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Theodore Prodromos and the use of the poetic work of Gregory of Nazianzus: Appropriation in the service of self-representation*
Published online by Cambridge University Press: 22 September 2016
Abstract
Gregory of Nazianzus and Theodore Prodromos are two of the most influential poets of Byzantium. And yet, no study has examined the various intertextual correspondences between their poetic works. This article is the first to demonstrate the extensive appropriation of Gregory's work by Prodromos. It is divided into three parts:1 the first discusses poems composed by Prodromos in praise of Gregory; the second part attempts to show which of Gregory's poems Prodromos read and his technique of ‘plundering’ words from Gregory's corpus; the third part concentrates on Prodromos’ creative imitation of Nazianzus’ poetry in terms of wording, genre and sentiments, which eventually enabled him to craft part of his authorial self-portrait.
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- Copyright © Centre for Byzantine, Ottoman and Modern Greek Studies, University of Birmingham, 2016
Footnotes
*
An early draft of this paper was presented at the conference VI Convegno Internazionale su Poesia Greca e Latina in Età Tardoantica e Medievale Macerata, December 2–5, 2013. I would like to thank Professors Kurt Smolak and Roberto Palla for the invitation. I also extend my warm thanks to Panagiotis Agapitos, Wolfram Hörandner, Przemyslaw Marciniak, Ingela Nilsson, Stratis Papaioannou, Andreas Rhoby, Christos Simelidis, and the anonymous readers for their helpful comments on various drafts of this article. It was written as a part of the research project UMO-2013/10/E/HS2/00170 funded by the National Science Centre of Poland.
References
1 I mainly follow the structure of the recent excellent article of Demoen, K. and van Opstall, E. M., ‘One for the road: John Geometres, reader and imitator of Gregory Nazianzen's poems’, in Schmidt, A. (ed.), Studia Nazianzenica II (Turnhout 2010) 223–48Google Scholar.
2 In some manuscripts the work is falsely attributed to the twelfth-century intellectual and metropolitan of Corinth, Gregory Pardos; for the authorship and a new edition of this work, see Hörandner, W., ‘Pseudo-Gregorios Korinthios: Über die vier Teile der perfekten Rede’, Medioevo Greco 12 (2012) 87–131 Google Scholar.
3 For instance, Gregory of Nazianzus was used as a model of rhetorical style by Michael Psellos; on this matter see Papaioannou, S., Michael Psellos: Rhetoric and Authorship in Byzantium (Cambridge 2013) 51–87 CrossRefGoogle Scholar.
4 Ps.-Gregorios, On the Four Parts of the Perfect Speech, 104–105.81–4.
5 Ps.-Gregorios, On the Four Parts of the Perfect Speech, 106–108.
6 Ps.-Gregorios, On the Four Parts of the Perfect Speech, 108.162–65.
7 For Gregory, see Simelidis, Ch., Selected Poems of Gregory of Nazianzus: I.2.17; II.1.10, 19, 32: A Critical Edition with Introduction and Commentary (Göttingen 2009) 21 CrossRefGoogle Scholar. For Prodromos I have counted all the poems which are grouped under his genuine works in Hörandner, W., Theodoros Prodromos, Historische Gedichte (Vienna 1974) 37–56 Google Scholar.
8 For this issue, see Alexiou, M., ‘The poverty of écriture and the craft of writing: towards a reappraisal of the Prodromic poems’, Byzantine and Modern Greek Studies 10 (1986) 1–40 CrossRefGoogle Scholar; Beaton, R., ‘The rhetoric of poverty: the lives and opinions of Theodore Prodromos’, Byzantine and Modern Greek Studies 11 (1987) 1–28 CrossRefGoogle Scholar; and more recently Cullhed, E., ‘The blind bard and ‘I’: authorial personas and Homeric biography in the twelfth century’, Byzantine and Modern Greek Studies 38 (2014) 49–67 CrossRefGoogle Scholar, as well as Agapitos, P. A., ‘New genres in the twelfth century: the Schedourgia of Theodore Prodromos’, Medioevo Greco 15 (2015) 1–41 Google Scholar, at 3.
9 The medium of verse was also used for various other literary genres. One telling example is his novel ‘Rodanthe and Dosicles’, written in 4614 verses.
