stepsШаги/StepsShagi / Steps2412-94102782-1765The Russian Presidential Academy of National Economy and Public Administration10.22394/2412-9410-2022-8-4-194-207steps-131Research ArticleКУЛЬТУРА ВОСТОКА. Авраамическая традицияCULTURE OF THE ORIENT. Abrahamic traditionTaming the saint: Hilaria’s caseTaming the saint: Hilaria’s casehttps://orcid.org/0000-0003-2118-493XErmakovaL. L.ErmakovaL. L.

Лия Леонидовна Ермакова кандидат филологических наук стажер-исследователь, Лаборатория античной культуры, Школа актуальных гуманитарных исследований

119571, Москва, пр-т Вернадского, д. 82

Liia L. Ermakova, Cand. Sci. (Philology) Intern Researcher, Laboratory of Classical Studies, School of Advanced Studies in the Humanities

119571, Moscow, Prospekt Vernadskogo, 82

erliia567@gmail.comРоссийская академия народного хозяйства и государственной службы при Президенте РФРоссияThe Russian Presidential Academy of National Economy and Public AdministrationRussian Federation20220102202584194207Copyright © Ermakova L.L., 20252025Ermakova L.L.Ermakova L.L.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://steps.ranepa.ru/jour/article/view/131

Легенда об Иларии относится к группе житий, объединенных общим мотивом трансвестизма, и повествует о вымышленной дочери византийского императора Зинона, подвизавшейся в мужской одежде среди монахов Скита. Возникнув в коптской среде (VI–VII вв.), эта легенда была переведена на сирийский, арабский и эфиопский языки. В настоящей статье рассматриваются те изменения, которые она претерпела в ходе редактирования и которые могли быть вызваны противоречивым отношением к ее сюжету со стороны переводчиков и переписчиков, учитывая, что они в основном происходили из монашеской среды. Сирийская версия свидетельствует о том, что ее автор, расширяя имевшуюся у него сокращенную редакцию, обращался к другим легендам о святых того же типа, в частности, к житию Евфросинии, но руководствовался также и стремлением «исправить» историю Иларии в соответствии со своими представлениями об идеале мужественной святой женщины. Так, он сделал ее старше, более подготовленной к аскетической жизни физически и духовно, однако предпочел изменить концовку легенды, добавив сюжет, встречающийся в других историях о святых-трансвеститах. Если в коптской версии житие Иларии в мужском монастыре санкционировано авторитетом аввы Памво, которому, благодаря откровению свыше, известен ее пол, то в сирийской версии Памво вовсе отсутствует, и это исчезновение можно проследить в арабских редакциях.

The legend of Hilaria belongs to a group of narratives about cross-dressing saints and tells the story of a fictional daughter of the Byzantine emperor Zeno: disguised as a man, she led a life of rigid asceticism among the monks of Scetis. Having emerged in the Coptic milieu (6th–7th centuries), the legend was translated into Syriac, Arabic and Ethiopic. The present article examines the changes undergone by the story in the process of rewriting, which might have been caused by translators’ and scribes’ ambivalent attitude towards the plot, given that they were mainly from a monastic society. Analysis of the Syriac version demonstrates that its author, who expanded the abridged redaction he had in his possession, borrowed some details from other, similar legends, in particular, from the Life of Euphrosyne, but he was also guided by the intention to “correct” the story of Hilaria in accordance with his conception of the ideal manly “holy woman”. Therefore, he made her older, more prepared for ascetic life both physically and spiritually, but chose to change the end of the legend by attaching a narrative, which exists in other stories about cross-dressing saints. Whereas in the Coptic version Hilaria’s stay in the monastery is sanctioned by the authority of abba Pambo, who becomes aware of her true sex through divine revelation, in the Syriac version he is completely absent, and his disappearance can be traced in Arabic redactions.

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The authors declare that there are no conflicts of interest present.