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Praca recenzowana – patrz Acknowledgements

EDITORIAL BOARDMaria DzielskaMaciej SalamonMałgorzata Smorąg-RóżyckaMichał StachuraStanisław Turlej

LANGUAGE EDITINGDr Jesse Simon

COVER DESIGNAnna Siermontowska-Czaja

On the cover: illustration from the folio 61r, entitled The thirty, sixty, and hundredfold fruits,manuscript Speculum virginum (shelfmark W. 72). Walters Art Museum

© Copyright by Adam Izdebski, Damian Jasiński & Wydawnictwo Uniwersytetu Jagiellońskiego First edition, Kraków 2014 All rights reserved

No part of this book may be reproduced, translated, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, microfi lming, recording, or otherwise, without written permission from the Author and the Publisher.

ISBN 978-83-233-3631-0ISSN 1230-4603

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CONTENTS

Acknowledgements ................................................................................................................. 7Introduction ............................................................................................................................. 9

Section INEW CONTEXTS FOR CLASSICAL PAGAN CULTURE

Anna Izdebska (Warsaw), The Attitudes of Medieval Arabic Intellectuals towards Pythagorean Philosophy: diff erent approaches and ways of infl uence ................... 25

Klementyna Aura Glińska (Paris), Transcribing ‘Elegiac Comedies’: transformationof Greek and Latin theatrical traditions in twelfth- and thirteenth-centurypoetry ................................................................................................................................. 45

Elżbieta Chrulska (Toruń), Between Distance and Identifi cation: receptionof the ancient tradition in the Protestant religious poetry, the caseof Wrocław, Gdańsk and Toruń in the context of Northern Humanism .................. 71

Section IINEW CONTEXTS FOR THE CHRISTIAN PAST

Christian Sahner (Princeton), Old Martyrs, New Martyrs and the Coming of Islam:writing hagiography after the conquests ..................................................................... 89

Olga Grinchenko (Oxford), Slavonic Kontakaria and Their Byzantine Counterparts: adapting a liturgical tradition ........................................................................................ 113

Lilly Stammler (Oxford-Sofi a), Old Traditions and New Models: travelling monks in the late Byzantine hagiography from the Balkans ................................................. 131

Barbara Grondkowska (Lublin), The Authority of the Church Fathersin Sixteenth-Century Polish Sermons: Jakub Wujek, Grzegorz of Żarnowiecand their postils ................................................................................................................ 155

Section IIIINTELLECTUAL INTERMEDIARIES BETWEEN CULTURES

Adam Izdebski (Cracow), Cultural Contacts between the Superpowers of LateAntiquity: the Syriac School of Nisibis and the transmission of Greekeducational experience to the Persian Empire ............................................................ 185

Anna Horeczy (Warsaw), An Italian Intermediary in the Transmission of the Ancient Classical Traditions to Renaissance Poland: Leonardo Bruni and the Humanismin Cracow ............................................................................................................................ 205

Mykhaylo Yakubovych (Ostroh), Jan Latosz (1539–1608) and His Natural Philosophy: reception of Arabic science in early modern Poland .................................................. 235

5


Contents

Piotr Chmiel (Warsaw), You Are Christians without a light from Heaven. A Pluriconfessional Encounter: an image of Georgians according to the seventeenth-century Theatine missionaries’ writings ................................... 255

Section IVINTERCULTURAL CONTACTS AND DOMESTIC AGENDAS

Damian Jasiński (Toruń), Stories from Afar and a Local Star: the Eastern imageryin the Dialogues by Sulpicius Severus and his view on the Church in Gaul .............. 275

Karolina Mroziewicz (Warsaw), ‛When the Turk Roamed around Belgrade’:the Ottomans’ advent to the Hungarian borderlands in the pre-MohácsFlugschriften ........................................................................................................................ 289


7

AC KNOWLEDGEMENTS

The authors and editors of this volume would like, fi rst of all, to thank theMinistry of Research and Higher Education of the Republic of Poland and the Councilof the National Programme for the Development of Humanities for the trust they placed in us by awarding us the necessary funding within their research scheme. We are also grateful to the anonymous individuals who drafted the rules of Module 2.1 of the Pro-gramme – promoting international and cross-disciplinary cooperation among PhD stu-dents and early postdocs – which encouraged us to set up the project from which the present volume has taken shape. Throughout the entire project, we received much valu-able support from the offi cial research advisor, Prof. Katarzyna Pachniak of the Oriental Faculty of the University of Warsaw. Another scholar who helped us during the course of the project was Dr Tomasz Wiślicz of the Institute of History of the Polish Academy of Sciences, who was a highly critical listener and respondent during the second work-in-progress meeting in January 2013. His insightful comments and challenging questions were essential to this book’s development.