10 See Simelidis, Ch., ‘Honouring the bridegroom like God: Theodore Prodromos, carm. Hist. 6, 46 ’, Greek Roman and Byzantine Studies 46 (2006) 87–100.Google Scholar
11 For the term, see Marciniak, P., ‘The undead in Byzantium. Some notes on the reception of ancient literature in twelfth-century Byzantium’, Troianalexandrina 13 (2013) 95–111 CrossRefGoogle Scholar. For imitation in Byzantine literature, see Rhoby, A., Schiffer, E. (eds.), Imitatio-Aemulatio-Variatio. Akten des internationalen wissenschaftlichen Symposions zur byzantinischen Sprache und Literatur (Vienna 2010)Google Scholar.
12 For discussions of the issue of authorship in the middle Byzantine period from various angles, see the collection of articles in Pizzone, A. (ed.), The Author in Middle Byzantine Literature. Modes, Functions, and Identities (Berlin-Boston 2014)Google Scholar.
13 For literature, see Demoen and van Opstall, ‘John Geometres’ 225, note 9.
14 Tetrastichs on the Life of Gregory of Nazianzus, ed. D'Ambrosi, M., I Tetrastici Giambici ed Esametrici Sugli Episodi Principali Della Vita di Gregorio Nazianzeno. Introduzione, edizione critica, traduzione e commento (Rome 2008)Google Scholar.
15 Ed. Vasil'evskij, V., ‘Νικολάου ἐπισκόπου Μεθώνης καὶ Θεοδώρου τοῦ Προδρόμου βίοι Μελετίου τοῦ Νέου’, Pravoslavnyi Palestinskij Sbornik 17 (1886) 40–69.Google Scholar For this work, see Messis, C., ‘Deux versions de la meme “verité”: Les deux Vies d'hosios Meletios au XII siècle’, in Odorico, P., Agapitos, P. (eds), Les Vies des saints à Byzance. Genre littéraire ou biographie historique? Actes du IIe colloque international philologique “Hermeneia”, Paris, 6-7-8 juin 2002 organisé par l’ E.H.E.S.S. et l'Université de Chypre sous la direction de Paolo Odorico et Panagiotis A. Agapitos (Paris 2004) 303–45.Google Scholar
16 D'Ambrosi, Teodoro Prodromo, 36–55.
17 See Magnelli, Ε., ‘Prodromea (con una nota su Gregorio di Nazianzo)’, Medioevo Greco 10 (2010) 110–44,Google Scholar esp. 123–29.
18 Τhe editio princeps of the poem is included in Guntius, H., Cyri Theodori Prodromi epigrammata ut uetustissima, ita pijssima, quibus omnia utriusq(ue) testamenti capita felicissime comprehenduntur: cum alijs nonnullis, quae Index uersa pagella singillatim explicat (Basel 1536)Google Scholar, λ 5r-v. For this particular interesting edition, which is based on a now lost manuscript, see P. Ş. Năsturel, ‘Prodromica’, Βυζαντινά 132 (1985) 761–70. Thereupon, the poem was reprinted in PG 133, 1225 and was edited again in Sajdak, Ι., Historia critica scholiastarum et commentatorum Gregorii Nazianzeni (Kraków 1914) 258–59Google Scholar (from the manuscript Parisinus Gr. 554). For a new critical edition of the poem, see Verses of Appeal to Gregory the Theologian, N. Zagklas, Theodore Prodromos: The Neglected Poems and Epigrams (diss. Vienna 2014) 187.
