| 13 Anathema 11 of Constantinople II: Tanner (1990), 119. 14 Sherwood (1952), 3; see his full analysis of Amb. 7 in Sherwood (1955a), 72–222. 15 On Messalianism and the Macarian Homilies, see Stewart (1991). 16 See the footnote, ad loc. Other allusions to the Macarian Homilies can be found by consulting the index fontium in the editions of Maximus’ works in Corpus Christianorum. Series Graeca. See the Bibliography. 17 See, e.g., Amb. 20 (1236D-1241D) and Myst. 5 (672D-684A). 18 See, e.g., Amb. 19:1236C, Myst. prologue: 660B. 19 On Maximus’ understanding of religious experience, see Miquel (1966). 20 See des Places (1966), 9–10, citing Marrou (1943). 21 The quotation is from Century on Spiritual Knowledge 5 (des Places 1966 , 86) and concerns the meaning of thelesis: Opusc. 26:277C; Dialogue with Pyrrhus [Opusc. 28], 28:301 C. 22 See des Places (1966), 66–7, and also his article in Heinzer and Schonborn (1982), 29–35. 23 See Louth (1981), 125–31. 24 On Cappadocian thought see Otis (1958), and also, more recently but hardly as succinctly, Pelikan (1993). On the influence of the Cappadocians on Maximus, see G.C.Berthold in Heinzer and Schonborn, (1982), 51–9. 25 For a brief attempt to tackle this question see Louth (1993a). 26 See below, chapter 5 of the Introduction, and Amb. 41. 27 For more detail on Denys the Areopagite, see Louth (1989) and Rorem (1993). 28 See Suchla (1990), 1–91. 29 See Siddals (1983) and (1987). 30 See Louth (1986). 31 Translation from Luibheid (1987), 153f. 32 See the important paper: Gould (1989). 33 There has been considerable scholarly dispute about Maximus’ debt to the Areopagite; for further detail, see Louth (1993b). 34 See Amb. 71, below, and Andia (forthcoming). 3 MAXIMUS’ SPIRITUAL THEOLOGY 1 LP l. 97–106 (CCSG 23, pp. 32f.). 2 Psa. 44.3, quoted by Maximus in CT I.97 and Amb. 10.17:1128A, in reference to the transfigured Christ. 3 Bousset (1923), 304, cited by Sherwood (1955b), 235, n. 356. 4 For an introduction to Evagrius, see Louth (1981), 100–13; and for more on his influence among the Greek and the Syrians, see Guillaumont (1962). For Maximus’ attempt to correct Evagrian metaphysics, see below, chapter 5 of the Introduction. |
| 9406 For parallels, see, e.g., Lightfoot, Gospel, 300; Schnackenburg, John, 3:167; Brown, John, 2:740. 9407 E.g., Holwerda, Spirit, 15–16; Käsemann, Testament, 19; comment on 12:23; 13:31–32. Both the emphasis on the cross and and that on préexistent glory refute Smith " s comparison with a magical text (PGM 7.504; Magician, 132). 9408 E.g., Diodorus Siculus 34/35.12.1; Epictetus Diatr. 3.26.22; sources in Brown, Death, 946–47; Davies, Paul, 284. 9409 Morris, John, 721. 9410 Käsemann, Testament, 50. 9411 Writers could employ prayers in response to oracles, like oracles themselves, to foreshadow a narrativés direction (e.g., Xenophon Eph. 5.1). 9412 Cf. Beasley-Murray, John, 294. 9413 Isa 5:16; 29:23; Ezek 38:23; 39:7, 27 ; 1QM 11.15; 4Q176 frg. 12–13, co1. 1, line 15 (Wise, Scrolls, 234); see also the Kaddish. 9414 Jub. 25:11. 9415 E.g., 2 Bar. 5:2. 9416 See Carson, Discourse, 178–79. 9417 Pesiq. Rab Kah. 2:7 (R. Judah bar R. Simon). For God «glorifying» Israel, cf. also Tg. Isa. 1:2; he both «sanctified» and «glorified» them in Tg. Isa. 5(cf. John 17:17, 19 ). 9418 E.g., Gen 6:3, 12–13 ; Num 16:22 ; Ps 78:39; 145:21 ; Isa 40:5–6; 49:26; Jer 25:31; 45:5 ; Ezek 20:48; 21:4–5 ; Rom 3:20 ; Jub. 25:22; 1QS 11.9; CD 1.2; 2.20; 1QH 13.13,16; 1QM 12.12; 4Q511 frg. 35, line 1 (probably); Sir 28:5 ; T. Jud. 19:4; T. Zeb. 9:7; T. Ab. 7:16B; Γ. Job 27:2/3. It also can include animals (e.g., Gen 9:16 ; Num 18:15 ; Ps 136:25 ; Jub. 5:2). Smith suggests an Isaian allusion, such as to Isa 40(John 310), though «all flesh» is also common in Gen 6–9 and somewhat in Ezekie1. 9419 E.g., Bel and the Dragon 5. 9420 The Father also delegates some authority to others (see 19:11), but no such statement is comparable to the kinds of authority the Gospel attributes to Jesus. Reigning under God ( Gen 1:26 ; Dan 7:14 ) is qualitatively different from the reign depicted for Jesus here; on the early Christian portrait of Jesus sharing God " s sovereignty in a way granted to not even the highest angels, see Bauckham, God Crucified, 28–29. |
