Michael Psellus Research Articles

«Бьюти-пространство» Боттичелли, поп-арт и гностики (к вопросу о становлении классического искусства)

<p>The article continues the series of publications by the author on the art of the Renaissance and the work of Botticelli. The author's concept of “classical art” allows us to establish closer connections with subsequent stages of artistic development, as well as with the Early Renaissance. The multi-level structure of Botticelli’s art and the “collage” nature of his works are substantiated. The “universality” of the classics correlates with the gaming strategies of Neoplatonism and Gnosticism. The features that bring the intellectual culture of the Renaissance closer to modern scientific and artistic trends are revealed. New contexts and parallels (Michael Psellus, Honore de Balzac, Arthur Schopenhauer, Alois Riegl, David Hockney, Roy Lichtenstein) allow us to re-evaluate the transformation of the Neoplatonic tradition in European culture. The author rejects rigid interpretations of Gnosticism and Neoplatonism in connection with the work of Botticelli, preferring an “aesthetic” or “poetic” reading. Within the framework of this essentially psychological approach, the author draws attention to the problem of “presence” (“life-likeness”), characteristic of both medieval and modern art. Social issues of interpretation of classical art are touched upon in the article in connection with elements of elitism in the culture of the Medici circle. The concept of “poetry”, developed by Petrarch and Boccaccio and going back to ancient prototypes, is fully consistent with this type of “court” culture, which played a decisive role in the development of classical art. The "decadence" of the late Quattrocento and the work of Botticelli as its highest expression were thus the result of very complex intellectual strategies that were continued during the High Renaissance and Mannerism. Particular attention in the article is paid to the revision of the usual views on the historiography of the Renaissance, the actualization of classical art historical concepts. The article returns to the problem of the origins of the semiotic concept of art. Pragmatism and the “irrational” concept of art (appealing to the unconscious) turn out to be quite compatible, that has particular theoretical significance for the revaluation of conventional approaches to the classical heritage.</p>

«КАКИЕ МНЕНИЯ О ДЕМОНАХ У ЭЛЛИНОВ» МИХАИЛА ПСЕЛЛА (ТЕКСТ, ПЕРЕВОД И КОММЕНТАРИИ)

The publication presents a commented Russian translation of a short compilation entitled Τίνα περὶ δαιμόνων δοξάζουσιν Ἕλληνες (“What are the Hellenes’ Opinions of Demons”, Latin Graecorum opiniones de daemonibus) attributed to Michael Psellus (1018 – ca. 1078). The text is a compact overview of religious and adjacent practices of the “Hellenes”, meaning the pagan Greeks, from the Neoplatonic perspective, which goes back, eventually, to the Chaldaic Oracles, the “Bible of Neoplatonists” as Franz Cumont has named that fragmentarily extant collection of the 2nd century AD. Indubitably Michael Psellus has been strongly influenced by the Oracles, as well as by the lost commentary on this work by Proclus. Nevertheless, the attribution to Michael Psellus of the Opinions, as well as of the dialogue Timotheus, or On demons (Τιμόθεος ἢ περὶ δαιμόνων), another, somewhat more extensive essay on the same topics (demonology, sacrifices, mysteries, sorcery, magic, divination), seems to be definitively unconvincing, judging by purely formal (lingual) criteria. It would be much more plausible to attribute these writings to some students or followers of this prominent representative of Byzantine proto-Humanism, conveniently designating these anonymous authors as “Pseudo-Psellus”. The text of the Opinions allows to promptly identify many cross-references not only to Proclus, but also to other Neoplatonists (Porphyry, Iamblichus, Synesius), and the section on the mysteries almost literally borrows (though not without blatant distortions) from Clement of Alexandria’s Protrepticus. The Russian translation is based on Paul Gautier’s edition (1988), which is itself based on the oldest manuscript, Vaticanus gr. 1411 (fin. s. xiv), containing the text of the compilation (ff. 33r–34v).

Najplemenitiji deo Carstva - slika Italije i Sicilije u vizantijskoj istoriografiji XI veka

This paper aims to show how 11th-century Byzantine historians viewed Italy and Sicily during a specific period when the Empire lost all its possessions in these provinces. By analyzing the histories of Michael Psellus, Cecaumenus, Michael Attaliates, John Scylitzes, and Scylitzes Continuatus, we explore their portrayal of the loss of these provinces, which were historically closely linked to Ancient Roman history. After presenting Byzantine Italy and Sicily in the 11th century, the paper discusses the image of Italy as the birthplace of Ancient Rome and references to the distant past of Italy and Sicily found in the texts under review. Special emphasis is placed on the importance of Italy and Sicily for these historians, examining possible differences in their presentation of the provinces and the reasons behind them. In the final part, the paper analyses how anecdotes in the histories can offer valuable information on the understanding of these regions and their place in Byzantine collective memory.

