Maximus the Greek, born Michael Trivolis (Arta ca 1470 – Lavra of the Trinity of St. Sergius, Sergiev Posad 1556/1557), spent his life straddling different worlds, traditions, and cultures, encompassing those of humanistic Italy, Mount Athos, and Russia. His era saw the fall of the Byzantine Empire, the reunion of the Churches, the displacement to the West of the cultural heritage of the East, and the transfer of universalism from Rome to Moscow. Through his work, first as a copyist and then as a scholar, Michael/Maximus actively participated in safeguarding the Greek-Byzantine heritage in the West. In Muscovy, he undertook the revision and formal definition of the Russian Orthodox tradition, which he promoted by using the tools and methods of Humanism. There he also actively participated in the religious and cultural debate of the time, strenuously defending the cause of poverty and calling for a return to the traditions of the early Church. Studies devoted to Maximus form a wide and varied tradition. To date, no systematic attempt has been made to digitise and digitally map his work. The project MaximHum aims to address this gap. This paper describes the mapping of the author’s work in relation to Humanism, illustrating the method and criteria for researching and evaluating references to people, places and events that he experienced during his long stay in Italy, as well as the humanistic authorities or those rediscovered by Humanism that he cites or refers to (Milestone 2). The humanistic relevance of these sources of authority is also highlighted, demonstrating their humanistic circulation, in print or manuscript form (Milestone 3).
Il progetto PRIN 2022 PNRR MaximHum (nr. P2022837KN): Cultura umanistica e fonti di autorità nell’opera di Massimo il Greco (Milestone 2-3)
ROMOLI F
In corso di stampa
Abstract
Maximus the Greek, born Michael Trivolis (Arta ca 1470 – Lavra of the Trinity of St. Sergius, Sergiev Posad 1556/1557), spent his life straddling different worlds, traditions, and cultures, encompassing those of humanistic Italy, Mount Athos, and Russia. His era saw the fall of the Byzantine Empire, the reunion of the Churches, the displacement to the West of the cultural heritage of the East, and the transfer of universalism from Rome to Moscow. Through his work, first as a copyist and then as a scholar, Michael/Maximus actively participated in safeguarding the Greek-Byzantine heritage in the West. In Muscovy, he undertook the revision and formal definition of the Russian Orthodox tradition, which he promoted by using the tools and methods of Humanism. There he also actively participated in the religious and cultural debate of the time, strenuously defending the cause of poverty and calling for a return to the traditions of the early Church. Studies devoted to Maximus form a wide and varied tradition. To date, no systematic attempt has been made to digitise and digitally map his work. The project MaximHum aims to address this gap. This paper describes the mapping of the author’s work in relation to Humanism, illustrating the method and criteria for researching and evaluating references to people, places and events that he experienced during his long stay in Italy, as well as the humanistic authorities or those rediscovered by Humanism that he cites or refers to (Milestone 2). The humanistic relevance of these sources of authority is also highlighted, demonstrating their humanistic circulation, in print or manuscript form (Milestone 3).I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
