{"title":"Paschalis M.Kitromilides,《东正教世界的宗教与政治:普世父权制与现代性的挑战》,阿宾顿/纽约:劳特利奇,2019年。第xiv页,130+10 b/w插图。","authors":"Vasilios N. Makrides","doi":"10.1017/byz.2020.33","DOIUrl":null,"url":null,"abstract":"καὶ ζωή μου could very easily be remedied by inverting the order of ll. 558 and 557. This surely is a typesetting error that slipped into the tradition early and was not corrected in subsequent reprints; compare the same passage in the unrhymed version of Imperios: Ἐσέναν ἔχω ἀπὸ τοῦ νῦν πατέραν καὶ μητέραν || καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ φῶς μου καὶ ζωή μου (ll. 502-03). Very occasionally Y. seems to misinterpret the text. In his Commentary (at l. 189) he explains the second line of the following: τὰ τῆς γραφῆς φιλόσοφοι καὶ γνῆσοι συγγενεῖς μου, || οὐκ ἔχετε τὸ μάθημα, ἀλλά ̓ναι φυσικό σας, || εὐχαριστῶ σας ἅπαντας, ... as: ‘You do not know [what happened between me and the king], but this is natural [you being outside the immediate family]’. But this is simply a clumsy rendering of what is perfectly clear in the unrhymed version (ll. 171 στὰ τῆς Γραφῆς φιλόσοφοι, ἄριστοι ἐν τοῖς βίβλοις, || καὶ οὐκ ἔχετέ το μάθημα, ἀλλά ̓ναι φυσικόν σας || εὐχαριστῶ σας ἅπαντας, ...). ‘You, philosophers in scripture, experts in learning – [and] it is not something you have acquired, but it comes naturally to you –, I thank all of you’. At l. 427 (εἶχεν τοῦ παγωνιοῦ πτερόν ...||) βαμμένον κιτρινόχρυσον· τοῦτό ̓χε τὸ σημάδι (|| Ἱμπέριος ει̕ς τ ̓ ἄρματα ...) Y. proposes as an alternative reading τοῦ τό ̓χε τὸ σημάδι, without explaining what that might mean. A better reading would be τοῦτό ̓χε το σημάδι (‘this he had as a distinguishing mark’). But these are minor quibbles, which do not in any way diminish the value of this new edition.","PeriodicalId":43258,"journal":{"name":"BYZANTINE AND MODERN GREEK STUDIES","volume":null,"pages":null},"PeriodicalIF":0.3000,"publicationDate":"2021-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/byz.2020.33","citationCount":"0","resultStr":"{\"title\":\"Paschalis M. Kitromilides, Religion and Politics in the Orthodox World: The Ecumenical Patriarchate and the Challenges of Modernity, Abingdon/New York: Routledge, 2019. Pp. xiv, 130 + 10 b/w illustrations.\",\"authors\":\"Vasilios N. Makrides\",\"doi\":\"10.1017/byz.2020.33\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"καὶ ζωή μου could very easily be remedied by inverting the order of ll. 558 and 557. This surely is a typesetting error that slipped into the tradition early and was not corrected in subsequent reprints; compare the same passage in the unrhymed version of Imperios: Ἐσέναν ἔχω ἀπὸ τοῦ νῦν πατέραν καὶ μητέραν || καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ φῶς μου καὶ ζωή μου (ll. 502-03). Very occasionally Y. seems to misinterpret the text. In his Commentary (at l. 189) he explains the second line of the following: τὰ τῆς γραφῆς φιλόσοφοι καὶ γνῆσοι συγγενεῖς μου, || οὐκ ἔχετε τὸ μάθημα, ἀλλά ̓ναι φυσικό σας, || εὐχαριστῶ σας ἅπαντας, ... as: ‘You do not know [what happened between me and the king], but this is natural [you being outside the immediate family]’. But this is simply a clumsy rendering of what is perfectly clear in the unrhymed version (ll. 171 στὰ τῆς Γραφῆς φιλόσοφοι, ἄριστοι ἐν τοῖς βίβλοις, || καὶ οὐκ ἔχετέ το μάθημα, ἀλλά ̓ναι φυσικόν σας || εὐχαριστῶ σας ἅπαντας, ...). ‘You, philosophers in scripture, experts in learning – [and] it is not something you have acquired, but it comes naturally to you –, I thank all of you’. At l. 427 (εἶχεν τοῦ παγωνιοῦ πτερόν ...