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.For the text of this exorcism see 86 88. 40 chapter twoOrthodox Sources on Popular Practices from the Ottoman PeriodAllatios Greek Ottoman sources are taken from a narrower rangeof genres, being drawn from nomokanones (texts compiled from civiland ecclesiastical law), two histories and an account of the state ofthe Greek church.The scope of their subject matter is also verylimited all except one of these extracts relates to the revenant.As with the Byzantine sources, each of the genres from the Ottomanperiod approaches popular religion from a different angle.Thenomokanones show the church attempting to deal with and reform popu-lar practice.Of all the Byzantine sources, they reveal an attitudeclosest to the regulatory approach of the Catholic church towardspopular practices, but they must not merely be seen as prescriptivelegal codes.They tap into the sources and traditions governing pri-vate confession and penance and differ from law codes both in thebreadth of topics covered and in the attitude to the transgressor.The accused is approached from an ecclesiastical point of view andthe spiritual medicine of penance rather than civil punishment isadministered.Two histories, both attributed to Manuel Malaxos, asixteenth-century historian and canonist, provide Allatios with ex-amples of the way popular beliefs were employed to interpret thediscovery of the undecomposed body of two ecclesiastics.Finally, theEnchiridium de statu hodiernorum Graecorum (1619) (henceforth Enchiridium)of Christophoros Angelos, a Greek scholar who fled to the Westwhen he was expelled from Athens as a Spanish spy, lays down thedogma and doctrine of the official Orthodox church, concentratingin particular on those areas where the churches of East and Westdiverged.Angelos is more interested in the official church than popu-lar practices but again his book allows for an investigation into themutual dependence of popular and official religion in Orthodoxy.From Angelos, Allatios excerpts an account of the holy fire of Jerusalemand also an example of the ability of Orthodox excommunicationto preserve bodies after death.Allatios text is then used by latereditors of Angelos to explain this phenomenon!1919See the commentary in Christophoros Angelos, Enchiridium.De statu hodiernorumGraecorum, ed.Georgius Fehlavius (Leipzig, 1668), ch.25, pp.526 55. the sources for orthodox popular religion 41Non Orthodox SourcesAllatios also uses non-Orthodox sources to shed light on popularpractices.For example, he cites the sixteenth-century Turcograeciae libriocto by Martin Crusius (1526 1607), the Lutheran Professor atTübingen.However, Allatios non-Orthodox sources are far fewer innumber and their presence is often restricted to a mere citation orparaphrase rather than a full quotation.This is fitting for their sup-porting role to reveal the similarities or differences between Ortho-dox and Catholic practices.It is surprising that the majority ofwestern sources that Allatios cites support the Orthodox position heis discussing.The dates of these sources range from the eleventh tothe seventeenth century and are concentrated around three themes.The first of these is healing.After discussing the Orthodox sources,he paraphrases examples of healing miracles from the Dialogi ofDesiderius, Abbot of Montecassino, later to become Pope Victor III(1086 87), and from the Chronicle of Montecassino by the eleventh-century bishop of Ostia, Leo, also known as Leo Marsicanus.Morerecent western authors, including the Jesuit theologian Gretser (15621625) and the early modern canonist Stephanus Durand are citedin corroboration.The same method is followed in the final sectionon the stoicheion.The Orthodox and classical sources are supple-mented with western examples from Picardus edition of William ofNewburgh (a chronicler of medieval England), from a book by theantiquarian Julius Caesar Scaliger, and works from Allatios friendand editor Nihusius.In the final section of the text on the holy fireof Jerusalem, western writers are in the majority for the first time, asAllatios draws on accounts of western pilgrims to the Holy Land, con-sulting the works of the twelfth-century chroniclers William of Malmes-bury and Burchard von Ursberg (whom Allatios calls Urspurgensis).Paradoxically the only sources Allatios selects which are openlyhostile to the Orthodox tradition come from works by