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6Эпилог переводчика: Историко-антропологические изломы на пути к глобальной перспективе жизни
А. А. Клестов
В статье рассматриваются переходные периоды (изломы) I-III и XII-XIII вв. формирования европейской цивилизации в связи с современной жизнью. Действительно, XX в. - свидетель невиданного насилия над человеком, но он же отмечен исключительной стойкостью в отстаивании христианских ценностей жизни. Опираясь на исследования «Золотой легенды» Иакоба де Ворагине, автор вводит новое понятие «проповедь телом» святых христианской древности для более глубокого понимания подвигов святости. Понятие «проповедь телом» позволяет также видеть эволюцию образа святого и мученика за веру в истории. Все цитаты из «Золотой Легенды» сопровождаются ссылками на оригинальный текст на латинском языке и, по возможности, на русскоязычные версии в предыдущих статьях автора. Статья носит дискуссионный характер. Работа посвящена памяти Клаудио Леонарди - выдающегося учёного и нашего современника.
Ключевые слова: Образ святого, переходный период, христианская цивилизация, «Золотая Легенда», проповедь телом, Клаудио Леонарди
The epilogue of translator: Historical and Anthropological fractures towards the global perspective of life
Alexander А. Klestov
The article examines the transitional periods [fractures] of the I-III and XII-XIII centuries in formation of the civilization in Europe in relation to modern life. It's very true that the XX century - witness to unprecedented violence against man, but it's also marked by exceptional firmness in defending the Christian value of life. Drowning of Jacob de Voragine's study
of the "Golden Legend", author introduces a new concept of "preaching by the body" of the saints of the Christian Antiquity in order to better understand the Christian feats of sainthood. The notion of "preaching by the body" also allows us to see the evolution of the image of the saint and martyr for the faith in history. All extracts from the Golden Legend accompanied by references to the original Latin text. The article is of a debatable character. The work is dedicated to the memory of Claudio Leonardi, a great scholar and our contemporary.
Keywords: Image of saint, transitional period, Christian civilization, Golden Legend, preaching by body, Claudio Leonardi
The translation of legend "About Apostle Peter" with the supplement "The epilogue of translator" [1, pp.121-137] is a part of "The image of martyr and saint in medieval Latin literature" and also the translation of legends from "The Golden Legend or the Lombard History" by Jacob de Voragine in the collection of scientific articles "The Martyrdom and Holiness in XXth century" [3, pp. 245-303]. Now, after many years, should definitely to be said that the theme of martyrdom and holiness in the XXth century, announced in 2007, is very important. It revealed the problems faced by the peoples of Europe and certainly for us, it's essential to be aware of them now. In the Preface of "The Martyrdom and Holiness..." it's stated in this regard: «The events of the XXth century were an expression of the tragic fracture of European history. The era of radical "reappraisal of values", the age of "mass insurrection", the age of the triumph of "mass culture" and the oblivion and decline of authentic, high culture, has arrived. The era began with the loss of the traditional values on which European civilization was founded almost two thousand years. And this led to an unprecedented emancipation of the forces of evil in man. Elementary norms and rules of human society were discarded, and humanity very quickly found itself on the threshold of self - destruction; European history didn't know such forms of cold-blooded mass murder of people until the XX century. But at the same time, the history of the XX century gave examples of unprecedented courage and fortitude in defending the higher purposes and values of the human exist-
ence [on earth]. The examples of sacrifice given in the XXth century bring to mind the great Christian saints and martyrs who defended their faith in the early period of Europe's development» [3, pp. 4-5].
In the new notes, the translator returns to the topic "Martyrdom and holiness in the XXth century..." and the translation of the "Golden Legend", hoping non only to show the fracture of ages and revealed faith of saints, but also a new understanding of Christian values in work of Jacob de Voragine, important for study of modern European civilization, in its efforts towards a new global perspective of life. The author adheres to the methodology presented in his article "The image of the martyrdom and saint.". "It's not by itself the holiness and martyrdom of the righteous and saints that must be studied. The subject of the study can and must be the image of a man, who gave his life for Christ an image which reveals the supreme value of life and the moral foundation of the Christian's personality" [3, p. 222].