We would like to express our immense gratitude to our readers whose help in assuring the quality of the papers included in this book was invaluable: Bartosz Awianowicz (Toruń), Peter Brown (Princeton), Michael Cook (Princeton), Emily Cottrell (Berlin), Markus Friedrich (Erfurt), Mirosława Hanusiewicz-Lavallee (Lublin), James Howard- -Johnston (Oxford), Marek Jankowiak (Oxford), David Kolbaia (Warsaw), Markus Koller (Bochum), Dariusz Kołodziejczyk (Warsaw), Petro Kraliuk (Ostroh), Marc Lauxtermann (Oxford), Halina Manikowska (Warsaw), Anissava Miltenova (Sofi a), Przemysław Nehring (Toruń), Alexander Nikolov (Sofi a), Włodzimierz Olszaniec (Warsaw), Wiesław Pawlak (Lublin), Oleh Petruk (Lviv), Darwin Smith (Paris), Gotthard Strohmaier (Berlin), Elżbieta Szabat (Warsaw), Edward Watts (San Diego), Izabela Winiarska-Górska (Warsaw), Robert Wiśniewski (Warsaw), Ilse De Vos (London), Jan Żelazny (Cracow). Of course, any faults or mistakes are ours.

We would also like to thank the speakers and attendees who participated in the international conference on the intercultural transmission of intellectual traditions, which took place in September 2012 at the Institute of History of the Polish Academy of Sciences; the conference was an important step in the development of our team’s research. Apart from the Institute of History of the Polish Academy of Sciences, which hosted both the conference and the second work-in-progress meeting, we would like to express our warmest thanks to the Faculty of Philology of the Nicolaus Copernicus University in Toruń for hosting the fi rst work-in-progress meeting in March 2012. We must also thank Dr Jesse Simon who, as a native English speaker and a scholar himself, suggested linguistic and stylistic corrections to our papers.

Finally, we are grateful to Prof. Maciej Salamon, the editor of the Byzantina et Slavica Cracoviensia, and Dr hab. Sławomir Sprawski, the director of the Institute of History of the Jagiellonian University in Cracow, for agreeing to take our book into this respected series.


9

INTRODUCTION

This b ook presents the results of a research project undertaken by a team of thir teen young scholars from Europe and North America. Our aim was to gather a group of col-leagues from diverse disciplinary backgrounds studying similar phenomena in a variety of cultures. From the outset, we wanted to focus our research on the transmission of intellectual traditions between cultures in both the Medieval and early Modern periods (up to the seventeenth century). We defi ned the scope of our team research very broadlyin order to encompass periods and regions which are usually studied separately; thus, we have chosen to begin with Late Antiquity, the fi nal phase of the Graeco-Roman civi-lisation, as the point of departure for Medieval cultures. At the other end, we decided to study both the Renaissance and its seventeenth-century aftermath in Europe. For our geographical scope – which turned out to be a key determinant of disciplinary bounda-ries in the scholarship – we aimed to unite such cultural zones as the Middle East (both Christian and Muslim), the Caucasus, the Latin West and, fi nally, Central Europe, in par-ticular the microcosms of late Medieval and Renaissance Poland, as well as Germany and Hungary.

What began as a project on a single phenomenon – that is, intellectual traditions and their movements between cultures – soon revealed itself to be a topic that was much broader and more diffi cult to defi ne, namely intercultural contact and cultural change in the Medieval and early Modern periods. This expansion of our topic proved to be one of the important results of gathering together students from various academic back-grounds and with a broad spectrum of interests. The transmission of intellectual tradi-tions turned out to be better understood and conceptualised in the context of the en-tire process of intercultural communication and appropriation of elements from othercultures in the process of transforming one’s own. This also says something about our methodological approach. We do not propose one methodology, or even one point of view; rather, this book is a fusion of diff erent approaches to history, and diff erent tech-niques of thinking about historical sources and about texts.

