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po c ae y ROCHOW, St dien z der Person 2021. Pyc. ep.: peo o EOOP CTT, oca (M., 2003) . 2. 360, 470472.. aypoc p epaec apo opa eec 821 o o, o cae, o acc, oopo ca c. eo op, o o ea ecoca ce pao e e, ocoy a peca ce 821 . a ye ocye, o pe a y ya ecoca ya oacp oo oce opa eec (Theodori St ditae Epist lae 365, fn. 719). O ao o oo e ye ee: ce c.

eo opa acc yae oo, o oa apcoae a V Ap a pea p oaeco, o a oe pepac; a (Ep. 217), cy o oecy, ooaae e ao-o op a cayc, a ca o peee ca oaxe, poe ee ece, a cye oo e c a. Co epae ce c. eo opa coacyec c xpoooe: acc oa p ocp a pa ye oce opa eec, ocoy c oapee Mxaa II oe eceo pepac.

Ec oep paccay xpoco o c ope paca ( ), e a o oo a acooe poopee e y oee acc cpe eec eoa ee pa peee (p ee o oo) ecoa o oa, e oca epap, o pae a ao opa eec, e a oce o c o ex aax copae x eye (C. C. ABEPHEB, [pe. a:] I. Rochow, St dien z der Person, den Werken nd dem Nachle en der Dichterin Kassia (Berlin, 1967) // BB 32 (1971) 249251; . 250, p. 8.

. . a, eo, a e o-o e o, pe, oe, ya c acc, pe a, o opyae e o eo cx a epe, popoa pay po o, poce ee o e, a opoa: T coaca ca oe eo Oe acc opaee oaa: He.122 eo oo y eo ooe o ee, ye ca oe cep e.

C c aoa o ae ee oee c oec, c yeo oo, acoo ooe a c c o, coea pax c co . . eo caa: pe ey oc o a e , ec eec y Ea, epa yca ape o caa oe a pa cex aex cx e c, py o cope o ce cypyeca o e, oopo eo ae. acc e, po o ay, caaa: Ho pe ey co yeo, e y o Maep, opoey eca; yee, poceee o Hee, o cacee eee, Xpcoc, pa cex eax coepeca eceo y . Ta opao, ao acc eoa, oo eoo, eceo oy eoop oococ c c o oce e ca c oooae.

. Aoeo . aao y: ec ce paccaa, eo pa aecoe apee coxpaec oo o cyae, ec oe acc y coepeo eo ao epaopa. Coceo oop, a co yope ocaoo ce pae, o oxapaepoa y ee ( ). Bp aa pea oa aa e, o eya ceo po oa ecy epaopy ay. Haoe, a ace, a cope ee cop e o, o apce ex opae eo axo oc acc, a e ee py e.123 O ao, ec p epc, o eo xoe e ca acc a y cpo oc, a eo ya o ee oey, coaca oa o a eo a y o, o , o aaec, aopo eoeo e xoe ee pa a ce po o, o pea eo a pa oa. o e oee epoo, o ca a cpo oc opy a ay eo opy eo e ca, a poco poy e oo e oo y , o e, o eo opa a pa xoe ca eo eo124 coo eco, o eo opa a coeo ya oe epoo, o oa pe ooee, o acc apoo oea a opao, o e opac eoy, oo y o c eca paa oaecy ce, caa ee. ep ec: S. PTRIDS, Cassia // ROC 7 (1902) 218244; c. 227.

AHOEHOB, AAOB, ee a o eoe o coacyec co caa o ope eec eo op.

Scrinium II (2006). Universum Hagiographicum oa eo cpay e, a oo y ea a ope eec, eo o o.oeo, o oe cxooece oce ce a oe e oy e c oaaeca. O oy oo pe aac aece o ooo, oee eee pa oo ooo, oce ocax xpoca ao; o p c o o ax oe oo oaa, o e e cop, ece a xpo, e o e eco eceoc. a o oaao e, a e e aa oe cxooecoe cooae, oo c a e ycexo yep a, o o oe o poo a ca o ee. Bo co cyae, ec e xo oac oa o. o o o e, ocae o ac xpoca , oo y e co oay cxooecy c oecy o oey, o o ea ocoepoc ex x co, ocoac a cyex pe ooex ooceo oo, o o y a ycoa e e copece epcoa, e co pay o.

