1

C O N T E N T S

INTRODUCTION

I. NEAGOE BASARAB AND HIS TECHINGS TO HIS SON THEODOSIUS

1. „THIS MARCUS AURELIUS OF WALLACHIA”

a. Neagoe Basarab’s Rule

b. Neagoe Basarab’s Knowledge

2. THE FIRST IMPORTANT BOOK OF THE ROMANIAN CULTURE

a. The Destiniy of a Book

b. Manuscripts and Variants

c. Initial Structure and Stages

d. Making out of the Book and Chapters

II. SOURCES OF NEAGOE’S THEACHINGS. THEIR USING.

1. Preliminaries. Using the sources in The Teachings of Neagoe Basarab to his Son

Theodosius

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2. THE BIBLE AND HIS USING BY NEAGOE

a.The Old Testament

b. The New Testament

c. The Techique of Using Biblical Texts

3. THE PANEGYRIC OF ST. EMPERORS CONSTANTINE AND HELEN

4. POPULAR BOOKS AND THEIR IMPLICATION IN NEAGOE BASARAB’S

THEACHINGS

a. Barlaam and Josaphat

b. The Physiologist

5. PATRISTIC SOURCES

a. Simeon the Monk

b. St. John Crysostom

c. St. Ephrem

d. St. John Climacus

e. St. Anastasius of Sinai

f. Unidentified sources

g. A New Source: St. Anastasius of Sinai – Word 8: The same is Heaven as a Lord

of the House

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III. HUMANISTIC VALUES OF THE TEACHINGS OF NEAGOE BASARAB. From

Orthodox Spirituality to Rennaissance Thinking

1. The Portrait of a Christian Prince

2. Renaissance Echos. Authoritarian Monarchy – Theory and Technique

3. Bookish Models

a. Advices of Deacon Agapet to Emperor Justinian

b. Constantin Porfirogenet: A Book of Theaching to His Son Romanos

c. Teachings of Emperor Basil to His Son Leo

d. Theaching of Vladimir Monomach to His Sons

e. A Western Model: Nicollo Machiavelli and his Prince

f. Education of the Christian Prince by Erasmus of Rotterdam

IV. FINAL CONSIDERATION

The Teachings of Neagoe Basarab within Humanism

V. BIBLIOGRAPHY

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INTRODUCTION

Neagoe Basarab, this Marcus Aurelius of Wallachia, artist

and philosopher ruler, who makes us watch in amazement,

as to an exceptional epoch of peace and culture, in the

midst of many centuries’ dark storm, the short while

between the years 1512-1521

B. P. Hasdeu

.

Not until long ago, Neagoe Basarab had been known to our historians as a well-known

ruler and church founder who would sooner love monks and church services then solving state

problems, whose name is linked to the building of the famous art monument at Curtea de Argeş

as well as to the writing of the most significant work belonging to our Middle Age literature, The

Teachings of his Son Theodosius.

In fact, his nine-year rule is characterized by intense diplomatic activity, which show that

the Wallachian ruler was highly capable to find his whereabouts, like a skillful steersman of state

within circumstances unfavorable to the Romanian Countries.

This image, unintentionally distorted to our opinion, finds its starting point in the oldest

biographical source of the Romania ruler, for, even during his life, Neagoe entrusted Abbot

Gabriel with writing Niphon’s Life, the former Wallachian metropolitan bishop with whom he

had had tight connections as a boyar. As the fact, the aim of his literary work was to worship

Neagoe and his family, to reveal his charities to the Orthodox East, more than his deeds as a state

ruler, making their fame overstep the country’s borders. This way, the rule was glorified by

divine protection, and Neagoe showed himself in front of people as God’s anointed.

Later on chroniclers borrowed numerous of Gabriel’s appreciations over Neagoe and

reproduced almost entire passages from Niphon’s Life.the ruler’s image which chroniclers

transmitted to posterity thus appears much simplified: Neagoe was a ruler with strictly religious

preoccupations.

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In modern historiography, the first to paint the ruler portrait was A.D.Xenopol, basing

himself on chronicle research. The sketch of the portrait resume to his pious nature that did not

allow him to concern himself with anything else but religious ceremonies.

Judging apart from his political or religious activity, only on the basis of the ruler’s

writing work, Hasdeu named him the Marcus Aurelius of the Romanian Middle Ages.

Ovid Densusianu also makes appreciative comments of the Teachings, but all this stick

inside the limits of Xenopol’s statements and deny any political quality of Neagoe’s. Moreover,

in the beginning of the 20th

century, Demostene Russo presumed that Neagoe had not even been

an intellectual or author of the Teachings.

Nicolae Iorga struggled against Demostene Russo’s hypothesis, stating that only Neagoe

could be the author of the Teachings. He added that the politician succeeded in establishing

order both inside and outside the country. Vasile Grecu often pleads the cause of the Teachings’

authenticity, for Neagoe’s paternity over his work, and his studies contributed considerably to

enriching our knowledge on the Wallachian ruler’s spiritual personality. Other authors among

whom Stoica Nicolăescu, I.C.Filliti, Ion Sandu or T.G.Bulat also speak about Neagoe Basarab’s

personality. P.P.Panaitescu started his research from the idea that Neagoe is not the author of the

Teachings, but the dispute surrounding the work’s authenticity monopolized the researchers

attention, and so the politician and the man of state was completely left behind.

Within this dispute is worth mentioning Dan Zamfirescu`s multiple studies, true

pleadings for the affirmation and demonstration of Neagoe`s authenticity and paternity over his

work, as well as further information on his personality.

It was Manole Neagoe who first spoke about Neagoe Basarab`s foreign politics, insisting

on the fact that, apart from being a ruler with exclusively religious preoccupation, Neagoe

Basarab is a symbol of fight against the Ottoman danger, whose diplomatic connections both

with Orthodox Byzantium and with the Catholic Occident highlights his ability as a leader and as

a political figure who perfectly understand his time`s realities

On the occasion of celebrating 450 years since the consecration of Neagoe`s foundation

in Arges, there appeared a series of studies that contributed greatly to better knowing Neagoe`s

monument and rule.

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Nowadays we do not rise the problem of the authenticity of the Teachings, not even the

contesting the writer`s personality. What is yet to be understood and clear up is the rich message

of his lines with slave echoes, message which ciphers in a distinct language from ours perhaps

the deepest philosophy carrying the fingerprint of humanity and common sense that characterize

so much our people.

Our study comes as a natural completion of the research so far over the personality and

especially over the Romanian ruler`s work.

In older writings The Teachings of Neagoe Basarab are shown as a chaotic mixture of

writings taken by Neagoe or by somebody else who used his name in order to compose a book of

teachings for Theodosius, the eldest of the five sons of Neagoe`s.

Consequently, the collage and the transcription mix together in a questionable whole,

both as a work belonging to the Romanian writer, and as an original compilation, bearing

uncertain value as part of the old Romanian literature.

Thus, The Teachings of Neagoe got to be twice rejected: firstly as elaboration and

original thinking, and then as paternity.

The question rising here is: to what extent can the concepts of originality and paternity be

considered for his literary production written according to Middle Ages canons, when

plagiarizing was out of question? How much is borrowing and how much is original in The

Teachings of Neagoe Basarab?

All this questions originated the present work, which studies the literary sources used by

the Romanian ruler, especially an aspect less debated so far: patristic sources and their

humanistic implications, by reporting them to the eastern or occidental area, with which they

have most often been compared.

The novelty of this present work derives from discovery of a new patristic source, that is

an excerpt from the words of St. Anastasius of Sinai: The eight Teaching: Thus is Heaven, as a

Lord of his House inserted by Neagoe in the 12th

chapter of his book.

This thesis was elaborated under the guidance of Pof.Dr. Ovidiu Moceanu, to whom I

give thanks for his precious support. The materials are presented in 268 pages and consist on an

introduction, three chapters, final considerations and bibliography.

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I. NEAGOE BASARAB AND HIS TEACHINGS TO HIS SON

THEODOSIUS

I.1 “THIS MARCUS AURELUIS OF WALLACHIA…”

I.1.a Neagoe Basarab`s rule

All the Romanian historians agree that Neagoe ascended the throne on the 23th

-25th

January due to Turkish help. The analysis of external events occurring between 1510-1512 prove

that the political crisis in the south-east of Europe helped the Craiovescus put one of them on the

throne. Once become a ruler, Neagoe`s main concern was to consolidate his position both

internally and externally, whilst tightening the relations with the neighboring powers.

The foreign policy during Neagoe`s nine-year rule was directed to two main courses: on

the one side, maintaining peace with the Turks, on conditions of a tribute what did not involve

their interference in home policy, and on the other side, maintaining diplomatic connections with

all the political powers hostile to the Ottoman Empire, so that Wallachia should not be isolated in

front of the Turkish force and receive help from this Christian states traditionally allied in

fighting against the Turks.

Friendship relationships, first with the Hungarian Kingdom and then with Transylvania

represent the fundamental preoccupation of Neagoe Basarab`s home policy in the Christian

world. But his diplomatic efforts do not limit here. He extends to the others Christian powers,

reaching even the ideological leader and – according to the medieval hierarchy – the sovereign of

all the western prices, the Pope, and also with the Venetian Republic.

The aims of this unprecedented diplomatic activity, not characteristic to Wallachia, have

been to increase the prestige in the eyes of the neighbors and in the West, interested in the

political problems of the Balkan Peninsula, but also to establish connections with the view of a

common anti-Turkish action. Real life would later show that the unity of the Christian world was

more than an illusion, and the agreements signed were entirely inefficient.

