Analecta Bollandiana, 132 (2014), p. 306-421.

Francis J. THOMSON

ST DEMETRIUS TUPTALO

AND HIS LIBER VITARUM SANCTORUM*

In 1639 the Belorussian printer Mikhail Sliozka ( 1667) published

the first book at his newly established press at Lviv, an epistolary, and in

his second preface to the reader dated 6 June 1639 he complained that

many works were still only available in manuscript copies and among

those which he listed were the Vitae of Gods saints1. It was not until pre-

cisely fifty years later in 1689 that the first of four volumes of a Liber

Vitarum Sanctorum compiled by Daniel, in religion Demetrius, Tuptalo

appeared at Kiev, the last volume of which only appeared sixteen years

later in 1705 over twenty years after he had first begun working on it, the

first and last East Slav collection of saints Lives or menologium ever to

contain entries for every day of the year2. The compilation of his collec-

* List of abbreviations: see below, pp. 414-421. The author would like to thank Dom

Antoine Lambrechts of the Monastre de la Sainte-Croix at Chevetogne for making a DVD of

the 1764 Kievan edition of Demetrius collection available to him. 1 See the excerpt of the preface quoted by , , I, 1891, p. 181. The

first preface dated 8 June is addressed to Metropolitan Peter Mogila; the verse dedication to

Mogila on the reverse of the title-page ed. H. ROTHE, Die lteste ostslawische Kunstdichtung

(= Bausteine zur Geschichte der Literatur bei den Slaven, 7, II), Giessen 1977, pp. 422-423. On

the edition see ., , I, 1976, p. 28, 72, and i ,

, I, 1981, p. 59, 270. On Sliozka, who had previously worked for the Dormition

Fraternity press at Lviv from 1630 to 1637, see . ,

, in 1973 (1976), pp.

42-59; ID., , Moscow, 1981, pp. 97-105, 124-127, and ,

, pp. 95-110, 131-135. In Russian his name is now spelled , although he himself

wrote Sliozka in Latin and in Cyrillic, see ibid., p. 95, n.1. 2 This was pointed out by Russias greatest hagiologist, see , , I, 1901,

p. 274. The Macarian menologium does, of course, contain entries for every day of the year

but it is a menologium only in name since it contains an enormous library which was obviously

not intended to be read in the course of one year and Sergius correctly referred to it as a work

under the name of a menologium, ibid., I, p. 264: . There is a large

literature on Demetrius, see the recent bibliographies of , ,

pp. 693-696; . , , .

1976-2003, in , 39 (2004), pp. 378-391; . ,

(XI-XVIII .) (= i . io-iio-

i , I), Kharkov, 2005, pp. 577-589; . , i

ii - . -i iioi -

, Kiev, 2006, pp. 226-237, and . , ,

(. 3, 1-3), in

, 3, iv, 2004, pp. 688-694. For a brief account of Demetrius with bibliography see

, , pp. 258-271. The principal studies of the Liber Vitarum Sanctorum, as

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 307

tion has to be seen against the events which were taking place in Ukraine

at that time.

The second half of the seventeenth century was a time of upheaval,

conflict and strife, which had begun in 1648 with the Cossack rebellion

against the Polish-Lithuanian Commonwealth led by Hetman Bogdan

Khmelnitsky (1648-1657), who at Pereyaslavl in 1654 placed Ukraine

under the protection of Tsar Alexius (1645-1676). The hostilities between

the Commonwealth and Muscovy were only brought to an end by the

treaty of Andrusovo in 1667, by which Poland ceded the territory on the

left bank of the Dnieper together with an enclave with Kiev on the right

bank to Muscovy and Lithuania ceded a wide band of territory including

Smolensk further to the north. In Ukraine this only further complicated the

ecclesiastical situation since it not merely failed to resolve the difficulties

between the Orthodox, who had rejected the union with Rome by the

treaty of Brest in 1596, and the Greek Catholics, who had accepted it, but

now in addition the constant attempts of the patriarch of Moscow to ex-

tend his authority over the metropolitan see of Kiev, which was under the

jurisdiction of the patriarch of Constantinople, increasingly alienated the

majority of the Ukrainian Orthodox clergy. The inevitable Muscovite vic-

tory in the ensuing unequal struggle is symbolized by the consecration of

Gedeon Svyatopolk-Chetvertinsky (1685-1690) as metropolitan of Kiev

opposed to its author, are TURKONIAK, Minei, pp. 32-191, and , -, ed.

19761,

pp. XV, 61-145; XVI, 46-141; ed. 2007, pp. 1-233

2; on this last work and its author see E.

DERJAVINA, Archiprtre A.M. Derjavin et son tude du mnologe de St. Dimitri Mtropolite de

Rostov, in Scrinium, 12 (2011-2012), pp. 237-242. For an examination of its sources see

, , pp. 130-198. , , pp. 173-174, states that according to

traditional opinion this last book, which was published anonymously, contains the dissertations

of two students of Aleksandr Gorsky (1815-1875), at the time professor of ecclesiastical history

at Moscow Theological Academy (1839-1862), who edited the book. In fact, however, it is the

masters dissertation, by which Vasily Nechayev (1822-1905) (later [1889] in religion Bessa-

rion) graduated from the Academy in 1848, see . , , in

, t. 3, Petrograd, 1902, col. 513-516, see 513. It was reprinted as

a free supplement ( ) to the periodical Dukhovnoye Chteniye in 1910,

but since the footnotes were omitted it has little scholarly value, see , , p. 42, n.

3. Ilya Shlyapkin (1858-1918), the author of the major biography of Demetrius somewhat

simplistically dismissed the question of the sources of the collection on the grounds that to do

so would scarcely produce any important results since the sources which he used were well

known from his glosses in the collection and from the contents of his library, see ,

, p. 375, n. 1. For the list of the 288 books in Demetrius library drawn up just after

his death see ibid., (annexes), pp. 54-58; reprinted at least five times, most re-

cently in , , pp. 77-81. It has been pointed out that over two thirds of the

books were Western editions and that the sole books with Greek were grammars and dic-

tionaries, see , , pp. 38-39, who noted that he often put the initials ODBM,

viz. Ordinis Divi Basilii Magni, after his name, for three examples of 1697 and 1701 see ibid.,

p. 40.

308 F. J. THOMSON

by Patriarch Joachim Savelov (1674-1690) at Moscow on 8 November

1685. The final integration of Ukraine came during the Great Northern

War (1700-1721) after the crushing defeat of the forces of King Charles

XII of Sweden (1698-1718) and Ivan Mazepa, hetman of Ukraine (1687-

1708, 1709), deep inside Ukraine at Poltava on 8 July 1709.

Daniel was born at Makarov some fifty kilometres west of Kiev on 11

December 1651, where his father Savva, a member of the gentry, was

stationed as an officer in the Cossack army3. In 1660 his parents moved to

Kiev and two years later in 1662 he entered the Kievan College, where the

writer and celebrated preacher Joannicius Galyatovsky ( 1688) was

rector (1657/8-1663)4. Nothing is known of his studies at the College and

it is frequently considered that in 1665 they were interrupted because of

the hostilities between Poland and Muscovy during which the College was

so badly damaged that lectures only recommenced in 16695. Others,

however, do not concur since there is some evidence of its activity during

the rectorate (1665-1673) of Barlaam Yasinsky6. Whether or not Deme-

3 Makarov (Ukrainian Makariv) is sometimes incorrectly called Makarovo, e.g. by -

, , p. 39. On Demetrius parents see . ,

, in , 16

(1868), pp. 607-618; on his date of birth see . , :

, in , 3 (1992), pp. 3-8. M. -

, ( ,

in , 61 (2010), pp. 311-328, see pp. 323-324, con-

siders that such a precise date is uncertain since 11 October is based on a source of the second

quarter of the eighteenth century, the Chronicle of the Bishops of Rostov, which records that he

died aged sixty less six weeks and two days; on the chronicle see below. 4 An excellent account of Galyatovskys life and works is that by . , -

i i (= ii - i,

37-39), Rome, 1975, V-XXXVIII; see also , Ii , in -

, 10 (1884), pp. 1-20, 183-204, 371-390, 565-588; for a brief survey see I. . -

, , in , 2001, pp. 165-167; on his period as rector see ,

, pp. 81-84. 5 This is the opinion of most scholars, e.g. , , p. 6; ,

, III, 1957, p. 76; , i, p. 23; A. SYDORENKO, The Kievan Academy in

the Seventeenth Century (= University of Ottawa Ukrainian Studies, 1), Ottawa, 1977, pp. 42-

43; TURKONIAK, Minei, p. 11, and , , p. 8. 6 For some evidence of activity during Yasinskys rectorate see , , pp.

615-619, although he admits that the period is very obscure, ibid., p. 615, and , -

, pp. 85-90; see also . , XVII ., t. 1,

Moscow, 1899, p. 323. Two petitions asking for assistance for the College, both dated 23

January 1670 and addressed to Tsar Alexius (1645-1676), one from Innozenz Giesel, the archi-

mandrite of the Caves Monastery (1656-1683), the other from Barlaam Yasinsky, ed. O.