| 10172 4 Macc 15:30; Aristotle Po1. 3.2.10, 1277b; Dionysius of Halicarnassus R.A. 4.82.3; 6.92.6; Diodorus Siculus 5.32.2; 10.24.2; Livy 2.13.6; 28.19.13; Appian R.H. 2.5.3; 7.5.29; Iamblichus V.P. 31.194. Some philosophers held that women were capable of courage (Musonius Rufus 4, p. 48.8 and that philosophy improved women " s courage (3, p. 40.33–35). 10173 2Macc 7:21; 4 Macc 15:23; 16:14; Diodorus Siculus 17.77.1; 32.10.9; Apuleius Metam. 5.22. «Courage» is literally «manliness» (e.g., 1Macc 2:64; Aristotle E.E. 3.1.2–4, 1228ab; Dio Cassius 58.4.6; Diodorus Siculus 17.45.6; 40.3.6; Theon Progymn. 9.22; Crates Ep. 19; Chariton 7.1.8). 10174 E.g., Homer I1. 7.96; 8.163; 11.389; 16.7–8; Virgil Aen. 9.617; 12.52–53; Dionysius of Halicarnassus R.A. 9.7.2; 10.28.3; Diodorus Siculus 12.16.1; 34/35.2.22; Aulus Gellius 17.21.33; Ps.-Callisthenes Alex. 1.46; cf. an unarmed man in Homer I1. 22.124–125; an effeminate man in Aristophanes Lys. 98. 10176 Mothers (Homer I1. 22.79–90,405–407; Euripides Supp1. 1114–1164) mourned sons; see especially a mother " s mourning the death of the son who would have solaced her in old age (e.g., Virgil Aen. 9.481–484; Luke 7:12–13). 10177 It may support an identification with the disciple of 18:15–16. The disciple perhaps departs in 19:27, «to his own» (Michaels, John, 319). 10178 Hoskyns, «Genesis,» 211–13; Ellis, Genius, 271; cf. Peretto, «Maria.» The specific meaning in Rev 12 is clearer, but even there the mariological reading is unclear unless one resorts to subsequent tradition; cf., e.g., Keener, Revelation, 313–14, 325–27. 10180 Cf. Moloney, «Mary.» Boguslawski, «Mother,» sees this new «eschatological family» confirmed by the coming of the Spirit in 19:30. 10183 Witherington, Women, 95. Cf. Jesus» mother as an example of discipleship also in Seckel, «Mère.» 10184 For care of parents in their old age, see P.Enteux. 26 (220 B.C.E.); Hierocles Parents 4.25.53; Diogenes Laertius 1.37; Quintilian 7.6.5; Sir 3:16 ; Gen. Rab. 100:2. Some texts view such care as «repayment» of parents (Homer Ii. 4.477–478; 17.302; 1Tim 5:4 ; possibly Christian interpolation in Sib. Or. 2.273–275). More generally on honor of parents, see comment on 2:4. |
| 4690 Bammel, «Poor,» 125. Phinehas " s zeal becomes the model for the Maccabees in 1Macc 2(cf. also Philo Confusion 57; Moses 1.303–304; b. Sanh. 82b; Num. Rab. 21:3), as many scholars note (e.g., Eisenman, Maccabees, 7–9), but cf. also Elijah in 1Macc 1:58. 4693 Hunter, John, 34. Schuchard, Scripture, 17–32, thinks the textual tradition unclear. Suffering on account of zeal for good appears in Libanius Declamation 36.36, though this is late; on the Scripture introduction formula, see comment on 6:31. 4694 Ancient narratives regularly extol heroes who could face suffering or danger bravely (e.g., Livy 5.46.2–3; Plutarch Sayings of Spartans, Anonymous 35, Mor. 234AB; Dionysius of Halicarnassus R.A. 7.68.2–3; Josephus Ant. 3.208; 4.322; 6.126–127; see comment on John 12:27–30 ). But we also have good reason to affirm that the historical Jesus taught the popular Jewish views that sufferings precede the kingdom and that prophets are martyred (confirmed by John " s death); his repeated hostile encounters with members of the Jerusalem elite and multiple attestation of passion sayings further support their likelihood. Further on the passion predictions see Keener, Matthew, 431–33, on Matt 16:21. 