Liturgical Structures and Calendars

liest Islamic calendar……

terested in the Ethiopian studies. SZ belongs to the Church of Zion, “the Mother of the Churches.” Therefore, the text is valuable to the whole Christian world, especially the Christian East. I consider this text to be translated from Syriac, and its lost Syriac original, in turn, to be translated from a Greek Vorlage. The homily is dedicated to the Zion basilica after its rebuilding under Patriarch Modestus (between 614 and 630). Most probably, this is the homily delivered by Modestus himself on the feast of the dedication (encaenia) of the newly reconstructed basilica. The history of the Ark/Zion preserved when Jerusalem was conquered by the “Chaldeans” is repeated now, in the eyes of Modestus’s audience, after the second fall of Jerusalem to the Persians. Most probably, it was on this occasion that the Zion basilica became a centre of the Marian cult.

антлевский (ред.), Иудаизм эпохи Второго Храма, раннее христианство и античность. Взаимодействие в истории, литературе и культуре и отражение этого периода в культурной памяти Средних веков и Нового времени, СПб.: Издательский Дом СПбГУ, 2013 (Культурология), 84–123.

tly from literary documents in Slavonic) is based on the totality of the available sources, including a recently published (2000) Greek recension and recently found (2013) but so far unpublished two Latin ones. It is argued that the text was written in Hebrew in the late Second Temple period, being therefore roughly contemporaneous to the Damascus Document and some other Dead Sea Scrolls and representing a similar but different liturgy and theology. The original liturgical setting of the Chalice as a liturgical utensil is some kind of New Wine festival.

he various Christian traditions. Its early Christian roots.

olar nature. The early attempts to reconstruct the corresponding calendrical elements failed due to the general unawareness of the pre-Qumran scholarship of the real variety of the Jewish calendars in the Hellenistic period. It is only in the 1990s that it became clear, due to the Dead Sea Scrolls studies, that the 364-day calendars themselves could be quite varied, and so, the question of the further specification of 2 Enoch’s luni-solar calendar comes to our attention. One of the most important dates of the narrative is the 6th day of the 3rd month, the early scholarship has suggested that this is the date of Pentecost. To obtain some criteria for choosing between different manuscript readings in the scheme of the luni-solar calendar in 16:2, this chapter analyses the important dates within the narrative.

Baptism, formerly Nativity as well) and 6 August (Transfiguration). This is due to a Jewish-Christian tradition whose calendar is best preserved in 2 Enoch. The earliest witness of the Transfiguration on 6 August is provided by the Georgian rite where the whole structure of the archaic festal micro-cycle is also preserved (in liturgical mss) as accompanying feasts of Melchizedek and Aaron. PS This study is to be continued. It must cover, at least, two cults whose roots are in Ephesus, those of John the Theologian and St Irene.

cally, a Second Temple Jewish liturgical cycle encompassing the 52 (53 for the Sabbatical year) weeks of the 364-day year. I proposed some calendrical and liturgical reconstruction. Among the shared 2nd Temple traditions is various interesting stuff incl. the Apocalypse of Abraham. I hope that this paper will be read as an invitation to explore more. The text is very dense and very rich. Moreover, I missed completely the inclusions in Qemant (because I don’t know this language at all).

somewhat close to that of 3 Baruch.

and Early Christian/Ethiopian calendars.