T. . M. , - i i.

XVII . XIX . ii. i i, Kiev, 2005, pp.16-18 and 18-

21, do indeed paint a dire picture but do not necessarily mean that teaching had entirely ceased.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 309

trius finished his education at the College, his subsequent literary works

provide ample evidence that he had enjoyed a good education and knew

Latin, Polish, German and perhaps also some French7. On 9 July 1668 he

was tonsured with the name of Demetrius by Meletius Dzyk ( 1682),

abbot of the Trinity monastery of St Cyril of Alexandria (1658-1677) at

Kiev, of which his father was a patron and where later his mother, Maria

( 29 March 1689), father, Savva ( 6 January 1703), and eldest sister,

Alexandra ( 23 April 1704), were buried8. On the feast of the Annun-

ciation (25 March) 1669 he was made hierodeacon by Metropolitan

Joseph Nelyubovich-Tukalsky of Kiev (1663-1675) in the town of Kanev,

some hundred kilometres down the Dnieper from Kiev9. He remained at

the monastery until 1675 when on Whitsunday (23 May) in the Trinity

monastery on Gustyn Island in the river Uday near Priluki he was or-

dained priest by Archbishop Lazarus Baranovich (Baranowicz) of Cher-

nigov (1664-1693), an accomplished poet in Polish, whose verse Lives of

Be that as it may, the scholar who had the ungrateful task of writing about Tuptalos studies at

the College had to admit that nothing at all is known about them, see , , 2001,

p. 546. It is often stated that he studied at the Kievan Academy, e.g. , , p.

39, but this is anachronistic as the College is first referred to as an Academy in a charter of

Peter the Great dated 26 September 1701, ed. . ,

XVI-XVII . , Moscow, 1954,

pp. 168-172, see p. 170. On Yasinsky and Giesel see below. 7 With regard to his knowledge of contemporary Western literature see ,

, pp. 1-48, and , 1996, pp. 25-68, who correctly points out that he knew

no Greek except for the alphabet, see EAD., , pp. 25-32, and EAD., , p. 39; for

more on this see below. 8 , i, p. 25, wrongly gives 5 July since Demetrius noted the date of his

tonsure in his short diary in which he recorded the precise dates of the major events in his life,

ed. , , . pp. 3-11, see p. 6, where there is a misprint, the non-

sensical #v instead of #. There can, however, be no doubt of the date since he states that it was the year in which Hetman Ivan Bryukhovetsky (1663-1668) was killed. This is by no

means the only misprint in Shlyapkins book, for more see below, as , , II, p.

403, tersely commented: ! beware of misprints ! For the dates of his

parents and sisters deaths see the diary, ed. cit., pp. 8 and 10. This short diary must be dis-

tinguished from his long diary or daily journal written in a mixture of Ruthenian, Polish,

Slavonic and Latin, which remains unpublished; for a Russian translation of it by the historian

and archivist Nikolay Bantysh-Kamensky (1737-1814) see , , VI, 1774,

pp. 316-408. For its surprisingly meagre information on the compilation of his Liber Vitarum

Sanctorum see , , 2007, pp. 72-86. On the Trinity monastery of St Cyril see

, , II, 1892, pp. 164-165, 865; on Michail (in religion Meletius)

Dzyk, who had studied at Padua, see , , pp. 85-86. 9 For the date of his ordination to the diaconate see his diary, ed. , ,

, p. 6. On Nelyubovich-Tukalsky, who is most famed for his opposition to any rap-

prochement with the patriarchate of Moscow, see , -,

KA, 2001, pp. 389-390.

310 F. J. THOMSON

the saints were published at Kiev in 167010. Impressed by the young

monks eloquence and obvious talent for preaching and his mastery of the

contemporary literary baroque style, the archbishop invited him to preach

throughout his archdiocese and requested him to write an account of the

miracles attributed to the icon of Our Lady in the monastery of the Trinity

and the Prophet Elijah just outside Chernigov11. The result was the com-

pilation of Demetrius first work with a description of twenty-two mir-

acles, which was published anonymously two years later on 7 April 1677

in Ruthenian vernacular at the printing press established by Archbishop

Baranovich at Novgorod Seversky under the title:

The Miracles of the Most Holy and Most Blessed Virgin Mary Wrought by Her

Miraculous Icon in the Monastery of the Holy and Glorious Prophet Elijah at

Chernigov.

, w - 12.

In the summer of 1677 Demetrius moved first to the monastery of the

Transfiguration at Slutsk and later to the monastery of the Holy Ghost at

10

For the date of his ordination to the priesthood see his diary ed. , -

): , p. 6; on the monastery see , , 1890, pp. 133-134,

167; , , p. 8, erroneously calls it a convent. Baranovich collection of

verse Vitae has the peculiarity that some copies have the title ywoty witych ten Apollo pieie,

iak ci dziaali niech tak kody dzieie [], but others the title Apollo chrzeciaski opiewa ywoty

witych, z chwal ich cnoty ucho sko z ochoty [], see , , I

(1981), p. 84, 475-476. Despite his works in Church Slavonic no signicant study of Bara-

novich has been published since 1885, viz. . , -

, I, Kharkov, 1885, pp. 1-183, and he remains singularily

ignored; there is not even an entry on him in . For a brief survey of his life and work with

bibliography see , , in KMA, 2001, pp. 59-60. 11

The best study of his homiletic skill is that by M. BERNDT, Die Predigt Dimitrij Tup-

talos. Studien zur ukrainischen und russischen Barockpredigt (= Slavica Helvetica, 6), Bern,

1975; see also D. BEDNARSKY, Ex abundantia enim cordis os loquitur: Dymytrij Tuptalos

Ukrainian Sermons and the Kievan Rhetorical Model, in Journal of Ukrainian Studies, 17

(1992), pp. 217-243. For a detailed examination of the manuscript tradition of his homilies see

. , (1670-1700 .) -

, in , 51 (1999), pp. 253-288;

52 (2001), pp. 409-431. 12

The edition is very rare and there appears to be no description of the full title in the

original orthography so that its reproduction here may well be defective; on the edition see

, , I, 1981, p. 93, 550; ., , II, 2, 1990, pp.

17-18, 202, and . , , in

XVI-XVII-XVIII ., red. . . (=

, I), Kiev, 1926, pp. 77-152, see p. 105. By Ruthenian is meant the

colloquial language, , spoken and written in Ukraine and White Russia in the

Polish-Lithuanian Commonwealth at this time. In view of the varying gradation with regard to

the mixture of Church Slavonic and Ruthenian, the assignment of some translations to one or

the other category must remain approximative.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 311

Vilnius to preach in the region of Vilnius and Minsk but in February 1679

he moved to the monastery of St Nicholas of the Grains near Baturin to re-

sume preaching in the archsee of Chernigov13. In September 1681 he was

appointed abbot of the monastery of the Transfiguration beside Maksakovo

Ford on the Desna some 25 km. south of Sosnitsa14, but only remained

there for a few months before returning to St Nicholas monastery near

Baturin on 1 March 1682, this time as abbot15. Archbishop Baranovich

apparently wanted an account of the miracles attributed to the icon of Our

Lady in a more literary language and style and Demetrius much expanded

version in Church Slavonic, this time of twenty-four miracles, was the

first book published at the printing press which Archbishop Baranovich

had established in the monastery of the Trinity and the Prophet Elijah,

which housed the icon16. It appeared on 11 November 1683 under the ba-

roque title Bedewed Fleece, a metaphor for the protection of the Deipara

based upon the account of the fleece dampened by dew by which God

revealed to Gideon that the children of Israel would defeat the Midianites

and the Amalekites (Judges 6:36-40):

BEDEWED FLEECE,

The Most Pure and Most Blessed

VIRGIN MARY

from Whose Miraculous Chernigov Icon

with Tears once in the Monastery of the Life-giving Trinity

Sprinkled Miracle-working Dew of grace,

collected into this little Booklet, and for the Spiritual Bedewing

of the faithful, fifth Printing made at the Trinity Press

at Chernigov.

1 W,

UR B: W

P M

13 On the three monasteries see , , I, 1890, p. 212, 394; pp.

139-140, 182, and II, 1892, pp. 194-195, 900, respectively. That near Baturin was called

, of the Grains, because grains allegedly fell nearby from the sky during a famine.

Until 1683 there was both a monastery and a convent there but is is unlikely that he was the

abbot of the convent, as , , p. 43, claims, even if he did receive the vows of

five nuns. The convent burned down in 1683 and when Demetrius returned as abbot from 1686

to 1692 he was definitely only abbot of the monastery. From 1669 to 1708 Baturin was impor-

tant as the capital of the hetman of the left bank of the Dnieper. 14

For the date see his short diary, ed. , , , p. 7; on the

monastery see , , I, 1890, pp. 177-178, 281. 15

For the date see his short diary, ed. , , , p. 7. 16

On the monastery see , , I, 1890, pp. 154-155, 214.

312 F. J. THOMSON

O , , o , w

w w17. This time the edition is not anonymous since Demetrius revealed his name

by writing some letters in a quatrain in the preface in capitals, which read:

HIEROMONK DIMITRY SAVICH, IW 18. The title

of each miracle is Dew, but qualified to reveal its theme, to give the first

five: 1. Dew of Love, ; 2. Dew of Protection, ; 3. Dew of Consolation for Wayfarers, ; 4. Dew of Healing, ; 5. Dew for Intimidation of Enemies, . Each miracle is then followed by four sections, in the first the historical events which led to the occurrence of the miracle are

described; in the second section, entitled Homily, , the miracle is treated symbolically with references to similar Biblical events; the third,

entitled Moral, , contains the moral lessons to be drawn, while in the fourth, entitled Annex, , similar examples taken from the

17 There are minor variants in some of the titles in successive editions, this is that of the

fifth edition of 1697. For the editions see , , I, 1981, p. 98,

614 (1683), p. 103, 654 (1689), p. 105, 669 (1691), p. 110, 707 (1696), and p. 112,

719 (1697). In his list of the works printed at the press of the Trinity monastery down to 1818

. , i , i i-

i (1547-1800), Lviv, 1975, pp. 97-102, lists these editions as well as that of the

sixth in 1702, see 97-98, but does not give their titles, for the title of the sixth edition in 1702

see , , II, pp. 68-70, 59. In 1813 Vasily Sopikov (1765-1818) listed an edi-

tion of 1680 as the editio princeps, see the reprint of his bibliography, , , I,

(1904), p. 59, 1057, and all subsequent listings of and references to a 1680 edition go back

to that, e.g. , , II, p. 69; -, , p. 34, 50; A.