converts toCatholicism.One is the Adversos Graecos of Manuel Kalekas, a latefourteenth-century Byzantine scholar, who ridicules the Orthodoxbeliefs surrounding bodies that fail to decompose.The other is fromPetrus Arcudius (c.1563 1633), a Corfiote acquaintance of Allatiosand fellow convert from Orthodoxy who dismisses the arrival of theholy fire at Easter as trickery.2020For details of Arcudius life see Émile Legrand, Bibliographie hellénique, ou, Description 42 chapter twoThis brief overview reveals the importance of Byzantine sourcematerial for Allatios letter.Although he cites around sixty works,the vast majority date from the Byzantine or Late Antique period.Moreover, his range of Byzantine texts is far more extensive andvaried in content and theme than his early modern or western sources.His interest in Byzantine authors is demonstrated by the number ofworks he produced which relate to them.But if Byzantine manu-scripts were important for Allatios scholarly career, his work in turnwas vital for the future of Byzantine studies.His printed books andeven his manuscript annotations are still acknowledged by modernscholars.For us the De opinationibus may be a convenient collectionof sources relating to popular religion, but the pioneering nature ofhis scholarship must not be forgotten.Some of the texts Allatios dis-cusses existed only in manuscript form and his letter not only airsthem in print for the first time but also makes them accessible to awider audience by providing a Latin translation.Even today the Deopinationibus preserves sources which have not been traced or havenot appeared in print elsewhere.Allatios has been justly hailed asan early Byzantinist and one of the reasons why he is so useful foran investigation into popular religion is his detailed knowledge ofthe Byzantine sources which pertain to this subject.21Other Sources for the Investigation of Popular Orthodoxy in theEarly Modern PeriodThe section above reveals the importance of Byzantine sources inAllatios work on the popular religion of the Greeks of his own day.Classical beliefs and practices are largely excluded, except where theyindicate the antiquity of a modern practice [ Pobierz caÅ‚ość w formacie PDF ]
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.For the text of this exorcism see 86 88. 40 chapter twoOrthodox Sources on Popular Practices from the Ottoman PeriodAllatios Greek Ottoman sources are taken from a narrower rangeof genres, being drawn from nomokanones (texts compiled from civiland ecclesiastical law), two histories and an account of the state ofthe Greek church.The scope of their subject matter is also verylimited all except one of these extracts relates to the revenant.As with the Byzantine sources, each of the genres from the Ottomanperiod approaches popular religion from a different angle.Thenomokanones show the church attempting to deal with and reform popu-lar practice.Of all the Byzantine sources, they reveal an attitudeclosest to the regulatory approach of the Catholic church towardspopular practices, but they must not merely be seen as prescriptivelegal codes.They tap into the sources and traditions governing pri-vate confession and penance and differ from law codes both in thebreadth of topics covered and in the attitude to the transgressor.The accused is approached from an ecclesiastical point of view andthe spiritual medicine of penance rather than civil punishment isadministered.Two histories, both attributed to Manuel Malaxos, asixteenth-century historian and canonist, provide Allatios with ex-amples of the way popular beliefs were employed to interpret thediscovery of the undecomposed body of two ecclesiastics.Finally, theEnchiridium de statu hodiernorum Graecorum (1619) (henceforth Enchiridium)of Christophoros Angelos, a Greek scholar who fled to the Westwhen he was expelled from Athens as a Spanish spy, lays down thedogma and doctrine of the official Orthodox church, concentratingin particular on those areas where the churches of East and Westdiverged.Angelos is more interested in the official church than popu-lar practices but again his book allows for an investigation into themutual dependence of popular and official religion in Orthodoxy.From Angelos, Allatios excerpts an account of the holy fire of Jerusalemand also an example of the ability of Orthodox excommunicationto preserve bodies after death.Allatios text is then used by latereditors of