Св. Панкратий Тавроменийский е бил сподвижник на ап. Петър, ръкоположен от него за първи християнски епископ на Таормина в Сицилия. В житието му, за което се смята, че е съставено през VIII в., се споменават славянски землянки, както и преводачи вероятно от/на славянски в околността на Сиракуза.


Повече данни и дискусия:

- в блога на www.jassa.org, The Suavs in the Life of Saint Pancratius of Taormina;

- Явор Милтенов, Славянская рукописная традиция Жития Панкратия Тавроменийского  (Wiener Slawistischer Almanach, Sonderband 82, 2013)  (.pdf файл от www.academia.edu)



Cynthia Stallman-Pacitti - The Life of Saint Pankratios of Taormina: Greek text, English translation  (Brill, 2018)


Saint Markianos’ mission in Syracuse (стр. 400-404):



Ch. 264

οἱ οὖν ἄνδρες ἰδόντες τὰ τοῦ θεοῦ θαυμάσια τὰ διὰ τῶν θείων ὅπλων ἐπιτελεσθέντα καὶ τοὺς μιαροὺς αὐτῶν θεοὺς εἰς οὐδὲν ἡγησάμενοι λέγουσιν ὡς ἐξ ἑνὸς στόματος· <δόξα σοι, Ἰησοῦ Χριστὲ ὁ ἀληθινὸς θεός, πιστεύομεν, κύριε Ἰησοῦ Χριστέ, εἰς σὲ τὸν ἀληθινὸν καὶ παντοδύναμον θεόν.> καὶ καταπηδήσαντα τὰ πλήθη συνέτριψαν τὰ εἴδωλα καὶ ἐπίστευσαν τῷ Χριστῷ /'ελθόντες οὖν, τέκνον μου, ἐν τῇ θεοκτίστῳ κολυμβήθρᾳ, ἐβάπτισα ἅπαντας εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. οὕτως λοιπόν, τέκνον μου Εὐάγριε, ἡ πόλις ἅπασα ἐπίσπευσε τῷ Χριστῷ, καὶ ἐγένετο μία ποίμνη, εἶς ποιμήν. (a)


Ch. 265

ἔτι δὲ ὀλίγον ἦν ἐμπνέων ὁ διάβολος κατὰ τῆς τοῦ Χριστοῦ ποίμνης καὶ λαβὼν ὀλιγοστοὺς ἐκ τῶν Ἰουδαίων καὶ Μοντανῶν, ἀπελθόντες ἔθαψαν ὅπου καὶ τὰ τῶν Σκλάβων ἔκειντο σκηνώματα, ἃ καὶ ἀνεγράψαντο οἱ ἱστοριογράφοι, καὶ ἀπελθόντες ἐποίησαν θυσίαν πονηρὰν ἐν τοῖς τάφοις, οἶς καὶ ἤθελον πόλιν καὶ ναὸν οἰκοδομῆσαι. σκεψάμενοι οὖν τοῦ ἐγχειρῆσαι, ἦλθέν μοι ἐκ θείας ἀποκαλύψεως τοῦ ἀπελθεῖν ἐκεῖσε, καὶ ἐπιβὰς τῇ ἰδίᾳ ἡλικίᾳ ἀπῆλθον καὶ τοὺς λεγεῶνας τῶν ἀκαθάρτων δαιμόνων τῇ χάριτι Χριστοῦ τοῦ θεοῦ καὶ ἀληθινοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ ὄντος ἐν ἀρχῇ ἐν πατρὶ ἅμα τῷ ἁγίῳ πνεύματι ἀπήλασα ἐκ τοῦ τόπου, καὶ πᾶς ὁ λαὸς ἦν σχολάζων ἀεννάως τοῖς διδάγμασι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῶν ἁγίων ἀποστόλων καὶ δι’ ἡμῶν τῶν ἀλαχίστων δούλων αὐτοῦ. εἰσὶν δέ, τέκνον μου, ἑτέραι διηγήσεις, ἃς πεποιήκασίν μοι οἱ ἀχάριστοι Ἰουδαίοι, δι’ ὃ

Ch. 264

Then the men, seeing the miracles of God performed through the holy weapons, and reckoning their foul gods to be worth nothing, said as if with one voice, ‘Glory to You, Jesus Christ the true God! We believe, Lord Jesus Christ, in You, the true and almighty God.’ And the multitudes jumped down and shattered the idols and believed in Christ. Then they came, my child, to the font built by God [222] and I baptized them all in the name of the Father and of the Son and of the Holy Spirit. So, then, Euagrios my child, the whole city believed in Christ, and there was one flock and one shepherd.


