios of Trebizond in Codex Athos Dionisiou / A Critical Edition with Introduction, Translation, Commentary and Indexes, Uppsala, 1996.
39. Hovanissian R. G. (ed.) The Armenian People from Ancient to Modern Times, New York, 2004.
40. Mathews T., Wieck R. (eds.) Treasures in Heaven: Armenian Art, Religion and Society, New York, 1998.

Arutiunova-Fidanian Viada

The state organism in Ethiopia was strictly connected with the Christian Church during its entire history and the king of kings of Ethiopia was considered primarily as a Christian king. The religion, since the adoption of Christianity in the mid-4th century AD, played the main role in every aspect of the life of its people. The Church and the king supported each other and the clergy and monks often participated in the political events that occurred in the state. In this article we have examined the life of the royal court in Ethiopia during the turbulent reign of Takla Goyorgis I according to the text of his chronicle that is included as an integral part in the manuscript Orient. 821 from the collection of the British Library, London. There existed a straight relation between the king and the Church, which can be traced in numerous passages of the chronicle. As a result we have come to a conclusion that the Ethiopian Church at the end of the 18th century was not so strong and powerful as it used to be in previous epochs. Moreover, the king during the period of Zamana Masafdnt could not expect a real support from the Church in his efforts undertaken for the sake of the unification of the country that was divided in many regions put under the control of powerful feudal rulers. In spite of numerous military campaigns he had organized, Takla Giyorgis I did not succeed in stopping that disintegration.

Ethiopian Church, history of Ethiopia, Ethiopia at the end of the 18th century, royal chronicle of Takla Giyorgis I, manuscript Orient. 821, observance of Saturday and Sunday, period of feudal disintegration.

1. Bolotov V. 1888 “Neskol'ko stranic iz Cerkovnoj istorii Jefiopii. II: Bogoslovskie spory v Jefiopskoj Cerkvi” (Some Pages from Church History of Ethyopia. II: Theological Controversies in Ethyopic Church), in HCh, 1888, vol. 7-8, pp. 30-62.
2. Francuzov S. A. 2008 “Elezvoj”, in PJe, 2008, vol. 18, pp. 288-290.
3. Francuzov S. A. 2012 “Istorija jefiopskoj literatury na jazyke gejez” (History of Ethyopian Literature in Ge’ez Language), in Emel'janov V. V. (ed.) Literatury stran Azii i Afriki. Nachal'nyj period razvitija, Saint-Petersburg, 2012, pp. 213-244.
4. Chernecov S. B. Jefiopskaja feodal'naja monarhija v XVII veke (Ethyopic Feudal Monarchy in XVII Century), Moscow, 1990.
8. Cerulli E. 1947 “Il "Gesu percosso" nell'arte etiopica e le sue origini nell'Europa del XV secolo”, in RSE, 1947, vol. 6/2, pp. 109-129.
9. Chojnacki S. 1985 “The "Kwer'ata Re'esu": Its Iconography and Significance: An Essay in Cultural History of Ethiopia”, in Supplemento 42 agli Annali dell'Istituto Universitario Orientale, Napoli, 1985, vol. 45/1, pp. 1-64.
10. Kaplan S. 2010 “Sabbath”, in EA, 2010, vol. 4, pp. 432-434.
11. Shiferaw Bekele. 2004 “The Chronicle of Takla Giyorgis I (first r. 1779-84): An Introductory Assessment”, in Studia Aethiopica: In Honour of Siegbert Uhlig on the Occasion of his 65th Birthday, Wiesbaden, 2004, pp. 247-258.
12. Shiferaw Bekele. 1990 “The State in the Zamana Masafent (1786-1853): An Essay in Reinterpretation”, in Taddese Beyene, Pankhurst R., Shiferaw Bekele (eds.) Kasa and Kasa: Papers on the Lives, Times and Images of Tdwodros II and Yohannes IV (1855-1889), Addis Ababa, 1990, pp. 25-68.
13. Wright W. Catalogue of the Ethiopic Manuscripts in the British Museum acquired since 1847, London, 1877.
14. [Zotenberg H.] Catalogue des manuscrits ethiopiens (gheez et amharique) de la Bibliotheque nationale, Paris, 1877.