Michael Psellus’s Teaching on the Intellect from Outside (θύραθεν νοῦς) in the Late Byzantine Context

Michael Psellus’s Teaching on the Intellect from Outside (θύραθεν νοῦς) in the Late Byzantine Context

Michael Psellus. Epistulae, written by E. Papaioannou

Michael Psellus. Epistulae, written by E. Papaioannou

Byzantium in the Time of Troubles: The Continuation of the Chronicle of John Skylitzes (1057–1079). Introduction, Translation, and Notes by Eric McGeer with Prosopographical Index and Glossary of Terms by John W. Nesbitt. The Medieval Mediterranean: Peoples, Economies and Cultures, 400‐1500. Leiden and Boston: Brill, 2020, pp. xvi, 216, maps, ill.

Abstract The history of John Scylitzes (ca. 1040–after ca. 1105) has reached us in two versions, each of which is preserved in more than a dozen manuscripts. The first version, entitled Synopsis of Histories, covers the years from 811 to 1057. The second, entitled Epitome of History, includes some additions within this text and a continuation to 1079. One might have expected modern scholars to publish the later version as the standard text of Scylitzes’s history, as they have done with other Byzantine histories that appeared in two or more versions, like those of Michael Psellus, Michael Attaliates, and Nicetas Choniates. However, perhaps because Scylitzes’s history was originally published under the name of George Cedrenus, who copied only Scylitzes’s earlier version, the earlier version has been published and translated as the standard edition of Scylitzes, with the portion from 1057 to 1079 separately published and now translated as “Scylitzes Continuatus” or “the continuation of Scylitzes.” Although some scholars once doubted that this continuation was prepared by Scylitzes, the case for his authorship appears conclusive, as the present translator, Eric McGeer, explains in his excellent introduction.

MICHAEL PSELLUS’ ANONYMOUS ENCOMIUM TO EMPEROR CONSTANTINE X DOUKAS

This paper analyses an addresse-less encomium devoted to Emperor Constantine X Doukas and authored by Michael Psellus, one of the most learned individuals in Byzantine history. The purpose of this paper is to place the encomium, a valuable testament of Byzantine cultural heritage, within the context of the empire’s eleventh century political and social history, and to translate the document into modern English accompanied by scholarly commentary. Additionally, this paper will analyze the representation of the emperor in the speech through a comparative analysis of the encomium and Psellus’ historiographical work, the Chronographia

Michael Psellus on Philosophy and Theology

"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scripture. Since the revealers were already theologians, and the interpreters were theologoi in their own right, the terms became synonymous when applied to Christian practice. Psellus is on the whole faithful to this tradition, reserving the term theologia for Christian teaching in contrast to philosophy, except in one passage that speaks of the ""philosophy and theology"" of the Chaldaeans. The purpose of this phrase, in which the latter term seems to be epexegetic to the former, is to intimate that even the best theology of the pagans, being ignorant of the biblical revelation, can rise no higher than philosophy. Keywords: Chaldaean Oracles, Opuscula, philosophy, theology, revelation. "

Teaching Greek grammar in 11th-century Constantinople: Michael Psellus on the Greek ‘dialects’

Abstract In this paper, I aim at sketching the place of the Ancient Greek literary dialects within grammar in the 11th-century Byzantine curriculum, for which a didactic grammatical poem, composed by the polymath Michael Psellus (ca. 1018-ca. 1080), is a unique and understudied source (viz. Poemata, 6). I do so by offering, together with a first English translation of the relevant verses, a close analysis of part of the poem and its sources. This enables us to assess how Psellus pictured the relationship of the κοινή (koinè) with the four other canonical dialects. I likewise argue that, although Psellus does not offer a definition of the word διάλεκτος (dialektos), his poem nevertheless allows us to reconstruct his conception of it to a certain extent. This contribution also seeks to contextualize Psellus’ views against the backdrop of the Hellenistic and Byzantine tradition of Greek dialect studies.

