Tropologija brojeva u Marulićevu djelu De humilitate

• Main Author: Bodrožić, Ivan; Teološki fakultet, Split; [e-mail]
• Format: Text
• Language: Croatian
• Published: Split Literary Circle - Marulianum, centre for Studies on Marko Marulić and his Humanist Circle 2008
• Subjects: Kad’; Marko; sami
• Online Access: http://hrcak.srce.hr/23923; http://hrcak.srce.hr/file/37669

U svojem kristološkom djelu De humilitate et gloria Christi Marko Marulić se susreće s nekim brojevima koje mu nameće biblijski tekst, a on drži shodnim tumačiti ih pripisujući im simboličko, tropološko značenje, pozivajući se na nekoliko mjesta čak i izričito na takvu egzegezu. Brojevi kojima u ovoj optici daje alegorijsko značenje su sljedeći: 2, 3, 4, 6, 7, 10, 12, 50, 70, 100, 153, 200, premda ne pripisuje svim brojevima koje spominje u svojim tekstovima takav smisao. Značenje koje Marulić pronalazi u brojevima, nije njegova osobna invencija, nego se njegovo promišljanje smješta u kontekst velikih egzegetskih predaja i tumačenja koja sežu do u otačko vrijeme. Tako i on objašnjava neka svetopisamska mjesta, preuzimajući saznanja i dostignuća koja su u svojim djelima izradili najveći kršćanski mislioci, i sami poučeni i potaknuti alegorijskim tumačenjima prisutnima u određenim filozofskim tradicijama onoga vremena kao što je pitagorizam i neoplatonizam. U ovom se istraživanju polazi stoga od tekstova iz De humilitate, pokušavajući doći do vrela na kojima se nadahnjivao i čija je dostignuća Marulić sažeo u svom teološkom radu, pokazujući tako da je Splićanin bio vrstan poznavatelj teološke literature i najvažnijih biblijskih komentara koji su se ticali ovog izazovnog argumenta. Prvo poglavlje je više analitičko, a cilj mu je bio iznijeti pojedina pitanja u kojima Marul tumači brojeve. Radi se o sljedećim evanđeoskim tekstovima kojima Naš redovito pribraja i druge tekstove kao dokaz ispravnosti vlastite ideje: Broj tri je spomenut u Isusovu preobraženju na gori i prilikom molitve u Maslinskom vrtu; broj četiri jer su Isusove haljine razdijeljene na četiri dijela i jer postoje četiri Evanđelista; o broju šest govori se prilikom Isusova razapinjanja o šestoj uri, onda kad govori o tami koja je nastala o toj uri, te također kad tumači udaljenost od 60 stadija koliko je bio udaljen Emaus od Jeruzalema; broj dvanaest je broj apostola; broj sedamdesetdva je broj Isusovih učenika; dvojica su učenika koji idu u Emaus; 200 lakata je udaljenost lađice od obale; 153 su velike ribe ulovljene prilikom postuskrsnog ribarenja; a pedeset je broj Pedesetnice. Drugi dio članka posvećen je produbljenju spomenutih brojeva, te pronaći izvore Marulićevih tumačenja u patrističkoj misli, bilo da se radi o ovisnosti u strogom smislu riječi, bilo da takva ovisnost postoji u sličnosti obrađivanja argumenata. Što se tiče broja dva, premda je njegov simbolizam u kršćanskim krugovima redovito predstavljao dva saveza, te je teško odrediti moguće Marulove izvore, ipak je pokazano da je vrlo vjerojatno Splićanin mogao najviše elemenata susresti u Augustinovoj egzegezi. Isto vrijedi i za broj tri i četiri, s time da za broj četiri, između ostaloga, postoji velika podudarnost tumačenja teksta o razdiranju Isusove odjeće pod križem, tako da sve upućuje na Hipončevu školu i u ovom slučaju. Marul vrlo slojevito tumači broj šest, no temeljna ideja da se šest odnosi na šest razdoblja povijesti dokazana je kao nedvojbeno augustinovska, na što se nadovezuje i tumačenje broja sedam. Isto vrijedi i za broj dvanest, a dokazuje se ovisnost o Augustinu iz tumačenja evanđeoskog retka: Zar dan nema dvanaest sati? Za broj pedeset, naprotiv, kao za broj oproštenja grijeha, Marulić je vjerojatno bio pod Jeronimovim utjecajem, čija je egzegetska tradicija u tom broju promatrala isključivo simbol oproštenja, dok je augustinvska bila mnogo složenija, ali mu gotovo nikad nije pripisivala takvo značenje. Za broj sto je pokazano da je Marul bio pod utjecajem patrističko-retoričkog govora prstiju (loquela digitorum), s time da nije ovisio o nijednom autoru konkretno, nego u svim tekstovima dosljedno promatra sto kao broj blaženstva. Isto vrijedi i za brojeve 153 i 200 koje tumači na sebi svojstven način, kombinirajući pojedine elemente koje je prihvatio iz patrističke alegorijske egzegeze brojeva. Treći dio članka je kratka sinteza najbitnijih principa Marulove misli koji se tiču tropologije brojeve u De humilitate. In his Christological work De humilitate et gloria Christi, Marko Marulić encounters certain