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Neagoe`s policy towards the Ottoman Empire will be very cautious, following the line of

his antecessors, and the events between 1520-1521 would show the justice of this political way

adopted by the Romanian ruler.

Consequently, far from contemplating the sky and the saints, as some historians have

claimed, Neagoe proved to be a thoughtful observer of the international powers, since he

understood that the two worlds, the Christian and the Ottoman one, used to meet and face each

other at the borders of the Romanian states.

We cannot talk about Neagoe`s foreign policy without mentioning the ruler`s prestigious

religious activity, with a powerful political substratum. This activity regarded two areas: a

practical one, through donations and church charities, and a theoretical one, through anti-Islamic

fight, a system mirrored in The Teachings and that has his starting point in the Hesychast

doctrine.

The climax of his policy was represented by the consecration of the monastery of Curtea

de Arges in the 15th

of august 1517.. the processions taken place at that time and that Xenopol

ridicule, had not being dictated by Neagoe`s religious feelings, or by the beauty of the

monument, but they were opportunities of uniting the spiritual leaders of the peoples subjected to

the Turks and highly contributed to strengthening Christian solidarity.

That who has proved his diplomatic qualities , has left, by advising his son, the outcome

of some experience and thinking nourished both from his people`s collective experience and

from the former rulers, out of whom, Stefan cel Mare seems to have been his greatest model.

I.1.b. Neagoe Basarab`s Knowlegde

As the legal son of great boyars, as the Craiovescu family were, founders of the culture in

Oltenia, of the Bistrita Monastery, donors at Athos Mount – some of whom become monks at

the end of their lives, such as the great Ban Barbu, turned to monk Pahomie into his own

monastery, together with his wife Neagoslava, turned to Salome nun, Neagoe could not have

been depraved of a high education and, certainly of the Slavonic language, almost the only

existing in the Wallachia and Moldavia of those times.

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A clear image of the cultural environment in which the future ruler would build up his

character is offered by the Bistrita Monastery, founded by the Craiovescus and whose artistic and

cultural riches have become well known to the researchers thanks to the description made by

Alexandru Odobescu, some of them preserved till today.

More than eighty manuscripts and old writings are extremely precious and written in

Slavonic language have been discovered here: Gospels, Psalters, Breviaries, nomocanons, this

cultural thesaurus being obviously due to the Craiovescu`s role and to their tight connections

with the Serbian despots` families, with the cultural and religious centers in Serbia and with the

monasteries teaching Serbian and Slavonic culture from Athos, St Paul, Hilandar, and St.

Pantelimon (Rusikon).

Neagoe may have been a young man brought up in the military discipline and in the

official life at the court, had a lot of learn in the religious ideology of that time, since, in fact

there were few leading writings for boyars and for the rulers, who adapted themselves to the

religious knowledge: the Psalter, some parts selected from the Old Testament, from the Book of

the Kings in Neagoes`s case, the New Testament, some parts of the sermons preached by the

holy Fathers, mainly St. John Chrysostom and Simon the Monk, whose writings circulated under

the name of the greater church St. Ephrem, saints lives, including the one of the great Christian

Emperor Konstantin the Great and of his mother Hellen, and eventually church books,

theological and artistic books that used to circulate: Barlaam and Josaphat, The Bee, The

Physiologist. All these were to be found in Bistrita, Targoviste, Curtea de Arges and it is

certainly known that two of them were lectured by Neagoe.

Thanks to his direct cultural, religious and matrimonial connections, Neagoe tightly

collaborated with two important prelats, speakers of the Slavonic language, Niphon and Maxim

Brancovici, out of whom, the latest was a Serbian and despot`s son. Married to that one`s niece,

Despina, who was also related with the Kantakusinos. Neagoe would claim himself, a few days

before his legal father death, Parvu Craiovescu, as son of Basarab the Young, and by this,

descendent of the great Romanian rulers who followed Basarab I to the throne.

Beside the Slavonic language he had learned as son of important boyars, cultural

founders, but also as young diplomat during the rule of three leaders, later become a leader

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himself, apprentice of Niphon, and close to Maxim Brancovici, Neagoe enjoyed the opportunity

to speak Serbian and Slavonic language during his fourteen or fifteen year marriage to Despina.

I.2. First Noticeable Book in the Romanian Culture

I.2.a.The Destiny of a Book

We can state that nowadays, The Teachings of Neagoe Basarab have gained the fame of

being one of the noticeable books of the 16th

century European literature but this had not come to

be regarded that way till the last decades of the last century. Non-authenticity theory and its

writing in Slavonic were the main weak points.

Both the text and its value as a historic source and literary monument were well known

in Neagoe Balcescu`s time. He had started from the chapter entitled On Embassies and Wars

when he wrote the first and the one best-known historical works Army Power and Military Art

since Founding Wallachia Principaly so Far. He had used a manuscript from the library of St.

Sava College and extracted valuable information. Until the publishing of his study, in 1884, The

Teachings, according to other manuscript belonging to Stefan Cantacuzino, the last ruler of

Wallachia had seen the print light in 1843, at the same St. Sava College, under the patronage of

School Trusteeship.

In 1895, Theodor Codrescu reproduced in Latin alphabet the second part of The

Teachings and in 1910 Nicolae Iorga reprinted the entire text, according to the 1843 edition, at

his rudimentary printing press at Valenii de Munte. The Iorga edition highly contributed to

maintaining this fundamental book in the Romanian cultural awareness. It was this edition that

all the literary historians have been using, till the last syntheses.

To the end of last century first decade it seemed that the glory and honor of The

Teachings were insured and that they would continue to increase during the following centuries.

As a matter of fact, it was exactly the opposite that followed.

Starting from 1907, the Greek man of letters Demostene Russo questioned Neagoe`s

paternity over this work, and although given the constant and strong opposition of Nicolae Iorga,

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his views gained more and more followers. For or against Neagoe`s literary paternity, the man of

letters engaged in a dispute longer than half a century, focused only on the for and against

arguments, leaving aside the book itself, which enjoyed only shallow exegeses.

Not until 1960 did a group of researchers assume responsibility to thoroughly reexamine

the whole argumentation, which dispossessed the author of his work and minimized it,

decreasing to the value of a pure compilation the grandiose monument Hasdeu was talking about.

Then began a real process due to the groundless hypothesis launched by the Greek researcher L.

Vranoussis, according to which The Teachings had been written by the Greek scholar Manuil

Corinthios from Constantinople.

We can definitively state that in the end of this process The Teachings fully enjoyed

Neagoe Basarab`s paternity.

Suppose there are still researchers that wondering to what extent has the ruler kept the

quill in his own hand or used some collaborators aid, yet there is no one else to doubt that the

work represents the thoughts, feelings, and in its original parts the style of the ruler himself, who

used to write or dictate his thinking to a scribe.

Solid fundaments of the discussion itself were also grounded by the critical edition

published by Minerva Publishing House in 1970, with a new philological translation of the

original text, thanks to G. Mihaila, a specialist in Slavonic language and literature. The

publishing of this book restored, at a definitively higher level, the fame of Neagoe Basarab`s

book. There appeared numerous reviews and great festivities took place at Curtea de Arges, 450

years after the ruler`s death, in October 1971. All this were meant to turn The Teachings of

Neagoe Basarab into a remarkable contemporary book and especially into a revelation for the

universal dimensions of our old culture.

For the actual stage of the research over Neagoe Basarab`s work, The Teachings are not

anymore only a grandiose monument of ancient literature, as B.P.Hasdeu would say, but one of

the greatest books of world literature, astonishingly actual in its spirit and of an outstanding force

for our culture and people. We can say, without any exaggeration, that one cannot fully

understand the moral profile of the Romanian people, its values unless you know this book from

the 16th

century.

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I.2.b. Manuscrips/Variants

The Teaching of Neagoe Basarab were written between 1517 and 1521 by the the well-

known Wallachian ruler. Three versions of the text are known nowadays. The original slavonic

version is being kept on a single manuscript, copied in Wallachia, perhaps in Neagoe Basarab`s

own chancellery, for the voievod`s use or for the one of the big monasteries in the country.

The Greek version is kept in one manuscript at the Dionisiu Monastery at Athos, while

the second has been realized by the Russian diplomacy and discovered in Rome, in Valliceliana

Library.

The Romanian version was realized in the midest of the 17th

century, according to the

slavonic manuscript now kept in Sofia or, anyway, accordind to an intermediate sample (if this

existed). This is the only version completely preserved. By comparing it with the Slavonic

original manuscript, which is one third of it, we can note its fidelitiy and smartness of translation.

I.2.c. Initial structure of the writing and stages

The issue of authenticity revealed, beside accurate and detailed data about Neagoe

Basarab`s family and other pieces of personal information, some unnoticed facts, out of which

interesting conclusions regarding the initial structure and stages of this work can be drawn.

Dan Zamfirescu says that The Prayer is not really the epilogue of The Teachings, but

Neagoe`s first attempt to write down his experience and to offer advice to his children,

descendants and boyars. It is a special literary work, written before The Teachings, called

etopee.

Vladimir Monomach noted down his teachings under an original literary form: he tells

that, while going slying, some thoughts come to his mind and he wanted to transmit them to his

descendants.

Other authors used the literary matrix of utopias. Ivan Peresvetov presented them as

pieces of advice heard from Petru Rares. Machiavelli, during the princes` epoch created a sort of

ideal prince, endowed with real or desired qualities of all the princes of his time.

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Neagoe imagining himself on his death bed, wished to transmit some items of advice, but

after finishing his work, realizing the little possibilities of the genre, started, all over again,

giving the final form of The Teachings.