We hope, therefore, that our contribution to the current debates on intercultural transmission and cultural identity will consist of two elements. Firstly, our aim is to move away from the usual Western perspective of these debates by exploring a range of diff erent cultural and geographical zones, especially those which may be less known to scholars working on the Latin West; our principal areas of investigation include Central Europe, the Byzantine-Slavonic world, and the Middle East. Secondly, from the point of view of our historiographical notions and theories, we wanted to fi nd common ground and simplify communication, so that our papers could engage with each other. For this reason we have largely abstained from complex theoretical discussions; instead we have aimed to remain as close as possible to our evidence and let the sources themselves speak to our readers.


10

This book can be read in various ways. One option is suggested by the book’s own organisation: the two initial sections deal with the appropriation of old models in new cultural contexts: the fi rst with Classical pagan culture, the second with the ‘golden age’ of Christianity in Late Antiquity. In order to provide the reader with as wide an overview of this phenomenon as possible, each paper in these sections deals with a diff erent type of reworked cultural material and a diff erent geographical context. Moreover, we decid-ed not to diff erentiate between transfers from other cultures and reworking of texts or ideas inherited from an earlier phase of the same culture.

As a result, the fi rst part of our book focuses on how the past was used to construct new cultures. By diff erentiating between the pagan and the Christian past, we wanted to highlight an important diff erence in the challenges faced by later cultural recipi-ents. The eff ort at reconciling pagan legacies – simultaneously alien and crucial to one’s identity – with one’s professed religion may be found in the twelfth-century Latin West, the late Renaissance Protestant communities of German and Polish cities, as well as in the Medieval Arabic world. The Christian past, by contrast, possessed an authority which had remained relevant over the centuries and, therefore, required much less in the way of selection and reworking. This can be seen equally well in the early Medieval Middle East and in Renaissance Poland. Thanks to the relative ease with which these old models were reused, instances of this phenomenon can shed much light on the dynamic construction of identity within ‘recipient’ cultures. Finally, it is also worth noting that, for individuals and groups dealing with pagan heritage, expressions of reverence to-wards the adopted past often required the image of the past to be reworked consid-erably; however, when a Christian community drew from the sources of its Christian past or Christian neighbours – or more precisely, its mother Churches – the process of reception was often much more straightforward.

The focus of the third section of the book is, in a sense, much more technical. It presents four case studies of individuals who acted as intermediaries between diff er-ent cultural milieus. It thus substantiates the two previous sections with very concrete studies of the mechanisms through which intercultural contact took place. These mech-anisms are almost never described directly by a single text and, thus, conclusions must be assembled from scattered pieces of information drawn from various types of sources.In this respect, it is interesting to observe how the growing availability of evidence increases the visibility of these mechanisms and facilitates new research on lateMedieval and early Modern manuscripts and prints.

The last section of the book ventures even further from traditional ways of study-ing the process of intercultural transmission. It examines how certain cultures were reimagined in order to justify or push a domestic agenda; we fi nd examples of this type of transmission being used in internal controversies within local Churches, and also inpolitical or military programmes. While the individual chapters in this section tend to be focused on one particular culture, they are nonetheless able to inform the reader about the functioning of the other culture within a recipient environment.

At this point, it is worth noting that an important factor in many of the papers spread across the fi rst three sections of our book is the role of religion in the process of intercultural transmission. Religion, of course, was a driving force that empowered and motivated individuals and groups to face great diffi culties and also, in its own way, challenged the integration of new material into a particular cultural milieu. Both

Introduction


11

Introduction

Christianity and Islam – the two religions which appear most often in this volume –acquired their fi nal form during the ‘long’ Late Antiquity, a chronological span stretch-ing from the fourth to the ninth century; moreover, these religious traditions were very much shaped by the culture within which they developed. If Late Antiquity repre-sents the fi nal phase of Graeco-Roman development, we may reasonably suggest thatClassical heritage was at the very centre of the cultural context in which both Islam and Christianity matured. Consequently, in the later periods, this same Graeco-Roman heritage – quite often in its fi nal, late antique version – provided a resource from which new practices, ideas and identities could be forged. Finally, if we broaden our defi ni-tion of religious identity to encompass not only the great religious traditions – in this case, Islam and Christianity – but also those philosophical systems which aimed at de-scribing both the human condition and the human relationship to the divine, then the above observation about these religions applies to an even wider selection of papers included in this book, specifi cally those by Anna Izdebska, Elżbieta Chrulska, ChristianSahner, Olga Grinchenko, Lilly Stammler, Barbara Grondkowska, Adam Izdebski, Mykhaylo Yakubovych, and Piotr Chmiel.

