Περίληψη : A pioneer in the publication of karamanlidic books, one of the most distinguished ecclesiastic dignitaries of Asia Minor.

Περίληψη : A pioneer in the publication of karamanlidic books, one of the most distinguished ecclesiastic dignitaries of Asia Minor. Άλλα Ονόματα Pisidios (or from Attaleia) Τόπος και Χρόνος Γέννησης c.1720, Attaleia Τόπος και Χρόνος Θανάτου c.1790, Constantinople Κύρια Ιδιότητα Metropolitan, scholar, editor of karamanlidic books 1. Birth, education The only information available for the early years of Serapheim s life come from his biography which was written in 1865 by the scholar from Antalya D.E. Danieloglou and is largely based on verbal traditions or pamphlets, now lost, which were circulating in these years and described Serapheim s life and deeds. Given the inaccuracies this biography presents at least concerning the dates included, it must be treated with a general reserve, since there could be further problems or exaggerations. According to Danieloglou, Serapheim was born in Antalya around 1720, 1 a date which can be accepted, since it matches the time period of his later life and career. His origin from Antalya is confirmed first of all by himself, since in his works he signs in Turkish as Serapheim Attalialou and in Greek as Serapheim from Pisidia, due to the fact that Antalya belonged to the metropolis of Pisidia, which was then also its seat. His family environment was definitely Turkish-speaking, as the majority, if not the total, of the Christians of Antalya in that era. Nevertheless, judging from the easiness with which he later received the Greek education and the adequate use of Greek which characterized him, it is highly possible he learned his first letters in his family environment, in other words his family must have been partly bilingual. Furthermore, he must have come from a wealthy family, since he managed to move to Kayseri for his studies and later to Smyrna, whereas he also had the possibility to personally fund the publication of his first books. According to Danieloglou, Serapheim remained in Antalya until the 20 th year of his life, around 1740, when he left the city to study first in Kayseri and then in Smyrna, where he completed his circular education. In Smyrna he appears to have been a student of a certain Adamantios (apparently this was Adamantios Rysios). During his sojourn at Kayseri the idea of leaving the secular life was born, and with the completion of his studies at Smyrna he was appointed as a deacon. 2 The information for the undertaking of his first studies in Kayseri appears to have been justified, since a Greek school operated there from the time of the metropolitan Neophytos (1716-1734), the later Hieratic School of Saint John Prodromos; furthermore Kayseri was already from the decade of 1730, if not earlier, a centre of the production of karamanlidic texts, an activity which seems to have inspired Serapheim in his later career. 2. Career Having already been christened as a deacon in Smyrna with the completion of his studies, Serapheim moved to Constantinople, where he worked as a teacher and a preacher, using both languages, Greek and Turkish. He distinguished himself in this work, earning the sympathy and the approval of the higher clergy. 3 The presence and activity of Serapheim in Constantinople can be dated to the second half of the decade of 1740, since during the next decade and already from its beginning, he was a monk in the monastery of Kykkos at Cyprus. As a monk of the monastery of Kykkos he began his publishing activity; from now onwards the time framework of his career is Δημιουργήθηκε στις 21/1/2017 Σελίδα 1/7

