| A. Dmitrievskij, ‘Chto takoe kanôn tês psalmôdias , tak neredko upominaemy v zhizneopisanii prepod. Savvy Osvyashchennago?’, RukSP 38 (1889),p. 72-73 ; M. Arranc, Oko Tserkovnoe — Istoriya Tipikona, Rome, 1998, p. 56. Arkhimandrit Leonid (Kavelin), ‘Kipriyan do vosshestviya na moskovskuyu mitropoliyu’, CHIOIDR, 1867, kn. II, ch. 1, p. 15-16;= ‘Enfimia patriarkha tr” nov’skago poslanie k” Kprianou mnikhou, zhivoushchemou v” sveti gor afon’stsi’, Prilozhenie k stat’e V. Kachanovskogo, ‘K voprosu o literaturnoy deyatel’nosti bolgarskago patriarkha Evfimiya’, XCH, 1882, ch. II, p. 246. This manuscript, known as Cyprian’s Psalter, is now kept in the National Library of Russia in Moscow ( RGB, F. No 173 I., (sobr. MDA fund.), ruk.no. 142, Psaltir’ k vossledovaniem). ‘Enfimia patriarcha tr” nov’skago poslanie k” Kprianou mnikhou, zhivoushchemou v” sveti gor afon’stsi’, p. 240. Kallistos and Ignatios Xanthopouloi, Spiritual Century 25-27, 37. [Cf. the French translation in: La Philocalie (Trans. J. Touraille), Vol. 2, Paris, 1995, p. 632, 636]. About St. Sergius, cf.: P. Kovalevsky, Saint Serge et la spiritualité russe, Paris, 1969 ; G. P. Fedotoff, The Russian Religious Mind, II, Cambridge, MA, 1946, p. 199-206. S. Shevyrev, ‘Kiprian Vserossiyskiy mitropolit i V. K. Dimitriy I. Donskoy (1376-1389)’, PS 1 (1862), p. 12. Ibid., p. 222. A. I. Sobolevkiy , Perevodnaya literatura Moskovskoy Rusi XIV-XVII vekov, Saint-Petersbourg, 1903, p. 15-16. I. M. Koncevicz, The Northern Thebaid, Platina, CA, 1975; Fedotoff, The Russian Religious Mind, II, p. 196. Cf.: S. M. Jacomon, Saint Nil Sorsky (1433-1508). La vie, les écrits, le skit d’un starets de Trans-Volga (SO 32), Bellefontaine, 1980; G. A. Maloney, La spiritualité de Nil Sorsky (SO 25), Bellefontaine, 1978. Cf.: T. Spidlik, Joseph de Volokolamsk. Un chapitre de spiritualité russe. (OCA 146). Rome, 1956. Païssy Velichkovsky, Autobiographie d’un starets, (SO 54), Bellefontaine, 1991. Read also the very good biographies: S. Tchetverikov, Le starets moldave Païssij Velitchkovskij, (SO 68), Bellefontaine, 1997; Metrophanes (Schema-Monk), Blessed Paisius Velichkovsky, Platina, CA, 1976. Read also: M. Schwarz, ‘Un réformateur du monachisme orthodoxe au XVIIIe siècle: Paisios Velitchkovsky’, Irénikon 6 (1934), p. 561-572. |
| 1102 Братство прп. Германа Аляскинского после кончины отца Серафима опубликовало их в книге «Малое Русское Добротолюбие» (Little Russian Philokalia. Vol.4: St.Paisius Velichkovsky, 1994). 1104 Заметим, что о. Серафим предварил слова «взошел еси к вершинам молитвы» словами «облекшись смирением». Он всегда с великой осторожностью относился к духовной практике: ведь человек, вообразивший, что он взошел к вершинам молитвы, может быть на самом деле в состоянии прелести, питаемой тщеславием. 1110 См.: The Complete Works of Swami Vivekananda Calcutta, 1989. Об эволюции см. также: Swami Vivekananda on Darwin, Evolution and the Perfect Man; What Is Enlightenment?//2002. Spring – Summer. Р.58–63, 150–151. Хотя в « Православии и религии будущего» об этом не говорится, гуру XX в. Шри Ауробиндо также был активным пропагандистом современного эволюционизма в рамках индуистской метафизики. 1111 Fr.Seraphim Rose. Orthodoxy and the Religion of the Future. 5 th edition. Platina (California), 2004. Р.35. 1113 Fr.Seraphim Rose. Gods Revelation to the Human Heart Р.42. Русский пер. см.: Божие откровение человеческому сердцу. С.39. 1145 Fr.Seraphim Rose. Orthodoxy and the Religion of the Future. Р.21. Этот случай также упоминается в летописи Братства прп.Германа. 27 сент. 1974г. 1146 B.A.Robinson. New Age Spirituality//Ontario Consultants on Religious Tolerance. Ontario (Canada), 1995. 