Zhukovsky in his entry on Tuptalo in Encyclopedia of Ukraine, V, Toronto, 1993, pp. 314-315,

see p. 314, and even the editors of the recent Russian translation of the Bedewed Fleece, .

. , . , . -

, XVII

, , St

Petersburg, 2003, pp. 4 and 222, for the translation see ibid., pp. 6-220, who, incidentally, make

no attempt to translate the convoluted title of the book. However, no copy of an edition of 1680

has ever been found for the very simple reason that it is a ghost edition: the fact that in his pre-

face to the 1683 edition Demetrius refers to it as a corrected and augmented second edition (p.

6/f. 3v) means by comparison with his of 1677 and proof that the 1680 edition is a ghost

edition is the fact that the last of the editions of the seventeenth century correctly specifies on

the title-page that it is the fifth edition, see above; on the first two editions see also M. BERNDT,

Die beiden ersten Auflagen des Runo oroennoe, in Slavica Helvetica, 7 (1973), pp. 35-49. 18

The quatrain has been edited many times, e.g. , , p. 1253; -

, , II, p. 69; , , p. 19, n. 1; . in

, 1-12 1912 , red. . ,

, 1, 1913, pp. 1-139, see p. 37; . , -

, red. . (= -

, 4), Kiev, 2003, p. 388.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 313

Lives of the early Fathers are given. The authors to whom Demetrius re-

fers reveal his wide knowledge of Western literature, not merely hagio-

graphical, to give but a few examples: the example of the fifth miracle is

taken from the Legenda aurea by Jacobus a Voragine ( 1298), while the

example of the nineteenth is taken from the Dialogus miraculorum by

Caesarius of Heisterbach ( after 1240)19. In the example of the eighth

miracle he refers to Jeremias Drexel (1581-1638), the Jesuit whose popu-

lar guide to spiritual perfection, Heliotropium, seu Conformatio humanae

voluntatis cum divina, was first published in 1627, in the moral of the

ninth he takes an example from the Chronica of Prosper Tiro of Aquitaine

( probably in 463) and he makes use of Skargas ywoty witych for the

examples of the first, second and twenty-second miracles20. Demetrius

first work might not reveal him to have been an original thinker and its

scholastic approach has not been appreciated by all scholars21, nevertheless

it reveals his mastery of Church Slavonic as a literary medium, his ac-

quaintance with religious literature, both Eastern and Western, and his

literary ability to treat a wide range of subjects with vivid narrative skill,

thus illustrating his linguistic ability, literary talent and scholarly eru-

dition, all of which characterize his Liber Vitarum Sanctorum. A recent

study devoted to the Bedewed Fleece concludes with the words:

we probably should consider him not only the last writer of Church Slavonic

literature, as some scholars define him, but also and possibly mainly as the

first actor of narrative art in both Ukrainian and Russian literature22

.

19

The exempla of the fifth and nineteenth miracles have been reedited by . ,

, Kiev, 1952, p. 275, and

, , p. 1256, respectively. For their respective sources see Jacobus, Le-

genda, CXV, ed. G. P. MAGGIONI, Iacopo da Varazze. Legenda aurea con le miniature del Co-

dice Ambrosiano C 240 inf. Testo critico reveduto e commento, I, I-II (= Edizione nazionale dei

testi mediolatini, 20), Firenze, 2007, ii, pp. 878-880, and Caesarius, Dialogus, XII, 46, ed. H.

SCHNEIDER N. NSGES, Caesarius von Heisterbach, Dialogus miraculorum. Dialog ber die

Wunder, I, I-V (= Fontes christiani, 86, I-V), Freiburg im Breisgau, 2009, v, pp. 2288-2289. The

suggestion that Demetrius had probably never read or seen the Legenda aurea, thus -

, -, p. 108, is ridiculous since in the exemplum of the fifth miracle he

names Jacobus as his source. 20

On his use of Skarga see . , . ,

in - , 2 (1920), pp.

71-75, see p. 75; , i, p. 192, and ID., , p. 232. Incidentally, two Sla-

vonic translations of Drexels Heliotropium were made, one in 1688, as yet unpublished, and

another by Metropolitan John Maksimovich of Tobolsk (1715), published at Kiev in 1714, see

-, , p. 43, 82, and , , II, 1,

1984, p. 28, 893. 21

Cf. the comment of his biographer, , , pp. 18-19:

, we shall not dwell on its scholastic composition. 22

G. BROGI BERCOFF, Old and New Narrative: Runo oroennoe by Dimitry Tuptalo,

314 F. J. THOMSON

On 26 October 1683, the feast of his patron saint, just prior to the appear-

ance of the book, he resigned his abbacy at St Nicholas monastery and on

23 April 1684 he began to live in the most important of all Ukrainian

monasteries, the Dormition monastery of the Caves in Kiev, where he had

been appointed preacher23. On 6 May within a fortnight of his entering the

monastery he wrote in his diary that the task of compiling a collection of

saints Lives had been imposed upon him as a matter of obedience:

z s24. The person who had imposed the task was the former rector of the Kievan College Barlaam

Yasinsky (1627-1707), who had become archimandrite of the Caves Mon-

astery (1683-1690) and who later became metropolitan of Kiev (1690-

1707)25.

Little is known of Demetrius work on the compilation but two parts

of a composite manuscript, codex 31.6.33 in the collection of the Russian

Academy of the 1680s, contain on ff. 56-204 and 205-369 some of the

entries for September and October which had been copied out for him.

Whereas those for September were not revised by him, those for October

contain many notes, glosses and corrections in both Slavonic and Latin in

his hand, which were later used in the compilation of the final version26.

Some five and a half years later in 1689 the first volume of his collection

was published by the printing press at the Caves monastery under the title:

Liber Vitarum Sanctorum

Ad gloriam Sanctam Vivificam Trinitatem Dei Laudati in Sanctis Suis

In Primos Tres Menses

Septembris, Octobris et Novembris.

[]

Metropolitan of Rostov, in , 40-41 (2009), pp. 359-366. It is

scarcely surprising that Demetrius work served as a source for many popular chap-books and

the illustrations in them, see , , 1995, pp. 41-44. 23

For the dates see his short diary ed. , , , p. 8. With

regard to the first date there is a mistake since it states that he resigned the abbacy on 26 Dec-

ember, the feast of his patron saint, whereas St Demetrius feast is 26 October, while the date of

his entry into the monastery is given as 3 April, St Georges day, . , which is one of the many misprints as St Georges day is 23 April.

24 See the short version of his diary, ed. , , , p. 8.

25 That it was Yasinsky is clear from his preface to the first volume, see below. On him

see the brief surveys with bibliographies by . , , in , III, 1,

1992, pp. 156-162; . , , in KMA, 2001, pp. 617-619, and , ,

pp. 280-283. 26

On the manuscript, which was formerly in the library of Peter the Great, codex P I A

32, see , , pp. 9-11, and . , I. -

, St Petersburg, 2003, see pp. 61-63.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 315

@@ @@ P w a a! T ,

N ow N! [...].

The month in which it was published is not indicated but the covering

letter which Barlaam Yasinsky wrote to be sent with the presentation copy

of the edition to Tsars John (1682-1696) and Peter (1682-1725) and So-

phia, Johns sister and Peters half-sister, who was regentess (1682-1689,

1704) is dated 31 July 168927, in addition to which at least one copy has

been traced the title-page of which names not only Tsars John (1682-1696)

and Peter (1682-1725) but also Sophia, whose regency (1682-1689, 1704)

was overthrown by Peter in a series of dramatic events between 7 August

and 11 September 1689, so that printing had clearly been finished by the

end of July and soon afterwards a second title-page was printed to replace

the first. This is further borne out by the fact that in the preface to the

revised third edition of Demetrius Liber Vitarum Sanctorum first pub-

lished at Moscow in 1759 the anonymous author(s) specifically state(s)

that the editio princeps had been published in the reign of John, Peter and

Sophia28.

The first five folia of the first volume contain the preface (ff. 1r-3v)

written by Barlaam Yasinsky, which is followed on two unnumbered folia

by a list of names of Teachers, Authors, Historians, Narrators (f. 4r-v) con-

sulted in the compilation of the collection, 1, , , , , which contains the names of sixty-five authors, fifty-five Greek, eight Western, viz. Ambrose of Milan,

Clement of Rome, Gregory the Great, Gregory of Tours, Jerome, who is

given the epithet Orthodox Teacher, 1 , Leo of Rome,

27 It has not been published; for details of it see , , p. 44, n. 17.

28 The edition used here is that published at the Caves Monastery in Kiev in 1764, which

is the second, unchanged edition of the revised Synodal edition, which appeared at Moscow in

1759, see the preface with the three names ed. 1r-6

v (second foliation), see f. 4

r-v. Some state

that the author of the preface was Gregory Poletyka (1723/5-1784), a former student of the

Kievan College who from 1748 to 1761 was in the employ of the Synod, see , -

, p. 30, and , , pp. 35-36, although positive proof of this has not been

provided. On Poletyka see . , , in , II, 1999, pp. 457-459, and .

. , (e, ), in , 2001, pp. 431-433. It is

unnecessary to reproduce here the inordinately long original title-page of 1689 with its list of

the numerous titles of Tsars John and Peter and Princess Sophia; for an edition of its text see

, , pp. 51-52; on the editio princeps see , , I, pp. 379-384,

and I, i, pp. 444-456, with a reproduction of all four title-pages, see 444 (the

revised title-page without Sophias name), 451, 453 and 454-455. For a detailed account of the

various editions see , , pp 5-52, for the minor additions, omissions and alter-

ations of the revision of the 1759 edition see ibid., pp. 34-38.