rendered discernible, since information about him is documented in the subtitles of the works he publishes. During the first phase of his publishing activity, between the years 1753 and 1756, Serapheim is mentioned as a simple monk of the monastery of Kykkos, whereas in 1758 he appears to have received the title of the archimandrite. In 1774 he was elected as the metropolitan of Ankara, an event whose precise dating is proved by a coat-of-arms which adorns a later publication of Serapheim, in 1782, and which bears the inscription Serafeim of Ancara 1774. He was still a metropolitan of Ankara in 1780, when another book translated by him was published; he maintained this position until approximately 1781, since in his following publications from 1782 onwards he is mentioned as former metropolitan of Ankara. Danieloglou dates, wrongly as it is proved, his duty in Ankara in the years before Serapheim entered the monastery of Kykkos and started his publishing activity. A strange event is also mentioned as the reason of his resignation from the metropolitan seat: during a mass he was seized by a crisis of mania and attacked a deacon mortally wounding him. 4 The last phase of his publishing activity took place during the years 1782 and 1783, whereas the later publications of his works in the first decade of the 19 th century are post-mortem. He spent the last years of his life in Constantinople, where he eventually died around 1790 and was buried in the monastery of Zoodochos Pege of Balukli. During this last phase of his life he was already famous amongst the Christians of Asia Minor and it is reported that in a visit to his homeland Antalya he was welcomed with enthusiasm. 5 3. Intellectual and publishing activity The life work of Serapheim, in which he owes the great distinctions he received, is the publication of the karamanlidic books, of which he was also the main translator. This activity of his, which dates between the years 1753 and 1783, belongs to the earlier period of the history of karamanlidic publications (from 1718, when the first book is published, until 1800), during which Serapheim is the dominant personality in this field. A look at the statistics of this earlier phase of the karamanlidic publications is enough to prove his dominant presence: in a total of seventeen books published from 1718 until 1783, thirteen are, concerning the editorial work but also the translation of most of them, his own work. Chronologically Serapheim s work is divided in two main phases: the first extends in the decade of 1750, when he is a monk and then an archimandrite of the monastery of Kykkos and publishes six books from 1753 until 1758; the second covers the years 1782 and 1783, after the end of his prelate duty in Ankara with five publications. Between the two phases and during his duty as the prelate of Ankara he published only two books during the years 1776 and 1780. Later editions of his works during the decades 1790-1800 and 1800-1810 can be considered post-mortem, as well as the first edition of another work of his, the Άγιος Γρηγέντιοσουν Την Μουτζελεσί Γιαουτί Ερβάνηλαντου of the year 1800. From the group of the six books printed in the decade of 1750, the five first were published in Venice during the years 1753 and 1756 from the printing house of Antonio Bortolli, one of the main publishers of Greek books. During this time Serapheim was himself in Venice and he personally participated in the printing procedure of these books by checking the proofs. 6 According to Danieloglou, when Serapheim reached Venice and before the printing of his books began, he was slandered to the authorities that their content was hostile to the Venetian state and to the Catholic Church, resulting in the defer of their printing and the undertaking of an investigation. Nevertheless, the council of the reformers (reformatori) of the University of Padua, which in any case gave its opinion for every book under publication, gave its approval and the publication proceeded, notwithstanding its members were in no position to understand the language. Pressure from the typographers guild, which saw the karamanlidic book as a new field of lucrative activity, influenced the positive suggestion of the reformers. 7 After that, the Κουτλουσερίφ of 1758 is published in Leipzig by the house of Gattlott and Traikopf, the lives of Clemens and Agathangelos again in Venice by Bortolli, whereas also all the publications of the period 1780-1783 take place in Venice this time by the house of Glykes. 8 Finally, the post-mortem Γρηγέντιοσουν Την Μουτζελεσί Γιαουτί Ερβάνηλαν (1800) is published in Constantinople by the printing house of the patriarchate. As to the content of these books, they all belong to the field of ecclesiastic literature and contain liturgical texts (Evangel, psalms of David, houses of the Holy Mother, divine services and prayers) or the so-called edifying texts of religious content (lives of saints, catechisms, stories about churches and icons, rules), all translated into Turkish from older Greek editions. Serapheim himself Δημιουργήθηκε στις 21/1/2017 Σελίδα 2/7