Gusarova Ekaterina

The article attempts to critically investigate the opinion of the famous researcher in the fild of Nestorius' theology M. Anastos which he expressed in the work «Nestorius Was Orthodox» and similar point of view of A. de Halleux. In discussing Nestorius, the author has relied heavily upon the Second Apology of Nestorius (Tegourta of Heracleides of Damascus). One of the principal objectives of the article was an attempt to establish whether it's possible to speak of the «very thin or nonexistent» line which separates Cyril of Alexandria and Nestorius on the problem of communicatio idiomatum or it's necessary to assert the fundamental disagreements. Therefore the article includes the study of the questions of the Mariology, which are closely related to the Christology, including the problem ofprosopon of union in the theology of Nestorius.

christology, communicatio idiomatum, Cyril of Alexandria, mariology, Nestorius, Tegourta of Heracleides of Damascus

1. Brok S. 1995 “Hristologija Cerkvi Vostoka” (Christology of Eastern Church), in VDI, 1995, vol. 2/213, pp. 39-53.
2. Seleznev N. N. Nestorij i Cerkov' Vostoka (Nestorius and Eastern Church), Moscow, 2005.
3. Abramowski L. Untersuchungen zum Liber Heraclidis des Nestorius, Louvain, 1963.
4. Abramowski L. 1994 “The History of Research into Nestorius”, in Syriac Dialogue 1. First Non-Official Consultation on Dialogue within the Syriac Tradition, Vienna, 1994, pp. 54-69.
5. Anastos M. V. 1962 “Nestorius was Orthodox”, in DOP, 1962, vol. 16, pp. 117-140.
6. Bethune-Baker J. F. Nestorius and his teaching, a fresh examination and evidence with special reference to the newly recovered Apology of Nestorius (The Bazaar of Heraclides), Cambridge, 1908.
7. Fameree J. 2009 “Ephesus and Nestorius: A Christological misunderstanding”, in Hall S. G. (ed.) Jesus Christ today: Studies of Christology in various contexts: Proceedings of the Acaddmie internationale des sciences religieuses, Oxford 25-29 August 2006 and Princeton 25-30 August 2007, Berlin, 2009, pp. 105-124.
8. Grillmeier A. 1961 “Das Scandalum oecumenicum des Nestorius in kirchlichdogmatischer und theologiegeschichtlicher Sicht”, in Scholastik, Freiburg, 1961, vol. 36, pp. 321-356.
9. Grillmeier A. Jesus der Christus im Glauben der Kirche, Freiburg, Basel, Wien, 1990, vol. 1: Von der Apostolischen Zeit bis zum Konzil von Chalcedon (451).
10. Halleux A., de. 1993 “Nestorius. Histoire et Doctrine”, in Irenikon, Chevetogne, 1993, vol. 66, pp. 38-51, 163-178.
11. Halleux A., de. 1994 “Nestorius. History and Doctrine”, in Syriac Dialogue 1. First Non-Official Consultation on Dialogue within the Syriac Tradition, Vienna, 1994, pp. 200-215.
12. Jugie M. Nestorius et la controverse nestorienne, Paris, 1912.
13. Mann F. Die Weinachtspredigt Gregors von Nyssa: Uberlieferungsgeschichte und Text, Munster, 1975.
14. Rucker I. 1936 “Nestorios”, in RE, 1936, vol. 17/33, pp. 126-137.
15. Scipioni L. I. Ricerche sulla Cristologia del «Libro di Eraclide» di Nestorio: la formulazione teologica e il suo contesto filosophico, Fribourg, 1956.
16. Scipioni L. I. Nestorio e il concilio di Efeso: Storia dogma critica, Milano, 1974.

Zabolotnyi Evgenii

The article is devoted to one of the most peculiar systems of personal names in the world — that of the Christian ethnic groups in Ethiopia. The author speaks about the naming conventions of the Ethiopian Christians and dwells on such topics as the sources of the name fund, the motivation while choosing a child's name as well as the morphological and syntactic structure of personal names.

personal names, naming convention, morphological and syntactic structure, Ethiopia, Ethiopian Christianity

1. Gankin Je. B. 1969 “Lichnye imena“ (Personal Names), in Gankin Je. B. (ed.) Amharsko-russkij slovar', Moscow, 1969, pp. 880-889.
2. Krjukov M. V., Dzharylgasinova R. Sh., Nikonov V. A., Reshetov A. M. (eds.) Sistemy lichnyh imen u narodov mira (System of Personal Names and Peoples of World), Moscow, 1986.
3. Solomonik A. Semiotika i lingvistika (Semiotic and Linguistic), Moscow, 1995, pp. 249-263.
4. Lebedev V., Nepomnjashhij M. (eds.) Cvetok mjeskjelja: Slovo ob Jefiopii (Flower of Meskel: Word about Ethyopia), Moscow, 1990.

