Two accounts of miracles at the pege shrine in constantinople

Travaux et Memoires

Volumn 14, Issue 1, 2002, Pages 605-615

  Talbot, Alice Mary ^a  

^a NONE

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EID: 65849350528     PISSN: 05771471     EISSN: None     Source Type: Journal    
DOI: None     Document Type: Article

References (23)

1. On the monastery, see R. JANIN, La géographie ecclé siastique de l'empire byzantin. I. Le siège de Constantinople et le patriarcat cuménique. III. Les églises et les monastères, Paris 1969, pp. 223-228.
2. PROKOPIOS, On Buildings, I.iii.6, ed. J. Haury, IV, Leipzig 1964, pp. 20-21.
3. See R.-J. LILIE et al., Prosopographie der mittelbyzantinischen Zeit, I, Berlin 1999, no 2162.
4. P. VAN DEN VEN, "La vie grecque de s. Jean le Psichaì'te, " Le Muséon 21 n.s. 3, 1902, pp. 10625-1077.
5. CONSTANTINUS PoRPHYROGENiTUS, De cerimoniis aulae byzantinae, éd. J. J. Reiske, I, Bonn 1829, chap. 18.
6. Theophanes Continuatus, ed. I. BEKKER, Bonn 1838, p. 414.
7. For the date of composition, see A.-M. TALBOT, "The Anonymous Miracula of the Pege Shrine in Constantinople," to appear in a Festschrift for Ihor Şevčenko published in Palaeoslavica, P. Schreiner and O. Strakhov ed. The latter article focuses on the dating of the text and analysis of its structure, as well as speculating on the identity of the commissioner.
8. Miracula, chap. 34, p. 887c.
9. Miracula, chap. 1, p. 878c.
10. Miracula, chap. 26, p. 885E.
11. Miracula, chap. 21, p. 884D-E.
12. Miracula, chap. 29-30, p. 886A-E.
13. MICHAEL PSELLUS, Scripta minora, ed. E. Kurtz, F. Drexl, II, Milan 1941, pp. 19917, ep. 177; 2727, ep. 228.
14. ANNE COMNEìNE, Alexiade, ed. B. Leib, II, Paris 1943, p. 3511"13 [=Book 5.8.5].
15. We know this from the epigram Irene commissioned from the poet Manganeios Prodromos to accompany her gift; cf. E. MILLER, "Poésies inédites de Théodore Prodrome," Annuaire de l'association pour l'encouragement des études grecques en France 17, 1883, p. 36-37.
16. A. PAMPERIS, [Leipzig] 1802, mir. 47, p. 59-60 (hereafter cited as Logos). There is a problem here, however, because no such patriarch is recorded by V. GRUMEL, La Chronologie, Paris 1958, in his list of patriarchs of Jerusalem (p. 452).
17. Logos, p. 62-65.
18. For more details on these approximate dates of composition, see A.-M. TALBOT, "Epigrams of Manuel Philes on the Théotokos tes Peges and its Art", DOP 48, 1994, p. 136 n. 3 (hereafter, TALBOT, "Epigrams"). See also n. 52 below, where I slightly modify the chronology proposed in the DOP article.
19. See TALBOT, "Epigrams", p. 136-138. On Xanthopoulos, see ODB III, New York 1991, p. 2207, and PLP, VIII, no 20826.
20. For analysis of a metaphrasis by a contemporary of Xanthopoulos, which bears some resemblance to the Logos in structure if not in style, see A.-M. TALBOT, "Metaphrasis in the Early Palaiologan Period: The Miracula of Kosmas and Damian by Maximos the Deacon," to be published in the proceedings of the 1999 Athens symposium on "The Heroes of the Orthodox Church: the New Saints, 8th-16th c." Logos, mir. 50, p. 68-69.
21. For the synkrisis, see Logos, p. 94-97.
22. Logos, pp. 91-92. Confirmation of Xanthopoulos' testimony about Joseph's ministrations to the ailing Makarios is found in Theodore Metochites' letter to a friend on the death of Joseph, written ca. 1330, and edited by M. TREU, "Der Philosoph Joseph," BZ S, 1899, pp. 2-31, at 21-23, esp. 2213-14
23. cf. TREU, "Der Philosoph Joseph," pp. 33-34. This means that we can advance the terminus post quern of composition of Xanthopoulos' Logos to 1308, since Joseph was in the capital when Xanthopoulos addressed him.