4695 Josephus War 6.124–126; Ant. 15.417; Carmon, Inscriptions, 76, 167–68; cf. ÓRourke, «Law,» 174; Segal, «Death Penalty»; idem, «Inscription»; pace Rabello, «Condition,» 737–38. Trespassing on sacred precincts had long invited severe judgment in ancient Mediterranean thought (e.g., Hesiod Astron. frg. 3). 4696 Δεικνω can be understood in various ways (cf. the related δεκνυμι, which is more common in this Gospel) but can refer to divine revelation (Γ. Ab. 6:8; 15:12A), making known God " s greatness by praise (Tob 13:4–6). 4699 Paradox, based on the unexpected, was one striking method of gaining attention (see, e.g., Anderson, Glossary, 88). 4700 Bridges, «Aphorisms,» suggests that such aphorisms arrest the flow of narrative in the Fourth Gospel, inviting contemplation. 4703 The threat form supports authenticity, as it would not have been created by the later church (Sanders, Jesus and Judaism, 72–74; cf. Aune, Prophecy, 174; Theissen, Gospels, 113, 194). A threat against the temple would have been an adequate charge before Pilate (Blinzler, Trial, 170). |
| 8104 E.g., " Abot R. Nat. 25A; see considerably more documentation in Keener, Matthew, 542–45, on Matt 23:7–11. 8113 T. Sanh. 7:8; b. Hor. 13b, bar; p. Sanh. 1:2, §13; Ta c an. 4:2, §§8–9. This widespread practice of rank probably also prevailed in first-century Pharisaic circles (e.g., Bowker, Pharisees, 35). 8114 E.g., Plutarch T.T. 1.2.3, Mor. 616E; Xenophon Cyr. 8.4.3–5; Luke 14:7–11; p. Ta c an. 4:2, §§9, 12; Ter. 8:7. 8115 Apuleius Metam. 10.7; among the deities, see Homer II. 1.535; see further Garnsey and Sailer, Empire, 117, and sources cited there (including Suetonius Aug. 44). In Jewish sources, see Gen 43:33 ; t. Sanh. 8:1; p. Ta c an. 4:2, §12; b. Hor. 13b, bar. 8116 Apuleius Metam. 10.7; Valerius Maximus 4.5.ext.2; Plutarch Cicero 13.2; 1QS 2.19–23; lQSa 2.11–17; p. Ketub. 12:3, §6; Roš Haš. 2:6, §9; cf. m. " Abot 5:15; on the order in speaking out, cf. 1Cor 14:29–30 ; Josephus War 2.132; 1QS 6.9–10. 8120 E.g., Aeschines Timarchus 25; Xenophon Cyr. 8.7.10; Aristotle Po1. 2.7.5, 1272a; Diodorus Siculus 21.18.1; Dionysius of Halicarnassus R.A. 8.15.1. Roman society also demanded giving way to onés elder (Cato Col1. dist. 10; Dionysius of Halicarnassus R.A. 7.47.1). 8121 Josephus Ag. Ap. 2.206; Anf. 3.47 (applied to the sages in Sipra Qed. pq. 7.204.3.1; p. c Abod. Zar. 3:1, §2; Hor. 3:5, §3; Lev. Rab. 11:8). Prominent local leaders tended to be those who were aged, as both literary texts (Josephus Life 266; Let. Arts. 32:39; Acts 14:23) and inscriptions (CI) 1:294, §378; 1:426, §581; 1:432, §595; 1:433, §597; 2:9, §739; 2:45, §790; 2:46, §792; 2:53, §801; 2:76–77, §828a; 2:77, §828b; 2:79, §829; 2:137, §931; cf. CI] hlxxxvi-lxxxvii) testify, as does the LXX (e.g., Josh 24:1; Judg 8:14, 16; 11:5–11; 21:16 ; Ruth 4:2–11; 2 Chr 34:29; Jer 26:17 ; Jdt 6:16; 7:23–24; 13:12; 1Macc 1:26; 7:33; 11:23; 12:35; 13:36; 14:20,28; 2Macc 13:13; 14:37). 8126 E.g., b. c Abod. Zar. 20b; Sotah 4b-5a. Lincoln, Ephesians, 236, cites Qumran texts extolling gentleness or meekness (1QS 2.24; 3.8; 5.3, 25; 11.1). |
| Applying his motif of agency, John reports that just as those who opposed the disciples opposed Jesus (15:18–21), so those who oppose Jesus oppose his Father, who sent him (15:21, 23). The world " s hatred (15:19, 24–25; 17:14) will not surprise a reader by this point; Jesus had already warned that those who did evil were those who hated the light (3:20) and that the world hates one who reveals its sin (7:7). Jesus» «signs» and other works revealed enough of his identity and sender that those who hated him could be said to have beheld both him and his Father (15:24; cf. 14:7). 