HARVARD UKRAINIAN STUDIES - See also - Harvard University

280 GERHARD PODSKALSKYliterature, from Origen on, the parable of the vineyard was considered to bethe point of departure for a five-part division of the age of the world and forthe calculation of how long the world would survive; 43 Nestor put forth thisview in an urgent tone for the sake of the recently converted. Within thelimited selection of patristic texts that were available in Slavic translationsduring the Kievan period, the frequency of references to Ephraim the Syrianis also striking, 44 for it was precisely eschatology that was one of Ephraim'sprivileged themes.Apart from this chronological framework, which also belongs to the historyof theology, an idealistic world of the imagination was kept alivebeyond the Kievan period by eschatological expectations. 45 First was thereverence shown to Jerusalem, noticeable as early as in the hbornik 1076 g.and in Igumen Daniil's Khozhdenie, but also in the Lives of FeodosiiPecherskii and Avraamii of Smolensk; this arose from the tension betweenthe earthly copy and the—still missing—original heavenly image (seeApoc. 21, for example). For the peoples in the Byzantine "Commonwealth"there was also both the "new Jerusalem" ofConstantinople—Antonii, later Archbishop of Novgorod, outlined in hisguide for pilgrims, a vision of the eschatological Peaceable Kingdom(which he linked to a miracle of light in the Hagia Sophia) where even Jewswould come to be baptized 46 —and the "new Jerusalem" of Kiev. 47 In thebeauty of their respective cathedrals dedicated to St. Sophia, both citiessymbolized the glory to come, but they also threatened to obscure it. Moreover,in the widely read apocryphal and pseudoepigraphical literature(otrechennyia knigi), especially in the Pseudo-Methodius of Patara, 48already incorporated into the Nestor Chronicle, the Last Judgment inJerusalem was portrayed in detail. Closely allied with this was the idea ofthe thousand-year binding and subsequent rule of the Antichrist (Apoc.20:2-7), taken not so much from the Revelation of St. John, which had43See R. Schmidt, "Aetates mundi," Zeitschrift fur Kirchengeschichte 67 (1955/56):288-317.44Podskalsky, Christentum, p. 338 (Register, s.v.).45On the following, compare the well-documented study by N. Ross, "L'attente eschatologique:La vision de l'achevement des temps en Russie a la fin du XIV e et au debut du XV e s.,"Istina (Paris) 20 (1975): 321 -34.46See Chr. Loparev, "Kniga Palomnik," Pravoslavnyi Palestinskii Sbornik 51 (1899): 14f.(Reference to the Byzantine "Patria": see G. Dagron, Constantinople imaginaire [Paris, 1984],p. 302.)47See R. Stupperich, "Kiev, das zweite Jerusalem," Zeitschrift fiir slavische Philologie 12(1935): 332-54.48See Podskalsky, Christentum, p. 80, fn. 376; p. 206, fn. 894. Also thus in the Vita ofAndreas Salos (Andrei Iurodivyi).