19 Prodromos, Verses of Appeal to Gregory the Theologian, 187.11–5.
20 Prodromos, Verses of Appeal to Gregory the Theologian, 187.3.
21 Prodromos, Verses of Appeal to Gregory the Theologian, 187.23–4.
22 The use of this word combination for Gregory's oration is a very common practice in Byzantine literature. For example, one of the theological works by Psellos is entitled: Ἐκ τοῦ ‘Ἔμελλεν ἄρα’, εἰς τὸ ‘καὶ εἰ τὸ πάντα ἐν πᾶσι κεῖσθαι’ (ed. P. Gautier, Michael Psellus Theologica, vol. I (Leipzig 1989) 239–42); Moreover, a twelfth-century anonymous poem, which served as a metrical preface to the recitation of Gregory's Oration, bears the title: Ἐπὶ ἀναγνώσει τοῦ Ἔμελλεν ἄρα. For the poem, see G. Tserevelakes, ‘Επτά ανέκδοτα βυζαντινά επιγράμματα από τον κώδικα Marcianus Graecus 524’, Βυζαντινός Δόμος 17–18 (2009–2010) 265–92, at 280. A last parallel can be found in Ps.-Gregorios, On the Four Parts of the Perfect Speech, 102.7–8: Ἔμελλεν ἄρα πολλὰς ἡμῖν ὑποθέσεις τῶν λόγων ἀεὶ προτιθεὶς ὁ μέγας Βασίλειος. This Gregorian oration was canonical in the ecclesiastical milieu; see Papaioannou, Michael Psellos 41, at note 40. It is worth mentioning that this oration also entered the Byzantine classroom, since a surviving schedos is a paraphrase of a passage of this oration; see Vassis, I., ‘Των νέων Φιλολόγων Παλαίσματα. Η συλλογή σχεδών του κώδικα Vaticanus Palatinus gr. 92’, Ἑλληνικά 52 (2002) 37–68 Google Scholar, at 57 (no. 149).
23 Prodromos, Verses of Appeal to Gregory the Theologian, 187.9–11.
24 The resemblance of the wording in the two passages is very striking:
(Prodromos, Verses of Appeal to Gregory the Theologian, 187.9–11) ἣ πρὸ μὲν ἐν Τριάδι καί τ’ ἀΰλοισι νόοις,
καὶ καθαρῇσι τρίτον ψυχαῖς ἐπιμίγνυται ἀνδρῶν,
σόν δε γέγηθε πλέον ἀμφιέπουσα λέχος.
(Gregory of Nazianzus, Poems, ed. PG 37, II.1.24 [515] 4–10)
Σὸν θρόνον ἀμφιέπουσιν ἀκήρατοι ὑμνητῆρες [. . .]
Πνεύματα θεσπεσίων ἀνδρῶν, ψυχαί τε δικαίων,
Πάντες ὁμηγερέες, καὶ σὸν θρόνον ἀμφιέποντες,
Γηθοσύνῃ τε, φόβῳ τε διηνεκὲς ἀείδουσι
25 For the use of the word ἔπη as a designation of Gregory's hexametric poetry in Byzantium, see Rhoby, A., ‘Labeling poetry in the Middle and Late Byzantine period’, Byzantion 85 (2015) 259–83Google Scholar, esp. 265–67.
26 Even for educational purposes which are quite often a neglected aspect of the afterlife of the Gregorian poetic corpus; on this matter see Simelidis, Gregory of Nazianzus 75–79. On the other hand, Kristoffel Demoen in his recent review of Simelidis’ book Selected Poems of Gregory of Nazianzus notes: ‘In chapter 2.2, he [Simelidis] argues that Gregory's poems were used in Byzantine schools, a claim that will not be generally accepted, even if Simelidis has a point when he refers to the exegetical corpus on the poetry: two commentaries, four lexica and anonymous prose paraphrases of many poems – material “always needed in the classroom” (p. 76)’ [see his review in Gnomon 85 (2013) 310–314, esp. 312–313]. However, I am inclined to agree with Simelidis, at least for the Komnenian period. As has been correctly observed, a still unedited anonymous schedos that is a paraphrase of Gregory's poem entitled ‘Exhortation against the devil and invocation of Christ’ (ἀποτροπὴ τοῦ πονηροῦ καὶ τοῦ Χριστοῦ ἐπίκλησις, ed. PG 37, 2, 1, 55 [1399–1401]) is transmitted in the manuscript Vat. Pal. Gr. 92. Schedography is indeed a safe criterion to pin down authors and texts used in the Byzantine classroom during the twelfth century. For example, in the same manuscript, which is a valuable witness to twelfth-century schedography, in addition to paraphrases of Gregory of Nazianzus’ poem and orations, we come across paraphrases of excerpts from works of Aelianos, Euripides, Homer, Libanios, Lucian, and Achilleus Tatios; cf. Vassis, ‘Των νέων Φιλολόγων Παλαίσματα’ 45–63.