Even the simple reading of The Prayer proves that it is not only a chapter of The

Teachings, but a genuine writing, just like the funeral speech at his mother`s tomb or the preach

entitled About God`s Fear and Love. It compises embryonic preocupations and ideas for the

future Teachings and we can identify here their plan.

I.2.d. Making out of the Book and Chapters

The Teachings include two distinct chapters, linked by a common line and by the same

means of composition.

The first part is presented itself under the form of a compilation of texts, including moral

advice. Theodosius is recommended to become an accomplished man firstly and only afterwards

to manifest his authority and lead his subjects. The main idea, which stretches like a red wire

from the first to the last page is the divine origin of the ruler`s power, which did not have its

roots in the power of the boyars, but in God. The voivode is God`s anointed. The Lord named

him above the people so as to justify and tenderly rule them. It`s the classic doctrine of the

byzantine absolutism, clearly stated by Agapet, Basil the Macedonian, Photius the Patriarch and

other authors of byzantine works. What is new in The Teachings is the use of this concept to

theorize authoritarian rule during the feudalism.

The second part is far more clearly structured: twelve chapters including practical advice,

under the form of genuine compositions, according to an inner architecture, to which the sources

are subjected, the sources are easier to identify: Neagoe completes with longer parts to

consolidate his words.

One should look here for the author`s own ideas and for the pages that accurately

represent him. In this respect, the author teaches how will be honored the boyars and the servants

who justly serve, how the important boyars and high officials will be invested or dismissed, how

gentlemen ought to sit at a table, the way they ought to eat or drink, the way in which they will

receive and send deputations, or wage wars, how the voivode should judge conflicts of his

subjects, how he will show generosity so as to be fully acknowledged as master, without sharing

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his income or authority with the boyars and without favoring. Not to remove the worthy only to

take pity on the buffoons or the servile.

The final chapter About the Seal is at the same time the official will of Neagoe, addressed

to the voivodes to follow him and to boyars, in which he left dispositions about how to be prayed

for after death in the spirit of Christianity.

II. THE SOURCES OF NEAGOE`S TEACHINGS.

THE USE

II.1.Preliminaries. The problem of the sources in The Teachings of

Neagoe Basarab

The problem of the sources that Neagoe used along his composition is an actual one, still

rising questions. Granted that the author`s personality and authorship have been cleared up, it is

the task of the present researchers to find out to what extent it is genuine writing and to what

extent it is compillation. The task is hardend by the fact that there is not certainty about his

sources yet.

The authors mentioned by Neagoe in his Teachings to his Son Theodosius give the true

mesure of his knowledge. His first aid was the Bible and then, to confer more authority to his

work, he quoted authors such as St. Atanasius the Great, St. John Hrisostom, john the Ladderer

or Ephraem Syri. Moreover, he used parts of the Christian novel Barlaam and Josaphat, The

Physiologist, The life of St. Konstantine by Patriarch Eftimie from Tarnova, or The Humiliation

by Simeon the Monk, the latter having the widdest participation, compared to the others.

The first list of the sources used by Neagoe in his book was made by Stoian Romanski in

his Doctor`s degree thesis, in 1908. Thus, according to Romanski, Neagoe`s literrary sources

were: 1. The Kings` Books, 2. The Panegyric of Emperors Konstantin and his mother Helen, 3.

The novel Barlaam and Josaphat, 4. The Psysiologist, 5. The book intitled Humiliation and

atributed to John Hrisostom, but in fact belonging to a writer from the 11th

century, Simeon the

Monk.

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Romansky`s real revelation was the discovery of this source in the Slavonic variant, in a

manuscript from the Romanian Academy`s Library and the two copies in the Synodic Library in

Moscow, for all the other sources were already known.

The man of letters who really inaugurates the systematic study of Neagoe Basarab`s

literary sources is Demostene Russo, who has discovered numerous sources, though he has used

them to prove the work`s lack of authenticity, latter on shown unsupportable.

In 1907 D. Russo published the volume Byzantine an Roman Studies with the subtitle

Pseudo-Neagoe`s Teachings. Supposing pseudo-Neagoe`s thesis is rejected, in return his

identifying of sources is irreproachable and standing for his great contribution, as well as

showing the priority of the Slavonic text over the Greek one. Thus, he brings to light the

Humiliation of Simeon the Monk, which he declared gist and model of the Teachings. Moreover,

he shows the use of the Homily of Transfiguration by St. Ephrem and of the prayer definition in

The Ladder by St. John Climacus.

Here appears for the first time The Homily about patience and that we ought not to bittery

cry for the death under the name of John Crysostom, but which he thought to belong to St.

Ephrem.

Dan Zamfirescu`s identifications are far more recent. It is the story about Emperor Assa

and St. Ephrem`s homily The Teachings about Good Deeds and for God`s Tolerance and Await.

In the light of our knowledge so far, we can make the following list of sources used by

Neagoe in his book:

1. The Bible – with the four Kink`s Books in the Old Testament and two compact texts

in the New Testament;

2. The Panegyric of St. Emperors Konstantine and His Mother Helen, written by St.

Euthymius of Tarnov;

3. The Christian novel Barlaam and Josaphat;

4. The Physiologist;

5. Humiliation by Simeon the Monk, from which he transcribed four chapters;

6. St. John Crysostom: Homily to Psalm VIII, Homily 69 to Mattew`s Gospel, Homily

about Patience and that we ought not to cry for the dead ones;

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7. St. Ephrem: Homily to the Transfiguration and The Teaching for Good Deeds and for

God`s Tolerance and Await;

8. The Ladder by St. John Climacus, from whom he takes over the prayer`s definition;

9. Virgin`s Mary Journal to Hell;

10. Air Custom Houses;

11. Word about Adam and Eve;

12. The Apocryphal about the Cross Wood;

13. Alexandria;

14. Fiore di virtu also known as Gift`s Flower.

II.2.The Bible and its Using by Neagoe

II.2.a.The Old Testament

The Bible, especially the Old Testament is the first aid the Romanian voivode used to

emphasize his teaching. Thus, after a complete introduction, including various pieces of advice,

from the Christian`s duty to glorify God, to obedience and respecting his orders, the Wallachian

ruler is supported by the undeniable authority of the Old Testament. The choice of the four

Kings` Books is not random, because the one who was going to benefit from these teachings

also aspired to this dignity.

The author does not claimed himself the supreme owner of this teachings, but, on the

contrary, in the spirit of Christian humbleness, he admits quoting from the Bible, the leading

book of any Christian, which reflects God`s teachings for the people.

In order to thoroughly illustate what he wants to transmit to his descendant, the

Wallachian ruler appeals to the power of clear examples for each and every piece of advice.

Neagoe prefer to choose suggestive passages from the Old Testament to express models and

anti-models of behaviour. In this way is the young Theodosius shown well-known from the

17

history of the ancient Jews about Saul, David, Solomon, Iezechia, about Avesalom`s rise against

his father, or the history of Joseph, sold by his brothers in Egipt.

The technique consists of inserting biblical excerpts into the text, but not directly,

because these excerpts are preceded by an introduction announcing what is to be next.

II.2.b. The New Testament

Neagoe`s biblical knowledge does not resume to the Old Testament, because the reader

easily notices the excerpts from the New Testament, proving its detailed learning.

That Neagoe masters a good learning of Jesus`s teachings is highly proved by his skillful

summary of gist.

He takes over from the New Testament the parables of the mean debtor, of the unfruitful

fig tree, as well as a long extract from Mattew`s Gospel.

We also identify here the author`s means of creatively using the Holy Scripture, re-telling

as a summary or selecting and comenting the passages underlying his views.

We can easily notice how Neagoe modifies, summarizes or reproduces log passages from

biblical texts, with literary and pedagogical mastery shown by the attentive analysis. He is

telling the Bible to young Theodosius, for him to get to know everything he is told about the

characters in ancient Jews` history and learn as much as he can.

Practically, the Romanian ruler wrote during the first quarter of the 16th

century, the first

religious book ever known in the history of world literature and dedicated to a voivode`s son.

II.2.c.The technique of using biblical texts

That to the writing of the book stood a true procession of laborious creation can be also

proved by observing the use and mix of quotations. Sometimes, they are introduced directly,

with no previous warning, but blended so as to serve the idea the author wants to emphasize:

...to protect God`s justice and low, as the profet says: Blessed those who protect

justice and always do well and scold those who wrongly judge! And again says: How

long will you judge wrongly and doubt about the sinners` faces? And again says: God

stood among the goods to judge you. For that judge the poor and put right to mean, show

18

the humble and the vile and save him from the sinner`s hands... for if you guard the

rightfull justice, you will be blessed and rule the world and forever live into Jesus God.

Nevertheless, most of the times, the sources are accompanied by previous quotation: as

the prophet says, Peter the Apostle said, it has been said, etc.

The ideas supported by these quotes are not separate, but argumentative. Moreover, the

authot uses links, connections words to go from one teaching to another one. The text may also

be accompanied by personal thoughts on the views exhibitated, such as:

But we who make mistakes not only a comandment of God, but hardly anyone can

find at this time to follow even one of the commandments or the teachings that He likes.

Neagoe is highly concerned with the logic of his presentation, that is way he concludes

and draws attention.

All this is enriched by direct, lively and warm communication to the adrressee, because

the author`s voice oscillates between the first person, singular an plural : my beloved son, you see

my beloved, therefore, listen and consider this, my honorable boyars, my son and you, my

brothers.

Far from being expeosed to a chaotic mixture of distinct excerpts, we find an epic thread

ingeniously woven, by alternating the texts with summarizing their plot, follwed by the writer`s

advice to his son. It is very clear that the origin of this biblical texts was a true process of

creation. They are not simple excerpts attached to one another, but they give arguments of a

unique author, who thinks and builds the entire monument. Additionally, pedagogical messages

entitle us to state that Neagoe is the first Romanian exeget of the Holy Scripture.