9142 Those who rejected him were without excuse; as Jesus has repeatedly emphasized, his works revealed his identity and sender, and hence rejection of him exposed the true state of his opponents» hearts (14:11; see comment on 10:32, 37–38). Jesus cites their own law against them (15:25). Because Jewish literature reports pagans speaking to Israel of «your law,» 9143 one could argue that the Fourth Gospel here preserves a non-Jewish perspective. But John repeatedly enlists the support of the law, which he accepts as authoritative (e.g., 2:17,22; 5:45–47; 19:36–37). Jesus applies to Scripture the formula «in order that [the word] might be fulfilled» (15:25; 13:18; 17:12), which elsewhere in this Gospel refers to Jesus» own teaching (18:9, 32) as well as to Scripture (12:38; 19:24, 36); it is difficult to think of a more authoritative claim for Scripture than that the events of the passion had to occur to fulfill it. The use of «your» or «their» law means «the law which even they profess to accept» (10:34) 9144 and probably implies irony (see our introduction, pp. 214–28). 9145 «They hated me without cause» reflects the language of various psalms ( Ps 35:19; 69:4; 109:3 ; cf. 35:7); 9146 because Ps 69comes from the same context as Ps 69:9 , quoted in John 2:17 , commentators generally prefer this reference if a specific text is in view. 9147 3. Witnesses against the World (15:26–27) In the context (15:18–25; 16:1–4), the passage about witness refers not to some timid words (cf. 20:19) but to a bold counteroffensive; the «world» far outnumbers believers, but believers depend on God, whose power can at any time overrule the purposes of the world (cf. 18:9; 19:11). That the world " s hostility frames these comments on witness does not imply that they are simply a later insertion into a foreign context: both 15:18–25 and 16:1–4 are constructed distinctively. The previous pericope (15:18–25) includes two quotations, one from Jesus himself (15:20) and one from Scripture (15:25). The following pericope (16:1–4) is carefully constructed and set apart from 15:18–25 by its inciusio, suggesting an intended break between 15:18–25 and 16:1–4. |
| 206 E.g., Josephus Life 359–366. Of course, the events were freshest in a witness " s mind immediately after the events (Lysias Or. 20.22.160), but testimony within the generation was accepted. 207 E.g., Diogenes Laertius 1.23: «But according to others»; 6.1.13; 8.2.67–72; Plutarch Lycurgus 1.1; Philostratus Vit. soph. 1.21.516; 2.5.576; p. Sotah 9:13, §2. Historical distance also increased the possibility of gratuitous errors, as in 4 Macc 4(Antiochus Epiphanes was Seleucus " s younger brother rather than his son, but the mistake is understandable). 208 Cf. also Pausanias 9.31.7; Plutarch Isis 8; and Theon " s reasons for thinking the account of Medea murdering her children implausible (Progymn. 5.487–501; cf. 3.241–276, 4.112–116, 126–134). Arguments from probability and/or internal consistency had become standard (e.g., Demosthenes On the Embassy 120; Against Pantaenetus 23; Aristotle Rhet. 1.15.17,1376a; Dionysius of Halicarnassus R.A. 3.35.5–6; 11.34.1–6; Arrian Alex. 3.3.6; Josephus Ag. Ap. 1.219–220,267,286; 2.8–27, 82,148; Life 342, 350; Acts 26:8). 209 E.g., 1 Kgs 14:19, 29; 2 Kgs 23:28; 1 Chr 27:24; 29:29; 2Macc 2:24–25; Dionysius of Halicarnassus R.A. 1.6.1; Arrian Alex. 6.2A; Plutarch Alex. 31.2. Rabbis, too, emphasized citing sources for traditions (e.g., m. Abot 6:6; b. Nid. 19b). Even a novelist might occasionally remember to provide verisimilitude by providing a source (Apuleius Metam. 9.30). 210 E.g., Dionysius of Halicarnassus R.A. 1.87.4; 3.35.1–4; 8.79.1; Livy 9.44.6; 23.19.17; 25.17.1–6; Appian R.H. 11.9.56; 12.1.1; Plutarch Alex. 31.3; 38.4; Demosth. 