numbers that necessarily arise from the scriptural writings, which he feels it incumbent upon him to interpret or to ascribe symbolic, tropological meanings, referring specifically in several places to such exegesis. The numbers that in this way of looking at things afford allegorical meanings are: 2, 3, 4, 6, 7, 10, 12, 50, 70, 100, 153 and 200, although Marulić does not ascribe such a meaning to all the numbers that he mentions in his texts. The meaning that Marulić finds in numbers is not an individual invention, rather his considerations are to be located in the context of exegetic lore and interpretations that go back to patristic times. This is how he also explains certain places in the scriptures, taking over the knowledge and accomplishments that were worked out in their works by the greatest Christian thinkers, themselves led on and spurred by allegorical interpretations present in given philosophical traditions of the time such as Pythagoreanism and Neo-Platonism. In this research hence a start is made in the texts from De humilitate, an en-deavour being made to arrive at the sources that Marulić was inspired by and the findings of which he summarised in his theological work, showing in this way that he was an accomplished expert in theological literature as well as highlighting the most important biblical commentaries that concerned this challenging argument. The first chapter is more analytical, its objective being to put forward certain issues in which Marulić interprets numbers. Concerned are the following gospel texts, to which Marulić regularly adds other texts as proof of the correctness of his own ideas. The number three is mentioned in the transfiguration on the mount and during the prayers in the garden of olives; four is important because Jesus’s robe was torn into four parts, and because of the four gospel writers; six is mentioned during Jesus’ crucifixion at six o’clock, during mention of the darkness that came to pass at that time, and also when there is discussion of the 60 stadia that divide Emmaus from Jerusalem; the number 12 is that of the apostles; there are 200 spans dividing the boat from the shore; there were 153 large fish caught in the post-Easter fishing; and fifty is the number of the Quinquagesima. The second part of the article is devoted to a further consideration of these numbers, and the sources for Marulić’s arguments in patristic thinking are found, whether it is dependence strictly speaking that is concerned, or whether it is more a matter of a similarity in the handling of the discussion. As for the number two, although its symbolism in Christian circles regularly represented the two covenants, and it is difficult to cite any precise sources, it is nevertheless shown that the Split prelate found most of the elements in St Augustine’s exegetic works. The same holds true for the numbers three and four, with the proviso that with respect to four, among other things, there is a very great correspondence with the interpretation of the text on the rending of Jesus’ garment under the cross, so that it all tends to suggest the school of Hippo in this case too. Marulić has a stratified interpretation of the number six, but the basic idea that six refers to the six periods of history is shown to be undoubtedly Augustinian, which leads directly on to the interpretation of seven. The same holds true for 12, and the influence of August-ine in the interpretation of the gospel verse »Does the day not have twelve hours?« is also demonstrated. But with respect to the number fifty, as the number of the forgiveness of sin, Marulić was probably under the influence of Jerome, whose exegetic gradation in this number is seen as a symbol of forgiveness exclusively, while the Augustinian tradition was more complex, without such a meaning ever being attributed to it. For the number one hundred it is shown that Marulić was under the influence of the patristic-rhetorical language of the fingers (loquela digitorum), without being dependent on any specific author, and consistently, in all his writings, considered one hundred as the number of blessedness. This is also true of the numbers 153 and 200, which he interprets in a way typical of himself, combining individual elements that he accepted from the patristic allegorical exegesis of numbers. The third part of the article is a short synthesis of the most essential principles of Marulić’s thought that concern the tropology of numbers in De humilitate.