A diff erent way of reading this book is to gradually shift one’s focus from intercul-tural communication to the appropriation of elements from other cultures. Thus, the fi rst aspect deals with the contact between diff erent groups of people, texts, or ide-as; the second is centred more directly on a single culture and the transformations it experienced as a result of incorporating – or even becoming familiar with – certain elements from other cultures. Following this approach, this volume may be dividedinto three groups: two dealing with only one of these aspects, and one consisting of chapters where the body of surviving evidence is great enough to deal with both phe-nomena. The largest section consists of papers which shed light primarily on the pro-cess of appropriation and include the chapters by Anna Izdebska, Klementyna Aura Glińska, Elżbieta Chrulska, Christian Sahner, Olga Grinchenko, Barbara Grondkowska and Damian Jasiński. The three papers whose focus lies on communication are Adam Izdebski’s, Piotr Chmiel’s and Karolina Mroziewicz’s. Finally, thanks to their excep-tionally rich source base, three authors were capable of examining both aspects: Lilly Stammler, Anna Horeczy, and Mykhaylo Yakubovych.

The fi rst section – which deals with reception of the pagan Classical past – opens with a chapter by Anna Izdebska, who gathers evidence from various medieval Arabic sources which quote, describe or refer to the fi gure of Pythagoras and to Pythagoreanphilosophy. It shows how attitudes towards the Pythagorean tradition depended on an author’s sectarian identity within Islam as well as on his dependence on Aristotle (some Arabic intellectuals were heavily infl uenced by his negative views regarding pre- Socratic philosophy). Whereas a disregard for Pythagoras and his ideas seems to have been shared by most orthodox Sunni philosophers, certain other Arabic thinkers – in particular those considered to be more heterodox – valued Pythagoras for his role as an ancient sage, as the founder of philosophy in general, or as an authority on arcane sciences. This is followed, in turn, by Klementyna Aura Glińska’s chapter, which fo-cuses on the Medieval reception of Greek and Roman theatrical texts as witnessed by a group of twelfth and thirteen-century poems referred to by modern scholars as ‘ele-giac comedies’. The central question of this chapter is whether we can interpret these ‘elegiac comedies’ as the continuation of Classical comedy, not only on a linguistic and


12

stylistic level, but also on the level of performance. The author analyses the material, textual and theoretical context of these texts in order to determine how they were used in Medieval and early Modern societies. The fi nal chapter of this section, by Elżbieta Chrulska, considers the ways in which certain features from Classical literature were reworked by Protestant authors based in the cultural centres of Renaissance Germany, Bohemia and Poland. Owing to the new religious context of the Reformation, these an-cient literary elements acquired new meanings. The process by which Protestant au-thors achieved ‘fl uency’ in the literary culture of the past can be divided into three main stages: fi rstly, an explicit identifi cation with ancient authors; secondly, the implemen-tation of technical devices from Classical literature; and, fi nally, the infusion of new meaning into phrases, topoi and whole stories from the ancient world, making them newly relevant to the early seventeenth-century reformed communities of Poland.

The following section, which deals with the Christian past, begins with a chapter by Christian Sahner exploring memories of violence among Christians in the early Islamic Middle East. Many Christians understood their experience through the lens of another period of Christian suff ering, that of the early Christian martyrs. The author thus examines the rise of the martyrological literature in the eighth and ninth centu-ries, and the relationship between Christian martyrs ‘new’ and ‘old’. This is followed by a study by Olga Grinchenko which deals with two types of hymnographic books, namely the Psaltikon and Asmatikon; both were used at cathedral services in Byzantium between the tenth and fourteenth centuries. There are also a few preserved Slavonic manuscripts – known as Kontakaria – with similar contents. However, none of the Slavon-ic books fully conforms to the Byzantine models. A comparative analysis of a signifi cant number of manuscripts from both Slavonic and Byzantine traditions sheds some light on the transmission of ecclesiastical culture from Byzantium to the Slavs with a view to providing a broader understanding of Slavic cultural history. Next, Lilly Stammler is concerned with the old Christian tradition of travelling monks and its transmission into the Byzantine literature of the fourteenth century. She examines certain lives of saints containing details and descriptions of ascetic wandering in order to trace the appropriation of Byzantine attitudes towards monastic travellers to Medieval Bulgar-ia; in addition, she demonstrates how these hagiographic models of itinerant saints from Byzantine literature were received within the South Slavonic monastic milieu. It would appear that the image of the wandering ascetic was a vital element of Orthodox spirituality in the fi nal century of Byzantium. Finally, Barbara Grondkowska studies how the writings of the Church Fathers were used in the debates between Catholics and Protestants in sixteenth-century Poland. She presents a case study of the Old Polish sermons composed by two authors from the early Modern period: Jakub Wujek, a Polish Jesuit and the infl uential translator of the Bible into Polish, and Grzegorz of Żarnowiec, his Protestant opponent.