Kravchenko Svetlana

The lexemes allahu, 'ilahun, 'allahumma in all word forms encountering in the service texts of the Christian Arabs is a test subject in the given article, the objective of the study is a clarification of their grammatical identification and semantics. Certain aspects relating to a functioning of the Arabic language as a sign system, certain peculiarities of the Arabic linguistic tradition and certain aspects of the Arabic cases, the Arabic article, appositive word combination and possessiveness relating to the test subject are considered in the article as well.

God, Christian Arabs, sign systems, lexeme, word-form, context.

1. Ahmad Sulajman Jakut. Zjahirat al-i ^ b fi-n-nahv al-'arabijj, Algeria, 1983.
2. Gabuchan G. M. Teorija artiklja i problemy arabskogo sintaksisa (Theory of Article and Problems of Arabic Syntax), Moscow, 1972.
3. Gabuchan G. M. Arabskoe slovoizmenenie: Dis... d-ra filol. nauk (Arabic Inflection: Dissertation), Moscow, 2000.
4. Zhurinskaja M. A. 1990 “Posessivnost'” (Possessivity), in Lingvisticheskij jenciklopedicheskij slovar', Moscow, 1990, p. 389.
5. al-Klmus al-dzhadid li-t-tullab, Tunis, Algeria, 1985.
6. Lebedev V. V. Uchis' chitat' Koran po-arabski (Learn how to Read Quran in Arabic), Moscow, 2002.
7. as-Sa ^ as-saharijja... Hidmat al-Kudads al-Ilahijj li-l-kiddis Juhan t az-Zahabijj al-fam, Amman, 2003.
8. Tammam Hassan. Al-Luga al-'arabijja: Ma'naha va-mabnaha, Kasablanka, [s.a.].
9. al-Fjruzabadj. Al-^mu s al-Muhit, Bejrut, 1993.

Lebedev Vladimir

The article is devoted to biographies of prominent Melkite physicians who worked at the Ayyubid and Mamluk courts. Clans of the physicians, their relations with the Muslim elites, identity of the Chrisitan doctors in the Muslin environment, their role in an ecclesiastical life of their community are the main points of the research.