translated in Turkish, and more precisely in the dialect of Anatolia, the works he published, with the exception of two cases for which he mentions that he reproduces older translations of father Chrysaphes Chatzebaleoglou from Kayseri: the first was the work New Treasure Αγγιλάν Κιτάπ in which he leaves father Chrysaphes text as it is, and the other the work Άγιος Γρηγέντιοσουν Την Μουτζελεσί Γιαουτί Ερβάνηλαν, revising its translation. 9 Serapheim s original work, which presents his characteristics as a scholar, contains poetry, in Greek and Turkish, from which his ability in the use of prosody becomes evident. His Turkish poetry is included in the Κολάι Ιμάν Νασιχετού of 1753, whereas for his Greek poetry information is given by Danieloglou, who mentions that Serapheim was the author of a Greek attendance of the Saint Leontios of Athens, a saint who was celebrated in Antalya. The publishing luck of this attendance is unknown. Furthermore, an original work of Serapheim can be considered the historical narration he wrote for the miraculous icon of Eleousa of the monastery of Kykkos, which had to be composed from the beginning due to the loss of an older text written by the monk Ephraim. 4. Evaluation Serapheim is a characteristic expression of his age. By conceiving and understanding the trends and the quests of that period, he properly exploited his abilities and his activity, in order to become a distinguished expression and an agent of the contemporary intellectual quests. This first period of the karamanlidic scholarly coincides with the Modern Greek Illumination. Of course, the development of this scholarly cannot be directly incorporated into the procedure of the Modern Greek Illumination since it is of a different language; it is however connected to it as a direct result. During this period when the clergy is aiming at the diffusion of the ecclesiastic letters as a response to the contemporary diffusion of secular innovative views, this idea passes also into the area of the Turkish-speaking Anatolia, but not as an opposition to any innovative ideas but as an elementary need for the understanding of the content of religion and cult not only by the flock but also by the lesser clergy. Serapheim clearly mentions this as the purpose of his publishing activities, i.e. the religious enlightenment of the Christians of the Orient. Thus, with a decision of the ecclesiastic hierarchy the everyday Turkish language of the Orthodox of Asia Minor became part of the group of written languages, resulting into the improvement of the knowledge of reading and writing amongst the Turkish-speaking Orthodox of Asia Minor, since their written language could again be their mother tongue and its use became much easier. Salaville and Dallegio believe that the reason for the adoption of the Greek alphabet was the difficulty of the Arabic alphabet, 10 something which is of course a mistake, since the abovementioned scholars seem to ignore the symbolic meaning which connects the alphabet with each religion, as a holy script, and which in the case of the Orthodox under the Ecumenical Patriarchate was the Greek one. Serapheim was no pioneer in the compilation of karamanlidic texts himself; it also seems that the first images from this activity and the inspiration for his later actions he received in Kayseri during the years of his education. His contribution is found in the fact that he was the first to inaugurate the systematic publication of karamanlidic manuscripts. Until the appearance of his first works, the karamanlidic literature was limited to manuscripts (with Kayseri being the centre of their production, as we know from the work of father Chrysaphes since the decade of 1730) and in two isolated editions, which took place in Constantinople (Armenian printing house) in 1718 and in Amsterdam in 1743. 