En búsqueda del paraíso caldaico

By drawing on what the ancient Greeks understood by παράδeισος, and reviewing different conceptions of the biblical paradise as portrayed in the New Testament, the Old and New Testament Apocrypha, the Nag Hammadi Library, the Manichean literature, the Koran, and other mystical sources of Islam, this paper seeks to determine the nature of the ‘paradise’ mentioned in the Chaldean Oracles (frs. 107 and 165). Particular attention is paid to the Christianized reading by the Byzantine scholar Michael Psellus, who arranged Greek traditional themes, motives of Genesis concerning the Garden of Eden, the allegorical exegesis by Philo ofAlexandria, and Neoplatonic doctrines, all together in his Commentary of the Chaldean Oracles.

A new sixth-century reader of Heliodorus' Aethiopica?

It is well known that the Aethiopica of Heliodorus continued to be read throughout the late Greek and Byzantine periods. Besides short biographical notices of the author by church historians such as Socrates (Hist. Eccl. 5.22) and Nikephoros Kallistos Xanthopoulos (Hist. Eccl. 12.34), there are, inter alia, an allegorical interpretation of the novel of uncertain date (5th or 12th century) and authorship (the author calls himself 'Philip the Philosopher' in the text, but this does not adequately identify him), a couple of short references to the novel in the 9th century by Photius (Bib. cod. 50a, 73b),3 a comparison between Heliodorus and Achilles Tatius by Michael Psellus in the 11th century, and an allegorical protheoria by Johannes Eugenikos in the 15th.

Perceptions of gout (podagra) during the Byzantine era, with a special focus on a poem by Michael Psellus.

Perceptions of gout (podagra) during the Byzantine era, with a special focus on a poem by Michael Psellus.

Constantine X Doukas in an Enkomion by Michael Psellos

According to the interpretation of the original data the speech dedicated to Constantine X Doukas, written by Michael Psellus after the Emperor?s victory over the Uze, deals with the role, importance and use of imperial speeches in promoting the Byzantine court ruling ideology in the 11th century. Also, it deals with the way of presenting the emperor in the imperial speech.

Cinq nouveaux fragments nominaux du traité de Porphyre “Contre les chrétiens”

AbstractFirst publication of five fragments from Porphyry’s treatise Against the Christians discovered in Michael Psellus, Michael Glykas and Damascenus Studites. These objections are explicitly attributed to Porphyry and bear on biblical verses known to have been attacked by this opponent to christianity.

Remarques sur le texte de la Chronographie de Michel Psellos (2)

The Chronographia of Michael Psellus is one of the masterpieces of Byzantine historiography. The text available to us, in particular that of the edition of Emile Renauld, contains many obscure passages due both to the subtle Greek of Psellus and to state of the single manuscript in which the Chronographia is preserved. In an attempt to offer new suggestions the author of the article has looked into other works of Psellus in order to understand this writer’s usages. In this study he has included only those modifications which improve the text appreciably and alter the translation. [The second part of an article which begins in the preceding issue of the Revue.]

History of ancient mineralogy. I. Greek mineral science in 11th century’s AD Byzantium: the powers of stones according to Michael Psellus

Sulla base di una nuova traduzione direttamente dal greco dell’operetta di Michele Psello «Sulle proprieta delle pietre», ed inoltre di informazioni sull’autore e dello studio sulle sue fonti, e valutato lo stato di sviluppo delle scienze mineralogiche a Costantinopoli alla fine del XI secolo d.C., al termine della grande stagione della Rinascenza Bizantina (843–1025) e prima del definitivo collasso della civilta bizantina conseguente alla quarta crociata (1204). Per quanto rimasto incompleto (quasi un abbozzo), il trattato di Psello dimostra che in quel periodo le nozioni sui minerali si rifacevano ancora alle conoscenze empiriche accumulate dagli scienziati ellenistici, fondandosi in particolare su compilazioni del periodo greco-romano come ilLithognomon di Senocrate da Efeso, scritto all’inizio dell’era volgare. Queste nozioni erano gia in larga parte note anche nell’Europa occidentale per effetto della riduzione in latino dell’opera di Senocrate eseguita da Plinio il Vecchio. Esse erano integrate a Bisanzio con credenze sull’efficacia dei poteri terapeutici delle pietre rifacentisi non tanto alDe materia medica di Dioscoride d’Anazarba, pure scritto all’inizio dell’era volgare, quanto piuttosto a superstizioni tra mediche e magiche ereditate da autori mediorientali ed egiziani d’eta greco-romana, che avevano proposto l’utilizzo delle pietre per prevenire e proteggere dai malanni, oltre che per il loro benefico influsso astrale. Mancano evidenze di significativi influssi della tradizione mistica giudeo-cristiana relativa alle pietre bibliche e non c’e neppure traccia della magia alchemica, che sviluppera invece la sua influenza sulla Mineralogia europea a partire dalle traduzioni dall’arabo e continuera a mantenerla sensibile per vari secoli a venire, fino a quando l’Occidente di lingua latina sara maturato al punto da essere in grado di esprimere la sua propria rivoluzione scientifica.