316 F. J. THOMSON

Paulinus of Milan and Rufinus, one Bulgarian, Euthymius, bishop (not pa-

triarch !) of Trnovo, T 29, and one Russian, Macarius, me-tropolitan of Moscow and All Russia30. At the end of the list a number of

other works consulted are given, which include the Bible, synaxarium31,

menaea, early martyrologia, the Kievan Caves patericon32 and other pa-

terica33. The list makes no mention, however, of any of the many later

Western authors and works consulted by Demetrius. On the following 657

numbered folia are the entries for the three months, the first entry for

September being a Homily on the Beginning of the Indiction that is the

New Year, I i2 w (ff. 1r-4v), which contains an explanation and history of the chronological system of indic-

tions. This is followed by sixty-six entries for September, eighty-two en-

tries for October and eighty-two entries for November. In addition to

Vitae, which make up the vast majority of the entries, the collection also

contains some homilies for specific feasts, tales of miracles wrought by

saints, narratives involving miraculous icons, accounts of Biblical events,

e.g. the flight of the Holy Family to Egypt, and of hagiographic events,

e.g. translations of saints relics, as well as various pious tales34. At the

29

Despite the fact that Theodosius was patriarch he is also called bishop in the glosses

beside Demetrius versions of his works, e.g. beside the version of his Vita of Parasceve iunior

of Epibatai for 14 October is found the marginal gloss: vv 2TN , ed. Kiev, 1764, ff. 218

r-220

r.

30 For a facsimile edition of the list see , , pp. 33-35, for Jerome see

p. 33, on the significance of the epithet see below. 31

A copy of the 1685 Moscow edition of the synaxarium, viz. the 6th of the September

half and the 5th of the March half, was in his library; they are now nos 1287 and 1290 in the

Collection of Early Printed Cyrillic Books in the Section of Rare Books in the Russian State

Library at Moscow; for an edition of the inscriptions in them see , , p. 43, n. 9. 32

Two printed versions of the Kievan Caves patericon were available; 1: a much revised

Slavonic version first published at the monastery in 1661, of which there were three reprints at

Kiev during Demetrius lifetime, one in 1678 and two in 1702 in June and December; the most

recent edition known to this author appeared at Kiev in 1991; the considerable literature on this

version cannot be given here; for the 1661 edition see , , I, 1891, p. 285-

286, 269; , , I, 1981, pp. 73-74, 402, and .,

, II, 1, 1981, p. 14, 107; 2: a Polish version, so revised that it is impossible to talk of a

translation, made by Sylvester Kossow, at the time prefect of the Kievan College, later bishop

of Mogilev (1635-1647) and then metropolitan of Kiev (1647-1657), which was published at the

Caves monastery in 1635: abo ZYWOTY SS. OYCOW PIECZARSKICH. Obszyrnie So-

wieskim izykiem przez Switego NESTORA ZAKONNIKA y Ltopisc Ruskiego przedtym npi-

sny. Teraz z z Grckich, Liskich, Sowiskich, y Polskich Pisrzow obisniony. For a

facsimile reprint of it see LEWIN, Writings, pp. 3-116. 33

Several Greek paterica were also available in print, both in the original and in Latin

translation, see the sections Patrum Vitae in BHG (1957, III), pp. 191-214, and BHL (1901, II),

pp. 943-950. 34

These cannot all be listed here separately, on this see , , p. 250. For

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 317

end of most days the names of other saints celebrated on the day are given

in smaller print often with a summary, usually brief but sometimes more

detailed, of the main events in their Vitae.

In his preface to the volume (ff. 1r-3v) Barlaam Yasinsky gives an

account of the background to the publication of the Liber Vitarum Sanc-

torum35. As a result of Mongol ravages many manuscripts with the Lives

of saints had been destroyed so that Vitae were read by some people in a

foreign language and interpreted incorrectly. For that reason Metropolitan

Peter Mogila of Kiev (1633-1647) had obtained from Holy Mount Athos a

book with Symeon Metaphrastes Vitae in Greek with a view to having

them translated and made available by publishing them36. However, Mo-

gila had died before his project was realised and a new attempt was made

under the supervision of Innozenz Giesel, archimandrite of the Caves

Laura (1656-1683)37. Giesel had sent requests to Moscow asking for the

a facsimile edition of the homily I i2 w see , , pp. 37-44.

35 For a facsimile edition of Yasinskys preface see , , pp. 27-32; it

has been reprinted by I, i, 1924, pp. 445-449, and (in simplified orthography)

, , pp. 345-355. 36

Ed. 1764, Kiev, f. 1v: w w w, -

w vw , , N , O , v w . It should be noted that the word book, , is ambiguous since as a plurale tantum it can here mean either a copy, viz. one manuscript with all the Vitae, or individual copies of the Vitae. Nothing precise is known

about Mogilas preparations; for some pointless speculation see , -, XV,

pp. 84-86. 37

Giesel was born into a Protestant clerical family but nothing is known about his early

life or the circumstances of his conversion; he was one of those sent by Mogila to study in the

West in 1642, see . , .

( ), I, Kiev, 1883, pp. 425-427. After his return he was

rector of the Kievan College (1646-1650) and later (1654-1683) archimandrite of the Caves

monastery until his death. His most important work is z z [], published at Kiev in 1669, which is the first major East Slav work on moral theology and is to a consider-

able extent based on two works by the Polish Dominican Nicholaus Moscicensis (1559-1632).

His authorship of the anonymous , i Za B [] published at Kiev in 1674, the aim of which was to defend the stauropegial status of the Caves

monastery under the patriarchate of Constantinople against Russian schemes to subordinate it

to Moscow, is in view of its totally unhistorical nature unlikely, although it may perhaps have

been compiled for him; for the two works see , , I, 1981, p. 82,

458, and p. 90, 520, and ., , II, 1, 1981, pp. 16-17, 115, and pp. 19-

21, 124. For a reprint of the fifth (1680) edition of the Synopsis see H. ROTHE, Sinopsis,

Kiev 1681. Facsimile mit einer Einleitung (= Bausteine zur Geschichte der Literatur bei den

Slaven, 17), Giessen, 1983, pp. 141-396. There is also a recent edition in modern orthography

see . . , .

(1674), Moscow, 2006, pp. 41-235; for a Russian translation see, ,

, pp. 401-500. On the sources used by the compiler see ROTHE, Sinopsis, pp. 72-

85; the most important one was the Polish history of Lithuania and Russia by Maciej Stryjkowski

318 F. J. THOMSON

books with the Lives of the saints in the Large Menologia but the terrible

times of frequent hostilities and constant troubles and sorrows had been an

obstacle to their dispatch38. After Innozenz Giesels death Yasinsky him-

self had been appointed to succeed him as archimandrite and he had been

determined to continue with the project. Shortly afterwards Providence

had sent him the newly appointed preacher Demetrius, who was clearly

capable of undertaking the task of correcting and publishing the Books of

the Lives of the Saints, v z, (f. 2r). Yasinsky assures the readers that the Vitae have been taken not from

secondary sources but from the originals themselves39. The main source

was Symeon Metaphrastes but also many other Eastern Fathers as well as

some early Western ones who had been Orthodox, also reliable Greek his-

torians, a list of whose names has been given after the preface. Finally, he

had had at his disposal the summit of all Truth and Acme of reliability,

the Great Menologium of the blessed Metropolitan Macarius of Moscow

and all Russia, which agrees with everything in Symeons Metaphrastes

histories except for occasional scribal errors and some ancient foreign

words, the correction of which Metropolitan Macarius had left to a later

generation40. This reference to Macarius leaving the correction of such er-

(1547-after 1586) published at Knigsberg in 1582 from which whole passages had been trans-

lated, on this see MOSER, Synopsis, 2012, pp. 141-158. On him see . , i

, in , 10 (1884), pp. 183-226; for brief accounts of Innozenz Giesel

with bibliographies see . , , in , III, 2, 1993, pp. 43-46; .

. , , in , 2001, pp. 168-170, and , , pp. 278-280. 38

Ed. 1764, Kiev, f. 1v: TU w, w

, a a a : , w, . By the Large Menologia Yasinsky is clearly referring to the gigantic collection of works of every kind which Macarius

(1481/2-1563), metropolitan of Moscow (1542-1563), commissioned while he was archbishop

of Novgorod (1526-1542), the compilation of which must not be seen as an exclusively reli-

gious act but also as an act inspired by a political vision of the historical role of Muscovy as the

shield and champion of Orthodoxy after the fall of Constantinople, as has often been pointed

out, e.g. by . , XVI (= Slavica Petropolitana, 3), St

Petersburg, 1999, p. 58: -

, , ,

, . On the political and ideo-

logical purpose of the menologium see . ,

, , in

1997 , 1997, pp. 96-102, see pp. 96-100. 39

Ed. 1764, Kiev, f. 2v: 2T U, N U, w a ,a

a B , a B U. 40

Ed. 1764, Kiev, f. 2v-3

r: Ow vw ,

w z w, z - a; a wB, o T

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 319

rors to others has clearly been taken from the Chronicle of the Macarian

menologium, from which Yasinsky then quotes two passages41. He goes

on to point out that the authors of many of the Vitae had expatiated at

length on their subjects and that if every word were to be translated, then

one month of the collection would be larger than a synaxarium for the

entire year and hence the reader or listener would neither finish nor com-

pletely comprehend the text, for which reason the compiler had omitted

the superfluous verbose passages and had tried to describe all the deeds of

the Saints in a clear and easily understandable way without adding any-

thing new or inaccurate, bearing in mind what Patriarch Sophronius of Je-

rusalem wrote in his Vita S. Mariae Aegyptiae: May I never lie about the

Saints42.

One passage in the preface deserves closer scrutiny: Barlaam Ya-

sinsky states that the reason why Demetrius had agreed to compile the

w o, , U U, zO w w, [] U a zO vw , a , a O , zO - U , D w o.

