Автор сообщения: gorm
Дата и время сообщения: 21 February 2008 at 22:35:29:
В ответ на сообщение: Re: Малала о цифре 5500 (мой перевод с англ.)
Но я-то не вижу date 18 below. Они, похоже, (подобно мне) не удосужились свериться с Евсевием. И реально ли от Адама до Фалека набрать 3000 лет, вместо 2533?
О Евсевии знают, это хронопутанник Малала эру Африкана ему приписал.
"18. X #2, Bo 228. 7-8: ... so that from Adam until the incarnation of our Lord Jesus Christ and his crucifixion there were 5333 years.
5533: 'fully 6000' LM, Hes, Slav; Gelzer, 1885, II, 130-2, von S.11.
Once again Ba is unsupported in its reading '5533' while the Laterculus, Hesychios and the Slavonic texts all agree on reading 'fully 6000'. The figure '6000' is immediately linked in the next sentence with Phalek and the prophetic words of Moses where Phalek is said to be at the mid-point in time before the future coming of Christ.We saw at date 4(II #12) that this is a reference to Genesis 10.25 and the division of the earth's peoples, while the idea that time (the length of the world's existence) is also divided during Phalek's life can be found in Prokopios of Gaza's commentary on this passage (PG 87, col. 316c). Date 4 and the figures in dates 16 and 17 above (together with the cumulative figures in oilier dates) arc enough to show that Maialas must originally have read '6000' at this point. As in dates 16 and 17, the lext of Ba (cf. von Stauffenberg, 1931, 11) and the 1986 translation must be emended.
This emendation then restores sense to the entire passage. The logic here is that Maialas is aware of two dales for Christ's life on earth. The conventional one, here attributed to Eusebios, puts Christ's birth at 5500, his crucifixion at 5533 and the commencement of the seventh millenium, in the year 6001, in the future. The other, here attributed to Clement, Theopfiilos and Timotheos, puts Christ's birth at 5967, and his crucifxion and ascension at 6000; by this calculation the seventh millennium would have begun immediately at that point. Maialas concludes, from his vantage point in the sixth century some 500 years after Christ's life on earth, that both sets of figures, in spite of their variations, indicate that the world had already entered the seventh millennium. Parallels can be found elsewhere in the chronicle for the tone of honest endeavour we find here as Maialas tries to reconcile conflicting statements (see chapters 1, pp. 20-21 and 7, pp. 214-15).
Evidence for contemporary concern with the passing of the millennium in the year 6000 and the arrival of the seventh, with whatever it might bring for good or evil, will be discussed at date 20.
Note that, of the authorities to whom Maialas attributes this unusual date of 6000, Timotheos is otherwise unknown; Theopfilos, if he is the Antiochene patriarch with chronological interests, worked with an incarnation date of 5517 and shows no interest whatever in matters millennial (Grant, 1970; Mango, 1980, 191); and though Grumel (1958, 3) cites this passage as evidence for Clement of Alexandria's millennial interests, every other piece of evidence from Clement's work shows that he assumed an incarnation date of 5601 (Grumel, 1958,24).