27 Prodromos, Verses of Appeal to Paul the Great Apostle, 181.22.
28 For a more detailed discussion of this issue, see Zagklas, Theodore Prodromos 215–220.
29 For this practice, see Bernard, F., Writing and Reading Byzantine Secular Poetry 1025–1081 (Oxford 2014) 117–24;Google Scholar cf. also Rhoby, A., ‘On the inscriptional versions of the epigrams of Christophoros Mitylenaios’, in Bernard, F., Demoen, K. (eds.), Poetry and its Contexts in Eleventh-Century Byzantium (Farnham – Burlington, VT 2012)Google Scholar 147–54.
30 For the term and the various kinds of book epigrams, see Bentein, K., Demoen, K., ‘The reader in eleventh-century book epigrams’, in Bernard, F., Demoen, K. (eds.), Poetry and its Contexts in Eleventh-century Byzantium, 69–88 Google Scholar.
31 It goes without saying that Byzantine literature operates within the modern literary concept of intertextuality which is part of transtextuality; for this term and its application to Byzantine texts, see Nilsson, I., ‘The same story, but another. A reappraisal of literary imitation in Byzantium’, in Rhoby, A., Schiffer, E. (eds.), Imitatio-Aemulatio-Variatio, 195–208 Google Scholar (with older bibliography).
32 See Loukaki, M., ‘Τυμβωρύχοι και σκυλευτές νεκρών: Οι απόψεις του Νικολάου Καταφλώρον για τη ρητορική και τους ρήτορες στην Κωνσταντινούπολη του 12ου αιώνα’, Σύμμεικτα 14 (2001) 143–66Google Scholar, esp. 154; It seems to be a general twelfth-century tendency, since John Tzetzes and Eustathios of Thessalonike also mention this practice; see E. Cullhed, Eustathios of Thessalonike, Parekbolai on Homer's Odyssey 1–2, Proekdosis (diss. Uppsala 2014) 45–6.
33 Marciniak, ‘The undead in Byzantium’ 108. On the phenomenon of cutting and pasting in Byzantine literature, see also Grünbart, M., ‘Zusammenstellen vs. Zusammenstehlen. Zum Traditionsverstädnis in der byzantinischen Kultur’, in Rhoby, A., Schiffer, E. (eds.), Imitatio-Aemulatio-Variatio, 129–36.Google Scholar
34 Ed. Stevenson, H. M., Theodori Prodromi commentarios in carmina sacra melodorum Cosmae Hierosolymitani et Ioannis Damasceni (Rome 1888)Google Scholar 33.23–32; transl. in Simelidis, ‘Honouring the bridegroom like God’, 100.
35 Simelidis’ translation reads ‘following on from’.
36 Following the paradigm of Demoen and van Opstall, ‘John Geometres’ 23, I have included the poems displaying at least three loci. I have examined the editions of the following works of Prodromos: the historical poems, the tetrastichs on the Old and New Testaments, the tetrastichs on Gregory of Nazianzus, and the ‘neglected poems’. In the case of the edition of the tetrastichs on the Old and New Testaments, Papagiannis has spotted more than 100 intertextual relations, although in some cases they are not direct borrowings.
37 Sykes, D. A., Moreschini, C., St Gregory of Nazianuz, Poemeta Arcana (Oxford 1997) 23 Google Scholar (with English translation).
38 Cf. Prodromos, Verses of Complaint Against Providence, 100: ἀλλὰ προαρπάζουσι καὶ τὰ βιβλία. The same idea is expressed in two prose works by Prodromos. First, an encomium on the patriarch John IX Agapetos (1131–1134); ed. K. A. Manaphis, ‘Θεοδώρου τοῦ Προδρόμου Λόγος εἰς τὸν πατριάρχην Κωνσταντινουπόλεως Ἰωάννην Θ΄ τὸν Ἀγαπητόν’, Ἐπετηρὶς Ἑταιρείας Βυζαντινῶν Σπουδῶν 41 (1974) 223–42, esp. 240 (lines 312–317). Secondly, Theodore is extremely scornful of a rustic man who possesses a book of Plato in the satirical work ‘The Plato-lover, or the tanner’; ed. T. Migliorini, Gli scritti satirici in greco letterario di Teodoro Prodromo: introduzione, edizione, traduzione, commento (diss. Pisa 2010), 71.124–32; for some brief notes on these passages, see Magdalino, P., The Empire of Manuel I Komnenos, 1143–1180 (Cambridge 1993) 323 CrossRefGoogle Scholar and 333.