41 The first quotation is of a long passage from the Chronicle in which Macarius describes

the compilation of the menologium: 2 z -... z , followed by a shorter one in which Macarius asks for the readers forgiveness for any mistakes: z z ... z T (f. 3r). The Chronicle, , is Macarius account of the compilation of the menologium which is prefaced to each of the monthly volumes of the

Dormition version of the menologium except July; only the Chronicles for the months of Sep-

tember, March and May have been edited; the editions of the September text include those by

, , I, col. 1-4, and . ,

: , in Abhandlungen zu den grossen Lesemenen des

Metropoliten Makarij. Kodikologische, miszellanologische und textologische Untersuchungen,

hg. C. VOSS H. WARKENTIN E. WEIHER (= Monumenta linguae slavicae dialecti veteris.

Fontes et dissertationes, 44), Freiburg i. Br., 2000, pp. 107-120. 42

Ed. 1764, Kiev, f. 3r-v

: M , w, U , , z w, D , -U z N I2T N : za. The Vita of Mary, the harlot who became a hermit (BHG 1042; CPG 7675), was translated in the tenth

century and is one of those found as entries in florilegia and not in the earliest menologia; the

earliest codex is codex 20 of the 14th century in the collection of the monastery of the Miracle

of Archangel Michael at Moscow, for the Vita on ff. 58r-68

r, see . ,

, XX, red. . , in

, 3 (150), 1889, pp. I-XXXI, 1-152, I-

XXXIX, see pp. 47-49. The first of many editions is the triodium published at Cracow in c. 1491,

in which it is on ff. 279r-294

v; it is in the Macarian menologium under 1 April, ed. ,

, 1-8, 1910, col. 6-33, for the phrase see col. 7; for the most recent edition on the

basis of codex F.I.870 in the Russian National Library see

, II, St Petersburg, 1999, pp. 190-214, for the phrase see p. 190.

320 F. J. THOMSON

Liber Vitarum Sanctorum was because, as Symeon Metaphrastes says in

his Martyrium S. martyris Christi Autonomi, it is just as wrong to say un-

becoming things as it is to pass over in silence things that are useful and

decent, since in the same way as a person telling indecent things harms the

thoughts of those listening, so a person remaining silent about the good

deeds of the saints deprives the pious of the benefit43. This passage is the

incipit of Autonomus Vita (BHG 198), which was translated into Slavonic

no later than in the fifteenth century, but for three reasons Yasinsky can-

not have been acquainted with the translation: 1) only two manuscripts of

it, both Serbian, have been traced; 2) the translated Vita is anonymous and

not ascribed to Symeon; 3) its translation of this passage is entirely dif-

ferent to Yasinskys44. Since Mogila had obtained a copy of Symeons

Vitae from Athos, Yasinsky could in theory have translated this passage

from a Greek manuscript, although not from a printed edition since the

earliest is that published in 1753 in the fourth volume of September in the

Bollandists Acta Sanctorum. In fact, although Yasinskys translation of

the passage is fairly free, it has one reading which agrees with Laurentius

Surius Latin translation first published in 1574 against the Greek original:

T, pulchra et honesta, cf. 45. Yasinskys preface is remarkable not merely for what he says but also

for what he does not say since it was Yasinsky himself who had been sent

to Moscow by Giesel in 1680 to ask Patriarch Joachim Savelov of Moscow

(1674-1690) for a copy of the Macarian menologium but had instead been

given a menologium for all twelve months written in cursive script and

kept at the Printing Press in Moscow, which had been returned because at

Kiev they had had difficulty in reading the script46. In view of his claim

43 Ed. 1764, Kiev, f. 2

r: 2 zO vw T U: 2T Us, 2

, 2 T, U a z TU, M A z , U z .

44 Viz. codex Z.IIIb.20 of the Croatian Academy of the 15

th cent. and Hilandar codex 439

of the 17th, see . , Bibliotheca, p. 202, with an edition of this passage in the incipit:

, , , w , . . , .

45 Compare the edition of the Greek in AASS, Sept. t. 4, 1753, col. 16, and the Latin

translation in SURIUS, Sanctorum, V, 1574, p. 189. The Bollandists fourth volume for Sep-

tember contains the Vitae for the 12th to the 14

th of the month and their edition of the Vita of

Autonomus was reprinted in PG 115, col. 692-697, see col. 692. For a list of the Metaphrastan

Vitae which Demetrius used see TURKONIAK, Minei, pp. 181-183. 46

See Yasinskys letter to Patriarch Joachim about this, ed. - ,

. 1, t. V, Kiev, 1872, pp. 276-280, see pp. 277-278: -

,

i .

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 321

that the cursive writing was illegible there can be no doubt but that he had

been given the menologium compiled by Ioann Milyutin, priest of the

church of the Nativity of Our Lord in the Servants Quarter beside the

Trinity monastery of St Sergius, in 1646-1653/4 and written mainly by his

sons in cursive script for the sake of speed. Although there is no positive

evidence, it seems unlikely that the menologium was returned solely be-

cause of the difficulty in reading the script and it seems more likely that,

having compared a few texts with the Greek, Slavonic and Latin texts at

their disposal, they discovered that Milyutin, as was his habit, had both

revised the Vitae and omitted passages47. Be that as it may, there for a

time the matter rested until Yasinsky was appointed Giesels successor as

archimandrite of the Laura and relaunched the project, this time with

Demetrius as the compiler.

In his preface Yasinsky also makes no mention of the difficulties

which Demetrius had encountered while compiling the first volume. The

task of compiling the collection had been imposed upon him on 6 May

1684 and since he was given no other major tasks to perform he had

reached 10 November eighteen months later in November 168548. On 9

February 1686 at the request of the new metropolitan of Kiev, Gedeon

Svyatopolk-Chetvertinsky (1685-1690), Demetrius again became abbot at

St Nicholas monastery near Baturin49. Despite the fact that his work had

progressed, it was not his final version since he still did not have the Ma-

carian menologium at his disposal, for which he required the permission

of Patriarch Joachim. In Kiev it was well known that Joachim, a fanatical

opponent of all foreign influences, not merely religious ideas but also

foreign customs and even dress50, was very suspicious of the Orthodoxy of

47 In his celebrated study of Russian Vitae as historical sources Vasily Klyuchevsky (1841-

1911) concluded that Milyutins versions should only be used if there were no other copies, see

, , p. 298. 48

For the dates of 23 April and 6 May see the short version of his diary, ed. ,

, , p. 8. For the date of 6 May see above; for the date of November 1685

see the excerpt of the longer version of his diary quoted by , , pp. 186-187, n. 3. 49

For the date of 9 February see the short version of his diary, ed. , ,

, p. 8. 50

Of him it has rightly been said: even among his contemporaries he was notable for his

intolerance and severe, at times ferocious fanaticism, -

, , see ,

, I, 2002, p. 538. For a brief and balanced account of Joachim see , ,

pp. 53-57. The more recent lengthy account of Joachim by , , II, pp. 42-

314, would have pleased the patriarch, to give but one example: true patriots with the patriarch

at their head boldly opposed the Latinizing, Westernizing party of South Russian origin,

, ,

, ibid., p. 203, commentarius

322 F. J. THOMSON

any works printed at Kiev, where scholars were well acquainted with con-

temporary Western ideas51. The patriarch was aware of the situation in

Kiev from personal experience since after his service in the Russian army,

during which he had participated in the successful Russian campaign

against Poland in 1654, he had been tonsured in 1655 in the monastery of

the Transfiguration at Mezhigorye about twenty kilometres upriver from

Kiev on the right bank of the Dnieper, where he had remained for some

two years before departing for Muscovy52. To assist Demetrius in ob-

taining the requisite volumes of the Macarian menologium from Joachim

the new metropolitan enlisted the aid of Ivan Samoylovich, Hetman of

Ukraine (1672-1687), who on 4 March 1686 wrote to Prince Vasily Go-

litsyn (1640s-1714), who was in charge of state affairs during the regency

of Princess Sophia (1682-1689), and asked for the loan of at least the

months of September to December kept in the patriarchal church of the

Dormition (in the Kremlin at Moscow), vouching for their safe return53.

Thanks to his intervention the patriarch released the volumes for Sep-

tember to February, but clearly with the greatest reluctance since the letter

which Demetrius wrote to the patriarch on 15 March 1688 reveals not only

that he had already had to send back the volumes for September to Nov-

ember but also that the patriarch had already written to both Metropolitan

Gedeon and Archimandrite Barlaam Yasinsky demanding the return of the

other three volumes even though the first volume with September to Nov-

ember had not yet been printed, let alone the second with December to

February54. Since the Tsars version of the Macarian menologium was at

redundant, as Slobodan Fomi was wont to say. Joachims obscurantism is succinctly ex-

pressed in his testament dated 17 March 1690, the day of his death, which has been edited at

least four times, most recently by BOGDANOV, ibid., pp. 305-313. In it he states that all non-

Orthodox places of worship should be destroyed as diabolical assemblies, , and all discussion of matters of faith should be punished, ibid., p. 309; he naturally lumps Catholics, Protestants and Moslems all together as equally evil infidels, ibid., p. 313.

