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Enfermería Med - IV. Les Trésors de la Foi — Pensée du jour. Medical Terms FR. Algeria Press - جزائر بريس. EMC mobile. AromaGuide Huiles essentielles. The Continuer also removes another flaw in the plot line that concerns the link between Theophobos and the Persian troops in Byzantine service. Byzantine soil of royal refugees, Theophobos and his father, prompts Babak in his turn to seek refuge in Byzantium, and his followers form the Persian corps in the imperial army. We must guess that discovery of the royal child in Constantinople prompted Persian migration to the Empire.
This lack of clarity in the second version must go back to the common source since Genesios is also at a loss to explain the origin of the Persian troops. The Continuer thoroughly reshuffles the text, as is apparent in the table.
I have printed in the third column Theophanes Continuatus one passage twice: in its place in the second version, but also — in italics in angle b rackets — opposite the text in the first version of both Pseudo-Symeon and Genesios, which is parallel to the passage in question. The Continuer shifts this passage from to the first version to the second. The result of this editorial work is impressive.
The discovery of the royal scion by a Persian delegation in Constantinople prompts the defeated rebel Babak to seek him out as the hereditary chief of all Persians… and to move with all his followers to Sinope. Why should Babak and his warriors not even try to meet their natural leader, hosted at the imperial palace in the capital, remains a mystery. This is the place to formulate some preliminary conclusions. The textual specimen analyzed here in detail suggests a novel solution to the old prob- lem presented at the beginning of this study: the two rival points of view turn out both to be correct.
On the one hand, the existence of a common source for Genesios and the Continuer of Theophanes is supported with new evidence; on the other, no doubt is left that the Continuer employed Gene- sios as his source. By using the phrase borrowed from Philo as a touchstone, we could establish that the chronicle of Pseudo-Symeon is textually the closest to the source it shares with Genesios and the Continuer.
However, he also keeps open on his desk a manuscript of the common source. In the textual samples presented above, the text of the common source, represented for us by Pseudo-Symeon, undergoes substantial re-writing, first by Genesios and then, to an even greater extent, by the Continuer of Theophanes.
Polyptychon. Homenaje a Ioannis Hassiotis / Πολύπτυχον. Αφιέρωμα στον Ιωάννη Χασιώτη
This was not always the case, as shown by an anecdote featur- ing Empress Theodora as a crypto-icon-worshiper under Iconoclasm: Pseudo-Symeon, p. III, 6, p. Τούτοις ἀδελφὰ καὶ τῇ βασιλίδι Θεοδώρᾳ 6. Τούτοις ἀδελφὰ καὶ τῇ βασιλίδι Θεοδώρᾳ συμβέβηκεν. Except for a few minor discrepancies, partly due, no doubt, to the copy- ists, and two slight editorial interventions all underlined in the table , the two passages coincide word for word. Our previous analysis leaves no doubt, however, that each of our three chroniclers had independent access to the common source.
It would be hard to maintain that Pseudo-Symeon copied passages — in addition! I believe that the two editorial modifications belong to the Continuer, as they coherently retouch the image of Empress Theodora. His aim was to avoid having a single phrase in common with Genesios, and in this he quite succeeded. Yet, since he was obviously aware that Genesios left out the passage discussed, he did not hesitate to copy it from the common source almost verbatim. The story of the merchant vessel of Empress Theodora burned on the order of Emperor Theophilos has often been commented upon as expressing the Byzantine aristocratic prejudice against trade.
III, 4, p. Featherstone and JSC, ad loc. There is a striking verbal parallelism between the shorter version of seudo-Symeon and that of Genesios who, while using twice as many P words, adds nothing to the content. Based on the previous observations, however, I would rather suggest that Pseudo-Symeon copies the common source, while Genesios expands it with redundant details — e. Genesios does not make the emperor burn anchors, yet simplifies the con- struction by adding the preposition σύν. Featherstone and JSC. Both references introduce narrative elements absent from the two other ver- sions of the story.