Angelos to explain this phenomenon!1919See the commentary in Christophoros Angelos, Enchiridium.De statu hodiernorumGraecorum, ed.Georgius Fehlavius (Leipzig, 1668), ch.25, pp.526 55. the sources for orthodox popular religion 41Non Orthodox SourcesAllatios also uses non-Orthodox sources to shed light on popularpractices.For example, he cites the sixteenth-century Turcograeciae libriocto by Martin Crusius (1526 1607), the Lutheran Professor atTübingen.However, Allatios non-Orthodox sources are far fewer innumber and their presence is often restricted to a mere citation orparaphrase rather than a full quotation.This is fitting for their sup-porting role to reveal the similarities or differences between Ortho-dox and Catholic practices.It is surprising that the majority ofwestern sources that Allatios cites support the Orthodox position heis discussing.The dates of these sources range from the eleventh tothe seventeenth century and are concentrated around three themes.The first of these is healing.After discussing the Orthodox sources,he paraphrases examples of healing miracles from the Dialogi ofDesiderius, Abbot of Montecassino, later to become Pope Victor III(1086 87), and from the Chronicle of Montecassino by the eleventh-century bishop of Ostia, Leo, also known as Leo Marsicanus.Morerecent western authors, including the Jesuit theologian Gretser (15621625) and the early modern canonist Stephanus Durand are citedin corroboration.The same method is followed in the final sectionon the stoicheion.The Orthodox and classical sources are supple-mented with western examples from Picardus edition of William ofNewburgh (a chronicler of medieval England), from a book by theantiquarian Julius Caesar Scaliger, and works from Allatios friendand editor Nihusius.In the final section of the text on the holy fireof Jerusalem, western writers are in the majority for the first time, asAllatios draws on accounts of western pilgrims to the Holy Land, con-sulting the works of the twelfth-century chroniclers William of Malmes-bury and Burchard von Ursberg (whom Allatios calls Urspurgensis).Paradoxically the only sources Allatios selects which are openlyhostile to the Orthodox tradition come from works by converts toCatholicism.One is the Adversos Graecos of Manuel Kalekas, a latefourteenth-century Byzantine scholar, who ridicules the Orthodoxbeliefs surrounding bodies that fail to decompose.The other is fromPetrus Arcudius (c.1563 1633), a Corfiote acquaintance of Allatiosand fellow convert from Orthodoxy who dismisses the arrival of theholy fire at Easter as trickery.2020For details of Arcudius life see Émile Legrand, Bibliographie hellénique, ou, Description 42 chapter twoThis brief overview reveals the importance of Byzantine sourcematerial for Allatios letter.Although he cites around sixty works,the vast majority date from the Byzantine or Late Antique period.Moreover, his range of Byzantine texts is far more extensive andvaried in content and theme than his early modern or western sources.His interest in Byzantine authors is demonstrated by the number ofworks he produced which relate to them.But if Byzantine manu-scripts were important for Allatios scholarly career, his work in turnwas vital for the future of Byzantine studies.His printed books andeven his manuscript annotations are still acknowledged by modernscholars.For us the De opinationibus may be a convenient collectionof sources relating to popular religion, but the pioneering nature ofhis scholarship must not be forgotten.Some of the texts Allatios dis-cusses existed only in manuscript form and his letter not only airsthem in print for the first time but also makes them accessible to awider audience by providing a Latin translation.Even today the Deopinationibus preserves sources which have not been traced or havenot appeared in print elsewhere.Allatios has been justly hailed asan early Byzantinist and one of the reasons why he is so useful foran investigation into popular religion is his detailed knowledge ofthe Byzantine sources which pertain to this subject.21Other Sources for the Investigation of Popular Orthodoxy in theEarly Modern PeriodThe section above reveals the importance of Byzantine sources inAllatios work on the popular religion of the Greeks of his own day.Classical beliefs and practices are largely excluded, except where theyindicate the antiquity of a modern practice [ Pobierz caÅ‚ość w formacie PDF ]