51 On the difficulties that Yasinsky had with the patriarch with regard to the printing press

at Kiev see , T, I, pp. 374-379, and ID., - -

. , Kiev, 1918, pp. 32-36. 52

In his testament Joachim says that he became a monk because of the many evil deeds

which he had committed both in civilian life and while on military service, but does not go into

details, ed. , , II, p. 305. On the monastery at Mezhigorye see ,

, I, 1890, pp. 181-183, 295. The old idea that he studied at the Kievan College, see

, , p. 602, is still sometimes repeated, e.g. . , , in MA, 2001,

p. 469, but is in view of his hostility to Western ideas which he had never studied and hence

did not comprehend absurd and is rightly dismissed as a legend by , , p. 54. 53

The hetmans letter ed. , , pp. 46-47, n. 5. 54

See his letter ed. , , pp. 98-100, see p. 99, and , -

, pp. 121-123, see pp. 121-122. That the volumes were those of the Dormition version is

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 323

Joachims disposal at Moscow, the patriarchs demand was clearly moti-

vated by his suspicions concerning the Orthodox nature of books compiled

and printed at Kiev beyond Muscovite supervision. In his letter Demetrius

writes that he has completed the months of September to February and

assures the patriarch a little disingenuously that he has revised them

on the basis of the texts in Macarian menologium so that they entirely

agree with them and is sending back the months of December to Feb-

ruary55. Demetrius ends his letter with two requests, firstly, for the

patriarchs imprimatur () to have the volume printed and, secondly, for the dispatch of the other volumes of the Macarian meno-

logium. Since almost four months later the patriarch had still not replied,

a start was made on printing the first volume at the press of the Caves

monastery on 2 July 1688 without his authorization. In January 1689

Demetrius left his monastery to go to Kiev to assist with the proofs and

not long afterwards the printing was completed56. That the publication of

the work was seen as an important event is revealed by the fact that the

author of the first systematic history of the Cossack state, Samoil Velichko

(c. 1670-after 1728), mentions its appearance in 168957.

known not only because they were specified by Samoylovich in his letter but also because in

connection with a proposed second, corrected edition of the months of September, October and

November, Demetrius in a letter to his friend Theologus in January 1706 wondered whether he

would again be given the three months of the Great Menologium in the Moscow Patriarcal

Church:

?, ed. , , p. 106, and , , pp. 82-83,

see p. 83. The claim, thus , , II, pp. 276-277, that it was the Tsars ver-

sion which was sent is wrong and his innuendo that it was somehow in connection with this that

its volumes of March and April were lost is beneath contempt, see ibid., p. 277, n. 3: While in

no way suspecting St Demetrius with his colleagues, it must be noted that two volumes of the

Tsars version (of March and April) are missing; . -

, , (

) . 55

Ed. , , p. 99, and , , p. 122:

, , -

, . , -, XV, p.

107, thinks that Demetrius could not have had time to finish comparing his Vitae with the

Macarian menologium but the letter gives no reason to believe that he had not made as much

use of them as he had intended to do. 56

For the dates see his diary ed. , , , p. 8; according to

I, i, p. 450, printing began on 2 June, but that is probably a misprint. 57

Ed. . . , -

XVII- . , ,

1720, I-IV, Kiev, 1848-1864, see III, 1855, p. 551. Velichko uses another form of Demetrius

surname: Tuptalenko; for a brief account of Velichko, who was secretary to the leading

Cossack statesman Vasyl Kochubey (c. 1640-1708), see . , , in , 2001,

pp. 105-106; on the chronicle see . , (

XIX .), Kiev, 1959, pp. 72-79.

324 F. J. THOMSON

On 21 July 1689 Demetrius together with Innocent Monastyrsky,

abbot of the Trinity monastery of St Cyril at Kiev (1681-1697), left Ba-

turin for Moscow with the Ukrainian delegation of Hetman Ivan Mazepa58.

Monastyrsky was going to Moscow in an attempt to obtain the patriarchs

approval for the publication of his treatise on Transubstantiation by the

words of institution in the Eucharist59, while Demetrius obviously wished

to discuss the continuation of his work on his Liber Vitarum Sanctorum.

They arrived on 10 August, two days after the events leading to the over-

throw of Sophias regency had begun during the night of 7-8 August when

Peter had fled the city to seek refuge in the fortified Trinity monastery of

St Sergius, where he was soon joined by Patriarch Joachim, whom Sophia

had sent to persuade her half-brother to return to Moscow but who instead

stayed to support Peter. The delegation from the Caves monastery in Kiev

bringing the presentation copies of the first volume arrived in Moscow on

25 August. In early September Mazepa, seeing the direction that events

were taking, moved with both delegations to the monastery to join Peter

and it was there that Demetrius had talks with the Patriarch on several

occasions. What passed between them is unrecorded but it ended with the

patriarch according his blessing for the continuation of the collection, al-

though he did not give him permission to take the other Macarian volumes

with him to Baturin. Sophias conspiracy to seize the throne ended with

the execution of its leader, Theodore Shaklovity, outside the monastery on

11 September and the Ukrainian delegation left on 22 September, arriving

back at Baturin on 1 October.

In his covering letter to Patriarch Joachim Archimandrite Barlaam

Yasinsky had reminded the patriarch that he had given Innozenz Giesel

his blessing for the project and once again requested the other volumes of

the Macarian menologium to be sent60, but it is obvious that in the midst

of such political events the Patriarch cannot have had time to acquaint

himself with the contents of the first volume. Once he had, however, he

lost no time in informing the archimandrite that he took a very dim view of

the appearance of the volume since it contained errors, including two major

58

The political reasons for the despatch of this Ukrainian delegation need not be exam-

ined here. 59

He was unsuccessful and his treatise was only published in 1899, ed. . ,

- (

), St Petersburg, 1899, pp. 70-149. For a succinct account of Innocent Mo-

nastyrsky see , , pp. 161-163. For more about the controversy concerning

the words of institution as the time of Transubstantiation see below. 60

Ed. - , . 1, t. V, Kiev, 1872, pp. 276-280.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 325

ones, firstly, in the homily for the Nativity of Our Lady on 8 September

the erroneous doctrine of the Immaculate Conception was asserted and,

secondly, in the list of authors consulted Jerome is called Orthodox

Teacher, 1 , whereas the Church neither numbers Jerome among the saints in the Kalendar nor accepts his teachings since

his writings contain many distortions and errors: I2 , . He therefore demanded that the offensive pages in the edition on which the doctrine of the Immaculate

Conception was expressed be replaced and ordered him not to publish any

more books without having first submitted them to him for his authori-

zation61. His letter is undated but since Archimandrite Barlaam Yasinskys

reply sent with the replacement folia is dated 12 February 1690 it must

have been sent in late 1689.

Yasinsky, in fact, sent not one but two different replies at the same

time, in the shorter of which he apologizes profusely and begs permission

to sell the volume into which the enclosed revised folia had been in-

serted62. The second reply is considerably longer and entirely different: it

begins by asking for permission to sell the volume with the revised folia

61

His letter, ed. - , . 1, t. V, Kiev, 1872, pp. 280-284.

, , p. 16, considers that Euthymius of the Monastery of the Miracle of

Archangel Michael in the Kremlin, who was learned but hostile to everything Latin and had

written a diatribe against Jeromes Vulgate translation, may have composed the letter; for his

work against the Vulgate see , , II, 3, 1862, pp. 407-415; .

-, , in -

. (), red. . , Novo-

sibirsk, 1989, pp. 194-210, see pp. 199-200, and O. STRAKHOV, The Byzantine Culture in

Muscovite Rus. The Case of Evfimii Chudovskii (1620-1705) (= Bausteine zur slavischen

Philologie und Kulturgeschichte, n. F., Reihe A, 26), Cologne, 1998, pp. 179-181. The assertion

of the author(s) of the anonymous introduction to the Russian translation of Demetrius Liber

Vitarum Sanctorum of 1903 that the patriarchs reproaches were addressed solely to the editors

of the volume, implying that they did not include Demetrius, see , , p. XXIII,

is economical with the truth. It is significant that this letter was included among Joachims letters

to Gedeon Svyatopolk-Chetvertinsky, Lazarus Baranovich and Barlaam Yasinsky on subjects

such as Transubstantiation by Archbishop Athanasius Lyubimov of Kholmogory (1682-1702)

in his , Shield of the Faith, a traditionalist defence of the Russian Church against Western Catholic and Protestant influences, see , , II, 3, 1862,

pp. 506-513 and pp. 515-516; on the twelve manuscripts of the work see . , -

. ,

Novosibirsk, 1996, pp. 160-164; for a brief survey of Athanasius works with bibliography see

ID., ( ), in , III, 1, 1992, pp. 117-125. A

recent study devoted to him deals very superficially with his literary works, see . ,

. , Arkhan-

gelsk, 2002, pp. 170-184, for the see pp. 174-175. 62

Ed. , , pp. 48-49.

326 F. J. THOMSON

but then goes on to point out that Jerome is called a saint in the Triodion

in the ninth ode of Theodore Studites canon for Saturday before Quinqua-

gesima ( , cheese Saturday) and in kalendars published

at Lemberg and Vilnius he is listed among the saints commemorated on

15 June63. With regard to the Immaculate Conception he points out that in

his refutation of the arguments of the Old Believers published at Moscow

in 1667 by Symeon Piotrowski-Sitnianowicz of Polotsk (1628/9-1680)

under the title , the Crozier of Governance, it is argued that liturgical hymns show that the Orthodox Church agrees with the doc-

trine, so that they were entitled to print the folia but they will now obey

the Patriarchs order to remove them, adding that the best place to assert

the Orthodox view on the Immaculate Conception would be the feast of

the Conception of St Anne, the mother of Our Lady, on 9 December64. It

is clear that he had given instructions that the version of his letter to be

given to the Patriarch would depend on the circumstances prevailing at

Moscow. In the event the person entrusted with the delivery of the re-

placement folia arrived in Moscow on 14 March but Joachim died on 17

March 1690 and the folia together with the shorter of the two replies were

given on 7 April to Metropolitan Adrian of Kazan (1686-1690), who had

been appointed to succeed Joachim as patriarch. One of the main alter-

ations in the homily for the Nativity of Our Lady was that the sentence:

she is separated from earthly people, from sinners, for she is untouched

by original sin had become she is separated from earthly sinners for in

her whole life she knew not a single sin65.

