Michael Glykas

The article examines the exegesis of Michael Psellos on the most mysterious of the "difficult places" of the Ladder by John of Sinai-Step XXVІІ/2.13. This interpretation is one of the so-called Theologica treatises (Theol. I.30). It differs significantly from the rest of the Byzantine explanations of this "difficult place". Michael Psellos decisively rejects the Christological interpretation of the "vision" and the questions of St. John. He also develops the doctrine of the accessibility to a human in present life of the vision of God in "symbols" and "forms" only. Higher contemplations are linked to the degree of detachment of the soul from the body. Unlike Michael Psellos, other interpreters, firstly, pay more attention to the context in which the chapter of the Ladder in question is located, secondly, they mostly prefer a Christological interpretation of St. John's questions to the unknown interlocutor, thirdly, they ask themselves who this interlocutor was, an angel or Christ Himself. One of the anonymous Byzantine commentaries convincingly defends the point of view according to which John Climacus talked with Christ. This paper analyses all the extensive interpretations of the difficult passage, and on the basis of the handwritten tradition, draws the conclusion that the exegesis of Michael Psellos had much circulation in Byzantium along with other conceptions of the mysterious chapter. In addition, there has been noted the reception of Psellos's interpretation in the first Slavic edition of the Ladder in 1647. Appendices I and II contain the edition of the Greek text of an anonymous Scholium and a fragment from the commentary by Elias of Crete respectively.

A new Fragment of Contra Galilaeos by Emperor Julian provides evidence that the circulation of the anti-christian work was limited in the Byzantine culture: there was probably only an indirect tradition of fragments. Draft of a paper published in Jahrbuch der Österreichischen Byzantinistik 62 (2012), pp. 265-279. In questa sede si presenta un nuovo frammento (da Teofilatto di Ocrida) e nuove testimonianze (in Procopio di Gaza e Michele Glica) del Contra Galilaeos di Giuliano. Il riesame dei dati già noti agli studiosi precedenti e di una testimonianza di Severo di Antiochia, finora considerata dal solo Rinaldi nel 1998, prova che quest'opera di Giuliano nel Medio Evo era nota per tradizione indiretta.

Review (REG 129, 2016, 608-610) of:
Herodoti Historiae (Libri I-IV), recognovit brevique adnotatione critica instruxit N.G. Wilson, Tomus I, Oxford Classical Texts, Oxford, 2015, XIII, 1-471.
Herodoti Historiae (Libri V-IX), recognovit brevique adnotatione critica instruxit N.G. Wilson, Tomus II, Oxford Classical Texts, Oxford, 2015, 437 [sic]-879.
Nigel G. Wilson, Herodotea. Studies on the Text of Herodotus, Oxford University Press, Oxford, 2015, XXVI, 202 p.

Comment comprendre de quelle dynamis parle Paul en 1 Co 4,19-20 ? S’agit-il du pouvoir humain que les pephusiôménoi de Corinthe se sont indûment attribué ? Ou bien de la puissance divine qui contribue à l’activité missionnaire de Paul dans cette cité ? Cette enquête exégétique compare les différentes interprétations existantes en vue de proposer, à partir du contexte immédiat et général de cette Lettre, une traduction et une interprétation de ces deux versets, qui rendent compte autant de leur énoncé que de leur énonciation épistolaire.

Parménide et Empédocle disent que l'appétit arrive par un défaut de nourriture. Le plaisir est procuré au semblable par le semblable, dans l'addition de ce qui fait défaut; en sorte que pour qui manque il y a désir du semblable. La douleur est l'effet, contraire, car il y a éloignement réciproque entre tout ce qui diffère par la composition et le mode d'union des éléments.

--  V, 28 (D. 440)

᾿Εμπεδοκλῆς τὰς μὲν ὀρέξεις γίνεσθαι τοῖς ζώιοις κατὰ τὰς ἐλλείψεις τῶν ἀποτελούντων ἕκαστον στοιχείων, τὰς δὲ ἡδονὰς ἐξ οἰκείου κατὰ τὰς τῶν συγγενῶν καὶ ὁμοίων κράσεις, τὰς δὲ ὀχλήσεις καὶ τὰς <ἀλγηδόνας ἐξ ἀνοικείου>.

Les désirs surviennent aux animaux par suite du défaut des éléments qui les compléteraient, les plaisirs résultent de l’union des choses semblables et congénères....

"A letter from prison: Prison as a collective experience in the works of Michael Glykas and Kaisarios Dapontes"

Kaisarios Dapontes (1713–1774) did not know the work of Michael Glykas (fl. 12th c.) and Glykas could not have known the work of Dapontes. Both, however, wrote poems from prison, which they published (of course each one according to his contemporary means) after they regained their freedom. The article examines how each author presented his imprisoned self and the possible motives for the composition and publication of the poems. The article also includes a re-appraisal of ms. Par. gr. 228. It is argued that the manuscript is a near-autograph of Glykas and thus the paratexts (incl. the note about its imprisonment) should be attributed to the Byzantine author himself.

The speech « To the assembly of the saints » is quoted by Eusebius in his Vita Constantini in order to sustain a passage in which he describes the theological activities of the emperor (IV, 29-34). This general description, however, seems to be based on the unique case of the speech, and the latter is obviously influenced by Eusebius’s own ideas and style. There is no reason to doubt the attribution of the text to Constantine, but the bishop of Caesarea was involved in its composition – he inspired it, he reworked it, or/and he had it translated from latin, if indeed it was first written in latin, which remains uncertain. These conclusions seriously damage the credibility of the description of the theological activities of Constantine in the Vita. The theologian prince was primarily Eusebius’s political ideal. In what respect Constantine embodied this ideal remains impossible to know, and cannot be sustained by the Vita or the speech.

Ceci est la version corrigée, améliorée, synthétisée des essais précédents; les principes sont les mêmes. Ce travail vise à contrarier les tentatives de traductions cléricales et apologétiques, pour ramener ce type de textes vers la recherche historique.

Le numéro 17 de Camenulae contient les actes de la première journée annuelle de l’École doctorale I « Mondes antiques et médiévaux » (Université Paris-Sorbonne), intitulée Le corps, qui a eu lieu le 16 janvier 2016 sous la direction de Paul Demont.

A new Fragment of Contra Galilaeos by Emperor Julian provides evidence that the circulation of the anti-christian work was limited in the Byzantine culture: there was probably only an indirect tradition of fragments.
Draft of a paper published in Jahrbuch der Österreichischen Byzantinistik 62 (2012), pp. 265-279.
In questa sede si presenta un nuovo frammento (da Teofilatto di Ocrida) e nuove testimonianze (in Procopio di Gaza e Michele Glica) del Contra Galilaeos di Giuliano. Il riesame dei dati già noti agli studiosi precedenti e di una testimonianza di Severo di Antiochia, finora considerata dal solo Rinaldi nel 1998, prova che quest'opera di Giuliano nel Medio Evo era nota per tradizione indiretta.

"Le dialogue de "Samon de Gaza" avec le Sarrasin Ahmed est-il une authentique oeuvre du XIe siècle, ou une composition du XVIe siècle ? Et, indépendamment de son auteur, présente-t-il un intérêt quelconque, ou doit-il être laissé aux vers et aux mites ?

Première publication de cinq fragments du traité de Porphyre Contre les chrétiens retrouvés chez Michel Psellus, Michel Glycas et Damascène le Studite. Ces objections sont explicitement attribuées à Porphyre et portent sur des versets de l’Écriture dont on sait qu’ils avaient fait l’objet des attaques de cet adversaire du christianisme.