19

II.3. The Panegyric of St. Emperors

Konstantine and his Mother Helen

Also known as St. Konstantine the Great`s Panegyric the writing was first published

afterthe manuscript of Vladislav the Scribe, in the serbian printing, by Emil Kalužniacki, in

1901, at the same time with other writings of Patriarch Euthymius of Tarnov.

The presence of this great Christian emperor among the models to follow a voivode`s son

is of a high importance, since Theodosius had to be, like his foreinner, a Christian emperor, to

guard his subjects against the pagan Ottomans` constant threat.

The Story of the Great Emperor Konstantin, as it appears in Neagoe`s book, starts with

chapter III: about the fight against the Persians, when Konstantine is prisoner and released by his

faithfull servants. This chapter, fully integrated, is meant to honour the fathfull servants. Then

follows the well-known legend of the cross before the fight against Maxentius. He drowns

alongside with his warriors, by falling off a bridge. Chapter IV is entirely copied, since is about

Konstantine, the great emperor, and his model measures, then his diseaze, his baptizing, that

cures him of leprosy, gives him power to face poison, too. The author then tells how

Konstantine, allied with Licinius, fights against Maximian. The latter appeals to spells, but ends

in a cruel death, by rotting alive (in fact, Maximian died before his son, long before the year

312). The pedagogical idea that the author intends to transmit is that benefitting from God`s help,

Konstantine defeats all the enemies, who dy tragically. The story goes on with the journey of

Konstantine`s mother to Jerusalem, with the churches she raises in different places connected

with Jesus life and preach and with the cross He was crucified on.

From the Panegyric, the author uses also the last moments of Konstantine, his death and

his servants mourning, the special glory he enjoyed after death, because the Orthodox Church

has sactified him and we clebrate his day with his mother Helen, on the 21st May.

In the St. Euthymius` Panegyric, there are two more chapters that the authot left aside.

The large commentary on the Panegyric debates not only moral and pedagogical issues,

but also social ones: the sujects` faith, the risisng against the ruler; the technique is the same as in

20

the case of the commentaries about Solomon, Rovam and Iezechia, the Kings of the Old

Testament.

Therefore, we can affirm that there is definitely a unitary technique used in changing the

sources. What is obvious here is Neagoe`s tendency to underline some periods in the life of

Konstantine and his mother, not strange from the Roumanian realities at that time or from the

ruler`s ambitions.

II.4. POPULAR BOOKS AND THEIR IMPLICATION

IN THE TEACHINGS OF NEAGOE BASARAB

Preliminaries.

Popular Books in Romanian Literature

Romanian popular books were between the 15th

and the 18th

century the only form of

literature in the Romanian culture. Also called the people`s literature and including apocryphal

religious legends, they appear soon after translating the religious books from Maramures.

The Teachings of Neagoe Basarab is an eloquent example of influence from the side of

people`s literature, because they reproduce a series of paragraphs from the popular books of that

time. Two of the Barlaam and Josaphat and The Physiologist have drawn our attention.

II.4.a. Barlaam and Josaphat

It is one of the best-known Christian novels, with wide spreading during the Christian

Middle Ages, alongside with Alexandria and Archirie and Anandan.

The essence of this apologetic novel of ascetical life is the legend about Buddha and his

father, Kapilavastu, found in the old Indian book Lalitavistara.

The novel Barlaam and Josaphat is attributed to St. John of Damascus and consists of a

popular catechism, explained at the man`s ordinary level of understanding.

21

The choice of this book is not at all random, especially from the side of a future Christian

ruler, for it synthesizes the Christian ethos, dogma and history, conferring a special place to the

monks and monarchism, written upon the pretext of initiating a ruler`s son in the religion he

would embrace.

The Romanian lecture of the book that Neagoe is offering the first, a century and a half

before its first translation in Romanian by Udriste Nasturel, proves both the taste and the

perspicacity of the author, as a Barlaam substitute, shows in extracting for his son – Joasaph

substitute – the essence of this book.

Firstly, it is about the five parables: the shrines, the nightingale, the unicorn and the five

friends, which are to be found in the first part of the book, as well as the parable of the walled

city which drive away their leader, in the second part of the book.

Another excerpt from the novel is the wide paragraph about the Christian martyrs and

about the monks. It is with this parable that the series of extracts from Barlaam and Josaphat all

of them enlarging upon the idea of world`s vanity, idea that doesn`t turn into an impulse of

leaving it. It is not fleeing from the world, that Neagoe recommends to his son, but living in it,

fighting against the passions that prevent the man from taking the right way and living according

divine rules. It is a recommendation to moderation by giving each thing the right place and

importance. However, this piece of advice is identified in different parts of this book, which

proves that it is one of the teachings that he especially wants to transmit to his son.

The technique is the same as previously, for after the transcription of source fragments,

there follow the comment and advice to Theodosius.

II.4.b. Physiologist

The same as Barlaam and Josaphat, The Physiologist is a book knowing a large

spreading during the Christian Middle Ages, not only in our country, but also in western and

eastern culture. It is part of the so-called didactic literature, coming from Egypt to Byzantium.

If its author is not certainly known – likely, assuming St. Epiphany- what is well-known

is that The Physiologist was written in Egypt during the 2nd

century. It went to Byzantium and

soon reached the Latin West, where it was translated into all Romanic and Germanic language.

22

The Physiologist reached our territory quite early, six of its manuscripts being known, out

of which one dating from 1693 and transcribed by Costea the Teacher, in Brasov.

Neagoe Basarab appeals to three excerpts from The Physiologist: the parable with the

snake, the one with the pigeon, and the one with the stratocamel. All the three are found in the

second part of The Teachings, chapter IV, under the title Word about the After-Death, Heaven

and Hell, Satan Temptations and Guarding against the Evil including parables from The

Physiologist and are a natural sequel of his main ideas exposed.

The technique is the same, the parables illustrating naturally the author`s ideas.

The ruler author is an exceptional thinker and artist, proved by the taste art used in

choosing, modifying and assembling the sources, that is more than a third in The Teachings.

With slight effort at the beginning, the system is gradually built of distinct bricks, made to serve

a well-determined aim and having as a link the author`s own conception about world and life.

II.5. PATRISTIC SOURCES

II.5.a. Simeon the Monk

It has long been believed, that The Teachings of Neagoe Basarab are the work of a monk

who, after writing them, attributed them to the Wallachian voivode, to confer them more

authority. The religious element, sometimes overwhelming made some researchers believe The

Teachings cannot be a ruler`s work, but of a churchman`s, familiar with the religious dogma and

norms.

It has been discovered that the real monk and Neagoe`s collaborator is no one else but

Simeon the Monk, who had lived four centuries before Neagoe. From his work, The Humiliation,

Neagoe borrowed not less than four chapters, transcribed almost entirely: Word 11: On

Drunkenness, Word 14: On Charity and Mercy, Word 24: On not Remembering the Evil and Not

Paying with the Bad for the Bad, Word 29: On the Judgement and on the Second Coming of

Jesus Christ.

23

The use of this paragraphs from the work of Simeon the Monk imposes some

conclusions.

First of all, one can notice that the four chapters are attached to those of this book an

dealing with the same theme, so that chapters VIII, IX, X and XI from The Teachings include

two distinct parts: a genuine one, belonging to Neagoe and the other one, from The Humiliation

with the same title and theme.

Moreover, this texts are entirely enclosed , except from the one taken from chapter IX of

The Teachings, How to Judge, this one being the only partially translated.

This manner of using the source is consequently slightly different from the one mainly

used in the first part of The Teachings. If, i the case of the Bible or of the popular books that

inspired Neagoe, he would choose the biblical or desired text by enclosing or re-telling it and

only afterwords revealing its pedagogical value, in the case of The Humiliation, Neagoe enclosed

most of the times entirely the original text to the theme he dealt with, as far as the ruler`s power

was concerned, the theologically and morally developed theme from the book attributed to John

Chrysostom by the slave translators.

Consequently, the author`s intervention in the text is almost minimum; he used to replace

the appelative soul with my son, adding supplementary phrases or collocations.

The differences obvious confronting the Greek text with Neagoe`s have nothing to do

with the author`s interference, but with the use in Slavonic of The Humiliation, were are

removed, modifiedor dislocated some episodes, or even blended more words into a single one,

characteristic which also appear in Neagoe`s writing.

It is precisely on the basis of these differences that Dan Zamfirescu stated that there was

no original Greek version of The Teachings – as L. Vranoussis previously claimed – and took as

comparison these four texts taken from Simeon`s book , but over the Slavonic translation, as it is

proved by the manuscripts in the Library of the Romanian Academy. It would be uthopic for an

Greek author to use a translation from another language, instead of using it in his mother tongue.

24

II.5.b. St. John Chrysostom

St. John Chrysostom is obviously the ruler`s favourite author.

To his book with advice for his son, the Romanian writer enclosed not less then fout

texts, identified to belonging to St. John Chrysostom: The Homily to Psalm VIII, The Homily 69

to Mattew`s Gospel, The Homily about Patience and Not Crying Bitterly for the Dead, as well as

the famous homily that is nowadays part of the Orthodox Church service, as The Prayer of

Eastern Sunday.

What is noticeable is that the chrysosotomic texts of The Teachings translated alongside

with the whole book in 1682, are the first lines in Romanian, though fragmentary, from the great

priest`s writings.

II.5.c. St. Ephrem

Is the third patristic author that Neagoe quotes as an aid in his book and who, after the

Simeon the Monk and St. John Chrysostom is presented by two significant texts. It is about

Advice for Well Doing and for God`s Tolerance and The Homily to the Transfiguration.

