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 is the next publication of homilies Cheea inţelesului, “the Key of understanding,” by the Walachian metropolitan Varlaam, translated from the Russian and printed at Bucharest in 1678. This, the first book printed in Bucharest, begins the long series of editions which have issued from the press of the “Mitropolie” in Bucharest. From this press originated also the no less important presses at Buzeu and Râmnicu Vâlcea, where in the following two centuries almost all the books for the Church service were printed. Two or three more collections may be mentioned here—one called Sicriu de aur, “the Golden treasury,” by Ioan of Vinţi (Sasz-Shebesh, 1688), probably from some Hungarian Calvinistic collection of obituary sermons; and the “Pearls,” Mârgǎritare, an anthology made from the Greek homilies of St Chrysostom, Epiphanius, Anastasius Sinaita, &c., and translated from the Greek by the brothers Radu and Şerban Greceanu. The only collection of original sermons is the Didahii delivered by the metropolitan (q.v.), the scholar, artist, translator, printer and great linguist, who was the first to issue books in Arabic and even in Georgian from his printing-presses in Bucharest. The Didahii were published at Bucharest in 1888.

The Rumanian language was not yet introduced into the Church. All the service books were in Slavonic, but during this period most of

them were translated, and some of them printed, although not yet officially used. The burial service seems to have been the first to be translated. Two Evhologia appeared during the second half of the 17th century, one by the bishop Dositheiu (Jassy, 1679-80), which remained almost unknown, and the other based upon the Slavonic, by Ioan of Vinţi (Belgrad, 1689). This Molitǎvnic (prayer-book) has been the basis of all subsequent editions of the Rumanian Prayer-book. The Liturgy proper was also translated by bishop Dositheiu in 1679, but a translation from the Greek, by Jeremia Kakavela (Jassy, 1697), was the one adopted in the churches. Passing over the numerous editions of the Akathist and Katavasiar, some partly in Rumanian, we may mention the Ceasoslov (Book of Hours), said to have been printed for the first time in Transylvania in 1696, but certainly printed or reprinted by the metropolitan Anthim (Tîrgovishtea, 1715). In 1694 Alexander Dascalul translated, and the bishops Mitrofan of Buseu and Kesarie of Râmnicu Vâlcea printed (among other church books) the twelve volumes of the Mineu in Slavonic with Rumanian rubrics, and short lives of the saints, as well as the Triod and the Anthologion.

In addition to the activity of the Reformers in Transylvania, there was also a Roman Catholic propaganda in Rumania, and the Orthodox Church found it necessary to convoke a synod in Jassy for the purpose of formulating anew its own dogmatic standpoint. It was held in 1642 under the presidency of Peter of Mogila, and a formulary of the Orthodox creed was drawn up. An answer to the Lutheran Catechism of Heidelberg (translated into Rumanian and printed at Fogaras in 1648) was also prepared by Bishop Varlaam. R. Greceanu translated the formulary from Greek into Rumanian under the title Pravoslavnicǎ mǎrturisire (Bucharest, 1692). Of a more decided polemical character is the Lumina of Maxim of Peloponnesus, translated from the Greek (Bucharest, 1699).

Of far greater interest is the literature of maxims, and lives of saints, real or apocryphal, intended to teach by example. Such are

the maxims in the Floaerea darurilor, translated from the Greek (Sneagov, 1700), and going back to the Italian Fiore de virtù; the Invâtǎţuri creştineşti, “Christian teachings” of Filoteos (ibid., 1700); the short moral guide, Cǎrare pre scurt, by Ioan of Vinţi (Belgrad, 1685), translated from some Hungarian original; the Mdntmrea pǎcǎtosilor, or “Salvation of sinners,” translated from the Greek by a certain Cozma in 1682, which is a storehouse of medieval exempla; and above all the Mirror of Kings, ascribed to Prince Neagoe Bassaraba, written originally in Slavonic (or Greek, if the prince be really the author), and translated (c. 1650) into Rumanian. This exceeds all the other publications of its class in purity of language and excellence of style. Of the lives of saints, the Prolog, translated from the Slavonic at the beginning of the 17th century (MS.), and the Vieţile Sfinţilor, by Dositheiu (2 vols., Jassy, 1682), are the most important. In the latter, which is his greatest work, Dositheiu uses not only Greek texts, but also Slavonic legends and other MS. material; and he includes a goodly number of the apocryphal legends of saints. To this kind of literature belongs also the Lafsaikon, i.e. the Historia Lausiaca of Palladius, differing, however, in some points from the original. The legends of the saints of the Pecherskaya in Kiev were translated by Alexander Dascalul. All these are still in MS.