In a view of the great interest to "The Epilogue of translator, 18.01.21" [5], we would like to add the new reflections and thereby to clarify of ideals of faith, expressed in concept of "preaching by the body" [praedicatio carnem]. So, "The Golden Legend" is dedicated for the most part to the martyrs of the great persecutions of I-III centuries of the Christian era. In the immense work Jacob de Voragine meticulously describes the highest manifestations on the Christian faith, shows the encounter between God and man at the culmination of the lat-ter's life. We observe such encounters in the oiKovp.£vn of the Mediterranean civilization already at transition to the European civilization. And this wondrous spectacle of the heroic exploits of the holy martyrs was certainly a new word in the Latin literature of Europe. Of course, a righteous man, like any man in the flesh, cannot easily accept death, or be indifferent to life; for his life is also a gift of God. So, during tortures and exceptional suffering, a kind of dialogue of the human flesh with God takes place, the last component of the spiritual moments of man's life - the boundary at which men suddenly becomes aware by bodily being in spiritual unity with God. In the legend of St. Lawrence, for example, we read that for the refusing to sacrifice to the pagan gods:
«Then ordered that Lawrence be flogged with lash stuffed with lead. Lawrence began to pray, saying: "Lord Jesus Christ, receive my spirit!" Then he heard a voice from Heaven, which Decius also heard: "You still have enough battles to fight!" Decius filled with terror, shouted: "Romains! You have heard the demons agree with the blasphemer, who doesn't honor our gods not fear torture and doesn't fear the wrath of the Princeps!" He orders that Lawrence be flogged again scorpions. Lawrence began to smile, thanking God and praying for all the present men. In the some hour a soldier named Roman believed and said: "I see a very beautiful young man before you, wiping the your forehead, neck and hands with a towel! I adjure you in name of God, don't forsake me, but hasten to baptize!"».1
And God doesn't leave the righteous man. He helps him to overcome his will and to live for salvation in God. Such an event amazes those around him, and it's as a miracle was revealed to the soldier Roman and transferred into the perspective of Christian life. So, the competitiveness of human spirit and flesh, the athleticism of faith and preaching of the body become a new witness of holiness, a decisive feature in understanding the persecutions of Christian in the I-III centuries. The legend "About St. Lawrence, Martyr" concludes with a compelling comparison between his martyrdom and the preaching of Apostle Paul: «Thirdly, it's that which reminds us of the ancient antiphon, and which makes him [Lawrence] like Paul alone. St. Paul has this privilege on the ground of the
1 Tunc jussit eum plumbatis diutissime coedi, Laurentius autem oravit dicens: domine Jesu Christe, accipe spiritum meum. Tunc audiente Decio vox de caelo insonuit: adhuc tibi multa certamena debentur. Tunc Decius furore repletus dixit: viri Romani, audistis daemones istum sacrilegum consolantes, qui nostros Deos non colit nec tormenta metuit nec iratos principes expavescit. Jussit ergo eum iterum scorpionibus caedi, subridens autem Laurentius gratias egit, et pro adstantibus exoravit. Eadem hora miles quidam nomine Romanus credidit et beato Laurentio dixit: video ante te juvenem pulcherrimum stantem et membra tua cum linteo tergentem, adjuro te per Deum, ne me derelinquas, sed festina me baprizare» [4, p. 492]. На русском языке см.: [3, p. 258].
perfection of his preaching, St. Laurence on the ground of the perfection of his martyrdom».2
In other words, St. Paul preached in word and St. Lawrence in body. In the IV-VI centuries mass persecutions of Christians are a thing of the past and the Roman Empire is being transformed, bifurcated and trying on the Christian garb, as in the East, so in the West; the image of saint is shown with features unknown until yet of man - peacemaker, guardian of social order, protector of the poor, bearer of the Spirit of God and of spiritual harmony.