63

Ed. , , pp. 50-51. , -, XV, p. 106, erroneously

attributes the authorship of the letter to Demetrius. For the Slavonic translation of Theodores

canon with the Greek text in parallel see M. MOMINA N. TRUNTE, Triodion und Pente-

kostarion nach slavischen Handschriften des 11.-14. Jahrhunderts, I-II (= Patristica slavica, 11

and 20), Paderborn, 2004 and 2010, see I, p. 517; for kalendars see , , II, 1,

1901, p. 181. 64

See the (f. 35v), the date of publication of which is often erroneously given as 1666, e.g. by . , , -

1491-1730, St Petersburg, 1861, p. 99, 747, and ,

, I, 1904, p. 27, 360, but the date of 7 May 7174 on the title-page refers to the council

held at Moscow and Patriarch Joasaph II of Moscow (1667-1672) is mentioned in the book, see

, , p. 96, 316. It is impossible to list the enormous literature on Symeon of

Polotsk, who had studied at the Kievan College and abroad, probably at the Catholic Academy

at Vilnius, and had subsequently in 1664 moved to Muscovy, it should, however, be noted that

the above spelling of Symeons surname is the one which he himself used when writing in

Latin script, see , , I, p. 379. 65

Cf. ed. Kiev, 1689, ff. 58r-61

r, see f. 59

v, and ed. Kiev, 1764, ff. 44

v-46

v, see f. 45

v: o

, , > o , 2w .

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 327

This is not the place to address the question of the orthodoxy of the

doctrine of the Immaculate Conception, suffice it to say that Demetrius

himself never changed his views and his notebook for 1708 entitled No-

tata per alphabeticum, now codex 187 in the collection of the Russian

Synod, contains notes for a defence of his views both on the Immaculate

Conception and the orthodoxy of Jerome66. In a similar way there is no

doubt but that Demetrius himself shared Monastyrskys views on the

words of institution as the time of Transubstantiation67, although the claim

that Patriarch Joachim had demanded the return of the volumes of the

Macarian menologium by Demetrius in early 1688 because of the latters

views on the time of Transubstantiation has not been substantiated by any

evidence68. The assertion that the acceptance of the doctrines of the Im-

maculate Conception and the time of Transubstantiation in Ruthenia in the

seventeenth century was merely a temporary and chance phenomenon,

, 69, is very far from the truth, indeed

Transubstantiation had already been expressly asserted sixty years earlier

in the explanation of the liturgy in the preface to the revised hieraticon

published at the press of the Caves monastery at Kiev in 1629 and re-

printed in 163970. As the author of a recent study of Demetrius homilies

66 For excerpts including a quotation from the preface of Bruno of Wrzburgs Expositio

Psalmorum found in the Macarian menologium for 20 August see , , p.

193, n. 1, and pp. 238-239, n. 3, and V. TOMELLERI, Il Salterio commentato di Brunone di

Wrzburg in area slavo-orientale. Fra traduzione e tradizione (con unappendice di testi)

(= Slavistische Beitrge, 430), Mnchen, 2004, p. 70; see also I. KOLOGRIWOW, Das andere

Russland. Versuch einer Darstellung des Wesens und der Eigenart russischer Heiligkeit,

Mnchen, 1958, p. 263, and JANKOWSKA, Recepcja, p. 104; on Synodal codex 187 see -

, , I, 1970, pp. 38-39. Even in the collection of Demetrius homilies pub-

lished in six volumes at Moscow in 1786, there is an entry in the first volume in which he

asserts: , I adore Thy sinless conception; for the de-tails see , , p. 25.

67 See . , . . ,

XVII . , Vilnius, 1886, -

, pp. I-XXXI. 68

The claim was made by , , p. 8. 69

For this claim see , , p. 407. 70

See the preface written by the director of the press Tarasius Zemka ( 1632) ed. I,

i, pp. 199-211, see especially pp. 202 and 207. For a study of Demetrius views on

the two doctrines see R. DBROWSKI, Dymitr Rostowski jako obroca prawd wiary nieuzna-

wanych dzi przez prawosawie, Warszaw, 1936, passim; on his Mariology see also E. RODES,

La mariologia di Dimitrij Tuptalo metropolita di Rostov (1651-1709), Milano, 1967, passim.

For an account of the dispute about Transubstantiation at this time see , ,

pp. 85-244. On the influence of Western theology in Demetrius work see also . ,

. (). ( -

) (= Musica antiqua Europae orientalis, 10, II), Bydgoszcz, 1994 (ed. 1997),

pp. 25-38.

328 F. J. THOMSON

correctly pointed out: Everything bears witness to a strong Latin Catholic

element in the works of Bishop Demetrius. Demetrius remains incompre-

hensible wherever there is a hostile attitude to Catholicism71.

Joachims objection to the phrase Orthodox Teacher beside Je-

romes name in the list of authors led to the replacement of the phrase

Orthodox Teacher in the second volume by a reference to the fact,

pointed out in Barlaam Yasinskys longer covering letter to the Patriarch,

that Jerome is called a saint in the ninth ode of Theodore Studites canon

for Saturday before Quinquagesima in the Triodion: Iwv v z w w , 72. In the fourth volume of Demetrius Liber Vitarum Sanctorum this is dealt

with in more detail in the list of commemorations appended to the entries

for 15 June, where the second trope of the ode is quoted, in addition to

which Demetrius points out that Jeromes death is listed among the com-

memorations of that day in the Macarian menologium and that he is also

commemorated among the saints in the Patericon sinaiticum, viz. John

Moschus Pratum spirituale, which is found in the Macarian menologium

for 30 June73.

Less than three weeks after Joachims demise Metropolitan Gedeon

of Kiev died on 5 April. On 24 August Metropolitan Adrian was installed

as patriarch and a week later on August 31 he consecrated Archimandrite

Barlaam Yasinsky metropolitan of Kiev in the Dormition church in the

Kremlin at Moscow. Already on 3 October the new patriarch, a learned

scholar as opposed to his predecessor74, wrote a letter to Demetrius to con-

gratulate him on the publication of the first volume of his Liber Vitarum

Sanctorum and to give him his blessing and encouragement to bring the

project to a successful conclusion. He entrusted the letter to Barlaam Ya-

sinsky, who gave it to Demetrius at Baturin on 1 November while on his

71 Thus . , . , red.

. , Moscow, 2001, p. 16: -

. . .

. 72

Cf. ed. 1764, Kiev, vol. I, f. 3v, and vol. II, f. 4

r; there are no lists of authors consulted

in vols III and IV. 73

See the list of commemorations appended to the entries for 15 June ed. 1764, Kiev, f.

127r-v

, see f. 127v; for June 15 in the Macarian menologium see , , II, col.

228, and for a description of the Pratum spirituale for 30 June ibid., col. 253-273, see 272-273

for Jerome. 74

That Adrian was a learned scholar is revealed by his library, which included Greek and

Latin works; on it see . , XVI ,

Moscow, 1898, pp. 127-130, and . , ,

in , 33 (1979), pp. 406-414.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 329

return journey from Moscow to Kiev75. On 10 November Demetrius re-

plied, thanking Adrian for his encouragement and asking for the volumes

for December to February of the Dormition version in the patriarchal ca-

thedral to be sent once more since he had not had them long enough to

complete his work on the second volume76. The patriarch ensured that

from then on the requisite months were sent to Kiev for Demetrius work

on the subsequent volumes77. On 14 February 1692 Demetrius for the

second time resigned as abbot of St Nicholas monastery near Baturin and

moved to a nearby hermitage in order to devote all his energies to his col-

lection78.

Prior to his retirement to the hermitage the principal Slav sources that

Demetrius had been using were manuscript copies of Vitae, the Macarian

menologium, the printed synaxarium and the second (Kiev, 1678) edition

of the Caves Patericon as well as Slav chronicles, above all the Book of

Degrees (of consanguinity), , the composition of which

in 1560-1563 had been initiated by Macarius as part of his literary pro-

gramme. It is a hagiographical glorification of seventeen generations of

Russian rulers, which begins by likening the divinely established rulers of

Russia to the trees planted by God beside the rivers flowing out of para-

dise (cf. Genesis 2:10-14) which are irrigated by Orthodoxy79. The entire

work is dedicated to the idea of Muscovy as a theocratic state and it has

rightly been termed the apotheosis of the ruling Muscovite branch of the

Rurik dynasty80. He had also used the First Chronicle of the Trinity mon-

75

His letter ed. , , p. 375, and EAD., , pp. 232-233. 76

His letter of 10 November 1690 ed. , , pp. 100-101, and -

, , pp. 124-126. 77

On the patriarchs support for Demetrius in the compilation of his collection see .

, .

XVII ., Kazan, 1913, p. 337. 78

As he put it in his diary: for writing the Lives of the saints in the greatest peace, , ed. , , , p. 9.

79 That the Book of Degrees was compiled on the initiative of Macarius is stated at the

beginning of c. i of the first degree, ed. , XXI, 1, 1908, p. 58, and

, , I, 2007, p. 219. For a survey of the literature devoted to the Chronicle see

G. PODSKALSKY, Theologische Literatur des Mittelalters in Bulgarien und Serbien 865-1459,

Mnchen, 2000, pp. 387-413; for a few minor corrections see F. THOMSON, Mediaeval Bul-

garian and Serbian Theological Literature: an Essential Vademecum, in Byzantinische Zeit-

schrift, 98 (2005), pp. 503-549, see p. 541. 80

. , , in , II, 3, 2012, pp. I-LXIV, see p. LVI. For

a succinct account of its political significance with regard to the emergence of Russia as the

most powerful Orthodox state see G. LENHOFF, Politics and Form in the Stepennaia Kniga, in

The Book of Royal Degrees and the Genesis of Russian Historical Consciousness, ed. G

LENHOFF A. KLEIMOLA (= UCLA Slavic Studies, n. s., 7), Bloomington, 2011, pp. 157-174.