1147 Alison Lentini. Lost in the Supermarket: Pop Music and Spiritual Commerce//SCP Newsletter. 1999. 22:4–23:1. Р.25. 1148 См.: Monk Innocent. Potters Field: Harry Potter and the Popularization of Witchcraft//The Orthodox Word. 2001. Р.241–255; Linda Harvey. How Sorcery Chic Permeates Girl-Culture//SCP Newsletter, 2002–2003. 27:2. Р.1–15; Hieromonk Damascene. New Developments in the Formadon of the Religion of the Future//The Orthodox Ward. 2004. Р.225–227. 1153 Catherine Sanders. Mathew Fox’s Masses//SCP Newsletter. 2002. Spring. 26:3. Р.4. 1154 См.: Craig Branch. Re-imagining God//Watchman Expositor. 1994. 11:5. Р.4–6, 19; Parker T.Williamson. Sophia Upstages Jesus at Re-imagining Revival//The Presbyterian Layman. 1998. May – June. 31:3; Parker T.Williamson. Staying Alive: Re-imagining Gather//The Presbyterian Layman. 2004. July. Р.9. |
| 70 Aspiration to Christ. The Spiritual Successor of St. John of Kronstadt, Fr. Alexander Ilyin, Moscow, 2001. Pp. 161–162, 101. 71 ‘ ον τελεσιουργα το Πνεματος ν τ θελματι το νθρπου κεται’ –– ‘Since the perfection via the Spirit lies in the will of man’, S. Macarius Aegyptus. Homilia XXXVIII. PG 34. 757 A. 73 Silouana, nun. He Saw Christ in Every Man//Disciple of ven. Silouan of Athos. St. Petersburg, 2010. Pp. 220–228, here: p. 226. 74 Sophrony (Sakharov), archim. To See God as He Is. Stavropegic monastery of St. John the Baptist. Essex, 1985. P. 196. 75 Nicholas (Sakharov), hierodeacon. The Teaching of archim. Sophrony about the Eldership. Pp. 90–91. 77 Nicholas (Sakharov), hierodeacon. The Teaching of archim. Sophrony about the Eldership. P. 93. 80 Florovsky G., fr. Ingenuity of the Mind//Idem. Christianity and Civilisation/Compiled by I. I. Yevlampiev. St. Petersburg: Ed. RHGA, 2005. Pp.49–60, here: p. 59. 81 He spent in Glinsky monastery 11 years before he was moved by obedience to Sviatogorsky Lavra. 85 Our Reverend father Abba Dorotheus Edifying Instructions and Epistles with Enclosed Questions and Answers of Barsanuphius the Great and John the Prophet. Moscow: Ed. Moscow Monastery TSL, 2005. P. 224–225. 87 Seraphim (Baradel), schemahegum. Disciple and Attendant of the Elder//Disciple of Venerable Silouan of Athos. St. Petersburg, 2010. Pp. 98–104, here: pp. 99–100. 88 Sophrony (Sakharov), archim. Thoughts on Prayer//Idem. The Mystery of Christian Life. The Holy Trinity Sergius Lavra. St. John the Baptist Monastery, 2009. Pp. 13–44, here: p. 19. 89 Anatoly of Optina, ven. Letter of 27 January 1889//The Life and teachings of hiero-shi-monk Anatoly (Sertzalov). Moscow: Ed. Optina, 1994. P. 211–212. 92 Agapit (Belovidov), schemarchim. Life of the Reposed Optina Elder Hieroschemamonk Ambrose. Pt 1–2. Moscow: Ed. the Vedensky Optina Pustyn, 1900. Pt 1. P. 149; Life of Hieroschemamonk Nikon. Moscow: Ed. the Vedensky Optina Pustyn, 1996. P. 325. 95 Life and Writings of the Moldovian Elder Paisius Velichkovsky with enclosed introductions to the books St. Gregory of Sinai, Philotei of Sinai, Hesychius the Presbyter and Nilus of Sora, composed by his friend and co-faster, the Elder Basil Polyanomerylsky, on sensible abstinence and prayer. Moscow: Ed. Kozelsk Vedensky Optina Pustyn, 1892. P. 70–71. |
| 7 Архимандрит Георгий (Тертышников) в статье “Критерии канонизации местночтимых святых в Русской Православной Церкви” пишет: “Некоторые подвижники, прославившиеся прозорливостью и чудесами, почитались всем народом; иногда даже при жизни в честь их строились храмы”. — Альфа и Омега. 1999. 3(21). С. 186. — Пер. 8 Лучшее пособие для изучения жизни преподобного Никодима: Citterio I. L’orientamento ascetico-spirituale di Nicodemo Aghiorita. Alessandria, 1987. На английском можно обращаться к Cavarnos C. St. Nicodemos the Hagiorite. Belmont, 1974 и к несколько поверхностному введению Бебиса ( Bebis G. S. ) к книге Nicodemos of the Holy Mountain: A Handbook Spiritual Counsel/ Tr. P. A . Chamberas . N. Y.