Περί αυτοκράτορος λογισμού et les débuts de la littérature philosophique dans les pays roumains
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Abstract
The first publication in 1688 of the “Old Testament” in the Roumanian
language, contained also the philosophical treatise “Περί Αύτοκράτορος Λο-
γισμοϋ” attributed to the historian Josephus Flavius. This was the first philosophical work to appear in Roumania. Its translator, Nicolae Milescu, a learned Moldavian well-versed in Greek, based his translation on the 1597 Frankfurt Greek edition ofthe Old Testament which contained also the treatise “Περί Αύτοκράτορος Λογισμού”, a philosophical, apocryphal text, otherwise not used in the official orthodox publications. The treatise attributed to Josephus Flavius, is actually the work of an anonymous writer ofAlexandria ofthe first century A.D., therefore it is usually referred to as Pseudo-Josephus. Pseudo-Josephus seems to have been trained ient philosophy and Jewish religious doctrines, and he is a typical product ofthe Hellenistic culture. The theory of the principal virtues that the Stoics had taken from Plato’s “Republic” and the treatment of the rapport of reason and sentiment have helped Pseudo-Josephus to discuss the inner liberty of man. He thought accordingly that passions are innate, that reason cannot eradicate them but only put them under control. His examples were taken from the “Old Testament”, e.g. the resistance of Joseph to the advances of Putiphar’s wife, the heroic struggle of the seven brothers against the king of Syria Antiochus IV Epiphanes etc. Milescu and his collaborators understood that this was a novelty in the Roumanian culture of the period. The idea of resistance against the political spirit of the Turkish rulers in the Roumanian Principalities, e.g. the anti-Ottoman policy of Şerban Cantacuzene as well as the secret rapprochements with the Austrians in view of a coalition after the Ottoman defeat in Vienna in 1683 nurtured the hope of future liberation of the country. Thus the choice of translating and publishing this treatise should be considered in the political context of the period.
language, contained also the philosophical treatise “Περί Αύτοκράτορος Λο-
γισμοϋ” attributed to the historian Josephus Flavius. This was the first philosophical work to appear in Roumania. Its translator, Nicolae Milescu, a learned Moldavian well-versed in Greek, based his translation on the 1597 Frankfurt Greek edition ofthe Old Testament which contained also the treatise “Περί Αύτοκράτορος Λογισμού”, a philosophical, apocryphal text, otherwise not used in the official orthodox publications. The treatise attributed to Josephus Flavius, is actually the work of an anonymous writer ofAlexandria ofthe first century A.D., therefore it is usually referred to as Pseudo-Josephus. Pseudo-Josephus seems to have been trained ient philosophy and Jewish religious doctrines, and he is a typical product ofthe Hellenistic culture. The theory of the principal virtues that the Stoics had taken from Plato’s “Republic” and the treatment of the rapport of reason and sentiment have helped Pseudo-Josephus to discuss the inner liberty of man. He thought accordingly that passions are innate, that reason cannot eradicate them but only put them under control. His examples were taken from the “Old Testament”, e.g. the resistance of Joseph to the advances of Putiphar’s wife, the heroic struggle of the seven brothers against the king of Syria Antiochus IV Epiphanes etc. Milescu and his collaborators understood that this was a novelty in the Roumanian culture of the period. The idea of resistance against the political spirit of the Turkish rulers in the Roumanian Principalities, e.g. the anti-Ottoman policy of Şerban Cantacuzene as well as the secret rapprochements with the Austrians in view of a coalition after the Ottoman defeat in Vienna in 1683 nurtured the hope of future liberation of the country. Thus the choice of translating and publishing this treatise should be considered in the political context of the period.
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