The minutes of the field meeting of the Senate at the harbor account for most of the additional wording in the Continuer. It consists in hypothesizing numerous lost biographies — the Lives of Theo- phobos the Persian and of Manuel the General, of Theoktistos, Bardas, etc. These sources, however, have one unfortunate feature in common: they are not detectable by the normal philological tools. If we could establish, for instance, some degree of textual parallelism between the Continuer and Symeon the Logo- thete in their respective descriptions of Theophobos, Manuel, Theoktistos, etc.
See H. Karlin-Hayter, Études, quoted n. Treadgold, The Middle Byzantine Historians, quoted n. These biographies must be dis- missed, therefore, as a figment of scholarly imagination, born out of under- standable desire to attenuate the shortfall of contemporary or nearly contem- porary records of the mid-ninth century. Speculations on lost biographical sources allegedly used by the Continuer and Genesios are absent from the studies of Alexander P.
Kazhdan and Jakov N. Tales told about Theophilos enabled him to decorate with lively details the bare bones of the merchant vessel anecdote that he found in the common source and in Genesios. The chronicler quotes no such source for the scene on the quay of the Bosphorus, which I would attribute to his own imagination. Going back to the case of Theophobos, I would attribute to oral tradition the story of his birth from a passing Persian ambassador that is at odds with both versions of his origins represented in the common source i.
My last textual sample, too instructive to be left out, concerns the events that preceded and triggered the assassination of Emperor Leo V. Our three chroniclers tell very different stories, which are, nevertheless, closely bound by phraseological parallels: indisputably, three different narratives go back to a single text. The emergence of these narratives mirrors in all essential features the evolution of the story of the origins of Theophobos the Persian above. Hirsch, Byzantinische Studien, Leipzig , p.
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Genesios, p. I, 21, p. Ἐπεὶ δὲ Μιχαὴλ τὸν ἐξ Τούτων δὲ χρόνου τινὸς PmbZ, no. Τοῦ δὲ βασιλικοῦ διατάγματος οὕτω τῇ ὠμότητι ἐφηδόμενον, κατὰ καμιναίῳ πυρὶ παραδο- προβιβασθέντος, θεάσασθαι τὸ τελεσθησόμενον τὴν τοῦ βασιλικοῦ βαλανείου θῆναι ἀνάλωμα· οὗ προ- προτεθύμητο βασιλεύς. The story preserved by Pseudo-Symeon is short and coherent. On this passage, see F. Michael, however, who could not reign in his insolent tongue, publicly denounced Leo as the destroyer of holy icons and for having married his wife in an illicit manner. Leo suspected this to be a prepa- ration for a plot and ordered Michael to be chained like a monkey, tied to a spear or a pole and put in the furnace of the Palace baths to be consumed by fire.
As Leo was standing by, observing the execution of his orders, Empress Theodosia ran out and made him stop the execution. Then, Genesios records at great length another tradition εἰ καὶ τοῦτό τινες ἐξειλήφασιν , incompatible with the previous assessment. In this version of the events, Leo V reacts to an actual threat posed by Michael, but, quite typically, the description of this threat consists of a paraphrase of the common source for us, Pseudo-Symeon , who says nothing of the kind.
In Genesios, Michael, who cannot control his insolent tongue τολμηρία γλώσσης as in Pseudo-Symeon , threatens the emperor with nothing less than total destruction ὅλως καθαίρεσιν. Kaldel- lis. But Genesios does not stop at that.
Full text of "HandwoÌˆrterbuch der griechischen Sprache : in vier BaÌˆnden / W. Pape."
All this does not make much sense as a plot line, especially since during the whole of the investigation Michael runs around the capital openly threatening the imperial couple with murder and rape. Fortunately, the story ends up, as in Pseudo-Symeon, after his being chained like a monkey, etc. The parallel story in the Continuer of Theophanes is for once much shorter than in Genesios.