–Mahwah, 1989. P. 5–65. Есть хорошо документированный обзор Стирнона ( Stiernon D .) в Dictionnaire de Spiritualit 11. Paris, 1981. Cols. 234–250. (На русском языке см. Иеромонах Климент (Зедергольм). О жизни и трудах Никодима Святогорца. СПб., 1998. — Пер. ). 10 Dion u si £ t hj T. “Agio j NikÒd h mo j Ð hj . ‘A q Án ai , 1959. P. 368. 11 Наиболее полное исследование, враждебное колливадам, см. в TzTga j K . S. H perˆ mn h mÒs u non œri j ™n ”Orei kata tÕn IH a„îna. Q essalon…k h , 1969. 12 Евергетинос был первоначально скомпилирован Павлом (†1054), основавшим за пределами Константинополя монастырь Евергетис. См. Aime Sokignac в Dictionnaire de Spiritualit 12. Paris, 1983. Cols. 562–564. ( h j — по-гречески благоделатель . — Пер. ). 13 ЕЩ q Úmi uj . Zw¾ Nikod»mou // Gr h gÒrio j Ð Palam© j 4. Q essalon…k h , 1920. P. 640. 14 См. Papoul…d hj K. K. j NÒtara j (1731–1805) ‘Arciep…skopo j prè h n Korin q …a j . ‘A q Án ai , 1974 . P. 65. Ср. Cavarnos C. St. Macarios of Corinth. P. 49–51. 15 Сообщение преподобного Паисия о публикации греческого Добротолюбия и описание его собственного перевода, сделанного им на Афоне и в Молдавии, находятся в написанном им важном письме к архимандриту Свято-Софро-ниевского скита Феодосию. См.: Оптинское житие Паисия: Житие и писания молдавского старца Паисия Величковского. М., 1847. С. 197–217. Я обращался к англоязычному переводу иеромонаха Серафима (Роуза) в Hieromonk Seraphim (Rose). Blessed Paisius Velichkovsky. Platina, 1976. P. 77–85, 110–113, 117–119, 180–194. |
| A complete translation of the Greek collection of the Homilies of Isaac the Syrian into the Slavonic language was done by the Bulgarian monk Zacchaeus at the beginning of the fourteenth century. Before that in Slavonic there existed only fragments of the works of Isaac (in particular those that formed part of thePandects of Nicon of Montenegro). In the second quarter of the fourteenth century on Athos there appeared yet one more Slavonic translation of the Homilies of Isaac made by the elder John. Both translations had become widespread by the fourteenth century, especially in monastic circles: this is attested by the numerous surviving manuscripts . At the end of the eighteenth century Paisius Velichkovsky edited anew the Slavonic translation of Isaac the Syrian, published in 1812, but suppressed by the censorship of the time and therefore was not widespread until 1854 when it was published for a second time by the Monastery of Optina Pustyn. In the same year of 1854 there was published a complete Russian translation of Isaac the Syrian made by the Moscow Theological Academy. In 1911 professor of the Moscow Theological Academy Sergei Sobolevsky translated anew the Homilies of Isaac the Syrian from the Greek . Only separate Homilies from this volume are today in the translation from the Syriac, which are Homily 76, translated by Sergei Averintsev , Homily 54, translated by me , Homilies 19, 20 and 21, also translated by me and Homily 1, translated by Alexei Muraviev . I express the hope that sooner or later in the hands of the Russian reader there will appear the complete text of the first volume in translation from Syriac, which would become a landmark in the mastering of the legacy of the great Syrian by our contemporaries. As for the second volume of the works of Isaac, then scholars knew of its existence at least since Bedjan’s edition appeared: he published fragments from it according to the text of the manuscript which later in 1918 was lost . However, in 1983, professor Sebastian Brock discovered in the Bodleian Library at Oxford another manuscript containing the complete text of the second volume and dated at the tenth or eleventh century . From this manuscript Dr. Brock made his own edition of the Discourses 4 – 44 from the second volume , comprising about half of its content. The other half of the volume includes Discourses 1 -3, from which the latter is divided into 400 chapters under the general heading of Chapters on Knowledge. This collection still awaits its publication, although there have already appeared its complete or partial translations into a number of European languages. |