39 Among the friends of Prodromos, there was also a certain monk, Ioannikios, who was a grammarian and a very active scribe of the time. Hence, it is natural to assume that Prodromos had access to Ioannikios scriptorium. For literature on Ioannikios as a scribe, see Papaioannou, Michael Psellos, 257–58.
40 As correctly demonstrated in Simelidis, ‘Honouring the Bridegroom’, 87–100.
41 See Prodromos, Historical Poems, no. 58.
42 Cf. Prodromos, Historical Poems, no. 58.15–7:
μὴ ψαῦε μηδ’ ὄρυττε μηδ’ ἄνοιγέ με,
τῆς δ’ ἀσεβοῦς ἔκστηθι νεκρομαχίας
ἀφεὶς ἄφυρτον τὴν κόνιν τοῦ κειμένου.
43 As mentioned above, Prodromos alludes no less than 25 times to Gregory's epigrams.
44 See Floridi, L., ‘The epigrams of Gregory of Nazianzus against tomb desecrators and their epigraphic background’, Mnemosyne 66 (2013) 55–81 CrossRefGoogle Scholar.
45 Hörandner, W., ‘Visuelle Poesie in Byzanz: Versuch einer Bestandaufnahme’, Jahrbuch der Österreichischen Byzantinistik 40 (1990) 1–43 Google Scholar, at 30–37.
46 For Pthonos in Byzantine literature, see Hinterberger, M., Phthonos: Mißgunst, Neid und Eifersucht in der byzantinischen Literatur (Wiesbaden 2013)Google Scholar. However, no mention of Nazianzus’ poems is to be found in Hinterberger's excellent study; as a consequence, no relationship between the Gregorian and Prodromic poems has been established.
47 For a discussion of this group of poems, see Demoen, K., ‘Gifts of friendship that will remain for ever. Personae, addressed characters and intended audience of Gregory Nazianzen's epistolary poems’, Jahrbuch der Österreichischen Byzantinistik 47 (1997) 1–11 Google Scholar; cf. also Demoen, ‘I am a skilled poet’, ‘Persuasion and demonstration in Gregory Nazianzen's Ad Vitalianum’, in E. Amato (in collaboration with A. Roduit and M. Steinrück) (eds.), Αpproches de la Troisième Sophistique, Hommages à Jacques Schamp (Brussels 2006) 431–40; for the verse letter II, 2, 3 Ad Vitalianum, see more recently Brodňanská, E., ‘Verse letter from Gregory of Nazianzus to Vitalianus’, Παρεκβολαί 2 (2012) 110–27Google Scholar.
48 For Prodromos’ letters, see Op De Coul, M. D. J., Théodore Prodrome. Lettres et Discours. Édition, Traduction, Commentaire, vols. I–II (diss., Paris 2007)Google Scholar; cf. idem, ‘Deux inédits à l'ombre de Prodrome.’ Jahrbuch der Osterreichischen Byzantinistik 56 (2006) 177–192 and idem, ‘The letters of Theodore Prodromus and some other 12th century letter collections’, Medioevo Greco 9 (2009) 231–39; for Prodromos’ network, see Grünbart, M., ‘Tis love that has warm'd us: Reconstructing networks in 12th-century Byzantium’, Revue Belge de Philologie et d'Histoire 83/2 (2005) 301–13.CrossRefGoogle Scholar
49 See Prodromos, Historical Poems, nos. 38, 46, 56, 59, 62, 68, 69, 71, and 72.
50 An identification with Theodore Styppeiotes who is the addressee of a number of Prodromic works is likely, although Hörandner has argued against this probability; see Hörandner, Historische Gedichte, 523–24.