||) βαμμένον κιτρινόχρυσον· τοῦτό ̓χε τὸ σημάδι (|| Ἱμπέριος ει̕ς τ ̓ ἄρματα ...) Y. proposes as an alternative reading τοῦ τό ̓χε τὸ σημάδι, without explaining what that might mean. A better reading would be τοῦτό ̓χε το σημάδι (‘this he had as a distinguishing mark’). But these are minor quibbles, which do not in any way diminish the value of this new edition.\",\"PeriodicalId\":43258,\"journal\":{\"name\":\"BYZANTINE AND MODERN GREEK STUDIES\",\"volume\":null,\"pages\":null},\"PeriodicalIF\":0.3000,\"publicationDate\":\"2021-04-01\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"https://sci-hub-pdf.com/10.1017/byz.2020.33\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"BYZANTINE AND MODERN GREEK STUDIES\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1017/byz.2020.33\",\"RegionNum\":4,\"RegionCategory\":\"社会学\",\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"0\",\"JCRName\":\"HUMANITIES, MULTIDISCIPLINARY\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"BYZANTINE AND MODERN GREEK STUDIES","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1017/byz.2020.33","RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"HUMANITIES, MULTIDISCIPLINARY","Score":null,"Total":0}
Paschalis M. Kitromilides, Religion and Politics in the Orthodox World: The Ecumenical Patriarchate and the Challenges of Modernity, Abingdon/New York: Routledge, 2019. Pp. xiv, 130 + 10 b/w illustrations.
καὶ ζωή μου could very easily be remedied by inverting the order of ll. 558 and 557. This surely is a typesetting error that slipped into the tradition early and was not corrected in subsequent reprints; compare the same passage in the unrhymed version of Imperios: Ἐσέναν ἔχω ἀπὸ τοῦ νῦν πατέραν καὶ μητέραν || καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ φῶς μου καὶ ζωή μου (ll. 502-03). Very occasionally Y. seems to misinterpret the text. In his Commentary (at l. 189) he explains the second line of the following: τὰ τῆς γραφῆς φιλόσοφοι καὶ γνῆσοι συγγενεῖς μου, || οὐκ ἔχετε τὸ μάθημα, ἀλλά ̓ναι φυσικό σας, || εὐχαριστῶ σας ἅπαντας, ... as: ‘You do not know [what happened between me and the king], but this is natural [you being outside the immediate family]’. But this is simply a clumsy rendering of what is perfectly clear in the unrhymed version (ll. 171 στὰ τῆς Γραφῆς φιλόσοφοι, ἄριστοι ἐν τοῖς βίβλοις, || καὶ οὐκ ἔχετέ το μάθημα, ἀλλά ̓ναι φυσικόν σας || εὐχαριστῶ σας ἅπαντας, ...). ‘You, philosophers in scripture, experts in learning – [and] it is not something you have acquired, but it comes naturally to you –, I thank all of you’. At l. 427 (εἶχεν τοῦ παγωνιοῦ πτερόν ...||) βαμμένον κιτρινόχρυσον· τοῦτό ̓χε τὸ σημάδι (|| Ἱμπέριος ει̕ς τ ̓ ἄρματα ...) Y. proposes as an alternative reading τοῦ τό ̓χε τὸ σημάδι, without explaining what that might mean. A better reading would be τοῦτό ̓χε το σημάδι (‘this he had as a distinguishing mark’). But these are minor quibbles, which do not in any way diminish the value of this new edition.
期刊介绍:
Byzantine and Modern Greek Studies is an internationally recognised, peer-reviewed journal and one of the leading publications in its field. It is viewed as an important outlet for current research. Published twice a year in spring and autumn, its remit has always been to facilitate the publication of high-quality research and discussion in all aspects of Byzantine and Modern Greek scholarship, whether historical, literary or social-anthropological. It welcomes research, criticism, contributions on theory and method in the form of articles, critical studies and short notes.