Christian Arabs, physicians, Ayyubids, Mamluks

1. Ahmad ibn 'Alj al-Makrizi. Kitab as-suluk li-ma'rifat duval al-muluk, Cairo, 1936, vol. 1/2.
2. Grigurijus Abu-l-Faradzh ibn Harun at-Tabib al-Malati al-ma'ruf bi-Ibn al-'Ibri. Ta'rih muhtasar li-d-duval, Beirut, 1891.
3. Muvaffak ad-Din Abu-l-Abbas Ahmad ibn al-Kasim ibn Halifa ibn Junus al-Hazradzhi al-ma'ruf bi-Ibn Abi Usajbi'a. 'Ujun al-anba' fi tabakat al-atybba', Beirut, [s. a.].
4. al-Muvaffak Fadl Allah ibn Abi-l-Fahr as-Suka'i. Tali kitab vafajat al-a'jan, Damascus, 1974.
5. Muhammad ibn Ahmad ibn Ijas al-Hanafi al-Misri. Al-Muhtar min bada'i' az-zuhur fi vaka'i' ad-duhur, Cairo, 1960.
6. Panchenko K. A. 2011 “K istorii Ierusalimskoj Cerkvi XVI v. Nesostojavshajasja arabskaja al'ternativa grecheskoj ksenokratii ili Kogda i gde nachalsja Mel'kitskij Renessans?” (About History of Jerusalem Church of XVI Cent. Frustrated Arabic Alternative Greek Xenocratia or When and Where Begins Melchite Renessance?), in PPS, 2011, vol. 107, pp. 271-284.
7. Panchenko K. A. 2011 “Podzhog Kaira 1321 g. i problema hristianskogo terrorizma v Mamljukskom gosudarstve” (Arson in Cairo in 1321 and Problem of Christian Terrorism in Mameluke State), in Vestnik PSTGU. Ser. III: Filologija, Moscow, 2011, vol. 4/26, pp. 96-124.
8. Papadopulo-Keramevs A. I. 1890 “Predislovie” (Introduction), in Papadopulo-Keramevs A. I. (ed.) Opisanie sv. mest bezymjannogo konca XIV v., 1890, pp. I-XVI.
9. Salah ad-Din Halil ibn Ajbak as-Safadi. Kitab al-vafi bi-l-vafajat, Beirut, 2000, vol. 9.
10. Usama ibn Munkyz. Kniga nazidanija (Book of Instruction), Moscow, 1958.
11. Frederick V. 1991 “Abu al-Khayr al-Rashld ibn al-Tayyib“, in CE, 1991, vol. 1, pp. 20-21.
12. Hamarneh S. Kh. 1982 “Ibn al-Quffs Writings on Hygienic Regulations and the Reservation of Health”, in Studies in the History and Archaeology of Jordan, Amman, 1982, vol. 1, pp. 373-383.
13. Johnstone P. 1991 “Abu Hulayqah”, in CE, 1991, vol. 1, p. 19.
14. Kohlberg E., Kedar B. Z. 1988 “A Melkite Phisician in Frankish Jerusalem and Ayyubid Damascus: Muwaffaq al-Din Ya'qub b. Siqlab”, in Asian and African Studies: Journal of the Israel Oriental Society, Haifa, 1988, vol. 22: The Medieval Levant: Studies in Memory of Eliyahu Ashtor (1914-1984), pp. 113-126.
15. Nasrallah J. Histoire du mouvement litteraire dans l'Eglise melchite du Ve au XXe siecle, Louvain, Paris, 1981, vol. 3/2; 1988, vol. 2/2.
16. Stillman N. A. 1998 “The Non-Muslim Communities: the Jewish Community”, in Petry C. F. (ed.) The Cambridge History of Egypt, Cambridge, 1998, vol. 1: Islamic Egypt, 640-1517, pp. 198-210.
17. Zaborovski J. R. (ed.) The Coptic Martyrdom of John of Phanijoit. Assimilation and Conversion to Islam in Thirteenth-Century Egypt, Leiden, Boston, 2005 (The History of Christian-Muslim Relations; 3).

Panchenko Konstantin

The article is devoted to one of poorly studied subjects in the history of the West Christianity — the Armenian iconoclasm which appeared long before the Byzantine one. The author traces three stages of its development: in the end of the VIth — beginning of the Vllth century (the analysis is based mainly on the treatise «On the iconoclasts» by Vrtanes Kertog and the Letter of John Mayragometsi), in the end of the Vllth — beginning of the VIIIth century and in the Xth century. Among different external and internal reasons he reveals the major factor of the appearance and the vitality of the iconoclasm in Medieval Armenia which is the confrontation between Chalcedonians and Non-Chalcedonians.

Armenian Church, iconoclasm, iconodulism, Chalcedonians, Non-Chalcedonians, Vrtanes Kertogh, John Mayragometsi.