5.5; 29.4–30.4; Them. 25.1–2; 27.1; 32.3–4; Apollodorus 1.4.3; 1.5.2; 1.9.15, 19; 2.3.1; 2.5.11; Ovid Fasti 6.1–2, 97–100; Philostratus Vit. soph. 2.4.570; Pausanias 2.5.5; 2.26.3–7; Arrian Alex. 4.9.2–3; 4.14.1–4; 5.3.1; 5.14.4; 7.14.2; 7.27.1–3; Herodian 7.9.4; 7.9.9; Cornelius Nepos 7 (Alcibiades), 11.1; 9 (Conon), 5.4; p. Sotah 9:13, §2; see further Livy in LCL 12n. 2. Occasionally historians also found ways to harmonize traditions (Diodorus Siculus 4.4.1–5). Outside history, see, e.g., Contest of Homer and Hesiod 323; Parthenius LR. 11.1–3; 14.5. Cf. Ovid " s account of Lichas " s end (Metam. 9.225), which diverges from Sophocles Trach. 777–782; he claims dependence on prior tradition, but his emphasis on metamorphoses certainly accounts for which tradition he prefers! |
| Cf. John 19:28 , where Jesus declares his thirst from the cross. 5272 Pace Käsemann, the Fourth Gospel " s Christology is not docetic. Jesus» later emphasis on spiritual food (4:34) locates his priorities, not denies his hunger (4:8); similarly, David was thirsty but poured out the water ( 2Sam 23:13–17; 1 Chr 11:15–19) because his reason subdued his passions (4 Macc 3:6–18). 5273 The sharing of common water supplies usually facilitates interaction among local Middle Eastern women (Eickelman, Middle East, 163). 5274 Argued by Westcott, John, 282, from Mart. Po1. 21. The best evidence for this method suggests very limited use for some legal documents, however; see Carson, John, 156–57. 5280 Sus 7 (Dan 13LXX); Aulus Gellius 17.2.10. Cf. also breaks from school at noon (Watson, «Education,» 312). 5283 Livy 44.35.20; 44.36.1–2. Because of this practice, guards might be caught unprepared at midday (Thucydides 6.100.1). 5286 Ovid Metam. 10.126–129; also people (Alciphron Farmers 9 [Pratinas to Epigonus], 3.12, par. 1); cf. Philostratus Hrk. 3.2 for watering plants then (in the dry season). 5289 E.g., Polybius 9.17.3; Silius Italicus 13.637–638; Plutarch Them. 30.1; Heliodorus Aeth. 4.8; Xenophon Eph. 1.13; Philostratus Hrk. 11.7; 16.3; 2Sam 4:5 ; though especially after lunch (Catullus 32.10; cf. food at the sixth hour in Alciphron Parasites 1 [Trechedeipnus to Lopadecthambus], 3.4, par. 1), which Jesus had not had (4:8, 31). Jeffers, World, 25, rightly calls it «a siesta.» An otherwise strong athlete unprepared for the heat of the sun might be weakened by it (Cicero Brutus 69.243). 5290 E.g., Heliodorus Aeth. 2.21. This would presumably be the case even if she wore a head covering, which, being unmarried, she may not have had (though could have). 5291 MacGregor, John, 96; Brown, John, 1:169; Judean women also often drew water (Safrai, «Home,» 752). Cf. the Ankore of Uganda, who rest at noon and draw water about 1 P.M. (Mbiti, Religions, 25). Nevertheless, Jacob thinks «high day» ( –cf. |
| The Grace of the Holy Spirit : “ That which is born of the Spirit is spirit…” ( John 3:6 ); “Whoever drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst. But the water I shall give him will become in him a fountain of water springing up into everlasting life” ( John 4:13–14 ); “ If you then being evil know how to give good gifts to your children, how much more will your Heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:13); “The comforter, the Spirit of truth…He will guide us into all truth.” ( John 16:13 , also see John 7:37–39 and 14:15–21, also Mark 4:26–29 , the parable of the growing seed; Matthew 13:31–32, the parable of the mustard seed; Matthew 25:1–13, the parable of the ten foolish virgins). Holy Communion : “Unless you eat the flesh of the Son of Man and drink His blood you have no life in you. Whoever eats My flesh and drinks My blood has eternal life and I will raise him up at the last day” ( John 6:27–58 ; Luke 22:15–20). Humility : “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3); “Whoever exalts himself will be abased and he who humbles himself will be exalted” (Luke 