| BIBLIOGRAPHY Abramovich D., prof. Kievo-Pechersky Paterikon. Kiev, 1930. Agapit (Belovidov), schemarchim. Life of the Reposed Optina Elder Hieroschemamonk Ambrose. Pt 1–2. Moscow: Ed. the Vedensky Optina Pustyn, 1900. Pt 1. S. Anastasius Sinaita. Quaestiones//J.-P. Migne (ed.). Patrologiae cursus completus (series Graeca). In 161 t. Paris, 1857–1866. Vol. 89: 329–824. Anatoly of Optina, ven. Letter of 27 January 1889//The Life and teachings of hieroshimonk Anatoly (Sertzalov). Moscow: Ed. Optina, 1994. P. 211–212. Anthony (Putilov), hegumen. Epistles to Various People, Moscow, 1969. Aspiration to Christ. The Spiritual Successor of St. John of Kronstadt, Fr. Alexander Ilyin, Moscow, 2001. Basil (Krivoshein), archbish. St. Symeon The New Theiologian. Moscow, 1995. Brief Description of the Life and Exploits of Hieroschemamonk Macarius. Elder of Glinskaya Desert. Odessa, 1901. Chesnokov A. Glinskaya Desert and Its Elders. TSL, 1994. Chetverikov S. Elder Paisius Velichkovsky. Paris: YMCA-PRESS, 1988. Chronicle of the Seraphim Diveyevsky Monastery/Compiled by Seraphim (Chichagov), archim. Moscow, 2002. Clemens Alexandrinus. Paedagogus//J.-P. Migne (ed.). Patrologiae cursus completus (series Graeca). In 161 t. Paris, 1857–1866. Vol. 8: 247–684. Contrary to the Age of the Enlightenment. Life and Works of Reverend Gabriel (Petrov), Moscow, 2000. Florovsky G., fr. Ingenuity of the Mind//Idem. Christianity and Civilisation/Compiled by I. I. Yevlampiev. St. Petersburg: Ed. RHGA, 2005. Pp.49–60. Gould G. The Desert Fathers on Monastic Community. Oxford, 1993. Ieropheos (Vlachos), metr. One Night in the desert of the Holy Mountain. The Lavra of the Holy Trinity, 1997. Innocenty (Prosvirin), archim. Russian Eldership and Optina Pustyn, article in the collection. Millenium of the Baptism of Russia. Moscow, 1989. John Climacus, ven. Ladder Ascending to Heaven. Moscow: ‘Dar’, ed. department RPT, 2006. John (Kologrivov), hieromonk. Essays on the History of Russian Sanctity. Siracusa: Ed. ISTINA, 1991. |
| c. 1296–1359 St Gregory Palamas, Archbishop of Thessaloniki, defender of the Hesychasts c. 1314–92 St Sergius of Radonezh, founder of Holy Trinity monastery near Moscow c. 1322–90 St Nicolas Cabasilas, lay theologian, Hesychast 1340–96 St Stephen of Perm, scholar and missionary to the Zyrians 1341, 1347, 1351 Councils in Constantinople uphold Gregory Palamas " s teaching Patriarchate of Pe (Serbia) established by St Sava Battle of Kulikovo: Russian prince St Dimitri Donskoi defeats Tartars Battle of Kosovo: Serbian prince St Lazar defeated by Turks 1433–1508 St Nil Sorsky, Hesychast, «Non-Possessor» 1438–9 Council of Florence-Ferrara: official end of schism between Rome and Eastern Churches (but overturned in 1484) 1439–40 – 1515 St Joseph of Volokolamsk, abbot, «Possessor» Autocephaly of Church of Russia Constantinople falls to Turks Serbia falls to Turks Ottoman Turks occupy Syria and Egypt 1572–1638 Cyril Loukaris, author of Calvinist-leaning «Confession» 1573–81 Lutheran scholars in correspondence with Patriarch Jeremias II First Patriarch of Russia elected Union of Brest: creation of uniate church in Ukraine; establishment of