«A few days later - we read in the legend "About Saint Ambrose" - Ambrose sat down on his couch to dictate to the scribe Psalm XLIII. The scribe suddenly saw a cloud shining over his head in the form a bowl. It slowly descends as into dwelling to his mouth, so that the face of Ambrose becomes luminous as snow and then takes on it normal appearance».3
However, we come back to Apostle Peter. In this case, without examining all the subtleties of Jacob's first, second, third .order of judgments, leaving aside his undeniable achievement as an orator, we move to the image of Apostle Peter. We see that Peter is the first to walk towards Christ. Of course, we know from the Gospel that Peter was weak in strength, brave in spirit, but in action the first among the apostles. And also, we know that he forced to flee Rome during the persecution: «Leo and Lin state that as soon as Peter is approximated to the gate, which today is called Maria ad passus, he saw Christ coming towards him: "Lord, where are you going?" Christ answer: "I'm going to Rome to be crucified!" "Will you be again crucified?!" - Peter exclaimed. "Yes!" - re-
2 Tertium est in regressionibus antiphonarum, quod solus ipse et Paulus habet, sed Paulus propter excellentiam praedicationes, ipse [Laurentio] propter excellentiam passionis [4, p. 501]. На русском языке см.: [3, p. 266].
3 Ante vero paucas dies quam lectulo detineretur, cum XLIII psalmum cum notario dictaret, subito ipsi vidente notario in modum scuti brevis ignis caput ejus operuit atque paulatim per os ejus, tanquam in domum habitatur, intravit [4, p. 254].
plied the Lord. Then, he said to Him, "Lord! I'll come back to be crucified with you!"».4
It's necessary to emphasize in concept of "preaching by the body" this exclusive commitment of the righteous man to Christ, expressed in the words of Peter: «Lord! You are everything to me! All that You are, You are for me, and I have nothing, but You alone! Thank You for the spirit by which I live, think and speak!».5
Of course, we can dispute about the philosophical significance or rational correctness of the expression the "preaching by the body". But we must remember that we are talking about a public expression and an act of a person, in which words act as part of his body, as an arm, a leg, a head, an eye etc. And outside the body, as a figure, a status and finally as a soul expressing a thought, if it's a thought at all. "Preaching by the body" is carried out by the whole being of the speaking person, as evidence of his commitment to God, which the ancients were aware like an enlighten. In fact, herein opens one of the main merits of Jacob de Voragine - he has broadened the horizons of value-oriented knowledge about the faith, which was received in Mediterranean oikumena, preparing us to perceive it in a new images and semantic expressions. The European reality of the image of St. Peter is, perhaps, best seen in the painting of Caravaggio and Leonello Spada, where the apostle, according to legend, affirms the unity of relationships between God and man: «As Lin and Marcellus relate, when Peter was led to the cross, he says: "My Lord came down from heaven to earth and was taken up on the cross, but for me, who be turned down, do that my head is near the earth and my feet towards heaven! Turn the cross and crucify me
4 Et cum venisset ad portam, ut Leo and Linus testantur ad locum, ubi nunc dicitur sancta Maria ad passus, vidit Christum sibi occurentem et ait: domine, quo vadis? Qui respondit: venio Romam iterum crucifigi. Cui Petrus: iterum cricifigeris!? Cui dominus: "Etiam". Petrus vero ait: "Ergo, domine, revertar, ut tecum crucifigar!" [4, p. 374]. На русском языке см.: [1, p. 127].
5 tu, domine, mihi omnia es, totum, quod es tu mihi totum, et nihil aliud nisi tu solus: gratias tibi ago spiritu toto, quo vivo, quo intelligo, quo interpello [4, p. 375]. На русском языке см.: [1, p. 128].
down my head!" Then they turned the cross and he nailed with his feet up and his hands down».6
At the beginning of the Christianity, the fracture in the Mediterranean civilization was so great, that these words witnessed in history, when those who had seen and heard Christ and others, who still remembered the precepts of the evangelists were no more. It is known that in the view of the ancients Christians, the heaven and earth were much nearer to each other. There, where dense clouds ran in the heaven, the Lord sat with the hosts of angels and saints, while, here at the earth, in the mysterious forests and remote valleys one could still meet a satyr and centaur.