Fridays” 5 1.1. The Twelve Fridays Texts: an Introduction 5 1.2. The Clement Recension of the Twelve Fridays 6 1.3. Eleutherius Recension of the Twelve Fridays: an Introduction 9 1.4. The Twelve Fridays Calendar of the Eleutherius Recension 10 1.5. Eleutherius Recension as a Seventh-Century Apocalyptic Writing 11 1.6. A Jewish Tradition Shared with the Early Islam 14 1.7. Twelve-Friday Tradition in Palestine: John Zosimos 16 1.8. 12-Friday Calendar: a Preliminary Conclusion 17 1.9. A Syriac Legend on the Secret Bishop John and Personified Friday 17 Part Two: St Eleutherius and the Legends on Nağrān 18 2.1. The Text of the Slavonic Story of Eleutherius 18 2.2. Syriac as the Original Language 20 2.2.1. A Friday which is временная (“temporary”) 20 2.2.2. внидоста въ глубокою повѣсть 21 2.2.3. Како ми ся дана сила 21 2.2.4. “Laura” means “Illyria” 22 Note 1: “Šeptail” and a Possibility of Slavonic Translation from Syriac 23 2.3. Hagiographical Dossier of Eleutherius of Illyricum: an Introduction 24 2.3.1. The Byzantine Tradition and Constantinople 24 2.3.2. Hierapolis 26 2.4. “Wolf of Arabia” and Arabian Connexions of Eleutherius 29 2.5. Hierapolis and Arabia in a Peculiar Tradition on Apostle Philippe 30 2.6. The Legends on Conversion of Nağrān: an Introduction 32 2.6.1. A Legend with an East Syrian Background 33 2.6.2. Two Legends with a West Syrian Background and Their Common Source 34 2.7. The *Fymywn Legend, Eleutherius’ Dossier, and the Legend on John and Friday 36 2.8. Eleutherius and the Gädlä Azqir 37 2.9. The Personal Names in Eleutherius’ Dossier 39 2.9.1. Eleutherius’ Companion 40 2.9.2. Eleutherius’ Mother 41 2.9.3. Eleutherius 41 Part Three: Eleutherius and Friday 42 3.1. Friday Veneration in Bostra: St Parasceve and Baḥīrā 42 3.1.1. St Parasceve’s Dossier: Introduction 42 3.1.2. St Parasceve’s Dossier: Arabic Connexions 44 3.1.3. Bostra, the Teaching of Baḥīrā, and the Lost Revelation on Friday 45 3.1.4. Sitz im Leben of the Parasceve Legend 46 Note 2: The Baḥīrā legend, Its Sources, and the Hagiographical Substrate 47 3.2. The Anti-Jewish Polemics in Parasceve’s Dossier and in Eleutherius 48 3.3. Concluding Remarks on the Cult of Eleutherius 48 3.3.1. Commemoration Dates of Eleutherius 48

ity of the “Russian” Approach 3 1.3. Wortley’s Hypothesis 5 1.4. The Christian Community in Kiev in the Time of Patriarch Euthymius 5 1.5. A South Slavic Alternative 6 1.6. The Original Meaning of the Feast of Pokrov According to Pachomius Logothetos 7 1.7. BHG 1136d: a Greek Homily on Pokrov 8 1.7.1. The Greek Original and Its Pseudepigraphic Authorship 9 1.7.2. Liturgical Setting and Contents: Pokrov Vigil 9 1.7.3. Author: Patriarch Euthymius 11 1.8. The Prolog sermon on Pokrov 11 1.8.1. Contents 12 1.8.2. Relation to the Life of Andrew the Salos 13 1.8.3. Author 14 1.9. Conclusion to the Byzantino-Russian Dossier 14 Part Two: Armeno-Byzantina 15 2.1. Introduction 15 2.2. The Discovery of the Relics of St Gregory during the Patriarchate of Photius 16 2.2.1. Historical Context 16 2.2.2. Precise Place: τὰ Καριανοῦ monastery near Blachernae 17 Note 1: van Esbroeck’s identification of the monastery τὰ Καριανοῦ with the monastery of Staurakios 19 2.2.3. Date: between 862 and 867 19 2.2.4. The Date of the Liturgical Commemoration 20 2.3. Gregory the Illuminator and Isaac the Parthian as the Saints of the Macedonian Dynasty 23 2.3.1. Isaac the Parthian in Photius’ Cult of St Gregory the Illuminator 23 2.3.2. St Gregory the Illuminator in the Cult of St Patriarch Stephen 25 2.3.3. The Cult of St Gregory the Illuminator under Patriarch Nicholas Mystikos 27 2.3.4. An Alternative to the Vision of St Sahak: the Apocalypse of Andrew the Salos 27 2.4. The Veneration of “Pokrov” before the Feast of Pokrov 29 2.4.1. Photius, 860: the Discovery of “Pokrov” 29 2.4.2. When “Pokrov” Becomes “Omophorion/Maphorion” 31 2.4.3. A Secondary “Pokrov” Cult: The Maphorion of St Theophano 32 2.4.4. How “Pokrov” Becomes “Omophorion/Maphorion” 34 2.4.5. The Bishop’s “Maphorion” of St Gregory the Illuminator 35 2.4.6. Why “Pokrov” Becomes “Omophorion/Maphorion” 36 2.5. Conclusion to the Armeno-Byzantine Dossier 37 Note 2: A Tentative Reconstruction of a Liturgical Cycle Possibly Related to the Vision of St Andrew within the Life of Andrew the Salos 38 Part Three: the Feast of Pokrov within the Cycle of St Gregory the Illuminator 39 3.1. The Marian Relics and the Wives of Leo the Wise 39 3.2. The Symbolic Nature of the Date 1 October 41 3.3. The Autumn Commemorations of St Gregory the Illuminator and His Companions in Constantinople 42 3.4. The Choice of 1 October for the Pokrov Feast 43 Excursus: St Gregory the Illuminator’s Feast on 30 September 44 1. Peeters’ Hypothesis 44 2. The Dormition of the Theotokos and the Dedication of the Cathedral of Etchmiadzin 46 3. The Dates of the Baptism of Armenia in the Agathangelos 47 4. Two Remnants of Earlier Commemorations of St Gregory: 20 Sahmi and 20 Hoṙi 47 5. The Pentecost after the Dormition of the Theotokos 48 6. The New Year on 1 Navasard and the Dormition of the Theotokos 49 “