lay " brotherhoods» in Kiev to defend Orthodoxy 1597–1646 Peter Mogila, Westernising metropolitan of Kiev 1625–72 Various «Orthodox confessions» Liturgical reforms of Patriarch Nikon of Moscow: " Old Believer» schism Moscow Patriarchate abolished by Peter the Great 1722–94 St Paisius Velichkovsky, translator of the Philokalia into Slavonic (1793) Schism in Antioch: " Melkites» unite with Rome 1749–1809 St Nikodimos of the Holy Mountain: publication of the Philokalia and the Rudder 1759–1833 St Seraphim of Sarov, monk, spiritual father Russian mission to Alaska: St Herman Greece liberated from Ottoman empire " Slavophile» movement in Russia; Alexei Khomiakov, 1804–60 Ottoman massacres in Syria prompt emigration of Christians 1853–1900 Vladimir Soloviev, religious philosopher Russian mission to Japan: St Nicholas (Kasatkin) of Tokyo late 19th century |
| In that sense, we can say, with Metro. John Zizioulas (Being and Communion), that from the time of the early Church, there have been two basic types of spirituality in Holy Orthodoxy: one may be called “eucharistic”, because it is based on the eucharistic community, its experiences and disciplines. The other type is called ‘monastic’ by Zizioulas, but I prefer to call it ‘hesychastic’, both because it more precisely describes the type of spirituality that we are distinguishing from the ‘eucharistic’, and also because I do not want to imply that the eucharistic dimension can ever be separated from monasticism–or from hesychasm, for that matter. (We are distinguishing here, let us recall, not to separate but only to unite.) In both the eucharistic type of spirituality and the hesychastic, the practice of asceticism is fundamental: the individual struggles against the passions, strives toward the virtues, seeks grace in prayer and union with God in Christ. Hesychastic spirituality is characterized not only by renunciation of the world and austere asceticism but especially by submission to the spiritual authority of a geron or staretz, which includes such practices as strict obedience and daily revelation of thoughts, activities not practicable for the average lay person. Eucharistic spirituality, on the other hand, is characterized by an ascetical and noetic participation in the eucharistic community as a way to overcome philautia: self-love and its deadly children, gluttony, avarice, vain-glory, etc. Ultimately, however, both types of spirituality are but modes of the one spirituality of the Orthodox Church, which is the path of becoming a temple of the Holy Spirit by participating in the uncreated grace and the deifying energy of God. Orthodox spirituality, then, both eucharistic and hesychastic, is the spirituality most perfectly embodied in the saint. The instruction of the great elder and saint, Paisius Velichkovsky, for the tonsure to the Monastic Order, is equally applicable, with slight adaptation, to Orthodox married and non-monastic single persons. |
| J. Brill, 1990). For a comparison between Climacus and Symeon, see my introduction to the English translation of Hausherr, Spiritual Direction, vii-xxxiii. On the Russian tradition, consult J. B. Dunlop, Staretz Amvrosy: Model for Dostoevsky " s Staretz Zossima (Belmont, MA: Nordland, 1972); I. de Beausobre (ed.), Macarius, Starets of Optino: Russian Letters of Direction 1834-1860 (Westminster: Dacre, 1944); Archimandrite Sophrony (Sakharov), Saint Silouan the Athonite (Tolleshunt Knights: Monastery of Saint John the Baptist, 1991). For modern Greek examples, see Elder Paisios of Mount Athos, Athonite Fathers and Athonite Matters (Thessalonica: Holy Convent of the Evangelist John the Theologian, Souroti, 1999). On Romania, see [Hiermonk Seraphim Rose], Blessed