The third section also consists of four studies, each presenting an ‘intercultural intermediary’ from four completely diff erent historical contexts. Adam Izdebski’s chapter focuses on intermediaries who may have transferred the knowledge of how Greek philosophers and rhetoricians taught and organised school life to the communi-ties of Syriac-speaking Christians in Persian Mesopotamia. It therefore studies all pos-sible channels of cultural communication between the School of Nisibis and the late antique Roman East. It turns out that the journeys of certain individuals – in particular

Introduction


13

Introduction

the future patriarch of the East, Mar Aba – may have provided the background for the striking similarities between these educational environments. Anna Horeczy devotes her study to the reception of the original works and translations by Leonardo Bruni (Aretino) in Cracow in the fi fteenth and the fi rst half of the sixteenth century. As a rep-resentative of the fi rst generation of Florentine humanists, and one of the most famous translators from Greek into Latin of his time, Bruni’s writings serve as a case study for the intermediary role of the Italians in the transmission of ancient Greek and Roman traditions into the new cultural contexts of the Renaissance. The chapter focuses on the intellectual milieu of Cracow during a fascinating moment of transition between late Medieval culture and Renaissance humanism. It studies the processes of reception of certain of Bruni’s texts in Cracow and investigates the local intellectual traditions which showed particular interest in some of them; it also aims to show the process of transmission from various points of view, examining the chronology and the content of Bruni’s works present in Cracow, as well as the context of transmission, the manu-scripts and their owners. Mykhaylo Yakubovych further studies the Central European cultural zone – but this time towards the end of the Renaissance – by focusing on Jan Latosz. This notable Polish scholar is mainly known for his opposition to the calendar reform of Pope Gregory XIII (1582). However, this was only a minor aspect of his intel-lectual activity; well versed in Arabic and Ottoman traditions, Latosz wrote more than ten scientifi c treatises devoted to astrology, astronomy, medicine and various areas of Renaissance philosophy. This chapter explores the new interpretations of Arabic sci-ence and philosophy which Latosz proposed during his academic activity in Poland and Ukraine. By focusing on the ways in which this Central European scholar had access to the sources of his astrological knowledge, it reveals how a region which might, at fi rst glance, seem to have been at the periphery of late Renaissance Europe, could function as an intellectual crossroads and a locus for new ideas. Finally, Piotr Chmiel takes the reader into the early Modern Caucasian world, as viewed by the Italian missionaries who infl uenced the ways in which Georgians were perceived in seventeenth-century Italy. The chapter studies the image and perception of Georgian culture as preserved in the writings of missionaries from the Theatine Order who were active during the seven-teenth century. It focuses on the complex confessional situation of the Caucasus which, at that time, was wellknown as venue for encounters between Orthodox Christians and Muslims, and which also became a place where Orthodox and Catholics met, largely due to the activity of these Italian clergymen.

Damian Jasiński’s chapter opens the fi nal section of the book, which examines how images of other cultures can be used for purely domestic purposes. As is well known, the monastic movement, together with its literary representations, proved to be a powerful cultural bond in late Antiquity, when the divide between Latin West and Greek East was growing more pronounced. This chapter studies the works of Sulpicius Severus – writ-ten in Gaul at the turn of the fourth and fi fth centuries – and examines how his image of Eastern ascetic piety infl uenced the way in which he described Western ecclesiastical practice. Two ideals that permeate the works of this Latin author deserve particular attention: one concerns the poverty of the Church, and the other its independence from secular power. The chapter aims to demonstrate how these ideals – presented in the form of edifying tales from the East – shaped Sulpicius’ portrayal of St Martin of Tours and of the Gallic Church. Finally, Karolina Mroziewicz’s chapter studies the pamphlets


14

(Flugschriften) that expressed anxiety about the Ottoman approach to the Hungarian frontier. A close reading of three texts widely disseminated by the Flugschriften – an oration of Francesco Chiericati, an oration of Ladislas of Macedonia, and an anony-mous dialogue, all printed in 1522 – sheds new light on the cultural, political and socialcontext of the reports on Ottoman-European encounters, as well as on the role of intel-lectuals, as compared to word-of-mouth communication, in intercultural transmission and exchange.