«Then St. Antony considered himself the first monk, but having been enlightened in a dream, that there was someone, who had been living in eremite longer than he had, he went out to seek him through the forests and met a Hippo-centaurus. This creature - half - man, half-horse told him to turn right. Soon Antony encountered an animal veering the fruit of a palm tree, his upper part was in form of a man, and his lower part in form of goal. Antony conjured it in name of the Lord to tell him what he was? The animal replied that Satyr, the god of trees, according to the false believes of the pagans»7.
6 Petrus autem, ut Leo et Marcellus testantur: 'dum venisset ad crucem, ait: quoniam dominus meus de coelo ad terram descendit, recta cruce sublimatus est, me autem de terra ad coelum vocare dignatur, crus mea caput meum in terra debet ostendere et pedes ad coelum derigere. Ergo quia non sum ita in cruce esse dignus, ut dominus meus, crucem meum girate et capite demisso me crucifite. Tunc illi crucem verterunt et pedes sursum, manus autem deorsum fixerunt" [4, p. 375]. На русском языке см.: [1, p. 128].
7 Eo tempore cum Antonius primum se inter monachos eremicolam cogitaret, in somnis alium se multo miliorem eremium colere edocetur. Qui dum eum per silvos inquireret, obvium habuit hippocentaurum, hominem equo mixtum, qui ei viam dextram demonstavit. Postmodum obvium habuit animal, ferens fructus palmarum, supra ymagine hominis insignatum, deorsum vero caprae formae habens. Qui dum ipsum per Deum conjuraret ut sibi diceret, quis esset, respondit se esse Satyrus, Deum silvarum secundum errorem gentilium [4, p. 94-95].
It's unlikely that such a passage in the legend "About St Paul, eremite" would have caused any confusion to Jacob's contemporaries. The believe in divine presence as well as one in "enlightenment in a dreams" presupposed only a meaningful and active engagement in these events. We observe such action in St. Antony, who immediately rushed to seek greater holiness, because he dreamed that, something divine in the solitude of another man, lived longer then in his eremitic deeds. The most important feature of this "preaching by the body", which player a significant role in the transition of Christianity from the Mediterranean to Europe was the eremitic movement in Palestine in the III-IV centuries and in whole the monasticism and its leading role from the time of St. Benedict. We hasten to cite a passage from Jacob on the impression of contemporaries and descendants about image and activity of this monk, the spiritual protector of Europe.
«On the exact day when the man of God passed from life to Christ, two brothers, one of whom was faltering in his cell and the other was far away, had one revelation: they saw a movement of light, marvelous and shining with countless lights and choir coming out the cell of Blessed Benedict, heading towards the east with sinning into the sky. The brother asked the noble men who appeared in all the shining light on that way what kind of way they were seeing for they didn't know it and the men said: "This is the road, by which Benedict, the man chosen by God ascents to heaven!" And Benedict was baried in the chapel of St. John the Baptist, which he himself has built on the altar dedicated to Apollo. Benedict lived about the year of the Lord 518, in the time of Justin the Elder».8
8 Ipse autem die, qua vir Dei Benedictus de hac vita migravit ad Christum, duobus fratribus, uni in cella morandi, alteri longe posito revelatio eadem monstrata est, vederunt namque, viam lucidum palliis stratam ac innumeris coruscantem lampadibus a cella beati Benedicti versus orientem ad coecum tendentem, cui venerando habitu vir desuper clarus assistens,cuijus esset via, quam cernerent, inquisivit. Qui cum nascere se diceret, ait: haec est via, qua dilectus vir Benedictus caelum adscendit. Sepultus vero est in oratio sancti Johannis baptistae, quaod destructa ara Apollinis ipse construxit. Floruit circa annos domini
Monasticism determined the spiritual and moral essence of Christian life from the time of St. Gregory the Great, and only from the time of the discovery of Aristotle and ancient picture of the world in the XII-XIII centuries, did the intellectual and moral climate of Christianity slowly begin to change. At Jacob, however, we observe the style and logic of the thinking of the ancient Alexandrian grammarians, where the nature of thinking and man known in allegorical and topological interpretation of their name. For example, in the case of the council's choice of a missal acceptable to church, that is to say Word of God for adoration all Church, according either St. Ambrose or St. Gregory.