Paisius Velichkovsky (Platina, CA: Saint Herman of Alaska Brotherhood, 1976); Romul Joanta (now Metropolitan Seraphim of Germany and Central Europe), Roumanie: tradition et culture hésychastes, Spiritualité orientale 46 (Bégrolles: Abbaye de Bellefontaine, 1987); English translation, Romania: Its Hesychast Tradition and Culture (Wildwood, CA: St Xenia Skete, 1992). AP, alphabetical collection, Antony 37, 38 (PG 65:88B); tr. Ward, 8-9 (the translation needs correcting). AP, anonymous collection, 244, 290: ed. Nau, ROC 14 (1909), 364, 376; tr. Ward, Wisdom, §§112,158 (34, 45). Cited by Ivan Tschetwerikow, in Metropolitan Seraphim (ed.), L " Eglise Orthodoxe (Paris: Payot, 1952), 219. Elchaninov, The Diary of a Russian Priest, 54. I use " charismatic " in the restricted sense customarily given to it by contemporary writers. But if that word indicates (as properly it should) someone who has received the gifts or charismata of Holy Spirit, then the ministerial priest, ordained through the episcopal laying on of hands, is as genuinely " charismatic " as one who speaks with tongues. In the alphabetical collection of the Sayings of the Desert Fathers, alongside 127 " abbas " there are three " ammas " or spiritual mothers: the women are in a minority, but they have their place in the Gerontikon. |
| Poulos, George. Orthodox Saints: Spiritual Profiles for Modern Man. 2d, expanded ed. Brookline, MA: Holy Cross Orthodox Press, 1990–1991. V. 1, 3. Contents: 1. January 1 to March 31. 3. July 1 to September 30. Rogich, Daniel M. Serbian Patericon. Platina, CA: St. Herman of Alaska Brotherhood: St. Paisius Abbey Press, 1994. Roshestvensky, A. His Holiness Tikhon, Patriarch of Moscow and of All the Russias: A Memoir. Translated by H. P. London: Society for Promoting Christian Knowledge; NY: Macmillan, 1923. 31 p. Semenov-Tian-Shanskii, Aleksandr (Bishop). Father Joh n of Kronstadt, A Life. Crestwood, NY: St. Vladimir’s Seminary Press, 1979. 197 p. Translation of Otets Ioann Kronshtadtskii. “A translation from the Russian text of Bishop Alexander Semenoff-Tian-Chansky published in New York 1955.” Subsidia hagiographica. No. 1– (1886)-. Brussels: Societe des Bollandistes. Irregular. Suspended publication 1937–1949. Most of the early volumes of this series were issued as supplements to Analecta Bollandiana. Swan, Jane. A Biography of Patriarch Tikhon. Jordanville, NY: Holy Trinity Russian Orthodox Monastery, 1964. 112 p. Synaxarion. Ho Megas synaxaristes tes Orthodoxou Ekklesias. Ekdidetai analomasi kai epimeleia tou Matthaiou Lange. 6e ekd. Athens: Ekd. Hieras Mones Metamorphoseos Kouvara Attikes, 1980–1984. 14 v. Facsim. reprint (v. 1, 1982) of 3d ed. The Three Hierarchs: From the Menology of St. Dimitri of Rostov, in Russian. Translated by Isaac E. Lambertsen and Xenia Endres. Buena Vista, CO: Dormition Skete, 1985. 192 p. Translations of excerpts from Zhitiia sviatykh na russkom iazyke, an adaptation in Russian of Dimitri of Rostov’s Cheti-Minei. Vaughan, Jack Chapline. Emperor Constantine I, His Mother, Empress Helena, and Their Establishment of the True Christian Religion (306–337 A.D.). Little Rock, AR (P.O. Box 7632, Little Rock 72217): Vaughan, 1989. iv, 239 p. (Vaughan’s Eurasian histories; v. 7.) Velichkovsii, Paisii, Saint, 1722–1794. The Life of Paisij Velyckovs’kyj. Translated by J.M.E. Featherstone; with an introduction by Anthony-Emil N. Tachiaos. Cambridge, MA: Distributed by Harvard University Press for the Ukrainian Research Institute of Harvard University, 1989. xxxiv, 172 p. (Harvard library of early Ukrainian literature. English translations; v. 4.) Includes bibliographical references (p. 157 –164) and index. |
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