The research on the intercultural transmission and contacts, and on the resulting cultural transformations, have separate histories of scholarship in each of the dis-ciplines represented in this volume. It would not be possible to provide even a brief summary of all of them and, thus, the following overviews are necessarily selective. Their aim is to make the reader aware of the diff erent approaches to the topic that has been studied across a huge range of research fi elds. Before we proceed to those indi-vidual fi elds, however, we wish to draw the reader’s attention to three books which approach the topic of intercultural contact and transmission. The fi rst one appeared in the 1990s as a Festschrift for David Jacoby and focuses on the Mediterranean.1 The two others appeared in 2012, and diff er both in terms of their theoretical approach and their initial geographical focus, the Latin West2 and the Mediterranean3 respectively. These two recent volumes contain useful introductions with detailed accounts of the history of scholarship relating to the topic of ‘intercultural transmission’.

In the fi eld of late antique and Byzantine studies, interest in intercultural com-munication and transmission is both old and recent. Whereas the decades-long study of the development of Syriac, Coptic, and Armenian cultures presupposes an interest in these phenomena, studies presenting this topic as a central subject have only started to appear in recent years. It is worth noting that the approaches of these works are defi ned not by the tradition of Medieval transmission studies, but by research ques-tions proper to the fi eld of late Antiquity. We thus fi nd a growing number of single- or multi-author books examining intercultural phenomena through the issues of identity,4 language,5 and theological-ecclesiastical agendas which, themselves, are related to the development of the Armenian, Syriac or Coptic Christian cultures.6 When it comes to Byzantium, the approach to the study of ‘interculturality’ is determined by what is often referred to as the ‘Byzantine Commonwealth’, a world created through the expansion of

1 B. Arbell (ed.), Intercultural Contacts in the Medieval Mediterranean, London 1996.2 R. Wisnovsky, F. Wallis, J. Furno and C. Fraenkel (eds.), Vehicles of Transmission, Translation, and

Transformation in Medieval Textual Culture, Turnhout 2012.3 D.W. Kim and S.L. Hathaway (eds.), Intercultural Transmission in the Medieval Mediterranean, London–New

York 2012.4 For instance, R.W. Mathisen and D. Shanzer (eds.), Romans, Barbarians, and the Transformation of the

Roman World: Cultural Interaction and the Creation of Identity in Late Antiquity, Farnham 2011; D. Brakke, D.M. Deliyannis and E.J. Watts (eds.), Shifting Cultural Frontiers in Late Antiquity, Farnham 2012; W. Pohl, C. Gantner and R.E. Payne (eds.), Visions of Community in the Post-Roman World: the West, Byzantium and the Islamic World, 300-1100, Farnham 2012.

5 A. Papaconstantinou (ed.), The Multilingual Experience in Egypt, from the Ptolemies to the Abbasids, Farnham 2010; A. Mullen and P. James (eds.), Multilingualism in the Graeco-Roman Worlds, Cambridge 2012.

6 The classic book: N.G. Garsoïan, T.F. Mathews and R.W. Thomson (eds.), East of Byzantium: Syria and Armenia in the Formative Period, Washington 1982; two recent examples: C.B. Horn, Asceticism and Christological Controversy in Fifth-Century Palestine: the Career of Peter the Iberian, Oxford 2006; P. Wood, ‘We have no king but Christ’: Christian Political Thought in Greater Syria on the Eve of the Arab Conquest (c. 400–585), Oxford 2010.