s is the day of the reconsecration of the Temple after Exile, that is, in 2 Bar, 14.II (the day of the postponed Passover acc. to 2 Chr 30:15) and, in 4 Ez, 1.II (acc. to 1 Esd 5:55). Both calendars are the 364-day ones with the beginning of the year (1.I) on Wednesday (2 Bar) or Sunday (4 Ez; Sun 364-day calendar is also present in 2 Enoch and 3 Bar). The same calendrical/liturgical structure is shared, whereas in another (third) modification, by the Revelation of John and is reflected in the early Christian treatise of Barsabas of Jerusalem “On Christ and the Churches” (2nd or early 3rd cent.).

turgical space… I think that the theology and the liturgy of the community to which the Epistle to the Hebrews was addressed is very close to those of the Qumranic “Songs of the Sabbath Sacrifice”. It was not denied but only rearranged by the author, and so, survived in the early Christian traditions.

s is the “Priestly Portrait of Dorian Gray” (Milgrom), propitiatorium. It was called by Aramaic term h.s’ mistranslated as образ/образование.

available in Georgian only and is still studied very little–although its 3rd-century date is confirmed by several scholars. I consider it as an inverse apocalypse where the prophecies are reviewed and declared fulfilled in Christ. Nevertheless, the structure of the apocalypse (calendrical and liturgical) is preserved. It is especially close to that of 2 Baruch (and also close to those of 4 Ezra and Apocalypse of John).

pian Church as the base for the Easter calculations. I consider this calendar as going back to some Jewish communities of Egypt before the third century AD.

lendar, cp. my raw notes in http://hgr.livejournal.com/2164483.html and some more details in my Russian short paper “Celtic Church Not in Communion with Rome”.

term kéntros (whose meaning is 1/30) goes back to Akkadian mišlu in the meaning “30” through a lost astronomical/mathematical meaning of the Greek astronomical term κἐντρον.

int here is that the Synoptic Apocalypse is a Jewish source best (but not perfectly) preserved in Matthew.

taszak (éds.), Perceptions du temps dans la Bible (Études bibliques. Nouvelle série, N° 77) Leuven—Paris—Bristol, CT: Peeters, 2018, 156–170. 3 Maccabees provides a hagiographical legend related to a 50-day liturgi-cal cycle. This cycle implies a modification of the already known calendar shared by 2 enoch and the Joseph and aseneth and covers the third pente-contad after the Passover within the 364-day year having its first day (1.I) falling on Sunday (not Wednesday). 3 Maccabees’s innovation consists in shifting the former new Wine pentecontad from the second to the third position while transforming the original day of the new Wine festival into a day of mourning. This kind of liturgical transformation of some feasts is not unique, however, in the Second Temple Judaism.

text of my communication at the 19th Conference of the Ethiopian Studies.

aphical Prophesies on the Virginal Birth: From the Slavonic, Greek, and Georgian to the Second Temple Jewish Background, Scripta & e-Scripta 19 (2019) 87–108 + figs. 1-4.