11 In his sojourn in Cyprus as a monk, Serapheim apparently acquired the necessary connections to secure the publication of the karamanlidic texts in the printing houses of Venice. It is natural that this job would be undertaken by the printing houses which were already specialized in the publication of Greek books due to the alphabet, since they already had the necessary type characters. 12 The interference of the typographers gives a substantial push to the development of the karamanlidic literature, since the factor of profit appeared, something which had already happened in the 15 th century with many spoken languages all around Europe. Serapheim s success was immediate and his work became favourably accepted amongst the Turkish-speaking Orthodox. Whereas his first publications were financed by himself, he soon found financers amongst the Christians of Asia Minor, like the two brothers from Kayseri Chatze Abraham and Chatze Josef Devletoglou, Demetrios Vidales from Smyrna and a group of Christians from Antalya. 13 The success of Serapheim s publications was also due to the good quality of his translation, which made his works popular and in great demand many years after his death. Even during the age Danieloglou wrote (1865) they were believed to be the best translations and of much higher quality from the more recent ones by the Biblical Society. 14 The development of the karamanlidic literature is not an isolated phenomenon, neither an evolution especially located in the area of the Turkish-speaking Orthodox of Asia Minor. The push given by the typography to the diffusion of the written output of vernacular Δημιουργήθηκε στις 21/1/2017 Σελίδα 3/7

languages, with the pursuit of profit being the moving power on behalf of the typographers, had already taken place all around Europe during the three previous centuries, contributing to the establishment of the spoken language as a primal factor for the formulation of an identity. Later, from the end of the 18 th century and especially during the 19 th century, the pursuit for the transformation of the vernacular language, with the spoken language being the primal element, into a scholarly one is the basic characteristic of national formation (especially in Europe and its fringes). Under these considerations, the diffusion of the karamanlidic literature could have led to the development of a specific national conscience amongst the Turkish-speaking inhabitants of Asia Minor or even to transform them into pioneers of the Turkish national idea (as happened with the development of the Arabic and the Albanian national consciousness which was initially located amongst the Christian Arabs and Albanians respectively). This did not happen, because eventually the karamanlidic literature, as much as it contributed to the elevation of the intellectual condition of the Turkish-speaking Orthodox of Asia Minor, did not lead to the pursuit of the elevation of the Turkish language into an official one. For a series of reason which can be summarized in the strict control of the Ecumenical Patriarchate and in the relative proximity of the Greek-speaking communities of Asia Minor, which provided the model of financial and social development, this role was played by the Greek language, which was diffused as the only language of education amongst the Orthodox of Asia Minor. As during the 18 th century the promotion of the karamanlidic literature was pursued from the top, during the 19 th century the establishment of the Greek as the only language for the education of every Orthodox inhabitant of Asia Minor was equally pursued from the top. This composite phenomenon is reflected by the epigrammatic approach of Danieloglou during the final evaluation of the Serapheim s work, since he believes that in his time Serapheim offered a great service to the elevation of the intellectual condition of the Christians of the Orient, but later and during the years of Danieloglou himself (1865) this work had become obsolete and useless, since the diffusion of the Greek schools offered the Greek education. 