When did Michael Psellus die? The evidence of the Dioptra

Abstract The last years of Michael Psellos' life are clouded in obscurity. He was certainly active at the court of his student Michael VII (1071–1078), but when Nikephoritzes, the logothetes tou dromou, became imperial advisor (Attaleiates, Historia, 200,12ff) he practically disappeared from the scene. One of the last chronological references found in his Chronographia is the death of Crispinus in 1075 (VII, b 39, 3–4). In that year he also wrote a description of the “usual miracle” which occurred regularly in the church of Blachernai and somewhat later a funeral oration for Patriarch Ioannes Xiphilinos. Among his writings survives another funeral oration which he dedicated to the young Andronikos Doukas. This work is transmitted only in part by cod. Parisinus gr. 1182 and is dated in 1076. From that point on, practically nothing is known about his subsequent life.

Apprehending the Archangel Michael: hagiographic methods

This essay examines the means by which hagiographies attempt to describe the presence and appearances of the Archangel Michael. It deals with several hagiographies at some length in order to demonstrate the ways in which each text persuades its audience of the Archangel’s benign proximity. It examines, in particular, the hagiographies of the miracle at Chonae since the ‘pre-history’ of this cult is relatively clear and the shrine’s activities during the Byzantine period were widely acclaimed. This essay also discusses other hagiographies, namely of the sanctuary at Monte Gargano and of the shrine described by Michael Psellus (1018-1081?). In examining these texts, certain structural similarities become apparent: access to the Archangel is made difficult by his unique angelic nature and this difficulty led to textual strategies that make Michael more firmly entrenched in the texts’ levels of narrative. The hagiographies reveal Michael’s elusive elemental force active in a landscape, and work to bind the Archangel — notionally at least — to places in order to strengthen expectation of devotional return.

Pythagoras revived: mathematics and philosophy in late antiquity

Part 1 The revival of in the Neoplatonic school: varieties of in the 2nd and 3rd centuries AD - Numenius of Apamea, Nicomachus of Gerasa, Anatolius, Porphyry Iamblichus' work On Pythagoreanism - title, plan, the first four books - On the Life, Protreptic, General Mathematical Science and On Nicomachus' Arithmetical Introduction On Pythagoreanism books V-VII - the excerpts in Michael Psellus, philosophical excerptor Iamblichus' work On Pythagoreanism - general conclusions. Part 2 Iamblichean in the Athenian school: Hierocles - the introduction of Iamblichean philosophy at Athens in the 4th century, Hierocles on the history of philosophy, in Hierocles' Commentary on the Golden Syrianus - the history of philosophy in Syrianus, philosophy as revelation in Hermias' Commentary on the Phaedrus, mathematics and philosophy in Syrianus' Commentary on the Metaphysics Proclus - the rivalry with the mathematician Domninus of Larissa, Plato and Pythagoras Proclus on mathematics - Iamblichus' On Pythagoreanism III and Proclus' On Prol. I, Proclus' revisions of Iamblichus, arithmetic and (or?) geometry, the composition of On Prol. II, Euclid as Platonist mathematics and physics in Proclus - Aristotle's physics geometricized, Plato's Timaeus as Pythagorean physics, the geometrical method of Plato's physics mathematics and metaphysics in Proclus - the Elements of Theology. Appendices: The Excerpts from Iamblichus' On Pythagoreanism V-VII in Psellus - text, translation and notes the Arabic commentaries on the Golden Verses attributed to Iamblichus and Proclus.

Michael Psellus. The Essays on Euripides and George of Pisidia and on Heliodorus and Achilles Tatius edited by A. R. Dyck

Article Michael Psellus. The Essays on Euripides and George of Pisidia and on Heliodorus and Achilles Tatius edited by A. R. Dyck was published on January 1, 1988 in the journal Byzantinische Zeitschrift (volume 81, issue 2).