51 Gregory of Nazianzus, Poems, II, 1 [1476–1477], 357–359:
Τοῦτό σοι ἡμετέρη ξεινήϊον, ὦ πανάριστε,
Πέμπτει ὁμηλικίη, ὃ χρόνος οὐ δαμάσει,
Εὗχος Ἀρμενίης, Ἑλλήνιε. . .
Transl. in Demoen, ‘Gifts of friendship that will remain forever’ 4.
52 Bernard, F., ‘Gifts of words: The discourse of gift-giving in eleventh-century Byzantine poetry’, in Bernard, F., Demoen, K. (eds.), Poetry and its Contexts in Eleventh-Century Byzantium 37–51;Google Scholar cf. idem, Byzantine Secular Poetry, 323–30.
53 Kazhdan, A. P., Wharton Epstein, A., Change in Byzantine Culture in the Eleventh and Twelfth Centuries (Berkeley – Los Angeles 1985) 130–33Google Scholar and 220–30.
54 Bourbouhakis, E. C., ‘“Political” personae: the poem from prison of Michael Glykas: Byzantine literature between fact and fiction’, Byzantine and Modern Greek Studies 31 (2007) 53–75;CrossRefGoogle Scholar cf. also Zagklas, Theodore Prodromos, 295-97.
55 Cf. Cullhed, ‘The blind bard’ 50–8.
56 Prodromos, On those who blaspheme against providence on account of poverty, ed. PG 133, 1301–1302.
57 Both the edition and Vaticanus gr. 305 read Πρός γε μὴν τὰς νόσους καὶ τὰς νόσους καὶ τὰς ὑγείας.
58 Both the edition and Vaticanus gr. 305 read Ἕν τοῦτο.
59 Gregory of Nazianzus, Poems, I, 2, 35 and 36 [965–966].
60 See Hinterberger, M., Autobiographische Traditionen in Byzanz (Vienna 1999) 71–4Google Scholar; cf. also Demoen and van Opstall, ‘John Geometres’ 236. For extensive use of Gregory of Nazianzus’ work by Metochites see Polemis, I., Theodori Metochitae Carmina (Turnhout 2015)Google Scholar xlix-liii.
61 See Prodromos, Historical Poems, nos. 38 and 46 respectively.
62 For Irene, see now Jeffreys, E., ‘The Sebastokratorissa Irene as patron’, in Theis, L., Mullett, M., Grünbart, M. (eds.), Female Founders in Byzantium & Beyond. Wiener Jahrbuch für Kunstgeschichte 60/61 (2011/12) 177–94Google Scholar (with earlier bibliography); cf. also Rhoby, A., ‘Verschiedene Bemerkungen zur Sebastokratorissa Eirene und zu Autoren in ihrem Umfeld’, Nέα Ῥώμη 6 (2009) 305–36Google Scholar.
63 For the importance of titles in the study of Byzantine poetry, see Rhoby, ‘Labeling poetry’ 259–83.
64 Arcana Poems, 5.10–3, ed. Sykes, Moreschini, St Gregory of Nazianzus, Poemata Arcana 23 (with English translation).
65 Prodromos, Verses of Complaint against Providence, ed. Zagklas, 299.45–50.
66 The latter scenario seems to be more likely; on the issue of fiction and reality in Byzantine poetry, see also Lauxtermann, M. D., ‘Critical notes on a twelfth-century southern Italian poem of exile’, Jahrbuch der Österreichischen Byzantinistik 64 (2014) 155–76CrossRefGoogle Scholar, at 161; cf. also Zagklas, Theodore Prodromos 295–296.
67 Cf. also Gregory of Nazianzus, Poems, II, 1, 30, [1293] 70: Σεμνὴ γερουσία, oἱ δ’ οὐ λάθρα δυσμενεῖς.
68 Cf. Prodromos, Historical Poems, 59.144–66. This passage was also transmitted as a separate poem from the thirteenth century onwards usually under the title περὶ τῆς ἁγίας τριάδος κατὰ ἀλφάβητον. For the editions of this poem, see Hörandner, Historische Gedichte 47–48, no. 128.