«The council resolved unanimity by all the fathers, that they would place on the altar of Blessed Apostle Peter missal of Ambrose and [missal] of Gregory, that the doors of the church would be carefully closed and scaled with seal of the majority of the bishops that would all spend the night in prayer, that the Lord might make it known which of the two services He wished most be served in his churches. All bishops were done as prescribed and in the morning they opened the door and found both the missal the other open on the altar. Other adds, that they found Gregory's missal toughed the leaves scattered here and there, and that Ambrose's missal was found simply open in the place where it had been left. And they understood form this miraculous sign that Gregory's service was to be distributed throughout the world, and that Ambrose's service only in his church. The holy fathers by divine instigation remained in that opinion and still hold to it today».9
DXVIII tempore Iustin Senioris [4, p. 212-213]. На русском языке см.: [2, p. 180].
9 Consilio igitur convocato omnium patrum haec sententia una fuit, ut missale Ambrosianum et Gregorianum super altare beati Petri apostoli ponerentur et fores ecceliae optime clauderentur ac plurimorum episcoporum sigillis dilligentissime munirentur et ipsi tota nocte orationi insisterent, ut dominus per signum aliquod revelaret, quod horum ab ecclesiis magis servari vellet. Sicque per omnia, ut ordinaverant, facientes mane januas ecclesiae aperuerunt et utrumque missale super altare apertum invenerunt. Vel ut alii asserunt, missale Gregorianum penitus dissolutum et huc illucque dispersum invenerunt.
This hermeneutic-ethological style of thinking doesn't disappear without a trace; it flows from the written word into other forms of perception and representation, such as theology in images and sounds - into images on walls, on domes of temples, into stained a glass windows and triumphal roof top of cathedrals; into the singing of choirs, soloists, into organ's music and into other instruments music, solemnly and joyfully proclaiming the birth of new European civilization. So, by virtue of the time and place of its appearance, Jacob's "Golden Legend" testified to the expansion of the perception of faith by the mind of man in the act of transmitting the confession and preaching by the body in the form of a single book for the needs of European civilization. In descriptions of the saints Jacob gave an insight into their spiritual affaires - he produced, perhaps the most profound enlightenment of the mind by faith, recording the imperceptibly and most significant moments in the history of the Mediterranean.
It's important to point out that in XII-XIII centuries a different horizon of personal growth opened up, marked by the concepts of "transfer of power" [translatio imperii] and "transfer of knowledge" [translatio studiorum], that is in the direction of expanding the function of power in society (since Charlemagne) and expanding the function of knowledge and science (birth of the University). In the notes "Preaching the body" [translatio carnem] seems to be illustrated in sufficient detail, partly because its idea lies on the surface of the history of the transition of civilization and Golden Legend's facts of such preaching are detailed in the exploits of many martyrs of the early church. The other topic of "Epilogue of translator" -"transfer of holiness" [translatio sacrorum] has the broader character of a shift in civilization paradigms of the life and anthropological fractures and is constructed by analogy and in connection with other phenomena - it's the transfer of power
Ambrosianum autem solummodo apertum super altare eodem loco,quo posuerunt; quo signo divinitus sunt edocti, ut Gregiruanum offcium deberet per totum mundum dispergi, Ambrosianum autem tantum in sua ecclesia observari, sicque sancti patres, ut divinitus edocti fuerant statuerunt et sic usque hodie observatur [4, p. 201]. На русском языке см.: [2, p. 170-171].
and transfer of knowledge. Jacob's work in this case is only interior part of the theme of the birth of new civilization.
Our notes were put together after our translations of one or a few legends, each time for occasion of publication. The impetus for this publication came from a conference: "Medioevo latino e cultura europea. In ricordo di Claudio Leonardi a dieci anni della sua morte. 5-7 November 2021. Certainly, our notes carry a character of project and it seems that the topic requires more in depth and well-founded researches. However, under all circumstances, author insists that idea, expressed in the concept of the "preaching by the body", is very important one in the study of the Works of Jacob de Voragine and the transition's period of the Mediterranean to European civilization and also for modern global perspective on life. The author dedicates this little work to the memory of eminent scholar and our contemporary Claudio Leonardi, one of the founders of the studies of the Latin Middle Ages.
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