epeco, o ee ax o acc ee x oeeo pe e oopc, o eo c e o a acc ae pac epe c ep o ope a oce ee c ae (c., ap.: Moaxa-x opa cea peo oa acaa (Aceopa, 1996) 1415), a a ea cxpa acc po y y oco , e o o pex a a ea ec co ec opee y e epaopa (c.:. // 31 (1932) 94;.. 251252; ROCHOW, St dien z der Person 7781). . Aoeo ocae cypyece ooe eoa eo op o a eae (AHOEHOB, oec o poe epaopa eoa 56), o xpo, a o , oop o pyo. He ca ox co pe ee pe a opoca o oooa, cypy, aec, ooe ooo co pacxo c o ycax: o pe a epaop, ce po a, epooe ee, co a a yy cxp e y po, a acc (c.: III, 16; ThCont 106:1718), ee pacx ee (LeoGram 215:12), a ac cpoeco, e opaoae opaoax e, epapa a aac opoe; o a eo y o cypyy, o yo aoac a ee oe ee epe p op , a e ae ppo c ep cyae, ec o ooe oopc (c.: III, 4;

ThCont 88:1089:14). eceo, p oo oo oeo e y e, o oy ecee cooe opaoae, o, oopa a ocaa pa oo epeeo pa: pc a ooo o oae a e. e y e ee oo o ayc cce (HERRIN, Women in P rple 189); e e o e, o eo opa oa a o ooe coca pae opac c acce epoo, ypoeo co, y o coo ocxac c. eo op Cy (c. Theodori St ditae Epist lae Ep. 370).

. . a, a ocoa poe eoo aaa, oo c ea ce ye o .

1) Hec op a o, o oca oypcax eec acx epaopo IX . co epa cee ope eee c oece ep epaype ooc, o e oe cy oaaeco oo, o a e co copeco peaoc; o ae apo yo ae x ope eeo oece oe c apy eo oy x copoc. o- o y, oee oypco eec Ba e oce oepe o cao c ope ee c o o, po c ooopecy oxy.

2) a oaae aa coo y aecx ax, op eec epaopa eoa cococ e 830-, a 821 .

B c c xpooo co ce eo eoa, pe oea B. Tpe o o, oa pa ao epec opea.

3) To a, o pa, oop o ec eo acc a ope eec, o c. oaa aoyca a aoeee, e oaae, o c cop ec epaypo y o;

apo, o, o . Aoeo . aao co paoaee , copee, oe c o ep ee oo, o ao eceo e eco, axo apae c yo yo o e o o cxp, acax acce, a ca a o IX ee a xopoo eca aa, y ee cooa c. apapxo Hopo a oooa.

4) a oaae p ep co Coo a aoeee, p cce oa acx coo e ca o pe opa, o o oe pec oca e oc opa oa, a o oce ca peocpypye y apy eceoc.


LITERARY FICTION OR REALITY The paper deals with the story of the bride-show for the Emperor Theophilus and the possible role in this story of the hymnographer Kassia. L. Rydns opinion that such bride-shows for the royal sons in the 9th century are fictions is revised. It is most likely that such stories told by the chroniclers have some real facts behind them. In this connection, a new hypothesis of the reasons of composition of the Vita of Philarete the Merciful is put forward. The chronology of the life of the Emperor Theophilus in general and the date of his bride-show in particular are revised as well. It was shown that the dates of his life proposed by W. Treadgold Scrinium II (2006). Universum Hagiographicum are accepted by many scholars rather uncritically while, in fact, they are far from being well-founded. According to the present analysis of the sources, including the numismatic data and the hymnography, Theophilus bride-show is to be dated by 821 and Kassias participation is to be admitted. The fact that dialogue between Theophilus and Kassia, as reported by Symeon Logothetus, contains a verbatim quote from the Homily on Annunciation by John Chrysostome, is not an argument to take the whole story as fiction (pace D. Afinogenov and Yu. Kazachkov) because this homily was widely known in this time and is quoted, for instance, in an anti-iconoclast treatise of the Patriarch Nicephorus and, that is most important, by Kassia herself in her sticheira on Annunciation. Finally, it was attempted to reveal the meaning of the interchange between Theophilus and Kassia that was traditionally interpreted as an attempt of an orthodox girl to hurt the iconoclastic emperor.

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