15 1. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), p. 4. 2. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), p. 5. 3. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), p. 5. 4. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), pp. 5-6. 5. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), p. 24. 6. This information is given by Serapheim himself in introductory notes of his works Κολάι Ιμάν Νασιχετού and Νέ ος Θησαυρό ς Αγγιλάν Κιτάπ. 7. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), pp. 9-12. 8. The development of the publishing activities from the 15 th century onwards was a mainly merchant activity, whose financial perspectives became evident from the beginning in the main trade centers of Europe, such as Venice, Amsterdam and Antwerp. These trade centers with a range in the whole Europe, and not the dynastic capitals maintained the prevalence in the production of books until the 18 th century. See Eisenstein, E., The Fifteenth Century Book Revolution: Some Causes and Consequences of the Advent of Printing in Western Europe, in Το Βιβλί ο στις Προβιομηχανικέ ς Κοινωνί ες, Πρακτικά του Α Διεθνού ς Συμποσί ου του Κέ ντρου Νεοελληνικών Ερευνών / ΕΙΕ (Athens 1982), p. 60. Especially concerning the Greek books, Venice was its indisputable capital during the 18 th century since the majority of the books were printed there. In the Turkish-ruled areas, a Greek printing house operated only in Moschopolis and for short time periods in the Patriarchate of Constantinople. The former operated systematically only towards the end of the century. Δημιουργήθηκε στις 21/1/2017 Σελίδα 4/7

9. The work Νέ ος Θησαυρό ς Αγγιλάν Κιτάπ of father Chrysaphes is preserved in a manuscript of 1731, in the Codex Hierosolymitanus S.Sabbae, 527, see Salaville. S. Dallegio. E., Karamanlidika: bibliographie analytique d ouvrages en langue turque imprimes en caracteres grecs, I. 1584-1850 (Athens 1958), pp. 30-36. 10. Salaville, S. Dallegio, E., Karamanlidika: bibliographie analytique d ouvrages en langue turque imprimes en caracteres grecs, I. 1584-1850 (Athens 1958), p. VIII. 11. Salaville, S. Dallegio, E., Karamanlidika: bibliographie analytique d ouvrages en langue turque imprimes en caracteres grecs, I. 1584-1850 (Athens 1958), pp. 3-12. 12. The three printing houses of Vienna which produced most of the Greek books were the ones of the Glykes brothers, Bortolli and Sarros. 13. The abovementioned group financed respectively the publication of the following: Νέ ος Θησαυρός Αγγιλάν Κιτάπ γιανέ Γεγγή Χαζνέ (1756), Νακλιέ τ βε Πεαντή ρ Αζηματλού Πετέ ριμης Κλή μεντος βε ταχή Αζή ζ Αγαθάγγελος (1776), Παχαρί Χεγιάτ γιανιά Αζί ζ Σσεχί τ Ολάν Μαρτυροσλαρί ν Νακλιετή (1783). 14. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), pp. 21-22. 15. Δανιή λογλου, Δ.Ε., Πρόδρομοι της Αναγεννή σεως των Γραμμάτων εν τη Ανατολή (κυρί ως Μικρά Ασί α): Σεραφεί μ Μητροπολί της Αγκύ ρας Ατταλεύ ς (Constantinople 1865), p. 23. Βιβλιογραφία : Balta Ε., Karamanlidika Additions (1584-1900) bibliographie analytique, Athenes 1987 Salaville S., Dallegio E., Karamanlidika: bibliographie analytique d ouvrages en langue turque imprimés en caractères grecs. I. 1584-1850, Athenes 1958, Collection de l'institut Francais d'athenes 47 Eisenstein E., "The Fifteenth Century Book Revolution: Some Causes and Consequences of the Advent of Printing in Western Europe", Το Βιβλίο στις Προβιομηχανικές Κοινωνίες, Αθήνα 1982, Πρακτικά του Α' Διεθνούς Συμποσίου του ΚNE/ΕΙΕ, 57-76 Πηγές Δανιήλογλου, Δ.Ε., Πρόδρομοι της Αναγεννήσεως των Γραμμάτων εν τη Ανατολή (κυρίως Μικρά Ασία): Σεραφείμ Μητροπολίτης Αγκύρας Ατταλεύς (Constantinople 1865). Βοηθ. Κατάλογοι Catalogue of works Ιπτιλά Κελαμί Τζανά Κιφαετλού, τυπ. Αντωνίου Βόρτολι (Venice 1753) [Αθανασίου Βαρούχα, Λόγοι Ψυχωφελείς εις το Σωτήριον Πάθος] Κολάι Ιμάν Νασιχετού, τυπ. Αντωνίου Βόρτολι (Venice 1753) [α. κατηχήσεις δι ερωταποκρίσεων, β. μηνολόγιο, γ.συμβουλευτικοί λόγοι αποστολικών πατέρων, δ. κανόνες ιερών συνόδων, ε. ιστορικό σχεδίασμα περί της θαυματουργής εικόνας της Ελεούσας της μονής Κύκκου, στ. τουρκική μετάφραση του πατριαρχικού εγγράφου του 1672 διά του οποίου η μονή Κύκκου κηρύχθηκε σταυροπηγιακή, ζ. ρητά διάφορων Δημιουργήθηκε στις 21/1/2017 Σελίδα 5/7