14:11); “Learn from Me for I am gentle and humble in heart, and you will find rest for your souls” (Matthew 11:29); “Whoever desires to be great among you, let him be your servant” (Matthew 20:26; see also Luke 10:21, Luke 18:9–14, Mark 10:42–45 , John 13:4–17 , Matthew 20:1–16, the parable of the workers in the vineyard). Love : “You shall love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength… you shall love your neighbor as yourself” ( Mark 12:28–34 ); “I desire mercy and not sacrifice” (Matthew 9:13); “He who has My commandments and keeps them, it is he who loves Me. And he who loves Me will be loved by My Father …and we will come to him and make Our home with him” ( John 14:15–23 ); “By this all will know that you are My disciples, if you have love for one another” ( John 13:35 ); “Greater love has no one than this, than to lay down one’s life for his friends” ( John 15:13 , see also Matthew 5:42–48, John 13:34–35 ). Non-Judgment : “Judge not, that you be not judged. For with what judgment you judge, you shall be judged…” (Matthew 7:1–2) Narrow Path : “Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it” (Matthew 7:13–14); “The kingdom of heaven suffers violence and the violent take it by force” (Matthew 11:12); “He who does not take his cross and follow me is not worthy of me” (Matthew 10:38; also see Luke 13:22–30, Mark 8:34–38 , Luke 14:25–27, John 12:25–26 ). |
| The following Table lists all the poems in the autograph manuscript A (Sin. 659) and indicates their sources where known. The columns provide information as follows: 1–3: location of the first line of the poem in A , B , and C respectively; 4: title of the poem as given in C ; 5: first words of the poem as given in C ; 6: documented sources, where F=Faber and M=Meffreth; for bibliographical details of all sources see Commentary above. Titles and first words of poems that do not occur in C are given, enclosed within square brackets, as they appear in A . For poems that contain numbered and/or titled sections, e.g. the poems День и нощь » and « Стихии четыри » and captions to accompany series of engravings, the series title and the number of sections are given in the Table, but not each section individually. Poems that are deleted in A are not included in the Table; for example, the poems » Фарисей », « Освящение 2» and " Правда началная » on fol. 444 r_v are followed by the same three poems, deleted, on fol. 4 45r» v . It can be seen from the final column of the Table that, while numerous poems have arisen from a progressive, system atic gleaning of the source material, there are disruptions to the contiuity of this material. This is because Simeon did not bind the gatherings of A in the sam e order in which he created them. The gatherings, each consisting of two sheets in 4to, have been indicated as sig. 1, etc in the first colum Nof the Table following Simeon " s own numbering. Numbers in square brackets have been supplied editorially; sig. 5. has been numbered by Simeonon fol. 37 instead of the first page of the gathering (fol. 36); and sig. 31 contains a sheet in 8vo bound in. These gatherings m ay be rearranged to produce two new sequences reflecting the poet " s system atic use of (a) Faber and (b) Meffretth as follow s: (a) sig. 3, 23, 19, 14, 15, 22, 2, 27, 29, 1, 28, 26, 18, 25, 20, 5, 4, 17, 10, 11, 12, 16, 6, 7 , 8, 9, 13, 30, 32, 31, 39; (b) 48, 50, 42, 43, 40, 41. The following gatherings cannot be placed because they contain no overlaps with either Faber or Meffreth: 21, 34, 35, 36, 37, 38, 44, 45, 46, 47, 49, 51, 52. After sig. 52 there are no further signatures. For a fuller explanation see my «zapadnoe vlijanie na vertograd mnogocvetnyj simeona polockogo’, TODRL, vol. 52 (2000) (forthcoming). |
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