II.5.d. St. John Climacus

Author priest with a special place among our Church, thanks to his writings, is St. John

Climacus, and the study of his work, called The Ladder could not be forgotten by the Romanian

author, so much acquainted with mystic and religious literature. Though the use of St. John

Climacus` work is resumed to short extracts, his influence over Neagoe`s thinking and writing is

distinct, as it highly contributed to labelling The Teachings of Neagoe Basarab to His Son

Theodosius as religious writing.

It is remarkable the way that the Romanian author uses his sources, inserting them within

the advice, with the skill of a person deeply familiar with one of the most important books of the

Orthodox East literature.

25

II.5.e. St. Anastasius of Sinai

Called also New Moses, but unfortunately less known nowadays, St. Anastasius is a

symbolic figurefrom the patristic period, monk and priest at St. Ctherine Monastery on Mount

Sinai during the 7th

century, where also St. John Climacus lived and learned a short while before.

He left us several homilies, among one to the Transfiguration, three about human

creation, others about the Liturgy, about the passed away, a homily to Psalm VI, and numerous

still not published.

Among the certain sources that inspired or served as a model to the Romanian writer,

there is the apocryphal prayer of Manasses and his legend too, writen down by St. Anastasius

and presented in The Homily to Psalm VI.

King Manasses is a symbolic figure of the Old Testament, of whom theology and

Christian literature have turned into one of the most expressive manifestations of repentance and

its power to change a wholly sinfull life in a minute.

II.5.f. Unidentified sources

Since D. Russo identified in 1907 the study of sources and up to this date, there has been

the certainty of identifying most of the texts as basis of ellaborating this monumental book of the

old literature.

Nevertheless, there are yet several passages thought to have been borrowed, but with no

certain source. In the last edition of Neagoe Basarab`s book, they are graphically marked as well

as the others already identified.

The longest text of this type is to be found in chapter XII of The Teachings, one of the

best written literarily and therefor one of the most original, along with chapter VIII, About

Embassies and Wars and Mourning at his Mother`s Bones.

The most significant problem raised by this chapter refers to distinguishing between what

belongs to Neagoe from what is borrowed, for the combination is so successfull that only two

components of the mosaic could be identified so far: the definition of the prayer, from John

Climacus` book, offered by D. Russo, and the long passage to Mattew`s Gospel, whoose

identification did not create special problems.

26

Dan Zamfirescu stated that a means of separating the borrowing from the personal

language can be offered only by the lecture of the original, fortunately almost entirely preserved.

Where Neagoe`s Slavonic is thought is Romanian, and the sentence translates literaly the

Romanian synthax, this is lear enough proof that the text is his and no other sources should be

looked for. But we still not exclude the surprise of future researches within the literature that

circulated all over our territory in Slavonic versions.

This text is conceived by Neagoe in order to seal his letter, as he confesses, that he didn`t

find any better seal than this suggestive description of what will happen in the life after death.

Through this text, Neagoe confers a circular spherical construction to his book: he begins

it by presenting man`s excellency within divine creation and end it with the teaching of what is

waiting for us after this life. It is at the same time an ensurance and a condession of trust in

God`s justice, that at the end of times He will interfere to ballance good and bad, rewarding the

good and punishing the bad.

II.5.g. A New Source:

St. Anastasius of Sinai: Word 8 Thus is Heaven Like Lord oh His Houses

We have succeeded in identifying in the structure of the text, an important part as beying

the word of St. Anastasius of Sinai, who inspired the Romanian writer when he referred to the

apocryphal legend of the biblical King Manasses. This source is noted down in the anthology of

patristic writings called Pearls, published by Libra, in 2001, pages 446-453 and the text taken by

Neagoe appears from the page 449, line 20, from up the page to the end.

Here is the whole text of St. Anastasius of Sinai and comparatively, its transcription used

by the Romanian writer in his Teachings:

27

St. Anastasius of Sinai Neagoe Basarab

Those land workers, my beloved broders who

guard and work in the boyars and voivodes

guardens when the beautiful rosy flowers

spring forth in the summertime, offen choose

the most beautiful of them, with the finest

smell, and take them to their boyars and

friends to be rewarded as presents. And the

boyars, seeing so beautiful flowers, gladly

accept tem and offer many gifts to those

gardeners, though they have no use from them,

but only the look for a while and the smell. But

we, who are gardeners of the souls, pledged to

protect this garden, meaning God`s church,

which forever busts open and smells of all

types of soul flowers, with the holy words, the

profet`s and the apostles` books, and with all

Holy Scriptures, we neither give or offer our

friends or brother into Christ, the Christians,

short-lived flowers and roses that today are

opened and tomorrow pale, to always give soul

and God`s words from the books of our church

and from the Holy Gospel, which can direct

and be useful to all men who will gladly

receive and take them. For those, my beloved

broders, let us open the ears of our souls, to

understand what Luca, the Evangelist says God

told this parable:”Thus is Heaven like a Lord

owner oh his Houses, who went at dawn to hire

workers for his vineyard” our Lord Jesus

28

Christ and the real God calls himself a house

owner and workess – those who have gone to

the third, to the sixt, and the ninth hour,

meaning all the Christian believers. And the

vineyard are his commandments and teachings,

with little tiredness and pains, but much gain

and utility. So, negotiating with the workers for

the daily payment, he sent them into his

vineyard. „ I am, says Christ, the owner of the

house, for I have built my home as I wished,

and I have built the mankind. I, the sun of

justice, I have climbed down the earth, and

taking human nature and now I am looking for

workers for my wineyard. I do not need so

many workers, because I have my angels and

my archangels who accomplish my wishes, but

I do love to see my subjects comming into my

vineyards and gardens. I run and wonder

anywhere to hire anyone I can find, because I

do not need tiredness and pains to get rich,for

my desire is to enrich those who love Me and

obey Me, and also those who accomplish My

commandments. I have gathered the apostles,

the good workers of the world, and I have

negotiated with them for daily payment. I have

chosen their wages for their entire life and I

promised them Heaven in exchange for their

tiredness. But they are not enough to fed my

soul, I cannot see so few people. It is hard for

me to see only them. My soul is craving for

29

more. The Heaven is large and I will receive

all those who believe in Me. The more it

receives good and hardworking people, the

larger it becomes. What shell I do then? Where

should I fill my gardens from? Where I can find

more workers? Shell I stand at the crossroad

again? Shall I get into the way of those who

volontarily wonder? Should I head for the lazy

or for the poor? Me, the rich one, shell I make

them rich too? Shoul I go gather others

worlkers again, do the rightful thing? It is for

me to speak, and them to listen? Must I pay

them, and they take their wages? Should they

listen to me and all of us will be blessed. Or, in

case they do not obey me, this will be only their

loss, for I do not lack workers, there is no

danger for my vineyard to be left undug or

fruitless”. And going for the third time, He sow

other jobless and asked them: „Will you go

into my vineyard! Where were you this

morning? Where were you before? How come

you did not come to find me, but I came in

serch of you? How did you not fight for your

gain? What kind of people are you if you have

not known me so far? At least now become

more clever, repentant or wiser. You go in my

vineyard too. You see that I love you and I did

not refuse you. I have given you repentance, I

embrace anyone who comes to me. At least

small children ought to come, I will gladly

30

receive them, for I have given the life. At least

full men should come, I will receive them all

those who come faithfully, I will kiss them as

my brothers. You go then into my vine yard. It

is not your damage the hours you delaided.

Shell I see you going hard, I will not pay you

less. If you hurry up to find youselves in there, I

will help you. Leave the foreign fruitless

vineyards and go into mine, and I will pay you

right, for I am not greedy. Neither I am unjust.

Nor unthankfull to my obediant servants, I will

pay you your pains. I will offer you gifts for

your hard working”. And in the sixt and the

ninth hour He did so. I shall not, He said, leave

a single hour pass without looking for those

who wish this. I am striving to gather all who

repent. For this have I gone out once and after

hunting I have come back. Again have I left for

the third and for the fouth time and, taking

some of them, I got back because my wish is for

all people to repent and come to the truth. And

at the eleventh hour He found some people

workless. „I shall not leave this world to the

devil.

Why are you staying here workless? Do you

not have the church? Do you not have the

Therefore brothers, let us strive and work into

God now that we are still alive, so the time

doesn`t suprise us unprepared. `Cause what

shall we answer God then?

Or shall we say that we had no church, no

prophets and no martyrs? Did we not have holy

31

profet`s books? Do you not see the sun rising

at my command? Do you not see the moon

obeying to her Lord? Why are you staying here

and doing nothing? Do you not have eyes to

see the beauty of the world created by God?

Do you not have tongues to sing about it? Do

you not have hands to do charities? Do you not

have legs to run towards those ways usefull for

your souls? Why do you stay here all day long

with nothing to do?” and they answered:

„Because nobody hired us”

Some people like these face reasons for their

sins. Some people like this say: „Let me do

whatever I enjoy to do now while I am still

young, and I shall repent when I am old”.

Some people like this say: „what is my gain if,

going to the church, I miss a workday? Who

taught us, who scolded us, and we are not

listening to his words?” Here is what God says

to them: “You go into my vineyards!” Kind

and merciful is God, my blessed brothers,

because when learning them, He did not

answer their lies, did not reveal their deeds, or

respond them badly: “What are you speaking?