Introduction


15

Introduction

the Greek model of Christianity into the local Slavic cultures of the Balkans and Eastern Europe.7 Research is focused primarily on the corpus of translations as the main vehicles for the reception of Byzantine traditions in the realm of Slavic cultures. The number of specifi c studies on this subject is overwhelming, and most of them establish dating, the number of translations, their Greek originals, or models of their adaptation and trans-formation; they also examine historical, ideological and literary contexts in which new Slavonic texts were composed.8 During the last few decades, the employment of digital technologies has aided greatly those who study Medieval Slavic manuscripts, enabling preservation and popularization of texts as well as comparative research. Results of the latest research on the transmission of Byzantine intellectual heritage to MedievalBulgaria and the East Slavs were presented during the Twenty-Second International Congress of Byzantine Studies in Sofi a, 22–27 August 2011.9 There is also a growing body of research into the contacts and mutual infl uences between Byzantium and the Islamic world; these studies have even resulted in major exhibitions, including Byzantium and Islam. Age of Transition which appeared in 2012 at the Metropolitan Museum of Art in New York.10

The study of intercultural transmission in the Islamic world is inseparable from the development of Graeco-Arabic studies, that is the study of how Greek traditions were received in Arabic culture. The focus of much initial research was highly textual and philological and, for a time, it was much more important to ‘recover’ lost Greek texts than to study the Arabic intellectual world.11 In the last decades, however, new approaches and perspectives have been adopted, including the social history of the transmission movement12 or the study of textual transmission through the analysis of libraries and text collections of schools and individuals.13 Research into Graeco-Arabic transmission has also included investigations into the role of Arabic intellectuals in the reception of Greek philosophy in the Medieval Latin West.14

7 D. Obolensky, The Byzantine Commonwealth: Eastern Europe, 500–1453, London 1971.8 Major recent publications – (1) on South Slavs: L. Taseva, R. Marti (eds.), Mnogokratnite prevodi

v juž noslavjanskoto srednovekovie: dokladi ot mež dunarodnata konferencija, Sofi ja, 7.–9. Juli 2005, Sofi a 2006; L. Taseva, M. Jovčeva, C. Voss, T. Pentkovskaja (eds.), Prevodite prez XIV stoletie na Balkanite: dokladi ot mezhdunarodnata konferentsia, Sofi a, 26–28 iuni 2003 = Übersetzungen des 14. Jahrhunderts im Balkanraum: Beiträge zur internationalen Konferenz, Sofi a, 26.–28. Juni 2003, Sofi a 2004; (2) on East Slavs: F.J. Thomson, The Reception of Byzantine Culture in Mediaeval Russia, Aldershot–Brookfi eld 1999; A.A. Pičxadze, Perevodčeskaja dejatel’nost’ v domongol’skoj Rusi. Lingvističeskij aspekt, Moscow 2011.

9 Proceedings of the 22nd International Congress of Byzantine Studies, Sofi a, 22–27 August 2011, vol. 2: Abstracts of Round Table Communications, Sofi a 2011, pp. 24–31 [RT 4. Slavonic and Oriental translations of Byzantine texts]; papers were published in: Scripta and e-Scripta, vol. 10–11.

10 H.C. Evans and B. Ratliff (eds.), Byzantium and Islam: Age of Transition, 7th–9th century, New York 2012, which contains a comprehensive overview of the recent research.

11 Foundational works: R. Walzer, Greek into Arabic: Essays on Islamic Philosophy, Oxford 1962; F. Rosenthal, Das Fortleben der Antike im Islam, Zürich 1965; A. Badawi, La transmission de la philosophie grecque au monde arabe, Paris 1968. Studies published in the last decade include for instance: G. Strohmaier, Hellas im Islam. Interdisziplinäre Studien zur Ikonographie, Wissenschaft und Religionsgeschichte, Wiesbaden 2003; H. Daiber, Islamic Thought in the Dialogue of Cultures: A Historical and Bibliographical Survey, Leiden 2012.

12 D. Gutas, Greek Thought, Arabic Culture: the Graeco-Arabic Translation Movement in Baghdad and Early ’Abbāsid Society (2nd–4th / 8th–10th centuries), London 1998.

13 C. D’Ancona (ed.), The Libraries of the Neoplatonists, Leiden 2007.14 For instance, G. Endreß, Der arabische Aristoteles und sein Leser: Physik und Theologie im Weltbild Alberts des

Großen, Münster 2004.


TECHNICAL EDITORSAgnieszka StęplewskaGabriela Niemiec

TYPESETTERWojciech Wojewoda

Jagiellonian University PressEditorial Offi ces: Michałowskiego St. 9/2, 31-126 KrakówPhone: 12-631-18-80, 12-631-18-82, Fax 12-631-18-83


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