69 Cf. also Gregory of Nazianzus, Poems, I, 2, 10 [751] 988: Ἄναρχον, Ἀρχή, Πνεῦμα, Τριὰς τιμία.
70 Prodromos, Historical Poems, no. 79; for a recent discussion of the poem, see Hörandner, W., ‘Theodore Prodromos and the city’, in Odorico, P., Messis, Ch. (eds.), Villes de toute beauté. L'ekphrasis des cités dans les littératures byzantine et byzantino-slaves. Actes du colloque international, Prague, 25–26 novembre 2011 (Paris 2012) 49–62 Google Scholar.
71 Ibid. 51.
72 For literature on this Gregorian oration, see Papaioannou, Michael Psellos 138, esp. note no. 35.
73 Transl. in White, C., Gregory of Nazianzus: Autobiographical Poems (Cambridge 1996) 147 Google Scholar.
74 Prodromos, Historical Poems, 79.18–22.
75 Cf. Prodromos, Tetrastichs on the Life of Gregory of Nazianzus, no. 13a.
76 M. D. Lauxtermann, Byzantine Poetry from Pisides to Geometres: Texts and Contexts, vol. 2 (forthcoming), chapter 16, ‘Diatribic experiments’. Warm thanks to Marc Lauxtermann for sending me unpublished portions from his second volume.
77 Prodromos, Verses of Lamentation on the Devaluation of Learning, 288.24–7.
78 Prodromos, Verses of Lamentation on the Devaluation of Learning, 288.1. The same verse is repeated in v. 15 and the last one.
79 Gregory of Nazianzus, Poems, II, 1, 55 [1399] 1; cf. also Poems, II.2.3 [1495] 211: Ἔρρετέ μοι, βίβλοι πολυηχέες∙ ἔρρετε, Μοῦσαι (Away with you, loud sounding books, away with you, Muses).
80 Prodromos, Historical Poems, 77 and 78; for the text of the latter, see also M. Tziatzi-Papagianni, ‘Theodoros Prodromos Historisches Gedicht LXXVIII’, Byzantinische Zeitschrift 86–87 (1993–1994) 363–82. For a study of the historical poem no. 77, see Bazzani, M., ‘Theodore Prodromos’ Poem LXXVII’, Byzantinische Zeitschrift 100 (2007) 1–12 CrossRefGoogle Scholar.
81 Prodromos, Historical Poems, 77.12–13; transl. in Bazzani, ‘Theodore Prodromos’ 5.
82 Gregory of Nazianzus, Poems, II, 1, 55 [1399] 1; cf. also Poems, II.2.3 [1495] 211: Ἔρρετέ μοι, βίβλοι πολυηχέες∙ ἔρρετε, Μοῦσαι (Away with you, loud sounding books, away with you, Muses).
83 Cullhed, ‘The blind bard’ 50–8.
84 Papaioannou, Michael Psellos.
85 In his work Xenedemos, Prodromos refers to a certain Theokles whose image seems to be a fusion of Michael Psellos and John Italos; see Ebbesen, S., ‘Greek and Latin Medieval logic’, Cahiers de l'Institut du moyen- Âge grec et latin 66 (1996) 67–95 Google Scholar and idem, Greek-Latin Philosophical Interaction: Collected Essays of Sten Ebbesen, vol. I (Farnham – Burlington, VT 2007) 81–2; cf. also the annotations in Papaioannou, Michael Psellos 241, note 20.
86 Ioannikios the Monk is perhaps the scribe of Vatican, BAV, gr. 712, a rich collection of Psellian letters as well; cf. Papaioannou, Michael Psellos 257–258. Ioannikios is the addressee of an epistolary poem by Prodromos (no. 62), while the historical poem no. 61 functioned as a preamble to a book with schede of Ioannikios. Ioannikios and Prodromos wrote a group of schede in which they praise each other. Most of these schede are still unpublished; see Vassis, I., ‘Graeca sunt, non leguntur. Zu den schedographischen Spielereien des Theodoros Prodromos’, Byzantinische Zeitschrift 86/87 (1993/94) 1–19;CrossRefGoogle Scholar cf. also idem, ‘Τῶν νέων φιλολόγων παλαίσματα’ nos. 118, 172, and 173.
87 Kallikles, Poems, ed. R. Romano, Nicola Callicle, Carmi (Naples 1980), 10.1–5.