1. Arutjunova-Fidanjan V. A. 2002 “Armjane-halkidonity” (Armenians-Chalcedonians), in PJe, 2002, vol. 3, pp. 326-329.
2. Arutjunova-Fidanjan V. A. «Povestvovanie o delah armjanskih» (VII v.). Istochnik i vremja (“Narration about Armenian Affairs” (VII Cent.). Source and Time), Moscow, 2004.
3. Baranov V. A. 2009 “Ikonoborchestvo” (Iconoclasm), in PJe, 2009, vol. 22, pp. 31-44.
4. Bartikjan R. M. Istochniki dlja izuchenija istorii pavlikianskogo dvizhenija (Sources for Study of History of Paulician Movement), Erevan, 1961.
5. Bartikjan R. M. 2006 “Po povodu knigi V. A. Arutjunovoj-Fidanjan «Povestvovanie o delah armjanskih. VII vek. Istochnik i vremja»” (About Book of V. A. Arutjunova-Fidanjan “Narration about Armenian Affairs” (VII Cent.). Source and Time”), in Antichnaja drevnost' i srednie veka, Ekaterinburg, 2006, vol. 37, pp. 104-139.
6. Bozojan A. A., Juzbashjan K. N. et al. Armjanskaja Apostol'skaja Cerkov' (Armenian Apostolic Church), in PJe, 2002, vol. 3, pp. 329-355.
7. Guajta D. 1700 let vernosti: Istorija Armenii i ee Cerkvi (1700 Years of Fidelity: History of Armenia and Its Church), Moscow, 2002.
8. Dzhuras V. Pavlikianstvo i tondrakitstvo: K istorii dvuh eresej (Paulicianism and Tondracianism: To History of Two Heresies), in http://nordxp.3dn.ru/gnosis/juras.htm.
9. Durnovo L. A. Kratkaja istorija drevnearmjanskoj zhivopisi (Short History of Old Armenian Painting), Erevan, 1957.
10. Manucharjan A. G. (ed.) Istorija armjanskogo sektantstva, (History of Armenian Sectarianism), Erevan, 2010 (na arm. jaz.).
11. Kjosejan A. Bogoslovskie original'nye teksty i issledovanija (Theological Original Texts and Studies), Erevan, 1999, vol. 1: Ananija Sanaineci (na drevnearm. jaz.).
12. Lur'e V. M. Istorija vizantijskoj filosofii. Formativnyj podhod (History of Byzantian Philosophy. Formative Approach), Saint-Petersburg, 2006.
13. Melkonjan E. 1970 “Vrtanes Kertog i ikonoborchestvo” (Vrtanes Kertog) and Iconoclasm, in Jechmiadzin, 1970, vol 6/7, pp. 86-97 (na arm. jaz.).
14. Murav'jov A. V. 2002 “Armenija. Cerkovnaja pis'mennost'. Perevodnaja literature” (Armenia. Church Writings. Translated Literature), in PJe, 2002, vol. 3, pp. 298-301.
15. Ovannes Odzneci. Sobranie sochinenij, Erevan, 1999 (na arm. jaz.).
16. Petrosjan E. Otnoshenie Armjanskoj Cerkvi k svjatym ikonam (Attitude of Armenian Church to Holy Icons), Afiny, 1987 (disser. na grech. jaz.).
17. Shjonborn K. Ikona Hrista: Bogoslovskie osnovy (Icon of Christ: Theological Grounds), Milan, Moscow, 1999.
18. Juzbashjan K. 1956 “Tondrakitskoe dvizhenie v Armenii i pavlikiane” (Tondrakian Movement in Armenian and Paulicians), in Izvestija Akademii nauk Arm. SSR, Erevan, 1956, vol 9, pp. 31-44.
19. Esbroeck M, van. 2003 “Der armenishe Ikonoklasmus”, in Oriens Christianus, 2003, vol. 87, pp. 144-153.
20. Nersessian S. 1945 “Une apologie des images du septieme siecle”, in Byzantion, 1945, vol. 17, pp. 58-87.

Ramazian Armen

The article deals with hagiographic cycles which constitute an insufficiently investigated area in Coptic literature. Even nowadays there is no unanimity among scholars concerning their dating and original language. An analysis ofthe texts themselves as well as their historical and literary contexts helps the author to determine the period of their flourishing and the reasons for which they were written

Coptic hagiography, hagiographic cycles, martyrdom, dating of cycles, origin of cycles, aim of writing of cycles

1. Averincev S. S. 2004 “Ot beregov Evfrata do beregov Bosfora. Literaturnoe tvorchestvo sirijcev, koptov i romeev v I tysjacheletii ot R. H.” (From Shores of Euphrates to Shores of Bosporus. Literary Works of Syrians, Copts and Romans in I Millenium A.D.), in Averincev S. S. Sobranie sochinenij, Kiev, 2004, [vol. 2:] Perevody: Mnogocennaja zhemchuzhina, pp. 396-446.
2. Vinogradov Ju. A., O. N. A., Turilov A. A. et al. 2005 “Georgij, vmch.” (Martyr George), in PJe, 2005, vol. 10, pp. 665-692.
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4. Golovnina N. G. 2009 “Redakcii Zhitija apy Fiba kak kljuch k ponimaniju teksta” (Redactions of Vita of apa Fib as a Key to Understanding of the Text), in Vestnik PSTGU. Serija III: Filologija, Moscow, 2009, vol. 3/17, pp. 99-112.
5. Panchenko K. A. Blizhnevostochnoe Pravoslavie pod osmanskim vladychestvom. Pervye tri stoletija, 1516-1831 (Near East Orthodoxy under Osman Domination. First Three Ages, 1516–1831), Moscow, 2012.
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7. Franguljan L. R. 2012 “Specifika koptskih jenkomiev perioda ciklov (VII-VIII vv.)” (Specific of Coptic Encomia of Cycle Period (VII–VIII Cent.)), in Vestnik PSTGU. Serija III: Filologija, Moscow, 2012, vol. 3/29, pp. 46-56.
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25. Papaconstantinou A. 2006 “Historiography, hagiography, and the making of the Coptic «Church of the Martyrs» in early Islamic Egypt”, in DOP, 2006, vol. 60, pp. 65-86.
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27. Papaconstantinou A. 2009 “«What remains behind»: Hellenism and Romanitas in Christian Egypt after the Arab conquest”, in Hoyland R. G., Price J. J., Wasserstein D. J. (eds.) From Hellenism to Islam: Cultural and Linguistic Change in the Roman Near East, Cambridge, 2009, pp. 447-466.
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29. Zaborovski J. R. (ed.) The Coptic Martyrdom of John of Phanijoit. Assimilation and Conversion to Islam in Thirteenth-Century Egypt, Leiden, Boston, 2005 (The History of Christian-Muslim Relations; 3).