Has no one attempted you yet? Has no one

Scriptures? Are we here in vain? Dont`t you see

the sun doing his work? Don`t you see the moon

obeying to his Creator? Don`t you see every

creature bownsing to its creator? Don`t you see

every spectre moving around? What about you,

who are sitting in vain, hidding your true nature,

for you are fit to the dead idols, don`t you have

eyes to see the beauty of nature pray ti his

creator? Don`t you have mouth and tongue to

become wiser and honour him? Don`t you have

arms to strech them out for his charity? Dan`t

you have legs to run towards his well doing? For

you are vainly sitting here, protecting yourselves

against my mastery? And they said to him:

„Because nobody has taken us yet” but how will

they say: „They didn`t receive us, either”

32

hired you yet? Why are you telling lies?

Haven`t the prophet`s asked you? Haven`t the

apostles taught you? Have I not come alone

you, haven`t` I called you many times, but in

vain? Did you not see me hiring and

negotiating with others? Then why didn`t you

wish to follow those, you have no job now and

you are old, too?” but He didn`t say that to

them. “You, too, go into my vineyards, I shall

happily receive even the elder, who are willing

to hire, I am glad to see old people leaning

upon crosses. You go into my vineyard! When

you were young, you obeyed to the devil, and

now that you are old, you are obeying to me!

Repent now to the bottom of your heart and

correct everything you have mistaken, now,

while you still can! Hurry up and be in my

vineyard till the dark and sunset! Hurry to be

together with my workers and you will see my

glory. And if death is to find you out of my

yard, I will not receive you as friends anymore,

because the dead not believe, does not repent,

and nor does he confess. You go into my

vineyard and whatever will be, you will face it.

Repent whilst you come, and you will not

suppose afterwards that I have directed you

this way! There is no man to believe in me and

not thank me, for no subject of mine is poor.”

And thus, our Lord Jesus, the Owner of his

Hous, sent all the workers to the vineyard and

33

after that, in case the end of the world is

comming, the deaths will rise again and Jesus

will show up again to judge everyone of us,

and then the owner of the vineyard will say to

his officer: „Call everybody into Adam come to

me! Call Abel who has sacrificed! Call all the

forefathers and the prophets! Call the apostles,

the apprentices and everyone else who`s

followed me! Call the first martir Stephen, who

has been murdered with stones for me! Call all

the monks who worked my vineyards so well!

Call them and pay them their reward! Open my

treasury, my storerooms and take all my kingly

crownes. Take out all havenly gifts. Do not

leave aside any of my treasures, dress up and

crown all those who have strived as I

wished!none should be crownless! None should

be honourless, or miss my gifts! Make them all

rich! Let them all be joyous and see all the

things they have missed because camming

later, until you reach the first ones, because the

later will be the first who enjoy my gifts, for

they need more of my goodness. So, I shall pay

the later, and then the first comers! And when

the eleventh hour had come, they took the

money into their hands and fealt so pleased,

because they knew they didn`t deserve all of it,

since they hadn`t work all day long. And, while

taking their money, they slandered at their

master saying: ”This late comers, who have

Our Lord and the Holy Scriptures say: „The one

who will enter and work into my vineyard, no

matter the time, will still get his pay.” And for

this, brothers, altough we have been lazy and

neglected our Lord`s work and didn`t hurry to

enter his garden, before the holy day, let us all

go in, for our Lord is merciful ahd he will have

nmercy of us, too. No mather we are early

comers or the late comers. Oh, brothers, you can

see haw good our Lord is? How he put us, the

late comers, together with the first ones! Though

our work hasn`t been the same and neither has

our pay! The pain was different, but the feast

was the same! Our needs – different, our glory –

same!

34

got old and hardly met you, who have never

workd but just seen the vineyard . These you

have treated like you trated us, who have

endured a lot for you! These, who have spent

only one hour by your side? `Cause that

prostitute has bitterly cried and unplaited he

hair and kissed your holly feet and, for

bringing you chrism, you offered her the

Heaven in only one hour, `cause what did the

thief say when he was on the cross: Remember

me God when I come into your Kinkdom! Heve

you offered the Heaven to him, too? For Paul,

the enemy of faith, has been doing pendance

for one hour, and turned into an apostle”. But,

hearing our Lord Jesus that they doubt, he

said: „My friend, I am not injust to you, cause

you are my brother!” Oh, great love for people

has Jesus. Tha master is at law with the

servants for the servants. The judge answer to

those who are at law: My friend, I am not

misjudging you. Speak clearly, my brother. Do

not get sad without reason. Tell me, what is

your injustice? Heve you not taken you part?

Have you not fully enjoyed what you loved?

What else are you asking for? Consider things

rightly and tell me if I have wronged to you.

For I am not guilty. Have I take anything

belonging to you and given to others? Then

why are you slandering against me? Why do

you want to do harm to your brothers, whom I

These late comers have only worked for an hour.

For an hour has the prostitute wept and brushed

her wrongly plaited hair and kissed your feet,

Lord! And she brought you the heavely chrism,

the earthly chrism and you gifted her to be an

innocent woman again. For an hour has the thief

run to you, when seeing you crucified, and said:

„Remember me, God, when you come to your

kinkdom!” and only for thisword did you

openthe Heaven`s gates for him! You made Paul

an evangelist, for he wept for an hour. You put

all the lazy together with us, who have been

enduring all day`s pains and efforts?

But what does God, who loves people, say to

them? He answered one of them saying: „My

friend, I will not misjudge you, I am always

patient and tolerant to all mistakes and I always

for the sinful to repent. I will not send away

those who came to me!”

35

do not hate? Take you pay and go! Spread all

you have got in your hands! Or, would you

rather live all alone? Heaven is for you too, as

well as for all worthy of it. I wish to share

everything with the last as with the first comer,

for I cannot stand to see my soul empty, or my

walls unadorned, so that is why I have come

down for Heaven. It is true indeed, those

people came later, but they brought their faith

pendance, and knelt and shed tears for their

sins, and showed thei love to me. They kissed

the thorns that I have worn on my head, they

have prayed to the cross. So, I can only but

honor those who loved me and believed in me

with all their hart, and receive them in Heaven.

I feel mercy for all the sinners. I receive them

joyously when, all clean and remerceful, try

entering my garden and my church. I receive

them to, when I see them crying for all the

wrongs in their lives and afterwards, with all

my mercy and pity for them, I give them

Heaven, as I have given it to the firstly

comers.” So, blessed Christians, since we do

have such a good master, who forgives the

sinners doing pendance, lett us all do it, let us

all go to his vienyard along with the saints.

And let him give us Heaven, toghether with our

Lord`s kindness and love for people, because

his is the glory, as life creator, now and

always, for ever and ever, amen.

36

So, Neagoe does not transcribe literally the patristic source he is using, but he selects,

resumes or ignores less significant passages, which do not support his ideas, as one can easily

notice by putting the two texts together.

It is the same technique of working with the text that he applies every times he appeals to

the bookish borrowings and which proves ones more the unitary technique at the basis on The

Teachings.

III. HUMANISTIC VALUES OF THE TEACHINGS OF NEAGOE

BASARAB

Between Orthodox Spirituality and Renaissance Thinking

III.1. The Portrait of the Christian Prince

Far from beeing a chapbook of well known texts, the foreward of The Teachings of Neagoe

Basarab proposes a fully emancipated theme: the man, particularized in the chapter dealing with

the prince, thus becoming the prince – man theme. This is the absolute axis of Neagoe`s book.

Of course, this is no novelty in medieval literature. What is new is its approach by the

Romanian writer, living in the fist fouth of the 16th

century, because, except for Byzantium and

kievian Russia, neither the serbian literature, neither the bulgarian one had approached by it.

So, Neagoe is writing a book of advice, taking his son Theodosius as addresse.

Neagoe knows that his son is at an innocent age, at the begining of his voivode life, and this

is why, in the fist part of his book, he describes life as a heavenly gift, having the man as

supreme king of nature. This is a deeply optimistic conception, oppose to the dispise towards the

world and life, so characteristic to the hermits, that even only this fist part of the book speaks

37

about the Wallchian ruler`s paternitiy over his work, thus excluding the the existance of a monk

substituted to the voivode.

The bitter secrets of life and history will be not revealed yet to the young Theodosius, but

only toward the end of this part of the book, through the paragraphs from the Christian novel

Barlaam and Joasaph and through the excerpts from the homilies of St John Chrysostom or St.

Efrem, and mainly during the second part of the book. Consequently, Theodosius is no spoken to

about death from the very begining, or about the state`s complicated affairs, but about the world

and the universe, as a whole subordinated to the Lord Creator.

The young prince is first asked to believe in God, then to judge rightly and unpartially , have

mercy to his subjects, compassin to the human nature, always submitted to mistakes, but also

wisdom, modeeration, restraint, kindness, cleaness, meanind pure soul, unperverted by the sin`s

distructive power.

This is essentially the portrait of the Christian prince, viewed by Neagoe. These duties are

not mentioned by Neagoe for the fist time; they are to be identified in the sacred texts,

esspecially in that unwritten code of morality of our people, so suggestively named humanity.

III.2. Renaissance Echoes

Theory and Techique of Authoritarian Monarchy

Neagoe`s work is not meant to elaborate some doctrine for expansion or medieval

domination over a mixture of people – preoccupation which gives birth to Constantine

Porfirogenet`s book, also visible in Machiavelli`s – but to protect the interests of a people

menaced by disproportionately big forces.

It is about elaborating principles of national interest policy, though Neagoe does not own this

idea, like Nicollo Machiavelli for example. Neagoe leaves, like a will, the doctrine of living in

dignity though facing definitively superior armies, which threatened its liberty, also the national

and spiritual being.

Described in the second part of his book, the teachings about leading deal with varied aspects

of court life.