φιλοσόφων, η. ποίηση του ίδιου του Σεραφείμ στην τουρκική με ακρόστιχο ΣΕΡΑΦΕΙΜΑΤΑΛΙΑΛΟΥ]. Τζούμλε Σενενίν Κυριακηλερινέ Τζεβάπ βε Νασαατλάρ, τυπ. Αντωνίου Βόρτολι (Venice 1756, re printed 1795) [α. κυριακοδρόμιο, β. τα 11 ευαγγέλια του εωθινού] Χατζέτναμέ Κιταπή Σουλτάν Βαλιτουλάχ Παναγιά Μεβλουτουλλαχήν, τυπ. Αντωνίου Βόρτολι (Venice 1756) [α. οι είκοσι τέσσερις παρακλήσεις της Παναγίας από το έργο του Αγαπίου Λάνδου Βιβλίον Ονομαζόμενον Αμαρτωλών Σωτηρία, β. οι είκοσι τέσσερις «οίκοι» της Παναγίας από τον Ακάθιστο Ύμνο, γ. η ακολουθία της Πεντηκοστής, δ. προσευχή όρθρου, ε. απόδειπνον, στ. τροπάρια αναστάσιμα, ζ. το ευαγγέλιο του όρθρου, η. οι προ και μετά της Θείας Κοινωνίας ευχές του Ιωάννη Χρυσοστόμου, θ. κανόνας περί των κωλυμάτων γάμου] Νέος Θησαυρός Αγγιλάν Κιτάπ γιανέ Γεγγή Χαζνέ, τυπ. Αντωνίου Βόρτολι (Venice 1756, νέα έκδοση τυπ. Μιχαήλ Γλυκή, 1795) [Δαμασκηνού Στουδίτη επ. Ρεντίνης, Νέος Θησαυρός (λόγοι περί του βίου διάφορων αγίων προς ανάγνωση κατά τις εορτές αυτών), 1568] Κουτλουσερρίφ Αζήμ μουπάρεκ Χριστός Εφεντιμιζήν μεβλούτ ολούπ αγιάκ παστηγή γερήν Ζιαρετναμεσσή. Προσκυνητάριον της Αγίας Πόλεως Ιερουσαλήμ και πάσης Παλαιστίνης, τυπ. Γόττλοπ Πρέιτκοπφ (Leipzig 1758, re printed 1780, Venice 1799) [α. Ιστορία και περιγραφή ναών και μονών της Ιερουσαλήμ και γενικά της Παλαιστίνης, β. μικρόν απόδειπνον] Νακλιέτ βε Πεαντήρ Αζηματλού Πετέριμης Κλήμεντος βε ταχή Αζήζ Αγαθάγγελος, τυπ. Αντωνίου Βόρτολι (Venice 1776) [α. βίοι αγίων Κλήμεντος και Αγαθαγγέλου, β. ποίηση Σεραφείμ περί της ανάγνωσης ιερών βιβλίων, γ. εσπερινοί Κλήμεντος και Αγαθαγγέλου (ελληνικά), δ. ερμηνεία της λειτουργίας των προηγιασμένων, ε. ακολουθία αρραβώνος, στ. ακολουθία γάμου, ζ. ακολουθία βαπτίσματος, η. ακολουθία τριχοκουρίας, θ. ακολουθία αγιασμού των υδάτων, ι. ομιλία Σεραφείμ για τη Μεγάλη Παρασκευή, ια. Έμμετρη προσευχή προς την Παναγία] Αζήμ Πατησσάχ Μοναστήρ Κυκκονούν. Χεκμετλού Βαλιτουλλάχ Εικόνα Τασφηρούν, χαγιρλή Πηνγαρούν Χεκμετναμέ Ταριχή Πεανηντατήρ, τυπ. Νικολάου Γλυκή (Βενετία 1780) (ουσιαστικά πρόκειται για νέα έκδοση του Κολάι Ιμάν Νασιχετού του 1753, με κύριο θέμα την ιστορία της θαυματουργής εικόνας της Ελεούσας της μονής Κύκκου) [περιεχόμενα ίδια με αυτά του Κολάι Ιμάν Νασιχετού του 1753, με τη διαφορά ότι η συγκεκριμένη έκδοση περιλαμβάνει εκτενή εισαγωγή του Σεραφείμ, πρόλογο του νέου ηγούμενου της μονής Κύκκου Μελετίου και παρακλητικό κανόνα στη Θεοτόκο και δεν περιλαμβάνει τα ποιήματα του Σεραφείμ] Ψαλτήριον Δαβίδ Πατισσάχ βε Παγαμπερίν Τεσπιχατλαριλάν περαπέρ, τυπ. Νικολάου Γλυκή (Venice 1782) [α. ψαλμοί του Δαβίδ, β. ιστορικό περί των ψαλμών] Ρουχ Αφιετλιγή Παχαρί Ζουμπιουλναμέ, τυπ. Νικολάου Γλυκή (Venice 1782, re printed 1794) [α. οι επτά ψυχωφελείς διδαχές του Δαμασκηνού Στουδίτη επ. Ρεντίνας, β. διδαχές Γαβριήλ μητροπολίτη Φιλαδελφείας, γ. περί της πρακτικής και σημασίας των κολλύβων, δ. Ευαγγέλιο Κυριακής του Πάσχα, ε. δεήσεις προς πρόκληση βροχόπτωσης, στ. ερμηνεία της λειτουργίας των προηγιασμένων, ζ. ακολουθία αρραβώνος, η. ακολουθία γάμου, θ. ακολουθία βαπτίσματος, ι. ακολουθία αγιασμού των υδάτων, ια. ευχή εις ψυχορραγούντα, ιβ. ερμηνεία της Μεγάλης Παρασκευής, ιγ. βίοι αγίων Κλήμεντος και Αγαθαγγέλου]. Σημαβή Παχτσέ Ττονανμασή, τυπ. Νικολάου Γλυκή (Venice 1783) [εκλογή βίων αγίων από διάφορα βιβλία] Παχαρί Χεγιάτ γιανιά Αζίζ Σσεχίτ Ολάν Μαρτυροσλαρίν Νακλιετή, τυπ. Αντωνίου Βόρτολι (Venice 1783) [διηγήσεις περί του βίου μαρτύρων] Πεγιούκ Αραπισταντά Κεφρό Σεχερηντέ Αρχιεπίσκοπος Άγιος Γρηγέντιοσουν Την Μουτζελεσί Γιαουτί Ερβανηλάν, πατριαρχικό τυπογραφείο (Κωνσταντινούπολη 1800) [α. το κείμενο που είναι γνωστό ως Θρησκευτικός Διάλογος μεταξύ του Γρηγεντίου αρχιεπισκόπου Καφρό Αραβίας και του Ιουδαίου Ερβάν, τουρκική μετάφραση του παπα Χρυσάφη εκ Καισαρείας αναθεωρηθείσα από το Σεραφείμ, β. Η Θυσία του Αβραάμ, μετάφραση στην τουρκική από τον παπα Ανδρέα, οικονόμο μητροπόλεως Καισαρείας] Ακολουθία Οσίου Λεοντίου του Αθηναίου [ελληνόγλωσσο έργο του Σεραφείμ με συγγραφή σε άγνωστο χρόνο και με απροσδιόριστη εκδοτική Δημιουργήθηκε στις 21/1/2017 Σελίδα 6/7

τύχη] Δημιουργήθηκε στις 21/1/2017 Σελίδα 7/7