Frangulian Liliia

In the present article two versions of the Arab hagiographic tale about the miracle worked by St. Mary in the city of Atrib in Lower Egypt are examined. One of them was discovered by the author of the article in the manuscript B.A.R. Mss orientale 365 (fol. 213b—217b) at the Library of the Academia Romana in Bucharest, the other is included in two copies, Arab. n. s. 266 (fol. 1a—5b) and Arab. n. s. 91 (fol. 5b, col. 2-7b, col. 2), originated in the village of al-Tayba near Jerusalem and kept in the Russian National Library. Both versions are edited with Russian translations and commentary in the Appendices 1 and 2 to the article. Besides that, their comparison with the Ethiopic translation of that miracle is drawn. As a result of a thorough textological analysis of all those versions it became possible to suppose that the Miracle of St. Mary in Atrib had been transmitted orally among Christian Arabs and had been compiled in written form in different places and in various epochs. Its contents reflects the attitude of Islamic authorities towards their Christian subjects who were undergoing a direct violence as well as all kinds of official taxes and illicit extortions.

Arab hagiography, Miracles of of St. Mary, the Copts and their religious heritage, city of Atrib in Egypt, the caliph al-Ma'mun, persecutions of Christians by Muslims.

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Frantsuzov Sergei

The article is devoted to a hitherto unpublished Ethiopic hagiographical text — the Life of Abreha and Asbeha, a composition aiming at promoting the veneration of the royal brothers during whose reign, according to a later tradition, Aksum became the scene for the activity of St. Frumentius, the apostle of Ethiopia. Departing from the data furnished by the text itself as well as by other sources, the author puts forward suggestions concerning the dating of the Life, its place of origin as well as the circumstances which could very probably serve as a stimulus for composing the text

Abreha and Asbeha, hagiography, manuscripts, place names, Ethiopia

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Fridman Iosif

The account of the travels of Macarius III Ibn al-Za'im, Patriarch of Antioch in search of alms for his chair, written by Patriarch's son and companion, Archdeacon Paul of Aleppo, is an important source on the history of the countries they visited and of the Church diocese of Antioch. Despite the fact of an extreme importance of this source, in order to understand better what kind of information it contains, it is important to reveal it's goals and ideological tendencies. An undertaken comparison of Paul's narration with the documents concerning the Patriarch's stay in Russia permitted to highlight some discrepancies of the facts, reconstructed on the basis of archival materials, with Paul's versions. Paul's explication of the reasons of Macarius' necessity to seek alms for his church community and Patriarch's encounter with a certain Jeremy, Metropolitan of Myron in Lycia, is divergent from the data of the archival sources. According to Paul, Jeremy of Myron and his companions were a group of despicable persons, who got in trouble in Russia because of their proper meanness. Their difficulties in Moscow, however, were exaggerated: Jeremy was well received at the tsar's court. The analysis of the Muscovite archival documents allowed to uncover evidence that in reality Jeremy of Myron was Macarius' serious rival, who once nearly occupied his chair in Syria. It was this unfortunate for Macarius opposition with Jeremy that forced him to go abroad to collect money in order to improve his situation in Damascus. The differences of these two versions of the story reflect the ideological trend of Paul's narration as he tried to glorify the activities of Patriarch Macarius for the benefit of the Church of Antioch, even if for this purpose it was necessary to introduce some corrections in the descriptions of reality.

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Chentsova Vera

Frantsuzov Sergei

Frantsuzov Sergei