38

Chapters V-XII deal with Theodosius and his descendants, as rulers who must prepare for

authority and leadership. They do not address anymore to all the society members, and especially

to the voivodes as people who have to ensure their redemption, but exclusively to the rulers,

except for the last chapter, About the seal, which is about their life after death, when they are not

anymore the ruler on earth, but God`s subjects. Neagoe speaks about Honoring the boyars and

the servants (chapter V), Investing and dismissing the high officials (chapter VI), How a voivode

should sit at a table (chapter VII), About embassies and wars (chapter VIII), How to judge

(chapter IX), About voivodal generosity (chapter X), About not to be mean and do harm for harm

(chapter XI).

All these chapters include major ideas of Neagoe`s conception over authoritarian monarchy.

May he choose his faithful people, may he sit by them at the table, receiving guests or on the

battle field, in all his actions, the voivode must obey to the unwritten ethical code of our people

called humanity.

This is the leading technique that Neagoe proposes. His permanent concern not to hurt his

follower`s souls, and for considering them God`s creations, for whom the Son of God sacrificed,

as well as human wormth, actually reveal this ruler`s impressive knowledge resumed to

submitting and manipulating people`s souls. How far is Neagoe from his contemporary

Florentine secretary, for whom the violence seems to be the only way of submitting the masses?

Neagoe has reached the utmost conscience of the fact that those to whom the lord shows respect

and care will be much more faithful and willing to sacrifice their lives, than those submitted

through brutality and violence. Moreover, Neagoe even creates the illusion of a somehow

democratic state, especially by elaborating the meritocracy principle, or by giving the boyars a

chance to be heard by their ruler, though the final decision regarding state affairs belongs to the

lord.

All this shows that Neagoe was not the medieval sunk into incense smoke and incapable as

man of state, as some historians and researchers believe, but the ruler contemporary with giants

such as Soliman the Great, Carol Quint or Francisc I.

39

III.3. Bookish Models

Every time someone has tried to make an inventory of The Teachings of Neagoe

Basarab, they become part of a series of didactical and pedagogical writings, which Byzantium

and afterwards the cultures from the south-east and east of Europe realized along the centuries.

Thus, name such as The Advice of Deacon Agapet to Emperor Justinian, Book of Teachings to

his Son Romanos, by Constantine Porfirogenet, Teachings of Emperor Basil to His Son Leo, The

Theaching of Vladimir Monomach to His Sons are names equated with The Teachings of Neagoe

Basarab. On the other side, books like The Prince by Nicollo Machiavelli or The Education of a

Christian Prince by Erasmus from Rotterdam, offer other comparison to those who wish to

equate the Romanian writing with the contemporary humanistic ones.

Which is actually the place of this Romanian work among all these mentioned before?

We have tried a concise study, in order to put to light the justice or injustice of these

comparisons along the centuries.

III.3.a. Advice of Deacon Agapet to Emperor Justinian

We are interested in finding similarities to justify the equivalent approach of these two

writings.

In these terms, we can talk about identifying a common idea, starting with the theory of

divine monarchy, in which the King is God anointed, the one to lead the other people. Common

elements are identifying in case of these two authors` conception about the portrait of the prince

or of the Christian emperor - if we spoke about Justinian – elements subscribed to the same

Orthodox spirituality.

Both Neagoe and Agapet insist on correct, impartial judgement, for the one who judges

wrongly here on earth will be once in front of the supreme Judge, giving account of all he has

done as a former ruler on earth.

Debating on themes such as right justice, charity caution, obeying the religious principles

in everyday life and being a model for the others, the two authors essentially present the same

40

mission of man on earth: making their kingdom a mirror of the celestial one, by lovingly leading

their subjects, which ensures their place among the angels.

What we do not find in Agapet`s writings is the technique of gaining and expressing

political power; he only prevents the king about the dangers to be avoided, or the ways to follow

for redemption.

So, Agapet does not wish to become a political counselor, but a father confessor for his

earthly sovereign and thus he falls apart from the Romanian ruler, whose book is much more

complex as approach and structure of the themes.

III.3.b. Book of Teachings to His Son Romanos, by Constantin

Porfirogenet

The work offers much historical, geographical or etnographical information regarding the

people who had been submitted to the great Empire of Byzantium.

The content is varied and the stories and descriptions of countries and people are

attractively written, which shows that the work was meant not only to inform, but also to

entertain the future king.

The only link with The Teachings is the beginning, called Word of the King into Christ,

of Constantine to his son Romanos, crowned by God and born in the scarlet room, in which

appears the expansion of the king, who considered widening the country borders and submitting

as many people as he could, doctrine totally strange to the 16th

century Romanian ruler, obliget

to fight for his country borders.

The similarities between the two books end here. One can easily notice, with no futher

analysis of the text, how far these books are from each other. This is why we mentain the

affirmation that their common approach is not justified.

41

III.3.c. Teachings of Emperor Basil to His Son Leo

This is a text that astonished by its cultural level and expression. Not praising God is on

the first place, but the special significance that has to be attributed to learning both by king`s

sons and by average people. By using a suggestive comparison, the author shows that the man`s

mind and soul are so dark `till learning, just like nature `till dawn. Yet, the basis of learning is

faith in God, exposed in a couple of sentences.

The ideal established by the father to his son is pretty high, but the former takes himself

as an example to follow by the latter.

These pieces of advice talk about the power of charity and good deeds, about staying

away from richness and its power, about the disbelief in the body`s passing beauty; here is stated

again that the victory over his passions and vices make a king able to rule the others; the king is

urged to be cautious and control his impulses, to love silence more than useless talking and to be

grateful to God for everything he has received in life. This advice is not only moral, but in terms

of the court life, which gets the two books closer to each other. Thus, Leo is recommended to

guard his spirit and mind, and no commit sinful acts, to be a leader, to carefully choose friends

and to stay away from drinking and flattering.

It is the insistence with which the author praises reason that attracts our attention, because

reason distinguishes the man from the other creatures that God created. With this advice, we are

again in Neagoe`s field, for he compares human mind with a battle flag that should always be

raised for all the warrior to keep looking at it, or else the war is lost.

There is undoubtedly a bigger connection between Neagoe`s book and this Russian

monarch`s, more than any of the above mentioned.

III.3.d. Theaching of Vladimir Monomach to His Sons

It is certain that Negoe`s book and the Vladimir`s book are part of the same category of

writings and this is why they have been often put together. More than that, A.I.Iatimirski said

that the Romanian text is far better than the old Russian one.

There are easily identifiable similarities between the two literary works, even using the

same words for some thoughts and recommendations.

42

We stand in front of two creations related by common work that served as source and

inner features which from the “eternal humanity” and the same religious and cultural education.

If this is the case in eastern Orthodox writings, where common elements are obvious and

easily established, not the same thing can be stated about western writings, aiming at the same

purpose, meaning to set orders and rules for the future leader.

III.3.e. A western model: The Prince by Nicollo Machiavelli

The book written by the florentine secretary has became for some time a pretty usual

term of comparison used by the Romanian voivode.

What are the common features of the leader model presented by Machiavelli and Neagoe

Basarab? Though apparently paradoxal, they are born from the same partiotic feeling who

determine the prince to act forcedly and immediately so as to send away „the barbarians” and

unite Italy into a single state lead by him, and the Romanian leader to instruct his descendants in

view of protecting and preserving the country as well as its ancient values in front of the

Ottoman danger.

But if on the one side religion becomes weakness and break in front of progress, on the

other side it is the force that keeps the national being awake, that is why the Romanian ruler uses

it in presenting his priciples, therein the great difference between the two literary works, more

significant than their similarities.

For one of them politics must be separated from the ethics, in order to enjoy full success,

but in the other – politics is based on ethics.

By all the themes and aspects he is dealing with, Neagoe`s book offers a complete model

of the „Christian prince” who unites moral and religious education with careful instruction for

leading people. The Gospel`s message has become tangible for him and therefore he has power

over the adressees, to manipulate them, and this is the most important dissimilarity between the

two portraits.

Neagoe`s intention is obviously to create a certain type of voivode, highly preocupied

with state affairs, and as a man, he must respect our people imutable values that turne him into a

„good - matured” man. To this man, the modern the modern epoch, thanks to Machiavelli`s

43

discovery, opposes another type, oriented towards distruction and self-distruction instead of

preserving and promoting one`s own values.

III.3.f. Education of the Christian Prince by Erasmus of Rotterdam

Erasmus's book, as evidenced by the title is a treatise on how to educate a Christian

prince, is dedicated to Prince Charles, the future King Charles V, whose counsel had been

appointed a few months Erasmus before. The author divides his treatise in eleven parts or

chapters: Birth and education of the prince, the Prince must beware of adulation, The arts of

peace, About taxes, About the generosity of the prince, About promulgation and amendment of

laws, About magistrates on prosecuting their duties, About treated, On the matrimonial ties,

About peacetime occupations of the princes and How to start a war.

Even the mere listing of these titles is visible Erasmus's intention to divide his treatise

into two main sequences: the first theory to deal governance, as contained in its entirety in the

first chapter, the second about governance practice, including Chapters IV-XI, with two chapters

of passage, the Prince must beware of adulation and the Arts of peace.

Each of the two authors create a model of leadership according to geo-political context in

which he is trained to act, in which points converge and in the theory of monarchy, and tactical

mastery.

Common to the two authors is the idea that the prince is the image of God on earth,

following and witness of Christ through his actions worthy of a Christian. The first plan puts

faith in God and respect of his commands as a guarantee of their integrity, which requires that

model and others. Equality between ruler and his subjects in front of God, care for those who

lead them, but especially for their souls will realize that before the Law Judge, respecting them

as people, branding pride, the abuse of power, the drive at will, but mainly recommendation to

humility, justice, awareness of the mission entrusted by God to lead are all common points in the

works of both authors.

