«Exodus» (Ἐξαγωγή) of Ezekiel the Tragedian: introductory article and translation

Zoya Anatolyevna Barzakh PhD in Philology, graduate student, Department of Classical Studies, Bar-llan University (Bar-Ilan University, Ramat Gan, Israel, 5290002)
zoia_barzakh@mail.ru

Barzakh Z. A. «Exodus» (Ἐξαγωγή) of Ezekiel the Tragedian: introductory article and translation, Religiya. Tserkov’. Obshchestvo. Issledovaniya i publikatsii po teologii i religii[Religion. Church. Society: Research and publications in the field of theology and religious studies], Saint-Petersburg, 2019, vol. 8, pp. 334–355.

doi: 10.24411/2308-0698-2019-00016

Language: Russian

This is the first Russian verse translation of the fragments of the tragedy Exagoge, which was written by a certain Ezekiel in Hellenistic Alexandria and passed to us in citations by Eusebius of Caesaria (Praeparatio Evangelica). This tragedy dramatized the events of the Pentateuch book Exodus, chapters  1–15. It was written in ancient Greek and according to the canons and standards of ancient Greek tradition. This is the longest Jewish Hellenistic poetic fragment to survive, the most substantial testimony to Hellenistic tragedy, and the earliest Jewish play in history. The most probable date of the fragments is the end of III–II century BC. Ptolemaic Alexandria of this period was the unique spiritual and cultural environment, which originated the biggest, the most influential and certainly the most open to the Hellenic cultural influence Jewish community of the diaspora. The best-known literary document of the period is the translation of LXX, which, in turn, gave the impulse to the creation of vast corpus of Jewish literature in Ancient Greek. In the Introduction, the translator gives the survey of Exekiel’s sources. Among the Jewish sources, apart from the Pentateuch in LXX translation, we can mention early Jewish mysticism, known to us through Enochic tradition, and early exegetical tradition, which lately originated what passed to us through midrashim. Menwhile, we can state with certainty that the author of the tragedy was familiar with the greatest masterpieces of ancient Greek tragedy and made a conscious attempt to use its canons and images in adopting Biblical material.

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Key words: Ezekiel the Tragedian, Exagoge, Alexandria, Hellenistic tragedy

URL: http://rcs-almanac.ru/en/barzakh-2019-en/

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The martydom of Potamiaena and Basilides (Eus. HE, VI, 5)

Aleksey Dmitrievich Panteleev, PhD in history, assistant professor, Institute of History, Saint-Petersburg State University (Mendeleevskaya linia, dom 5, Saint-Petersburg, Russia, 199034)
a.panteleev@spbu.ru
alpant@hotmail.com

Panteleev A. D. The martydom of Potamiaena and Basilides (Eus. HE, VI, 5) , Religiya. Tserkov’. Obshchestvo. Issledovaniya i publikatsii po teologii i religii [Religion. Church. Society: Research and publications in the field of theology and religious studies], Saint-Petersburg, 2012, vol. 1, pp. 100–115.

DOI: 10.24411/2308-0698-2012-00002

Language: Russian

The story about young woman Potamiaena, who lived in Alexandria, and the warrior Basilides was told by Eusebius of Caesarea in Church History (6, 5) and Palladius in Lausiac History (3). There’re some differences between these versions in the dating and circumstances, and Palladius said nothing about Basilides. Despite Palladius’ indication of the IV century, we think that both authors reported on the same Alexandrian martyr of the beginning of the 3rd century. These events could occur between 206 and 210; this is indicated by the name of the prefect of Egypt. The cruel execution of Potamiaena — her body was burned with boiling tar — although not characteristic for early martyrdoms, but it is not impossible. Neither Potamiaena nor Basilides were directly connected with Origen, but Eusebius included this story in his narrative about the youth of Alexandrian theologian. Particular attention was paid to the history of Basilides’ conversion and its comparison with a similar story in the Martyrdom of Perpetua. The history of Basilides’ conversion under the influence of a dream, when Potamiaena appeared to him, looks quite organic not only for the Christian, but also for the pagan tradition of that time. The voluntary confession of Christianity by Basilides wasn’t indicate of Montanism. This story is the first significant testimony of the martyrs of Alexandria and one of the few authentic narratives of the persecution of Christians before the start of the persecution of Decius.

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Key words: early Christianity, hagiography, persecutions, Alexandria, Eusebius of Caesarea

Permanent link: http://rcs-almanac.ru/panteleev-a-d-2012-en/

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