Ch. 265

For a little while longer, the Devil was inspiring trouble for Christ’s flock, and took a small number of the Jews and Montanists, and they went off and conducted a burial where the huts of the Slavs, [223] which historians have described, were situated, and they went off and performed an evil sacrifice in the tombs to those for whom they also wanted to build a city and temple. As they were considering the undertaking, the idea of going there came to me from divine revelation, and I went off on foot, and drove legions of unclean demons from the place by the grace of Christ God, our true Lord Jesus Christ, Who was in the beginning in the Father together with the Holy Spirit, and the whole populace devoted itself constantly to the teachings of our Lord Jesus Christ and the holy apostles through us the least of His servants. There are other episodes, my child, which the ungrateful Jews created



222. See n. 204.


223. On the Slavic settlement near Syracuse, see Capaldo 1983: 9 10. The term Σκλάβοι, already found in Malalas' Chronicle (Dindorf 490.7), is used as a general term for Slavs from the seventh to the twelfth centuries, after which it is also applied to slaves (see Dolger 1952:19-28). A Slavic settlement near Syracuse is unlikely. There is no literary or toponomastic evidence for their penetration into the area (sec Capaldo 1983: 10–11). They did conduct raids by sea, reaching the islands of the Aegean and Crete, and the south Italian mainland occupied by the Lombards (Paul the Deacon, History of the lombards 4, passim; see Guillou 1973:11-16), but the south-east coast of Sicily is some distance beyond their known field of operations. It is not, however, impossible. Euagrios here refers to Slavs, rather than Avars, as he does in VP Chs. 194-200, implying a greater familiarity, at least on the part of his source, with the barbarians in question (see n. 159). He attributes his information to a written source, although this may be merely an authenticating device. His description of the Slavic habitations has parallels in other sources. The redactor of the Miracles of St Demetrios, who hail reason to know of their appearance, refers to them with the word σκηνή (Miracles of St Demetrios 5.290 (Lemerle 229.13)); cf. the verb ἐνσκηνόω applied to them in an eleventh-century Athonite document (Dölger 1952: 7.12-13). The terms are apt descriptions of the small, semi-subterranean, wooden huts revealed in excavations of Slavic settlements south of the Danube (sec Popovic, 'Note sur l' habitat paléoslave’, in Lemerle 1981: 235-241). The reference to the settlement, then, cannot be dismissed categorically. It is highly likely, however, that it has either been transferred from another geographical context, or invented, to add a barbarous note to the aposchistic settlement. It is noteworthy that the passage is omitted from the Old Slavonic translation.





τοὺς υἱοὺς αὐτῶν ἐβάπτισα καὶ τῷ Χριστῷ προσήνεγκα, οὓς ἀποσυναγώγους ἐποιήσαντο, μηκέτι δεξάμενοι αὐτούς, ἀλλ᾿ ἕως τοῦ παρόντος ἐν ἐμοὶ ὑπάρχουσι πιστοὶ καὶ τὰ Χριστιανικὰ φρονοῦντες καὶ ὁμολογοῦντες τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν εἶναι ἀληθινὸν θεόν.


Ch. 266

. . .

for me because I baptized their sons and brought them to Christ. They then made them outcasts from the synagogue, and no longer accepted them, [224] but until the present they have been faithful to me, taking up a Christian stance and confessing our Lord Jesus Christ to be the true God.


Ch. 266

. . .



224. Cf. the Life of St Alphios et al. c. 6 (518), in which the Jews stone their apostates.


225. See n. 179.


226. This suggests that Euagrios was familiar with tachygraphy, again showing an interest in copying and documents perhaps characteristic of an ecclesiastical administrator (sec pp. 19-20).






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