Neither in terms of captaincy are no fewer similarities in the views of both authors. Both

recommend choosing servants honest, faithful, upright, to consider the universal good and not

the personal on; it is formulated the principle of meritocracy, according to which will be chosen

44

only those worthy of honor will be given. Erasmus says even that princes should obey this

principle, as heredity or family tradition is not a criterion value, but rather the honest and

virtuous character. Similarly commented on the two authors is the idea of social inequality,

which makes large price differences between the rich and the poor stratum of society.

Particular attention should be paid to how they both authors treat the theme of war,

condemning it vehemently and recommending diplomacy as a way of avoiding it.

All these similarities confirm the high political and moral thought reached by the Romanian

ruler, along with the great pedagogue Renaissance, but when one found its source of wisdom in

the books of ancient Greek Latin classics, reinterpreted in the Christian light, the other takes its

philosophy from life experience of his people, but also wisdom or folk religious books.

IV. FINAL CONSIDERATIONS

The Teachings of Neagoe Basarab

within Humanisme

That The Teachings of Neagoe Basarab to His Son Theodosius are a humanist writing has

been stated already, the same way in which it has been said that Byzantinism is a feature of it.

Thus appeared the collocation „Renaissance work with Byzantine coordinates” (George Ivascu).

The humanist value of Neagoe Basarab`s writing, though perceived with great difficulty,

is deeply rooted in the Orthodox spirituality inherited thaks to the Byzantine Empire freshly

declined, and also in the Renaissance philosophy of its time, which promoted a new sistem of

values, to alien to the Romanian author and his writing.

In this case we can talk about a synthetical local humanism, in which Greek and Latin

books and spirituality merge with the human values existing in the living culture and with the

Orthodox knowledge preached by the church. Man is valued here too, with his principles, social

expectations and feelings, and yet life`s realities have a special meaning. It is in this new light

that Neagoe`s book and its role within Renaissance must be understood.

45

Thus, The Teachings are a deeply human book, who nourishes from its native people,

from the Slavand Byzantine area for which our people`s territory has become a keeper and a

continuer of traditionssince the Ottoman Empire conqered The Balkans, as well as from the

innovative tendencies of the western Renaissance trend, by the side of which it reveals

immutable values promoting the human being in all its multiple acting directions.

Therefore, we subscribe to I. C. Chitimia`s view according to which there is no need to

label Neagoe basarab`s activity with western terms, for he doe not embody Machiavelli or

Montagne, but the expression of autochtonism that honors the Romanian culture and enriches the

heritage of Europe`s culture and literature through spiritual innovation.

V. BIBLIOGRAPHY

AUTHOR`S WORK

Învăţăturile lui Neagoe Basarab către fiul său Theodosie, text ales şi stabilit de Florica Moisil şi

Dan Zamfirescu, cu o nouă traducere a originalului slavon de G. Mihăilă. Studiu introductiv şi

note de Dan Zamfirescu şi G. Mihăilă, Editura Minerva, Bucureşti, 1971;

Învăţăturile lui Neagoe Basarab către fiul său Theodosie – versiunea originală, ediţie

facsimilată după unicul manuscris păstrat, transcriere, traducere în limba română şi studiu

introductiv de G. Mihăilă, cu o prefaţă de Dan Zamfirescu, Editura Roza Vânturilor, Bucureşti,

1996;

Învăţăturile lui Neagoe Basarab către fiul său Theodosie – versiunea românească de la Curtea

de Argeş, ediţie îngijită, prefaţă, note şi comentarii de Dan Zamfirescu, Editura Roza Vânturilor,

Bucureşti, 2010;

46

PARENETICS AND THEOLOGICAL WORKS

***Biblia sau Sfânta Scriptură, tipărită sub îndrumarea purtarea de grijă a Preafericitului Părinte

Justin, cu aprobarea Sf. Sinod, Editura Institutului Biblic şi de Misiune al Bisericii Ortodoxe

Române, Bucureşti, 1982;

***Cele mai vechi cărţi populare în limba română. IV, Palia istorică, studiu filologic, studiu

lingvistic şi ediţie de Alexandra Moraru şi Mihai Moraru, Academia Română, Institutul de

ingvistică „Iorgu Iordan”, Fundaţia Naţională pentru ştiinţă şi artă, Bucureşti, 2001.

Coordonatori Ion Gheţie si Alexandru Mareş.

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filologic şi lingvistic, glosar de Alexandra Moraru; Sindipa, text stabilit, studiu filologic şi

lingvistic, glosar de Magdalena Georgescu, Editura Minerva, Bucureşti, 1996.

Constantin Porfirogenetul, Carte de învăţătură pentru fiul său Romanos, traducere de V. Grecu,

Editura Academiei, Bucureşti, 1971;

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di pagina, 2009;

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Biblic şi de Misiune Ortodoxă, 1977

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Biblic şi de Misiune Ortodoxă, 1979;

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lingvistic, ediţie şi glosar de V. Guruianu, Editura Minerva, Bucureşti, 1997;

Gavriil, Protul – Viaţa şi traiul Sfinţiei sale părintele nostru Nifon, patriarhul Ţarigradului, [în]

“Sfintele Amintiri”, Editura Hyperion, Chişinău, 1992;

Ică, Ioan, Jr., Maica Domnului în teologia sec. XX şi în spiritualitatea isihastă a secolului XIV:

Grigorie Palama, Nicolae Cabasila şi Teofan al Nicei, Editura Deisis, 2008;

47

Ioan Scărarul, Scara Raiului precedată de viaţa pe scurt a lui Ioan Scolasticul şi urmată de

cuvântul către păstor, ediţia a VI-a, traducere, introducere şi note de mitropolit Nicolae

Corneanu, Arhiepiscopia Timişoarei, 2007;

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Moisescu, Gh. Istoria Bisericii Ortodoxe Române, Bucureşti, 1957;

Popa-Lisseanu, G., Cronica lui Nestor, vol VII, Editura Bucovina, Bucureşti, 1935

Pr. Dinu, Adrian Lucian, Maica Domnului în teologia Sf. Părinţi, Trinitas, Iaşi, 2004;

Sf. Efrem Sirul, Cuvintele şi învăţăturile precuviosului părintelui nostrum Efrem Sirul care se

cuprind întru a treia carte, Ediţia a II-a, Bucureşti, Tipografia “Naţională” Jean Ionescu & Co,

1926.

Sf. Efrem Sirul, Cuvinte şi învăţături, II, Editura Buna Vestire, Bacău, 2008;

Sf. Ioan Gură de Aur, Mărgăritare, Ediţie îngrijită, indice de nume şi glosar de Rodica Popescu,

Editura Libra, Bucureşti, 2001;

Sf. Ioan Gură de Aur, Omilii la Psalmi, traducere din limba greacă veche de Laura Enache,

Editura Doxologia, iaşi, 2011;

Sf. Ioan Gură de Aur, Scrieri, partea a III-a, Omilii la Matei, traducere, introducere, indici şi

note de Pr. I. Fecioru, Editura Institutului Biblic şi de Misiune Ortodoxă al Bisericii Ortodoxe

Române, Colecţia PSB, vol 23, Bucureşti, 1994;

Simeon Monahul, Cuvinte pentru străpungerea inimii, studiu introductiv Dan Zamfirescu,

traducere diac. Ioan Ică Jr., Deisis, Sibiu, 2009;

Simeon Noul Teolog, Discursuri teologice şi etice, Scrieri I, studiu introductiv şi traducere diac.

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***Viaţa Sf. Vasile cel Nou şi vămile văzduhului, Studiu filologic, lingvistic, ediţie şi glosar de

Maria Stancu-Istrate, Fundaţia Naţională pentru Ştiinţă şi Artă, Bucureşti, 2004 (vol. IX din

colecţie)

STUDIES AND ARTICLES

Anghel, Paul, Colaj şi elaborare originală la Neagoe Basarab [în] Neagoe Basarab 1512-1521

la 460 de ani de la urcarea sa pe tronul Ţării Româneşti, volum omagial publicat de Societatea

Culturală „Neagoe Basarab” din Curtea de Argeş, Editura Minerva , Bucureşti, 1972, p. 76-87;

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Scânteia, 26.I.1974, reprodus în volum omagial;

Chitimia, I. C., O nouă semnificaţie a culturii din epoca lui Neagoe Basarab, reprodusîn volum

omagial, p. 120-129;

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Militară, Bucureşti, 1986;

Curticăpeanu, Doina, Fortuna labilis în Învăţăturile lui Neagoe Basarab, Steaua nr. 3, mai 1971,

reprodus în volum omagial.

Ionaşcu, Iuvenalie, arhim, Neagoe Basarab – principe isihast, Centrul cultural Piteşti- Revista de

cultură Arges, anul III, nr. 7, 8, 9, 2004.

Mihăilă, G., Corespondenţele între documentele vremii şi Învăţăturile lui Neagoe Basarab.

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Theodosie, Editura Minerva, Bucuresti, 1971, p. 87-100;

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Vrabie, Gh., Învăţăturile lui Neagoe Basarab. Compoziţie-stil-metaforă, volum omagial, pag.

334-340;

49

Zamfirescu, Dan, Expresia genială a vechii civilizaţii româneşti, [în] Istorie şi Cultură I, Roza

Vânturilor, Bucureşti 2003, p. 153-156;

Idem, Întâia mare carte a culturii româneşti,[în] Istorie şi Cultură I, Roza Vânturilor, Bucureşti

2003, p. 509-525;

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literatură românăa veche, Bucureşti, 1967, p. 69-183;

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445-464;

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p. 156-159;

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50

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