The first law-books were also compiled during this period. The Slavonic Nomokanon, which rests on Greek legislation and embodies

the canonical and civil law, had previously been used in Rumania. In 1640 there appeared in Govora the first canonical law-book, which was at the same time the first Rumanian book printed in Walachia. This Pravilǎ (code) was probably the work of the historian Moxa or Moxalie. In 1632 Evstratie the Logofet (Iogothete) also translated a Pravilǎ from the Greek, which remains in MS. In 1646 appeared the Pravilǎ aleasǎ, or “Selected Code,” compiled, no doubt, by Evstratie and published with the authority of the then reigning Prince Vasile Lupul (Basil the Wolf), hence known as the Code of Vasile. In 1652 there appeared in Bucharest

a complete code of laws, translated from the Greek and Slavonic and adapted to local needs under the direction of the prince of Walachia, Matthias Bassaraba. The Indreptarea legii, in which Pravilǎ of Vasile was incorporated without acknowledgment, remained the recognized code almost down to 1866. It embraces the canonical as well as the civil law. The chief authors were Uriil Nǎsturel and Daniil M. Panoneanul.

The earliest historical works are short annals, written originally in Slavonic by monks in the monasteries of Moldavia and Walachia.

In 1620 Moxa translated from the Slavonic a short history of the world down to 1498. Two other universal histories were translated from Greek and Slavonic chronographs. One by Pavel Danovici contains the history of the world told in the style of the Byzantine chroniclers; it includes the legend of Troy, the history of Pope Sylvester and the description of the various church councils; and it concludes at the year 1636. The second is the Hrongraf of Dorotheus of Monembasia, translated by a certain Ion Buburezǎu. Both are still in MS. The Old Slavonic annals were later on translated and new notes were added, each subsequent writer annexing the work of his predecessor, and prefixing his name to the entire compilation. Ancient Rumanian historiography is thus difficult to unravel. In Moldavia, where the influence of Poland had been great and Western writings were accessible, we find the best chroniclers. The writers are often actors in the dramas which they describe, and often also the victims. A history of Moldavia from the earliest times to 1594 is ascribed to Nestor or to his son, Gregorie Ureche, or to Simion Dascalul. It was continued by the Evstratie mentioned above, and probably also by Missail Cǎlugǎrul. The most important author whose writings rank as classical is Miron Costin, who either took up the thread where it was left by Simion and Ureche and wrote the history of Moldavia from 1594-1662, or continued the history from where (probably) Evstratie had left it (c. 1630-62). Nicolae Costin (d. 1715), son of Miron, completed the history at both ends. He starts from the creation and endeavours to fill up the lacuna from 1662 to his own time, 1714. It is doubtful, however, whether the portion from 1662-1701 is his work or whether another compiler had filled up that section. Acsintie Uricariul, 1715, brings to a close the corpus of Moldavian Chronicles.

The same uncertainty holds good also for Walachia. The beginnings are the work of an anonymous author, whose chronicle, continued by a certain Constantly Capitanul, describes the history of Walachia from Radu Negru (i.e. Rudolph the Black), c. 1290-1688. An addition to this Chronicle from the time of the Roman Conquest to Attila is ascribed to Tudosie Vestemianul, twice metropolitan of Walachia (1669-73, 1677-1703). The Chronicle of Capitanul was further continued by Radu Greceanu to 1707, and finally by Radu Popescu to 1720. Two works remain still to be mentioned a comprehensive history of both principalities by an anonymous author, probably the Spatar Milescu, who finished his eventful life as ambassador of Russia to China (still in MS.), and the Hronicul Moldo-Vlahilor of Prince Demetrius Cantemir (see ), more an apology for the Roman origin of the Rumanians than a true history. Cantemir wrote the original in Latin and translated it into Rumanian in 1710. His style shows an immense superiority to that of the previous historians. Of poetry there is scarcely a trace during the whole period under review except some rhymed Psalters and a few rhymed dedications to patrons.

Second Period: 1710-1830.—The Phanariote period has been described as one of total decay; the political degradation of Rumania was thought to be reflected in its spiritual life. But the facts do not warrant this opinion. The few who had taken the trouble to study Rumanian literature paid not the slightest attention to the vast MS. material accumulated during the years of the Phanariote dominion, and out of sheer ignorance and political bias condemned this period as sterile. Another influence was far more potent than the conduct of the Greek princes, though some of them were real benefactors

of the people. In Transylvania one section of the Rumanian population had accepted the spiritual rule of the pope; they became now Greek-Catholic, instead of Greek Orthodox. Rome took good care to educate the priesthood far above the status of the Orthodox priests, and continued an extensive proselytizing activity. So long as the Rumanians were spiritually united with the other Orthodox nations, and so long as they used the Slavonic or Cyrillic alphabet, they would practically be cut off from the Latin West. If, however, they could be induced to discard the old Slavonic alphabet and substitute for it the Latin, and could be brought to recognize their national and ethnical unity with ancient Rome, it was hoped that then they would be more easily induced to enter into the unity of faith. Thus a great change was wrought towards the end of the 18th and in the