330 F. J. THOMSON

astery on Gustyn Island, the monastery where Demetrius was ordained on

23 May 1675, so his use of it is scarcely surprising81. The principal non-

Slav source which Demetrius had been using was the first published Latin

menologium with the Vitae arranged in accordance with the ecclesiastical

kalendar, De probatis Sanctorum historiis, compiled by Laurentius Surius

(Lorenz Sauer, 1523-1580), a Carthusian monk at Cologne, and first pub-

lished there in six volumes, each containing Vitae of two months, including

Latin translations of Greek Vitae, between 1570 and 1575. Just as Symeon

Metaphrastes had done previously, Surius had revised the texts and im-

proved their style in order to make them more acceptable to contemporary

readers82. A second edition, which included some more Vitae, was pub-

lished at Cologne in 1576-1581, the last three volumes of which were pre-

pared by Surius fellow Carthusian Jacobus Msander (Maesman, 1589)

and it was this second edition that Demetrius used83. However, in March

81

It was at the monastery that hieromonk Michael Losytsky copied the earliest manuscript

in 1670, although whether he was also the compiler cannot be addressed here. For the sole com-

plete edition on the basis of Losytskys MS with variants from two others see , XL,

2003, pp. 7-152; for a Ukrainian translation see B. B. P. I,

i ii. . i . i, 1 vol. in 2 parts,

Kiev, 2006, I, pp. 8-126. Among the Polish historians quoted in it are Jan Dugosz (1415-1480),

Marcin Bielski (c. 1495-1575), Marcin Kromer (c. 1512-1589) and Maciej Stryjkowski (1547-

c. 1590) as well as Alessandro Guagnini (1538-1614), an Italian who served in the Polish army.

Losytsky was also acquainted with the Rerum Moscovitarum commentarii of Sigismund Her-

berstein (1486-1566) and the Annales ecclesiastici of Caesar Baronius (Cesare Baronio, 1538-

1607) and in his preface he mentions Aenea Sylvius de Piccolomini (1405-1464 [Pius II, 1458-

1464]), ed. , XL, 2003, p. 17, although which of the latters many works he had in mind

remains to be established. On Demetrius use of Slav chronicles see . , -

i , in

, 32 (1929), pp. 32-61; (1929, ), pp. 32-

61; for the use he made of the Book of Degrees see , , pp. 386-387. 82

On Surius see B. KAMMAN, Die Kartause St. Barbara in Kln (1334 bis 1953). Kon-

tinuitt und Wandel. Ein Beitrag zur Kirchen- und Stadtsgeschichte Klns (= Libelli Rhenani,

33), Kln, 2010, pp. 359-366; on his collection see P. HOLT, Die Sammlung von Heiligen-

legenden des Laurentius Surius, in Neues Archiv der Gesellschaft fr ltere deutsche Geschichts-

kunde, 44 (1922), pp. 341-364. On the improvement of the texts see P. HOLT, Laurentius

Surius und die kirchliche Erneuerung im 16. Jahrhundert, in Jahrbuch des Klnischen Ge-

schichtsvereins, 7-8 (1925), pp. 51-84, and S. MARTINELLI, Cultura umanistica, polemica anti-

protestante, erudizione sacra nel De probatis sanctorum historiis di Lorenzo Surio, in

Raccolte di Vite di santi dal XIII al XVIII secolo. Strutture, messagi, fruizioni, ed. S. BOESCH

GAJANO (= Collana del Dipartimento di studi storici dal Medioevo allet contemporanea.

Universit di Roma Sapienza, 5), Fasano di Brindisi, 1990, pp. 131-141; cf. the apposite

statement by the Bollandist Hippolyte DELEHAYE, Simon Metaphrastes, in American Ecclesias-

tical Review, 32 (1900), pp. 113-120, see p. 120: It is well to remember that Metaphrastes

work was in no sense a critical undertaking, and that he had no appreciation, any more than the

excellent Laurence Surius, who copied his example, of the harm he was doing to hagiographical

literature, in stripping the writings which served him as model of their documentary character. 83

Volumes 1-2 and 4-6 used by Demetrius are now no. 3261/487-490 in collection 1251

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 331

1693 Demetrius took reception of the eighteen volumes containing the

first five months, January to May, of the Acta Sanctorum published by the

Bollandists at Antwerp between 1643 and 1688, which had been shipped

to Danzig and reached him at Baturin just in time to be able to revise the

second volume and to use them later for the compilation of the third and

fourth volumes containing March to August84. The importance attached to

Demetrius work is revealed by the fact that it was Hetman Ivan Mazepa

who paid the one hundred thalers and sixty guldens,

, for the eighteen volumes85. On 9 May 1693 Demetrius arrived

back at the Caves monastery at Kiev to supervise the printing of the sec-

ond volume, which began on 10 July 169386. Since the printing took nine-

teen months to complete, it is virtually certain that Demetrius was making

further alterations to the texts on the basis of the Acta Sanctorum while

reading the proofs87, although while the printing was still in progress he

was once again moved, this time by his appointment as abbot of the mon-

(Early Printed Books of the Synodal Typography) in the Russian State Archives of Early Acts

at Moscow, of which vols 4-6 bear inscriptions showing that they were left by Metropolitan

Hypatius Pociej of Kiev (1600-1613) to Holy Trinity Monastery at Vilnius and later together

with vol. 2 belonged to Protopresbyter Maximus Philimonowicz, later Bishop Methodius of

Mstislav and Orsha (1661-1668), and were donated by his son Cyril to the Caves monastery,

see the inscriptions in the volumes ed. , , p. 43, n. 8. Mosander had also edited

a seventh volume containing more Vitae, which was published at Cologne in 1581 but it remains

to be established whether Demetrius had it at his disposal. On his use of Surius see ,

-, XVI, pp. 66-70. 84

They are now nos 453-470 in collection 1251 (Early Printed Books of the Synodal

Typography) in the Russian State Archives of Early Acts at Moscow. The statement of the

editor(s) of the Russian translation of Demetrius Vitae that the Acta were important as they

contained the Greek originals (, , p. XXVI), is, of course, only true for the

months of March to May since the earlier volumes do not contain the Greek texts. By the time

the final volume with June to August appeared at Kiev in 1705 the Bollandists had published

the first three volumes of June (1-6, 7-15, 16-19) at Antwerp between 1695 and 1701 but no

evidence that Demetrius used them has as yet been adduced. The first person to study Deme-

trius sources, , , p. 132, significantly did not state that Demetrius had based

any of his versions on Surius and the Acta Sanctorum, merely that he had used them for com-

parative purposes. 85

This is known from the inscription which Demetrius wrote on the flyleaf of the first

volume of January, see the inscription ed. , , pp. 42-43, n. 7. The fact that De-

metrius specifies that there were seven volumes for May means that the Propylaeum ad Acta

Sanctorum Maii of 1685, the principal entry of which is the Conatus chronico-historicus ad

catalogum Romanorum Pontificum compiled principally by the Bollandist Daniel Papebroch

had not been sent. He also noted the arrival of the Acta Sanctorum during Lent in his long diary,

ed. , , VI, 1774, pp. 373-374. 86

These dates are specified by Demetrius in his short diary, ed. , ,

, p. 9. 87

As has often been pointed out, e.g. by , , p. 247, and ,

, p. 82.

332 F. J. THOMSON

astery of SS Peter and Paul twenty-five kilometres south of Glukhov, some

two hundred kilometres from Kiev, where he arrived on 22 June 169488.

The second volume appeared in February 1695, some six years after

the appearance of the first and it has more than once been suggested that

the compilation had progressed so slowly mainly because of Joachims

negative attitude towards the project89. While that is undoubtedly true

with regard to the first volume, there can be little doubt but that the main

reasons for the slow progress on the second volume had been, firstly, his

frequent abbatial displacements and, secondly, the fact that he had had to

check the texts in the second volume against those in the Acta Sanctorum.

In the preface to the volume (ff. 1r-3r) Demetrius stresses that the entries,

as in the first volume, have been abridged since the book is too small a

container to hold all the flooded rivers of many church histories, while the

Vitae of many saints in the great, viz. Macarian, menologium and other

manuscripts are so long that it would be difficult to read them attentively

in two or even three days90. He also includes a list taking up two folia

of the errors in the first volume and begs the readers forgiveness for

any errors in the second volume. As in the first volume this is followed

by a list of the authors and works consulted (ff. 3v-4r), which includes

most of those in the first list with some omissions and additions and like

the first list it does not include the later Western sources used. In Patriarch

Adrians imprimatur for the continuation of the edition dated Moscow, 3

October 1690, Archimandrite Barlaam Yasinsky is praised for having be-

gun the undertaking (f. 5r). This is followed by a statement by Barlaam in

his new capacity as metropolitan (f. 5v) in which he approves the cor-

rections to the first volume, w , and also states that he has carefully read the second volume printed by permission

of his successor as archimandrite, Meletius Vuyakhevich (1690-1697), and

88

For the date see his short diary, ed. , , , p. 9. On the

monastery see , , II, 1892, pp. 267-268, 1050. 89

See, for instance, I, i, p. 450, and , , p. 58. The title-

page of the edition specifies that it was completed in February: T , al-though in his short diary Demetrius states that printing was finished in January, ed. ,

, , p. 9. Codex F.I.651 in the Russian National Library, St Petersburg,

is a draft copy of the volume with corrections and glosses, some in Latin with references to

sources, but none in Demetrius hand, and there are only a few differences from the printed

volume; on the manuscript see , , pp. 23-25. 90

The preface ed. 1764, Kiev ff. 1r-2

v, see 1

r: -

, , -, w , . Most of the preface except for the list of the errors in the first volume is reprinted in , , pp. 357-359.

DEMETRIUS TUPTALO AND HIS LIBER VITARUM SANCTORUM 333

recommends it91. The following 763